in this in that hee subiected himselfe to our infirmities for our benefit and profit Whence it appeares that our faith is confirmed and his honour no way diminished by this his bearing of our miseries Now hee assignes two causes wherefore it behoued that Christ should suffer the neerest cause and the last The nighest was that hee might learne obedience the last that by this meanes hee might be consecrated the high Priest of our saluation Now no man doubts but the daies of his flesh should be here taken for the life present Whence it followes that by this word flesh he meanes not the substance but the qualitie as 1. Cor. 15.50 Flesh and blood shall not inherit the kingdome of God These fantasticall spirits then doe altogether dote who haue dreamed that Christ is now dispoyled of his flesh because it is here said When he was in the flesh For there is great difference betweene being a true man although in the blessed estate of immortalitie and to be subiect to the miseries and infirmities of man which he endured whilest hee liued in this world but now hath put them off being entred into heauen Let vs come to the point of this text then Christs prayer vvas heard and yet he suffered death Christ which was the Sonne sought for remedie to his Father who was heard and yet notwithstanding endured death that by this meanes he might learne obedience There is no word here which hath not his weight For by the daies of his flesh he meanes that the time of our miseries is determined and limited which must needes bring great solace vnto vs. It were a troublesome estate yea and vnpossible to be borne if some hope were not set before vs that wee should come from vnder the burthen thereof in time The three things that follow do also bring great consolation Christ was the Sonne and therefore his dignitie did exempt him from the common condition of others notwithstanding he humbled himselfe thereunto for the loue he bare vs. Afflictions doe noâ— exempt vs out of the number of Gods children What is hee now that dare refuse this state and condition there is another reason to wit that if we be pressed with aduersities yet wee are not therefore out of the number of Gods children because wee see him that was the onely naturall Sonne of God to goe before vs. For we are the children of God only by the benefit of adoption yet hee who of right may attribute this honour to himselfe receiueth vs into his societie Did offer vp prayers and supplications c. The second is this that Christ sought remedie at his hands who was able to saue him that hee might be deliuered from his troubles And this he saith to the end none should thinke that Christ had an heart of brasse without feeling For we must alwaies consider to what end euery thing is spoken If Christ had not bin touched with any sorrow what consolation would haue come vnto vs by his passions But when we heare that he felt not bodily paines alone but also endured sharp torments in his spirit herein is the similitude shewed between him and vs. For when Christ saith he endured death and other miseries it was not to the end he should set them light or not be touched with any feeling of them for he prayed with cries and teares by which hee gaue testimonie of the great anguish that was in his heart The Apostle then by these teares and strong cries would expresse a vehement dolour it being an ordinarie manner of speech to note out that which was done by the signes Neither do I doubt but that he speakes of that prayer which the Euangelists recite to wit Father if it bee possible let this cup passe from me Matth. 26.39 Also another time My God my God why hast thou forsaken me For the Euangelists recite that in this second prayer there was a great crie In the first wee must not imagine that his eyes were drie whilest drops of blood trickled from his bodie by reason of the great sorrow hee was in For it is most certaine he was then shut vp vnder extreme anguishes We need not doubt then whether he were pressed with true sorrowes or no seeing he did thus earnestly pray vnto his Father for succour But what vse hath this Truly that as often as we are pressed vnder temptations we learne to fasten all our senses vpon the Sonne of God who felt the like Seeing hee goeth before vs then VVhat we are to doe in temptations of spirit wee haue no cause to be out of heart And withall wee are admonished not to sue vnto any for deliuerance out of our miseries but to God alone For what better rule of prayer can wee haue than the example of Christ Now he directed his prayer to none but to his Father O my Father saith he if it be possible c. Matth. 26.39 And the Apostle sheweth vs that we are to doe the like when he saith that Christ offered vp prayers to him that was able to saue him from death For hereby he signifieth that Christ prayed rightly because he had his recourse to him that was truly bountifull who is God onely His crie and teares doe also admonish vs to bee feruent and the more attent when we make our prayers Prayer ought to be seruent For wee ought not to goe to prayer retchlesly but with seruencie of spirit And was heard in that which he feared Some haue translated For his reuerence but I doe not at any hand approue of it For first the Adiectiue his is not added in the Greeke moreouer the word which followeth signifies of or some word like vnto it Seeing then that the Greeke Noune which is put here signifieth oftentimes rather feare or care I doubt not but the Apostle meant to shew that Christ was heard in that which he feared that is to say albeit he was ouerwhelmed with sorrowes and aduersities yet hee fell not vnder the flesh Our obedience cheifly appears in the denyall of our selues to yeild to that which is pleasing vnto God then and neuer till then doth our obedience appeare This I say is a singular and euident testimonie of perfect subiection when as we preferre death it selfe to which we are called of God although it brings feare and horror before life which all of vs doe rather naturally desire And beeing consecrate was made c. Vers 9 This is the last or furthest ende as they say wherefore it behooued Christ to suffer to wit that by this meanes he might be established and consecrated into his office of Priesthood Christ was consecrated into his office of Priesthood by the crosse As if the Apostle should haue said the suffering of the crosse and death was vnto Christ the solemne manner of his consecration By which word he signifies that all his passions tended to our saluation And thus it appeareth that they were so farre off
and that the promise which hee published was not receiued as a thing of any certaintie yet to the end the infidelitie and obstinacy of the people should be no discouragement vnto him the Lord commaunds him to seale vp that doctrine which he had taught among a very few of the faithfull And it is as much as if hee had said the doctrine which thou hast deliuered is reiected of the greater part yet there are some notwithstanding although a little handfull indeede which will receiue it Isaiah staying himselfe vpon this answere takes courage againe vnto him and protesteth that he and the disciples which God hath giuen him are alwaies readie to follow God Now it remaines to shew how the Apostle applies this sentence to Christ First of all there is no man of sound iudgement which will denie but that which is there spoken as touching the Lord who should be a stone of offence to the kingdome of Iudah and Israel was fulfilled in Christ And in very trueth like as the returne and deliuerance out of the captiuitie of Babylon was as a beginning and figure of that principall deliuerance which was atchieued vnto vs and to the fathers by the outstretched arme of Christ so also there were then so few euen among the Iewes which enioyed this benefit of God that onely a small remnant were saued Now that was a foretelling as it were and a signe of their blinding which was to ensue by which it is now come to passe that in reiecting of Christ they haue therewithal reiected God also and haue worthily perished For we must note that the promises as touching the restauration of the Church whereof the Prophets make mention began when the Iewes were brought out of captiuitie and doth also reach euen to the kingdome of Christ As also the Lord himselfe in bringing backe the people from thence had this end that the Church should continue euen to the comming of his sonne by whome at the last it was truely and firmely established Seeing it is so God speakes not onely to Isai when he commands him to seale vp the law and the testimonie but in his person he cōmands the same to all the Ministers of his word who should fight against the incredulitie of the people and therefore it especially belongs to Christ who should be assayled of the Iewes with a more obstinate and furious rebellion than all the Prophets were which were before him Nay doe we not see that those who haue succeeded Israel and call themselues by the name of Christians haue not onely reiected his Gospel but doe also furiously set themselues against him But howsoeuer the doctrine of the gospel be esteemed a stone of offence to those that are in the bosome of the Church yet God will not haue it fall to ruine for all that but will rather command it to be sealed vp among his Disciples And Christ in the name of all the Doctors as their head or rather as the onely Doctor who guides vs by their ministry pronounceth that although we see such a desperate vnthankfulnesse in the world yet there shall alwaies be some which shall yield themselues obedient vnto God Thus you see how this place of Isaiah is fitly applied vnto Christ And thereupon the Apostle gathers that we are one with him because he associates vs with himselfe when he offers himselfe and vs together with him to his father For they who obey God vnder one and the same rule of faith make also one selfe same bodie Could any thing be said more properly for the praise of faith than when we are made companions with the sonne of God who exhorts vs by his example and shewes vs the way Wherefore if we followe the word of God we knowe assuredly that we haue Christ for our guid contrariwise those who turne from the obedience of the word doe nothing at all belong to Christ Is there any thing I pray you more desirable than this to wit that we consent with the Sonne of God Now this consent and agreement consists in faith it follows therefore that by infidelitie we dissent from Christ which is the most detestable thing that can be This word children which in many places of the scriptures signifies as much as seruants is taken here for Disciples Which God hath giuen me In these words is noted out vnto vs the first cause of obedience to wit that God hath adopted vs to himselfe Christ brings none to the father but those whome he hath giuen him Now we know that this donation depends vpon the Eternal Election because those whome the father hath ordained vnto life those he commits to the tuition of his sonne to the end he may conserue and keepe them And that is it which he saith Ioh. 6.37 All that the father hath giuen me shall come vnto me Therefore when we feele that we can submit our selues vnto God in obedience of faith let vs learne to attribute it wholly vnto his mercie because we would neuer otherwise haue submitted our selues to be brought to him by the hand of Christ Moreouer this doctrine doth furnish vs with singular matter of Confidence for who would tremble vnder the protection and safegard of Christ who is he that hauing such a keeper would not boldly despise all danger And truly when Christ saith Behold me and my children he fulfils that indeed which he elsewhere promiseth That he will not suffer any of those whome he hath receiued of his father to perish Ioh. 10.28 Lastly let vs note from hence that although the world doe furiously reiect the Gospel yet notwithstanding the sheepe of Christ will alwaies acknowledge the voyce of their shepheard Wherefore let vs not be dismaied though almost all people and nations of the world doe reiect it seeing Christ will gather those that are giuen into his custodie If the Reprobate plunge themselues into death by their impietie the plants which God hath not planted are thereby plucked vp Matth. 15.13 In the meane while let vs not doubt but that he knowes his own and that the saluation of them all is sealed vp in him to the ende none should escape him The foundation of God remaines sure and hath his seale The Lord knowes who are his 2. Tim. 2.19 Let vs then content our selues with this seale 14 For as much as the childrē are partakers of flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the Diuell 15 And that he might deliuer all them which for feare of death were all their life time subiect vnto bondage FOr as much then as the children Verse 14 This is the conclusion of that which hath beene said and therewithall he doth more fully giue a reason of that which he had but lightly touched before concerning the cause why it behoued the sonne of God to take our flesh to wit that he might partake of the same nature with vs
with it whilest it remaines written in tables of stone as S. Paul teacheth 2. Cor. 3.3 To be short then doe we receiue that which God commands with obedient hearts when he changeth and corrects the naturall peruersitie of them by the worke of his Spirit otherwise he shall finde in vs nothing but corrupt affections and a heart wholy inclined to euill For this sentence of God is cleare and euident that a new couenant must be made by which God ingraues his lawes in our hearts because otherwise it shall be altogether fruitlesse and vnprofitable vnto vs. The second article is as touching the free remission of sins Although they haue sinned saith the Lord The 12. verse is expounded here There remaine vvicked and corrupt affect on s euen in the best after regeneration and therefore the Prophet had good cause to adde this second article yet will I notwithstanding pardon their sinnes This also is a very necessarie article For God neuer so frames and fashions vs in obedience to his righteousnesse but there still remaines in vs many wicked and corrupt affections of the flesh yea and the corruption of our nature is regenerate but onely in part for euery hand-while we feele wicked lusts and naughtie affections to boyle in vs. And from thence issueth that combate where of S. Paul complaines Rom. 7.23 where he testifies of himselfe in the person of all the faithfull that he saw another law in his members rebelling against the law of his minde so that he obeyed not God as he ought to haue done but failed therein many waies What good or holy desire then soeuer it be which wee haue to liue religiously yet we shall be alwaies guiltie before God of eternal death because our conuersation is alwaies farre off from the perfection of the law There is no stabilitie in the couenant then in regard of vs vnlesse God doe freely forgiue vs our sinnes But this is a speciall priuiledge belonging onely to the faithfull who haue imbraced the couenant offered them in Christ that is to say to bee assured that God fauoureth them and that the sinnes to which they are subiect hurts them not Note because they haue a promise of pardon Neither is this promised them for a day only but euen to the end of their life so that their reconciliation with God worketh and hath his efficacie continually For this grace extends it self throughout the whole kingdom of Christ which S. Paul also doth sufficiently shew 2. Our citie of refuge is the remission of sins in Christs blood Cor. 5. And indeed this is the citie of our refuge vnto which if wee flee not by faith it is vnpossible but wee shall be plunged into continuall desperation For all of vs are fast locked vnder condemnation and can no otherwise be loosed but by running to the mercie of God whereby we are absolued And they shall be my people This is the fruite of the couenant to wit that God takes vs for his people and testifies that he will be the protector of our saluation For this manner of speech and I will be their God imports so much For he is not the God of the dead neither receiues he vs vnder his safegard but to make vs partakers of his righteousnes and of life Psal 33.12 Psal 144.15 for Dauid crieth excellently in the Psalmes Blessed are the people who haue the Lord for their God Now wee neede not doubt but this doctrine belongs euen to vs also For although the Israelites occupied the first place and were the right and lawfull heires of the couenant yet their prerogatiue hinders not vs to haue our portion in it So that the wider and larger the kingdome of Christ spreads so far hath this couenant of saluation his efficacie But some may aske whether there were no certaintie nor efficacie of the promise vnder the law Question that is whether the ancient Fathers were depriued of the grace of the holy Ghost and whether they tasted not of Gods fatherly kindnes in the remission of their sinnes For it well appeares that they serued God in sinceritie of heart and in purity of conscience and that they walked in his commandements which surely they could not haue done vnlesse the Spirit of God had taught them inwardly It also appeares that as oft as they thought vpon their sinnes they were comforted and sustained by the hope and confidence which they had in the free remission of them Obiection But may some say it seemes that the Apostle excludes them from hauing part in any of these benefits in putting ouer the prophecie of Ieremy to the comming of Christ I answere Answere he simply denies not that God wrote his law in the hearts of those which were his euen vnder the law or that hee did not pardon them their sinnes but hee speakes by a comparison from the greater to the lesse Therfore for as much as the heauenly Father hath more abundantly manifested his power vnder the kingdome of Christ and hath shed abroad his mercie and grace vpon men this his so exceeding liberalitie is the cause that the little portion of grace in comparison which was shewed to the Fathers vnder the law comes not into account Wee see also how darke and intricate the promises then were so as they onely gaue them some darke glimpse of light much like the light of the Moone and starres in comparison of that light of the Gospell which now shewes it selfe with a surpassing cleerenes Obiection If it bee obiected that the faith and obedience of Abraham was so excellent that the like is not to be found at this day in all the world I answer Answere that the question is not here of mens persons but of the order and dispensation of gouerning the Church Moreouer that whatsoeuer spirituall gifts the Fathers had was as a thing accidentall to their time It is not from the purpose then that the Apostle comparing the Law and the Gospell together takes that from the Law which is proper to the Gospell and yet this hinders not that God should not make the old fathers partakers of the new couenant This is the true solution Sanctuarie The third the inmost Sanctuarie which was called by way of excellencie the most holy place or the holie of holies For the first Sanctuarie which ioyned to the court of the people he saith there was the candlestick and the table whereupon the shew bread was set But he calles this place in the plurall number the holy places There was then that secret place which was called the holiest of all Vers 3 which was further oft the people and euen farre off from the Priests also who were in the first Tabernacle to performe the seruices thereof For although the first Sanctuary was close and separate from the court of the people by reason of the vaile which was put betweene them yet was there a second vaile betweene the Priests and that which was called the most holie
al points But this perfection which is in Christ hath nothing in it which is not full in all points By dead workes he vnderstands those works which beget death or which are fruites of death For euen as the life of the soule consists in the coniunction that wee haue with God so those who are estranged from him by sinne are very rightly esteemed dead Now wee are to note the end of this purgation to wit that we should serue the liuing God For although we be washed by Christ Nothing vve doe is acceptable in Gods sight till we be purged by the blood of Christ yet it is not that wee should by and by goe wallow our selues afresh in our dung but that our puritie might serue to the glorie of God Moreouer the Apostle hereby teacheth vs that nothing proceedeth from vs which can be acceptable vnto God till we be purged by the blood of Christ For seeing wee are all of vs enemies of God before wee be reconciled he must in his iustice hate all our workes The beginning therefore of the true and lawfull seruice of God is reconciliation Furthermore seeing there is no work of ours so pure and cleane without spot that of it selfe can bee acceptable and well pleasing vnto God therefore it is necessarie that the blood of Christ should come betweene to wash away all the spots that are in them Thus wee must note the seemly antithesis which he makes betweene the liuing God and dead workes And therefore he is the Mediatour of the new Testament Ver. 15 c. He concludes that we are not now to looke for any other Priest because Christ fully and absolutely performes this office vnder the new Testament For he attributes not this honour of the Mediatourship to Christ to the end that others should ioyne with him in that office but hee contends and with forcible arguments maintaines that all others were deposed when the office was once giuen to Christ But to confirme this more fully he also recites how Christ obtained this office of a Mediatour to wit through death which was for the transgression If this be found in Christ alone and is not to be found in any other it followes that he is the true and onely Mediatour He also toucheth the vertue efficacie of his death when he saith that the price was paid for sinnes which could not be purged by the blood of beasts vnder the former Testament By which words hee would haue the Iewes to passe from the law to Iesus Christ For if the weaknes of the law is so great that all the remedies which it giueth to wash away sinnes doe not accomplish that which they signifie what is hee that would rest himselfe in them as in a sure hauen This onely point I say ought to be a sufficient spurre vnto them to desire a reformation of the law because whilest they rest still in that it cannot be auoided but they must fal into a perpetual anxietie of conscience They must needs be in perpetuall anguish of conscience that rest only in the doâ—trine of the lavv Contrariwise when we are once come to Christ nothing remaines that may torment vs because in him we finde and obtaine ful and perfect redemption Thus then by these words hee shewes the weaknes of the law to the end the Iewes should no longer rest in it and withall teacheth them to keepe themselues close to Christ because in him is to bee found whatsoeuer can bee desired to quiet their consciences Question Now if any aske whether the sinnes of the Fathers were pardoned or no vnder the law that solution which I gaue erewhile must be held to wit that they were pardoned Answere but alwaies by the meanes of Christ It followes then that they were stil held vnder the bondage of condemnation notwithstanding all the outward purgations the law could affoord them For this cause S. Paul saith that the law was an ordinance that was against vs. For when the sinner presented himselfe and did publikely confesse that hee was indebted to God and in offring of an innocent beast did acknowledge himselfe worthie of eternall death what gained he by his sacrifice vnlesse wee might peraduenture say that he sealed to his owne death by this obligation In a word they had no better meanes to assure them of the remission of their sinnes than in looking vnto Christ Now if the only beholding of Christ did wash away their sinnes they could neuer be deliuered from them if they should still haue rested in the law True it is that Dauid saith Psal 32.1 Blessed is the man to whom the Lord imputeth not sinne but to attaine the ioyfull tidings of this blessednes it was necessarie for him to turne his eyes from the law and to fasten them vpon Christ For he shall neuer be deliuered from condemnation that abideth in the law They which were called receiued the promise c. The couenant which God hath made with vs tends to this end that wee being adopted of him for his children are at the last made inheritors of eternall life The Apostle shewes that we obtaine so great a benefit by the meanes of Christ from whence it appeares that the accomplishment of this his couenant is in him As touching the promise of the eternall inheritance he takes it for the heritage promised as if he should haue said The promise of eternall life hath no otherwise had his effect towards vs for our enioying of it but by the death of Christ It is very sure that life was promised in old time to the Fathers and the same which is now at this day was from the beginning the heritage of the children of God but wee enter not into the possession of it vnlesse the blood of Christ doe goe before He makes expresse mention of those which are called to the end hee might moue the Iewes with the greater care who were partakers of this vocation For it is a speciall fauour of God when the knowledge of Christ is giuen vs and therefore so much the more ought wee to take heede that in despising so inestimable a treasure our spirits doe not wander elsewhere Some take this word called here for elected but vnfitly as I thinke For the Apostle teacheth here the very same thing that S. Paul doth Rom. 3.25 to wit that righteousnes and saluation was obtained for vs by the blood of Christ but we receiue it by faith For where a Testament is c. Ver. 16 Were there but this one place yet were it sufficient to shew that this Epistle was not written in Hebrue for Berith in the Hebrue tongue signifies Couenant and not Testament But because the Greeke word Diathece hath these two significations to wit of the Couenant and of the Testament for this cause the Apostle alluding to the second signification affirmeth that the promises could not otherwise bee of any weight or stabilitie vnlesse they had been sealed by the death of Christ
which some doe aske and quite from the purpose to wit whether Christ was not alwaies present there For the Apostle disputes here onely of the intercession by which he entred into the celestiall Sanctuarie Not that he should offer himselfe often Vers 25 c. How is he then a Priest Obiection may some man say if he make no sacrifices I answere Answere it is not required in the person or office of a Priest to be alwaies in the continuall act of offring sacrifice For in the law it selfe there was euery yeere certaine daies ordained for the chiefest sacrifices and the sacrifices which were ordinarily performed had their limits to the morning and the euening Now seeing this only sacrifice that Christ once offered hath alwaies his strength and vertue yea and is perpetuall as touching the efficacie thereof wee must not wonder if his eternall Priesthood be established in the vertue of this sacrifice which neuer perisheth or hath an end And here againe he shewes what difference there is and in what things betweene Christ and the Leuiticall Priesthood As touching the Sanctuarie he hath spoken heretofore but he notes a difference in the kinde of sacrifice because Christ offered himselfe and not a beast And then hee notes another difference to wit that he did not often offer this sacrifice as vnder the law where they often yea and almost continually reiterated their sacrifices For then he must haue often suffered Vers 26 c. He sheweth how absurd and vnreasonable a thing it should be if wee content not our selues with the onely sacrifice of Christ For from thence he concludes that he must then haue often suffered because death is alwaies ioyned with the sacrifice Now there is no reason at all to grant this latter it followes then that the vertue of this onely sacrifice is eternall and stretcheth it selfe vnto all times He saith since the foundation of the world because that in all times since the beginning there haue bin sinnes which haue had neede of purgation If then the sacrifice of Christ had not been effectuall from the beginning Christs sacrifice effectuall from the beginning none of the Fathers had obtained saluation For seeing that of themselues they were culpable before God and deserued his wrath they had bin destitute of the remedie of redemption and had had no meanes to escape the iudgement seate of God vnles Christ by enduring of death once had suffered from the beginning of the world to the end thereof for the obtaining of Gods fauour for men And therefore let vs satisfie our selues with this onely sacrifice vnlesse peraduenture wee expect many deaths of Christ By this it also euidently appeares how friuolous that distinction of the Papists is The friuolous distinction of the Papists touching the bloodie and vnbloodie sacrifice in which subtilty they so much please themselues when they say that the offring vp of Christ vpon the crosse was bloodie but the sacrifice of the Masse which they forge to be offered vp euery day is without blood For if this suttle shift may haue place the Spirit of God shall be blamed of vnadursednes because he remembred not himselfe concerning this For the Apostle takes it for a thing out of question that there is no sacrifice without death I passe not that the ancient Doctors haue spoken thus for it is not in the power of men to forge what sacrifices they list This principle of the holy Ghost remaines sure that sins are not purged by sacrifices vnlesse there be effusion of blood Therefore it is an inuention of the diuell to hold that Christ should be often offered But now in the end of the world he appeared once c. He calles the end of the world that which S. Paul calles the fulnes of time Gal. 4 for the time was then expired which the Lord had ordained by his eternall decree And by this meanes the curiosities of men are answered to the end they should not presume to enquire some why it came not sooner others why rather then than at another time for we ought to rest and stay our selues in the secret counsell of God who best knowes to giue a reason of it although it be not manifested to vs. To bee short the Apostle signifies that the death of Christ fell out iust at that time wherein his Father sent him into the world for that purpose who as he hath in his owne power the lawfull gouernment of all things so hath he the times also seeing hee ordreth them by an admirable wisedome howsoeuer it bee often hidden from vs. Moreouer this consummation or end is opposed to the imperfection of the time past for God did so keepe the people of the old Testament in suspence that one might easily iudge it was not yet come to a firme and setled estate For this cause S. Paul teacheth in the 1. Cor. 10.11 that the ends of the world are come vpon vs signifying therby that the kingdom of Christ hath brought the fulfilling of all things But if the fulnes of time were then when Christ appeared to purge our sinnes they doe him great iniurie and outrage who would that his sacrifice should be renued as if all things were not fulfilled at his death He then appeared once for if the thing should bee done the second or the third time there should be imperfection in the first oblation which were a thing repugnant to perfection For the destruction of sinne by the sacrifice of himselfe This agreeth with the prophecie of Daniel by which the end of the sacrifices was foretolde after the promise made of the sealing vp and abolishing of sins For to what end should purgations serue after the destruction of sinnes Now this destruction consists in this that sinnes are no more imputed to those who haue their refuge to the sacrifice of Christ Hovv sinne is said to be destroyed for although necessitie be laid vpon vs to aske pardon euery day because we do euery day prouoke the wrath of God afresh against vs notwithstanding for as much as wee are alwaies reconciled to God by the pledge of Christ his onely death and not otherwise therefore it is rightly said that sinne is destroyed by it And as it is appointed vnto men to die once Vers 27 c. The meaning is this seeing that wee waite with patience for the day of iudgement after the death of man because it is a common law of nature the which it is not lawful to resist wherfore should there be lesse patience in waiting for the second comming of Christ For if so be the long space of time doe derogate nothing from the hope of the blessed resurrection amongst men what absurditie were it to giue lesse honour to Christ Now we giue him lesse if we call him to a second death Obiection seeing he is dead once for all If it be obiected that some haue died twice as Lazarus and such other the solution is easie to wit
corruption of our flesh after that our enemies Satan Sinne Death and the whole world shall be troden vnder our feete For the holy Ghost also beareth witnes Vers 15 c. It is not superfluous or causelesse that he brings in this testimonie of Ieremie the second time Heretofore hee alleaged it to another end to wit to shew that it was necessary the old Testament should be abolished in regard a new was promised that it might correct the weaknes of the old But now he aimes at another thing For hee onely grounds himselfe and stands vpon this speech Their sinnes and their iniquities will I remember no more and thereof gathers that there is no more vse left for sacrifices seeing that sinnes are done away It may seeme this consequence is not very firme For howsoeuer heretofore there were innumerable promises of the remission of sinnes in the Law and in the Prophets yet notwithstanding the Church ceased not for all that to offer sacrifices still for themselues and therfore remission of sinnes excludes not sacrifices But if we doe yet more neerely consider of euery point the Fathers had also the same promises of remission of sins vnder the law that we now haue and resting their faith vpon thē did call vpon God and reioyced that they obtained pardō And yet notwithstanding all this the Prophet as if he spake of some new thing not yet heard of saith that there shall be no more remembrance of sinnes before God vnder the new Couenant From this we gather that sinnes are now pardoned after another manner than they were in old time But this diuersitie consists neither in the word nor in faith but in the ransome of the remission God now then no more remembers sinnes and iniquities because the purgation hath been made for all once For otherwise the Prophet hath affirmed in vaine that it should be a benefit and grace of the new Testament That God would remember our sinnes no more Furthermore seeing wee are come to the end of the disputation which is here handled touching the Priesthood of Christ the readers are to be aduertised in few words that the inuention of the Papists touching the sacrifice of the Masse is no lesse refuted in this place than the sacrifices of the law are hereby abolished They maintaine that their Masse is a sacrifice to doe away the sinnes both of the quicke and the dead The Apostle on the contrarie saith that euen this sacrifice of Christ ought not to be reiterated of any neither doth he only say that this sacrifice of Christ is one but also that it was offered once Adde hereunto that he often attributes to Christ alone the honour of the Priesthood so as none is sufficient or meete to offer Christ but Christ himselfe onely None fit to offer Christ but himselfe They haue yet an euasion when they call it an vnbloodie sacrifice but the Apostle without exception affirmes that to make a sacrifice death is required Moreouer the Papists haue yet another shift when they replie that the Masse is an applying of the onely sacrifice once done But the Apostle teacheth on the contrary that the causes why the sacrifices of the law were abolished by the death of Christ was because that in them men remembred sinnes Foure maine reasons prouing the Masse to be full of sacriledge Whence it appeares that this kinde of applying which they haue forged is ceased In a word let the Papists turne them on which side they list yet shal they neuer be able to auoide it but that the present disputation of the Apostle doth still openly discouer that their Masse is full of sacriledge For first of al the Apostle is witnes that there was no man which was sufficient to offer Christ but himselfe onely and in the Masse hee is offered by the hands of another Secondly the Apostle not onely maintaines that Christ his sacrifice is but one but also that it was but once done so as it is vnlawfull to reiterate the same In the Masse although they buzze that it is the same sacrifice yet notwithstanding it appeares that they doe it euery day and themselues confesse it Thirdly the Apostle alloweth no sacrifice without blood and death they babble in vaine then that the sacrifice which they offer is vnbloodie Fourthly when the question is of the obtaining pardon for our offences the Apostle commaunds vs to haue our recourse to this onely sacrifice which Christ once offered vpon the crosse and discernes vs from the Fathers by this marke that the manner of often sacrificing is abolished by the comming of Christ The Papists to the end that Christ his death may be fruitfull and profitable vnto vs require daily applyings which is done by sacrifice and thus Iewes and Christians should differ in nothing one from another but in the externall signe 19 Seeing therefore brethren that by the blood of Iesus we may be bold to enter into the holy place 20 By the new and liuing way which he hath prepared for vs through the vaile which is his flesh 21 And seeing wee haue an hie Priest which is ouer the house of God 22 Let vs draw neere with a true hart in assurance of faith our hearts being pure from an euill conscience 23 And washed in our bodies with pure water let vs keep the profession of our hope without wauering for he is faithfull which hath promised SEeing then brethren c. Verse 19 He gathers his former doctrine into a conclusion or summe after which he addes an exhortation both to very good purpose of great weight threatning them seuerely which shall reiect the grace of Christ Now the summe is that all the ceremonies by which men had accesse into the Sanctuarie of God vnder the law had their firme truth in Christ so as the vse of them is superfluous and vnprofitable to him that enioyeth Christ Now the better to expresse this hee describes the accesse which Christ giues vs by an allegorie For he compares heauen to the old Sanctuarie and vnder a figuratiue manner of speech sets foorth the things which were spiritually fulfilled in Christ True it is that Allegories do sometimes rather darken than illustrate the matter but here they haue not a little grace and besides they bring much more light when the Apostle transfers the old figures of the law to Christ to the end we should know that all things which were shadowed in the law are now truly manifested in him Now as there is almost no word here that hath not his weight so let vs remember that there is also a close antithesis shewing that the truth which is seene in Christ must needes abolish the ancient figures First he saith that we haue libertie to enter into the holy places This priuiledge was neuer giuen to the Fathers vnder the law For it was forbidden the people to enter into the visible Sanctuarie vnlesse the high Priest bare the names of the twelue tribes vpon his
doubt of that which God hath promised 6.11 E Elect. It is profitable the elect should sometimes bee sharply reprooued 6.9 End What end we ought to haue in all our thoughts and deliberations Euer How farre this word Euer is to be extended 7.17 Exile A comfort for the exiled 11.38 A mediatation for the exiled 13.14 F Falles Falles generall and particular 6.4 Faith Faith giues the word entrāce in respect of vs. 5.2 Two effects of faith 3.6 Faith and charitie must goe together 6.11 Great difference betweene faith and a generall apprehension 6.11 Faith must passe beyond all externall shadows to rest it selfe vpon Christ alone 6.19 Faith the foundation of an holy life 10.35 No life without faith 10.38 The necessitie of faith 10.38 Faith was the onely band whereby the Patriarkes were knit vnto God 11.2 Faith must content it selfe with Christ alone 11.6 The nature of faith 11.7 The obiect of faith 11.7 How faith is said to bee the cause of feare 11.7 Why the Gospell is called the word of faith 11.7 Faith the mother of obedience 11.7 Faith the roote and cause of righteousnes 11.7 A principle of faith 11.8 Two trials of faith 11.8 Faith commended though it were mingled with distrust 11.11 That is the true faith which rests it selfe vpon the promises 11.11 When faith respects the promise and when it respects the recompence of reward 11.26 Fathers How farre the example of our fathers is to be followed 3.8 See chap. 11.13 Feare Feare ought not to take away the assurance of faith 4.1 How faith is said to bee the cause of feare 11.7 Feare is too ingenious in seeking starting holes 12.13 Felicitie We must go out of our selues to attaine true felicitie 4.10 Fight A double fight of the faithfull 12.4 Free-will We will freely but it is to do euill G Glorie What it is to giue glorie to God 6.15 To serue to Gods glorie is the onely ende of our life 11.6 God God is neuer angrie without cause 3.17 God is the father of the soule as well as of the bodie 12.9 God cares for vs euen whilst he afflicts vs. 12.12 Good Man his soueraigne good 4.10 Gospell Hee that reiects the Gospell reiects the saluation of God 2.3 Christ the author of the Gospel 2.12 Why the Gospel is called the word of faith 11.7 H Haste We neuer think God makes haste enough when wee waite for his deliuerance Halting We must take heede of halting in Gods matters betime 12.13 Hearing Hearing profits not vnlesse faith bee ioyned with it 4.2 Hearts None can soften our hard hearts but God 3.8 Hillarie A saying of Hillarie 11.38 Hisichius 8.5 Hisop The vertue of Hisop 9.21 Holy Ghost Foure effects which the Holy Ghost workes in vs. 10.29 See chap. 8.10 Hope Hope the constancie of faith 3.6 Hope findes no footing on earth 6.19 Hope springs out of faith 10.23 Hospitalitie Hospitalitie growne out of vse 13.2 Humilitie God allowes no seruice vnlesse it be ioyned with humilitie 12.28 I Illumination It is the worke of the Holy Ghost to illuminate our vnderstandings 8.10 Imperfections Imperfections remaine in the best 11.32 Infidelitie No darkenes like infidelitie 4.12 Infidelitie onely hinders obedience 11.7 K Kingdome Christs kingdome shal neuer bee vanquished though it be daily assaulted 1.13 Knowledge All knowledge that is separate from the knowledge of Christ is but meere vanitie 13.8 Hee is a man of knowledge that knowes how much he wants 5.12 L Last day See 10.25 Law In what sense the word law is to be taken 7.12 Their consciences can neuer be at quiet that rest only in the doctrine of the law 9.15 They profit il by the law that are not drawne thereby to faith 11.24 Laying on of hands chap. 6.2 Loue. He that wil exercise himselfe in the duties of loue must prepare himselfe to a life ful of labour 6.10 Loue extends her liberalitie to all c. 6.10 It is an hard matter to preserue loue 10.24 Nothing sooner lost than loue 13.1 The true badge of loue 13.16 M Marriage Mariage lawfull for all sorts 13.4 Masse Foure points proouing the Masse to bee full of sacriledge 10.18 Meates Obseruation of meates belongs nothing to the substance of our saluation 13.9 Mediator No Saint or Angel a fit Mediator and why 8.3 Merit Reward is not giuen vnto workes vpon any merit 6.10 Merit of workes 11.6 Moses The commendation of Moses faith 11.25 Moses faith oft mingled with the imperfections of the flesh 11.27 N Nature of faith 11.27 Neglect After a long neglect of holy duties followes an alienation of affections 6.4 Noah In what sense Noah is said to condemne the world 11.7 Nouatus The error of Nouatus confuted chap. 6.4.10.26 O Obedience Our obedience chiefly appeares in the deniall of our selues 5.8 Obiection An obiection of the Papists answered wherein they say they offer not another sacrifice c. 10.2 Offer None fit to offer Christ but himselfe 10.18 Offices Two offices of Christ 3.1 Opportunitie It is dangerous to neglect opportunitie 3.13 Oath It is lawful to take an oath 6.16 P Pastor The care of a good Pastor 4.1 We must learne to discerne true Pastors from false 13.17 Pardon Who they be that are excluded from hope of pardon 6.4 Patriarkes chap. 11.13 Patience The necessitie of patience 10.36 Peace We haue peace both in life and in death c. 2.15 In what sense the Hebrewes vsually take this word Peace 7.2 Wee must striue to keepe peace with men c. 12.14 We shall neuer keepe peace except wee take paines to pursue it 12.14 Person A mans person must bee excepted c. 11.4 Perseuerance Perseuerance in well doing is a vertue thin sowen 6.10 Petitions God often grants our petitions when he seems to denie them 5.7 Plerophoria 6.11 Poore When we inuite the poore to our houses in them wee giue entertainment to Christ 13.2 Praier Christs praier heard though he suffered death 5.7 Praier ought to bee feruent 5.7 How to pray with fruit 8.3 Prayers All praiers that depend not on Christs intercession are reiected 7.26 Preaching Preaching must not be contemned and why 4.12 see 4.2 Preaching hath a double vse Pride The end of threatnings is to beate downe the pride of the flesh c. 6.5 Promise No faith without a promise 4.2 Gods promise the onely obiect of faith 10.23 Promises That is the true saith which heares God speake and rests vpon the promises 11.11 The promises profit vs nothing c. 9.20 R Reconciliation No other meane to procure Reconciliation but the blood of Christ 9.22 Religion There is no religion but where the truth beares the sway 11.6 No religion without sanctification 12.16 Repentance Fearefull euents of late repentance 12.17 Reprobates The hearts of the Reprobates compared to the Anuill 4.12 Resurrection The end of Christs resurrection 13.20 Reward Reward impugnes not the free imputation of righteousnesse 10.35 When faith is said to respect reward 11.26 Rodde The rodde had neede to bee alwaies tied to our backs 12.7 S Sacrament The blood of beasts purged sacramentally 9.13 The word and Sacrament must goe together 9.20 The Exposition of the word the life and soule of the sacrament 9.20 Sacrifice Christs sacrifice absolutely perfect 7.27 See 9.14 Christs sacrifice absolutely perfect from the beginning 9.26 Thankfulnesse Gods cheifest sacrifice 13.15 No sacrifice acceptable vnto God but in Christ 13.15 See chap. 11.4 Three kinds of sacrifices 13.16 Saluation The Iewes and Gentiles haue but one meanes of saluation as touching the substance 10.1 Sanctuarie The Sanctuarie earthly and how 9.1 Scripture What marke wee must aime at if we meane to profit in the Scriptures 13.9 Seeke The meanes how to seeke God 11.6 Shadowes Wee haue no such neede of shadows now as the Iews had 4.8 Schisme The chiefe cause of all Schismes 10.25 Similitude A similitude setting forth the difference betweene the law and the Gospel 10.1 Sinne. How sinne is said to be destroyed 9.26 Sorrowe The taste of heuenly riches takes away the sorrow for losse of the earthly 10.34 Soules God is the father as well of the soule as the bodie 12.9 The soules of the faithfull liue with God after they be departed hence 12.23 Strangers No inheritance for vs in heauen vnlesse we count our selues strangers on earth 11.16 T Temptations What wee are to doe in spirituall temptations 5.7 Tempt How God is said to tempt 11.17 Throne The throne of God is hangd all ouer with grace 4.16 Tithes Causes why tithes were paid Leui. 7.4 Truth Many seeme friends to the trueth but few will suffer for it 12.12 V Vaile No vaile hinders our accesse to God now if we beleeue in Christ 7.25 Vncleane The remedie that takes away our vncleanenes is in our flesh 2.11 Vnitie A meanes to preserue vnitie 10.24 W Witnesses None ought to bee condemned without witnesses 10.28 Women Women haue interest in eternall life as well as men 11. Word The word preached the power of God c. 4.2 Gods word is not heard in it selfe 5.11 The word must goe with the sacrament 9.20 The word the life of the sacrament 9.20 No rule of faith but Gods word 11.4 Worlds Two worlds 2.6 The cause why the things of this world are in such high account with vs. 12.16 Works A definition of good works 13.21 Our workes become sweet in Gods sight when they are filled with the odours of Christ 12.21 No workes in account with God but those that proceed from a righteous mā 11.4 Worship Wee must not goe an haires breadth from Gods commandement in things pertaining to his worshippe 8.5 Zeale An vndiscreete zeale is no lesse hurtfull than a fainting slothfulnes ERRATA Pag. 78. lin 9. read fleshly p 84. l. 12. r. confession p. 133. l. 35. r. shoulders p. 135. l. 4. r. thus p. 172. l 22. r. that the grace p. 195. l. 13. r. true Sanctuarie p. 207. l. 16. r. this word booke p. 236. l. 10 put out for p. 239. l. 8. r. subsistence p. 257. l. 8. put out the p. 263. l. 36. r. recited p 271. l. 31. r. Saint Paul p. 291. l. 11. put out no. p. 320. for Col. 3. r. Col. 2.