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
promise I will giue thee the heathen for thine inheritance But what was this in respect of that large spreading of Christs kingdome the bounds whereof stretch from the East to the West By the same reason Dauid was in like manner called the sonne of God that is to say specially chosen of God to performe excellent things But this alas was scarse one sparkle of that glorie which shined in Christ in whom the Father hath ingrauen his owne image So that the name of Sonne doth appertaine onely to Christ by a speciall priuiledge neither can it be transferred vnto any other whatsoeuer but it shall be prophaned For the Father hath set his seale on him and vpon none else Ioh. 6.27 Ioh. 10.36 Obiection But it may seeme that the argument of the Apostle is not yet firme enough for whereupon doth he ground it to prooue that Christ is more excellent than the Angels but vpon this that hee hath the name of Sonne Obiection As if it were not common also as well to Princes and all those that are placed in high dignities as to him of whom it is written I haue said ye are Gods Psal 82.6 and ye all are the children of the most high Or as if the Prophet spake not more honourably of Israel when hee calles him the first borne of God Ierem. 31.9 for this title of sonne is euery where attributed vnto him Moreouer Dauid in other places calles the Angels the sonnes of God Who is like the Lord among the sonnes of the Gods Psal 89.6 But the answere is easie to wit Answer that Princes are called by this name in regard of their preheminence And Israel is so called to note out vnto vs the common grace of election The Angels in like manner are called the sonnes of the Gods by a figuratiue kinde of speech because they are celestiall spirits who haue a certaine taste of the diuinitie in the immortall blessednes But when Dauid in the person of Christ calles himselfe the sonne of God simply without any addition he therein notes out something more peculiar and excellent than all the honour not only of all Israel but of Princes and Angels also Otherwise it were but an improper kinde of speech and altogether vnfitting if he should be called the sonne of God by way of excellencie and yet should haue nothing in him more worthie than others for by this title he is exempt out of the order and number of all degrees both of men and Angels Seeing these words then Thou art my sonne are exclusiuely spoken of Christ it also followes that such honour is vnbeseeming any of the Angels If any doe yet replie Obiection that by this Dauid is exalted aboue the Angels I answere Answere there is no inconuenience at all if hee be preferred before them in as much as he is the figure of Christ neither in that sense is it any iniurie to the Angels that the high Priest was called the mediatour to purge sinnes For the Priests had not this as being properly theirs but because they represented the kingdome of Christ they therefore borrowed this name of mediatour from him Yea and howsoeuer the Sacraments are but dead things in themselues yet notwithstanding they are adorned with those titles which the Angels cannot attribute vnto themselues without sacriledge Hereby then it sufficiently appeares that the argumēt taken from this title of Sonne is good As touching the generation or begetting of the Sonne this wee are to note in a word that it is taken here by way of relation For the subtiltie of S. Augustine is friuolous who imagines that Christ is eternall to day and so continues True it is that Christ is the eternall sonne of God for hee is his wisedome begotten of him before all worlds but this makes nothing to this present place which speakes not of the eternall generation of the Sonne but is rather spoken in regard of vs who doe now acknowledge him to be the Sonne of God since the Father hath manifested him in the flesh And therfore that same declaration whereof also S. Paul makes mention Rom. 1.4 was as a kinde of eternall generation as you would say for this secret and hidden generation which went before was vnknowne vnto men and should not haue come to light if the Father had not approoued the same by a manifest and visible reuelation thereof Againe I will be his father c. In this second testimonie that which we haue noted ought also to haue place that is howsoeuer Salomon is here chiefly meant who otherwise was lesse than the Angels yet notwithstanding he is now separated from the common order of all men in that God promiseth him that he will be his Father for God was not reckoned his father as being one of the sonnes of Abraham or as to some of the Princes but to him which was more excellent than any other So that looke by what priuiledge hee is established Gods sonne by the same priuiledge all others are shut out from hauing equall degree of honour with him Now it appeares by the whole text that this is no otherwise said of Salomon but as he was a figure of Christ for the rule and gouernment of the whole world is destinate to this Sonne of whom hee there speakes and a perpetuitie of gouernment is promised vnto him On the contrarie wee may see that Salomons kingdome was bounded within streight limits and so farre was it off from enduring long that by and by after his death it was diuided and a little after that fell to ruine Yet in the Psalme the Sunne and the Moone are called foorth for witnesses and the Lord himselfe sweareth that this kingdome shall remaine safe and vnmoueable as long as they shall shine in the firmament Contrariwise the kingdome of Dauid fell to decay not long after and in the end was cleane abolished Moreouer it may be gathered from many places of the Prophets that this promise was neuer otherwise meant than of Christ So as none can cauill that we haue coyned a new exposition for this kinde of speech where they call Christ the sonne of Dauid was vsually receiued among the Iewes Vers 6. And againe Verse 6 when he bringeth in his first begotten sonne into the world he saith Psal 97.7 And let all the Angels of God worship him NOw he exalts Christ aboue the Angels for another reason to wit because the Angels are commaunded to worship him for thereupon it followes that he is their head and Prince Notwithstanding it should seeme that the Apostle doth ill in applying this to Christ which is spoken of God If we answere that Christ is the eternall God and that for this cause whatsoeuer appertaines to God doth also by right appertaine vnto him yet in so answering we should not satisfie all that might be obiected For it were to small purpose to proue a doubtfull thing if wee should ground our argument in this matter vpon the common titles of
11 Let vs studie therfore to enter into that rest least any man fall after the same ensample of disobedience 12 For the word of God is liuely and mightie in operation and sharper than any two edged sword and entreth through euen vnto the diuiding asunder of the soule and the spirit and of the ioynts 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 vnto his eies with whom we haue to doe HAuing shewed vs the marke whereat we ought to aime Verse 11 he now admonisheth vs to put our selues into the way which we shall doe when we accustome our selues to renounce our own nature Now because he compares the entrance into this rest to a strait 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 historie 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 infidelitie and rebellion is represented before vs as it were in a painted table also that we should not doubt but the like will befall vs if we be found guiltie of the same infidelitie To fall then is taken to perish or to speake more cleerely it is taken for the punishment and not for the sinne But this metaphor is to be referred both to the former word of entring as also to the pitiful fall of the Fathers 1. Cor. 10.8 by whose example he meant to terrifie the Iewes For the word of God is liuely Ver. 12 Whatsoeuer he intreateth of in this place touching the efficacie of the word tends to shew that they shall not goe vnpunished if they despise it as if he should say when the Lord sends vs his word he speakes vnto vs in good earnest to the end he may mooue all our inward senses and therefore what power is there in the soule which ought not to be touched to the quicke Now before we passe any further we must see whether the Apostle speakes of the word in generall or whether he applies this to the faithfull in particular For it is certaine and we may see it cleerely that the word is not effectuall indifferently and equally in all For the vertue thereof manifests it selfe in the elect that being humbled in the true acknowledgment of themselues they should haue their recourse to the grace of Christ which cannot be done vnlesse it pierce into the very depth of the heart For hypocrisie which hath many darke corners and wonderfull conueiances in the heart of man must be cast out neither is it enough that we feele some light prickings but we must be pierced and gaged to the bottome that so beeing ouerwhelmed with the feeling of eternall death we may learne to die to our selues In a word wee shall neuer be wholy renued in the spirit of our mind which S. Paul notwithstanding commands Eph. 4.23 till our old man be slaine by the stroke of this spirituall sword And therefore in another place the same Apostle saith that the faithfull are sacrificed to God by the Gospel Phil. 2.17 why because they could not be brought vnder the obedience of God vnlesse their owne will were brought to nothing neither could they otherwise receiue the light of Gods diuine wisdome vnlesse the light of the flesh by wisdome were put out As for the reprobates no such thing can be perceiued in them for either they proudly contemne God speaking vnto them yea they spare not to deride him or else they murmure against his doctrine obstinately kicke and spurne against it The hearts of the reprobates compared to the Anuill So that euen as the word of God is an hammer so haue they also an heart as the anuill driuing the blowes backe againe be they neuer so mightie And therefore it is vnpossible the word of God should pierce so farre in them as to come to the diuision of the soule and of the spirit For this cause it seemes that this title ought only to be restrained to the faithfull seeing none but they doe examine themselues thus to the quicke Notwithstanding the coherēce of the text of the Apostle shews that it is a generall sentence which extends it selfe euen to the reprobates For although they be not softened by it but doe set hearts of iron and steele against God and his word yet must they necessarily be shut vp vnder their owne condemnation It is true they laugh but it is the laughter of an hostler as they say for they feele themselues wrung as it were within many shiftings and turnings they make that they might not come neere the iudgement seat of God but thither are they drawne will they nill they euen by this word against which they so proudly exalt themselues So then we may compare them to madde dogges who although they bite and scratch the chaine yet they gaine nothing because they still remaine fast tied therewith Now howsoeuer this effect of the word doth not shewe it selfe at the first day yet by the euent at the last you shall know that the word is not preached to any man in vaine Verily it is a generall sentence which Christ pronounceth when he saith The Spirit shall come and reproue the world of sin Ioh. 16.8 But how doth the Spirit exercise this reproofe Verily by the Gospell preached Lastly although the word of God hath not alwaies this power in men yet it hath this power inclosed in it selfe Now the Apostle disputes here of the nature and proper office of it onely to the end we might know that as soone as it hath sounded in our eares our consciences are foorthwith arraigned before Gods iudgement seate and found guiltie As if hee should say If any man bee of that minde that hee thinkes it is but a beating of the aire in vaine when the word of God is preached he greatly erreth and deceiues himselfe For the word is liuely and full of secret efficacie which leaues no part of a man vntouched This is the summe 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 receiue his word Why because he will not speake in vaine as if his words should either vanish or fall to the ground or as if no account were to bee made of them but he speakes with efficacie to the consciences of men that he might subiect them vnto himselfe The cause therefore why he giues such vertue to his word is that it might search all the parts of the soule examine the thoughts and discerne betweene the affections in a word that it might shew it selfe to be our Iudge But here a new question may arise to wit Question whether this
is to be vnderstood of the Law or of the Gospell They which thinke the Apostle speakes of the Law bring these testimonies of S. Paul that it is the ministerie of death 2. Cor. 3.6.7 that it is a killing letter that it brings nothing but wrath and such like But the Apostle in this place also notes diuers other effects For as wee haue said there is a liuely killing of the soule which is done by the Gospell Answere Let vs know then that the Apostle speakes of the whole doctrine of God when he saith it is liuely and mightie in operation To the same purpose S. Paul protests that his preaching was the sweete sauour of life vnto life to the faithfull 2. Cor. 2.16 and of death vnto death in the vnfaithfull so as God neuer speakes in vaine but either he thereby brings his owne to saluation or els thereby casts the wicked headlong into perdition And this is the power of binding and losing which the Lord committed to his Apostles Matth. 18.18 This is the spirituall power whereof Paul glorieth in the 2. Cor. 10 4. And indeede it doth neuer promise vs saluation in Christ but on the contrarie it openly denounceth vengeance to the vnfaithfull who in reiecting of Christ doe plunge themselues ouer head and eares in death Moreouer wee must note that the Apostle speakes of the word of God as it is brought vs by the ministerie of men For these are but railings and pernicious discourses of them who say it is true that the inspired word hath indeed his efficacie but the word which proceedes from the mouthes of men is dead and without effect I confesse the efficacie proceedes not from the tongues of men neither consists it in the bare sound but the efficacie is wholy to be giuen to the Spirit of God and yet notwithstanding al this lets not that the holy Ghost should not manifest his power by the word preached For in regard that God speakes not personally himselfe but by men the Apostle doth so much the more insist vpon this that the word should not be receiued hand ouer head or in contempt because men are the ministers of it Accordingly when S. Paul calles the Gospell the power of God Rom. 1.16 he doth expressely adorne it with this title of preaching the which hee saw to bee a matter of reproch vnto some and of contempt vnto others And where he teacheth in another place that saluation is made ours by the doctrine of faith hee expressely giues it the title of that which is preached Rom. 10.8 Wee see how God alwaies doth precisely commend the doctrine which is administred vnto vs by men to the end hee might hold vs in the reuerence and obedience of it Preaching must not be contemned Now in that the word is called liuely it must be supplied as hauing relation vnto vs which is the better vnderstood by the second epithite for in saying this word is mightie he shewes wherein the life of it consists For the Apostles meaning is to shew what the vse of the word is in regard of vs. Now as touching the similitude of a sword the Scripture vseth it also in other places but the Apostle not content with the simple comparison saith that the word of God is sharper than any sword yea than any two edged sword because in that time they commonlie wore swords which had but one edge And diuideth betweene the soule and the spirit This word soule is often taken for the spirit but when the soule and spirit are ioyned together then the soule comprehends vnder it all the affections and the spirit comprehends the power or facultie of the vnderstanding And thus S. Paul desiring of God that he would conserue the soules 1. Thess 5.23 the spirits and bodies of the Thessalonians pure and blamelesse vnto the comming of Christ desires nothing els but that they may continue pure and chast in minde in will and in all their externall actions Likewise when Isaiah saith With my soule haue I desired thee in the night and with my spirit haue I sought thee in the morning his meaning is that hee was so attent in seeking God that hee applied his whole minde and heart thereunto Isai 26.9 I know others doe expound it otherwise but I hope all that are of sound iudgement will easily agree with me Let vs now returne to the present text The word of God reacheth euen to the diuiding betweene the soule and the spirit that is to say it examines the whole life of man For it pearceth euen to the thoughts of the minde and soundeth the will with all the desires of the same To the same end tends that which is added of the ioynts and marrow for his meaning is that there is nothing so hard or massie in man nor nothing so secret and hidden but the efficacie of this word will reach into it And that is it which S. Paul meanes when he saith that prophecie serueth to reprooue and iudge men euen to the reuealing of the secrets of their hearts 1. Cor. 14.24 Truly howsoeuer it be the office of Christ to discouer bring to light the secret thoughts of the heart yet for the most part he doth this by his Gospell The word then performeth the office of a Iudge because it plucks the spirit of man as out of a labyrinth in which before it lay inwrapped and kept it selfe close and brings it foorth into the Sunne light to the end knowledge and iudgement may passe vpon it For no darknes is so thicke as infidelitie is No darknes like insidelitie nor any blindnes to hypocrisie but the word preached discouers both and hypocrisie blindeth after an horrible fashion The word of God scattereth this darknes casteth off this hypocrisie quite and cleane From thence proceedes that discerning and iudgement whereof the Apostle speaketh for the vices which before were hidden vnder a vaine pretence and appearance of vertue are now perceiued and knowne the deceit being taken away Now although the reprobates remaine for a time hidden in their lurking holes yet notwithstanding in the end they feele that the light of the word shineth euen thither so as they cannot escape the iudgement of God And from thence ariseth their murmurings and rage For if they were not smitten with the word they would not manifest their furie as they doe they would rather scorne it or wind themselues out of the power of it they would also be content to dissemble the matter but God will not suffer them to scape so Therefore as soone as they doe begin to murmure at the word or to be inflamed against it they thereby confesse that they feele the force of it within them in despite of their teeth kick they neuer so much against it Neither is there any creature hid from him Vers 13 c. This word And is as much to say in this place in my iudgement as if he had said For. And so to
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
we must note the Antithesis that is betweene the flesh and the conscience He saith that those who offered sacrifices vnder the Law could not be washed by them spiritually or inwardly within the conscience His reason is added because al the ceremonies were carnall What leaues he now more vnto them Vers 10 Some indeed doe commonly vnderstand this as if the Apostle should say that this washing was a profitable schoolmaster among men seruing them for honestie but those which are of this opinion do not weigh the promises which are added hereunto as they deserue And therefore it is a fancie which ought vtterly to be reiected Also they doe ill expound the Iustifications of the flesh saying that they are so called because they onely purge or sanctifie the bodie seeing the Apostle thereby meanes that these earthly figures reach not vnto the soule For although such figures were true testimonies of perfect holinesse yet had they not this holinesse in them neither could they giue it vnto men For it was needfull that the faithfull should bee brought to Christ by such helpes to the end they might seeke that in him which was wanting in the figures Question If it bee demaunded wherefore the Apostle speakes so meanly and as it were in contempt of the Sacraments ordained of God in thus lessening of their vertue Answere I answere he doth it because he separates them from Christ for we know that when we esteeme them by themselues they are but weake elements of the world as S. Paul calles them Gal. 4.9 Whereas he saith vntill the time of reformation he alludes to the prophecie of Ierem. 31.37 for the new couenant succeeded the old as a reformation of it He doth purposely name meates and drinkes and such other things which were of no great importance because men might the more certainly iudge by these small and light obseruations how farre off the Law was from the perfection of the Gospell But Christ being come an high Priest Vers 11 c. Now he brings foorth the truth of the things which were vnder the law to the end that turning away their eyes from the figures they might looke vnto Christ in whom the substance was to bee found For he which beleeues that all that which was then shadowed out was truly manifested in Christ will no longer entangle his minde about shadowes but will embrace the truth and the very bodie it selfe Now we must diligently note the parts wherein he compares Christ with the high Priest who was in old time vnder the Law He said that the high Priest onely entred euery yeere once into the Sanctuarie with blood for the purgation of sinnes Christ hath this in common with him that he onely is put into the dignitie and office of the high Priest But yet there is a difference that Christ is come vpon this and hath brought with him eternall benefits which causeth that his Priesthood is perpetuall Secondly the ancient Priest ours who is Christ had this in common that both of them entred into the Holiest of all by the Sanctuarie but in this they differ that Christ onely is entred into heauen by the temple of his bodie Whereas the most holy place was open to the high Priest onely once a yeere to make the purgation of sinnes this did alreadie somewhat darkly represent the onely oblation of Christ This once then is common to them both but to the earthly Priest it was yeerely and to the heauenly Priest eternally vntil the consummation of the world The offring of blood is coÌ„mon to theÌ„ both but there is great difference in the blood because Christ offred not vp the blood of beasts but his owne blood Satisfaction was common to them both but the satisfaction of the law was reiterated euery yeere because it was without efficacie contrariwise the satisfaction made by Christ hath his efficacie alwaies and is the cause of eternall saluation Thus there is scarcely a word which hath not his weight Whereas others haue turned it Christ an high Priest present c. do not rightly expresse the Apostles meaning For he signifies that the Leuiticall Priests hauing performed their office vnto the time appointed for them Christ was put into their place as wee haue seene chap. 7. By this clause of good things to come are signified eternall 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 summe is that wee are brought into the kingdome of heauen by the Priesthood of Christ and are in such wise made partakers of spirituall righteousnesse and of eternall life that it is vnlawfull for vs to desire any better things Christ therfore hath wherewithall for to hold vs and satisfie vs in himselfe By a greater and more perfect Tabernacle c. Although some expound this place dâ—â—ers waies yet I doubt not but the Apostle vnderstands it of the bodie of Christ For as the Leuiticall Priests in former time entred into the most holy place by the commoÌ„ Sanctuarie so Christ is entred into the heauenly glorie by his bodie because ordained to bring men to Christ the eternall saluation of the soule onely depending on him so the sacrifices were true testimonies of this saluation What meanes the Apostle then when hee mentioneth the purification of the flesh Surely he speakes of the figuratiue or sacramentall purgation in this sense If the blood of beasts were a true witnes of purgation The blood of beasts purified sacramentally but Christs blood doth it really so as it sanctified and did purifie sacramentally how much more shall Christ himselfe who is the truth I say not beare witnes of purgation by outward ceremonie but shall indeede giue it to the consciences And therefore it is an argument from the signes to the thing signified because the effect of the thing farre excelleth the truth of the signes Who by the eternall Spirit Ver. 14 c. Now he shewes very plainly from whence the death of Christ takes his dignitie to wit from the vertue of the Spirit and not from the outward act For Christ indeed suffered as hee was man but this his death is healthfull for vs by reason of the efficacie which came from the Spirit For the sacrifice of our eternall purgation was more than a humane worke And for this cause he calleth the eternall Spirit to the end wee might know that the reconciliation which he made was eternall When hee saith without spot although he alludes to the sacrifices of the law where the beasts that were sacrificed ought to bee free from imperfection or fault yet notwithstanding his meaning is that Christ onely is the proper and lawfull sacrifice to appease God For some fault might alwaies be found in the others And for that cause he said before that the couenant of the law was not so perfect but some fault was to be found therewith Christs sacrifice absolutely perfect in
to make this exhortation Yet we must from hence gather a generall doctrine For this disease raignes euery where among men to wit that euery man is readie to preferre himselfe before his brother but especially those who seeme to haue somewhat in them more excellent than others can hardly indure that their inferiours should be made their equalls Moreouer there is almost in al of vs such emulation that euery one would willingly make Churches apart if it were possible why because it is hard to apply a mans selfe to the manners of others The rich they enuie one another And scarcely shall you finde one among an hundred that would bestow so much as the naming of one of their poore brethren It is very difficult to nourish and conserue the band of loue and amitâ—e among brethren much lesse to esteeme them as brethren were it not that they are drawne vnto it either by some likenesse and agreement in manners or by other allurements of outward profit and commoditie otherwise it is more than difficult to nourish amongst vs this perpetuall concord Wherefore this admonition is exceeding needfull euen for vs to the end we may be stirred vp and prouoked thereby to loue rather than to enuie and that we separate not our selues from them with whom God hath coupled vs but that we loue all those with a brotherly affection who are vnited with vs by one consent of faith And in very trueth by how much the more Satan watcheth by all meanes to plucke vs out of the Church or craftely A meanes to preserue vnitiâ—â— and as it were by stealth to withdraw vs from the same so much the more ought we to be carefull to seeke and to loue vnitie And this we shall doe when none of vs takes libertie to please himselfe more than he ought but rather all of vs ayming at this marke euen to prouoke one another to loue and that there be no other emulation amongst vs but to exceede one another in good works For certainly the contempt of our brethren our peeuishnesse enuie the ouer excessiue loue and estimation of our selues and all other wayeward prouocations doe sufficiently testifie both to our selues and others account of euery day as if it were the last For if we sinne willingly He shewes what a seuere vengeance of God is neere to all those who reuolt from the grace of Christ for being once depriued of that onely saluation they are destinate alreadie as it were to certaine perdition Nouatus with all his route armed themselues heretofore with this place The error of Nouatus to take away all hope of pardon indifferently from all those which should fall into sin after baptisme Those which were not able to refute his falsehood thought it better not to giue credit to this Epistle than to consent to such an absurditie but the true exposition of this place although it should receiue no helpe from any other place but it selfe will bee sufficient to repell the impudencie of Nouatus By this word if we sinne The Apostle meanes not those that sinne in this or in that regard but those who hauing forsaken the Church doe wholy estrange themselues from Christ For he entreates not here of some particular kind of sinne but expresly reprooues those who wittingly and willingly reiected the society of the Church Now there is great difference betweene particular faults Great difference betweene particular faults and a generall apostasie and such a generall falling away by which wee doe wholy cut our selues off from the grace of Christ And because this can befall none but those who haue beene alreadie enlightened therefore the Apostle saith If we sinne willingly after we haue receiued the knowledge of the truth as if he should say If wee doe wittingly and willingly reiect the grace which wee haue receiued Now wee may see well how farre off this doctrine disagrees from the error of Nouatus And that the Apostle here onely comprehends Apostaraes it doth euidently appeare by the deduction of the text For it tends to shew that those who were once receiued into the Church should not forsake the same as some were accustomed to doe He saith that there remaines now no more sacrifice for sinnes for those who doe thus because they willingly sinned after they had receiued and acknowledged that truth But yet Christ alwaies offereth himselfe to poore sinners which are fallen into some one kinde of sinne or other so as they neede not seeke any other sacrifice to take and put away their sinnes He saith then that there remaines no more sacrifice for them who turne away themselues from the death of Christ which a man neuer comes to doe by one particular sinne but when therewithall faith is wholy renounced Now howsoeuer this seueritie of God be fearefull and horrible and is set forth to feare men yet it cannot be accused of crueltie For seeing the death of Christ is the only remedie by which we are deliuered from eternall death those who endeauour as much as they can to abolish the same with the vertue and benefit of it doe they not deserue that despaire onely should be allotted for them God doth alwaies draw them to reconciliation with him who abide in Christ they are sprinkled with his blood their sinnes are alwaies blotted out by his perpetuall sacrifice And if it be so that we must not seek saluation out of him let vs not woÌ„der if all those who willingly forsake him are depriued from all hope of pardon So much signifies this word no more For the sacrifice of Christ is auaileable to the faithfull euen to the very last breath although they sinne often and euen for this cause it is that it alwaies holds his strength and vigour because it cannot be auoided that they should not be subiect to sinne as long as they dwell in the flesh The Apostle speakes then of them onely who wofully abondoning Christ doe depriue themselues of the benefit of his death This member After they haue acknowledged the truth is put to aggrauate their ingratitude For he who willingly and of deliberate malice quencheth the light of God kindled in his heart what excuse hat he or can he alleadge for himselfe before God Wherefore let vs learne not onely with reuerence and a readie teachablenesse to receiue the spirit of truth which is offered vs but also constantly to perseuere in the knowledge of it to the end this sharpe vengeance of the contempt thereof fall not vpon vs. But a fearefull looking for of iudgement He meanes the torment of an euill conscience which wicked contemners doe feele within them who as they neuer had any taste or Vnder two or three witnesses This serues nothing to the present matter but it is a part of Moses his policie to witte that two or three witnesses were required to conuince the offendour of his offence Notwithstanding we gather more certainely of this what crime the Apostle meant to note
and way to seeke God first that a man be humbled in himselfe and touched to the quicke by feeling himselfe guiltie of eternall death before God vtterly despairing of any helpe in himselfe secondly that such a one haue his refuge vnto Christ as to the onely hauen of his saluation for it is certain we cannot find in any place of scripture that we must bring any merit of workes vnto God to get our selues into fauour with him He therefore that shall well vnderstand this definition of seeking God shall winde himselfe out of this difficultie For reward is not to be referred to the dignitie or merit of workes but to faith Thus doe all the silly gloses of the Sophisters fal to the ground By faith say they we please God because by meriting forsooth we haue a purpose to please him But the Apostle would carrie vs higher than so to wit that the conscience might haue certaine assurance in it selfe that it shall not loose the labour in seeking God Which assurance farre surmounteth our capacitie specially when euery man descendeth into the consideration of himselfe For we must not onely hold this generall proposition Knowledge profits not vnlesse there be application that God is the rewarder of them that seeke him but euery maÌ„ must apply the profit fruit of this doctrine to himself in particular to wit we must know that God respecteth vs that he hath such a tender care of our saluation as he will neuer suffer vs to perish that he heareth our praiers and will be our perpetuall exceeding great reward Now seeing we can haue none of al this without Christ it must needs follow of necessitie that our faith haue alwaies an eie vnto him and that in him alone it is to rest and content it selfe Faith must content it selfe in Christ alone Thus from these two members we may gather how and wherefore it is impossible to please God without faith For iustly doeth he hate vs all seeing we euery one of vs are accursed by nature and as for any remedie to doe vs good in this case we haue none at all in our selues Wherefore it is necessarie that God preuent vs by his grace Which he doth when we so acknowledge him to be God that wee be not turned aside from him elsewhere by any peruerse superstition as also when we promise our selues to haue assured saluation in him Now if we would yet haue a more ample declaration of this point we must begin at this to wit that we shall neuer benefit our selues in any thing whatsoeuer wee expect or enterprise vnlesse we looke vnto God No other ende of liuing well but to serue to Gods glorie For there is none other ende of liuing well but to serue to his glorie to which ende we shall neuer be able to attaine vnlesse the knowledge of him goe before This is indeed but the one halfe of faith and would stand vs in no great stead vnlesse confidence be ioyned therewithall Wherefore faith is then perfect and entire to obtaine vs fauour with God when wee haue this setled confidence that we secke him not in vaine and when wee assure our selues of vndoubted saluation in him Now who is he that will trust in God to be the rewarder of his merits vnlesse hee bee blinded with pride and bewitched with a peruerse loue of himselfe And therefore this confidence or assurance whereof we speake resteth it selfe onely vpon the free grace of God and not vpon works neither vpon the proper dignitie of men But seeing this grace of God is no where â—o be found but in Christ there is none other but he to whom our faith must haue regard 7 By faith Noah beeing warned of God of the things which were as yet not seene Vers 7 Gen. 6.13 mooued with reuerence prepared the Arke to the sauing of his houshold through the which Arke he condemned the world and was made heire of the righteousnesse which is by faith THis was a singular example of vertue Noah to wit that all the world beeing plunged in pleasures and making themselues beleeue they should escape vnpunished as if there had beene no iudgment of God to come vpon them that Noah alone should set before his eies the diuine vengeance although it were yet to be deferred for a long time besides he trauelled wonderfully for the space of sixe score yeares to build an Arke he also continued firme and constant in the middest of so many mockes of the wicked And in the destruction of the whole world hee doubted not but he should be saued nay which more is he assured himselfe of life euen in the very graue that is to say in the Arke I do but lightly touch these things euery one may better consider of further circumstances by himselfe The Apostle attributes the praise of these so excellent and rare vertues vnto faith Hitherto hee hath intreated of the faith of the Fathers which liued vnder the first age of the world But this was as a second birth of mankinde when both Moah and his familie exscaped the flood Hence it followeth that in what time soeuer men liued yet they were no otherwise approoued of God neither did they euer any worke that was worthy of praise but by faith Let vs now see what the Apostle setteth before vs in the example of Noah to consider of first that he beeing warned of God of the things which were yet not seene feared Secondly that he built an Arke thirdly that he condemned the world by this building lastly that he was made heire of the righteousnes which is by faith The first thing which I noted doth greatly expresse the vertue of faith For it alwaies brings vs backe to this principle that faith is the euidence of things not seene And in very deede the nature and propertie of it is to behold in Gods word the things which are hidden The nature of faith and are farre distant from our sight When he was admonished that the flood should come after an hundred and twentie yeeres first of all the length of time might haue taken all feare away from him and the thing it selfe also was incredible In the meane time also he saw the wicked giue themselues ouer to all manner of pleasures without any care of God at al In a word a man might haue thought that this terrible newes of the flood was nothing else but a vaine scarre-crow But Noah bare such reuerence to the word of God that turning his eyes from beholding of things present he so feared the ruine wherewithall God had threatned the world as if it had beene present The faith then which he had in the word of God framed him to that obedience by which he gaue a testimonie in the building of the Arke Obiection But some make a question here why the Apostle makes faith the cause of feare seeing faith hath respect rather to the promises of grace than to the threatnings by
cares for earthly things riches honours and all such things of these kindes Whosoeuer then will runne in this race of Christ let him before all things cast off all impediments For wee are of our selues but too slow and heauie though we should meete with no pulbackes elsewhere And yet it is not simply commanded vs to cast away our riches or other commodities of this present life but so farre foorth as they slaken our course because wee feele them vpon vs as cordes whereby Satan would pull vs backe and binde vs hand and foote We know that this metaphor of running is much vsed in the Scripture but he speakes not here of eâ—ery kinde of race but of such a manner of pastime and exercise where many stroue who should runne best in which one puts foorth his strength more than if he should goe or runne alone by himselfe The summe then is that wee are entred into the lists yea into an honourable and much frequented race where there are also on euery side standers by present in great numbers the Sonne of God being the chiefest there who inuites and exhorts vs to winne the prise it were therefore great shame for vs to faint or become slack in the middle of our course Now howsoeuer the holy personages of whom he makes mention are not onely witnesses but companions also of the same race who doe as it were point vs out the way yet neuerthelesse he chose rather to call them witnesses than runners in the race thereby shewing vs that they be not such runners as doe enuie vs or which would hinder vs to carrie away the prize but that they stand there rather as approuers of our diligence who are glad of our victories and doe greatly reioyce therein And Christ also not only sets the garland before vs but also therwithal reacheth out his hand to furnish vs with strength and valour In a word it is he which prepares and fits vs to begin the race and by his power carries vs home to the marke And sinne which hangeth so fast on This is the heauiest burthen wherewithall we are hindred Now he saith that we are insnared to the end we might know that no man is fit to runne this course vnlesse hee discharge himselfe of these snares He speakes not of outward or actuall sinnes as they call them but euen of the very fountaine that is to say of concupiscence which so tyrannizeth ouer euery part of maÌ„ that he feeles himselfe hampred on euery side with these snares With patience By this word we are alwaies admonished what the principall thing is which the Apostle would haue vs to coÌ„sider in faith to wit that in spirit we seek the kingdom of God which is inuisible to the flesh surmouÌ„ts all our senses For those that imploy their time about such meditations doe easily despise all earthly things And thus he could no way better turne the eyes of the Iewes from doting vpon their ceremonies than to bring them to the true exercises of faith by which they might learne that the kingdome of Christ was spirituall farre excelling the beggerly rudiments of this world Who for the ioy c. Vers 2 He signifies that howsoeuer it was in the power of Christ to haue freed himselfe from all anguishes and troubles and to haue led an happie life abounding in all sorts of good things yet that he chose willingly to endure a most painfull cruell and shamefull death Touching this clause for the ioy it is as much as if he should haue said In stead of the ioy and the word ioy comprehends vnder 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 haue vsed theÌ„ But if any man thinke this word for signifies the finall cause I do not much gainsay him and so the sense will be that Christ refused not the death of the crosse because he saw the issue would be blessed and happie Yet notwithstanding for mine owne part I incline to the first sense Now hee commends the patience of Christ for two causes first in respect that he endured a most bitter and sharpe death secondly in regard that he despised the shame and ignominie of it And afterwards he recites the glorious end of this his death because the faithfull might know that all the euils which they endure doe also turne vnto their glorie and saluation if so bee they follow Christ To the very same purpose S. Iames saith You haue heard of the patience of Iob and haue knowne what end the Lord made with him chap. 5.11 The Apostle signifies then that all our miseries shall haue no worse successe than Christ his miseries had according to that which S. Paul saith If we suffer with him we shall also reigne with him 2. Tim. 2.12 Wherefore consider him c. He amplifies his exhortation Vers 3 making a comparison of Christ with vs. For if the Sonne of God whom all ought to adore entred into so hard a combate of his owne free will which of vs dare refuse to submit himselfe thereunto with him For this onely meditation second hee yeelds a reason because the Lord corrects him whom hee loueth Now in as much as Salomon begins his speech thus My sonne the Apostle admonisheth vs by this so sweete and gratious a name of fonne that wee ought in such wise to bee drawne and allured that this exhortation should euen enter into the depth of our hearts Moreouer thus stands Salomons argument If the scourges of God doe beare witnes of the loue he beares vs were it not an vngratious part in vs to be vexed and grieued thereat or to hate them For we must needes say that those are more than vnthankfull that will not let the Lord alone when hee chastiseth them for their good but much more if they reiect and cast off this signe of his fatherly kindnes towards them For the Lord correcteth him whom he loueth Vers 6 This reason seemes not to be very firme Obiection For God doth indifferently punish the reprobates as well as the elect and his roddes doe oftner declare his wrath than his loue For the holy Scripture on the one side so speakes and experience on the other side confirmes it Answere But when the word of God is directed to the faithfull then wee must not wonder if it onely speake of this vse and fruite of chastisements which they feele For howsoeuer God shews himselfe to be a seuere angrie Iudge against the reprobates as oft as hee punisheth them yet he respects none other end in correcting his chosen God hath no other end in afflicting the elect but thereby to prouide for their saluation but thereby to prouide for their saluation which vndoubtedly is a signe of his fatherly good will Moreouer because the reprobates know not that they are gouerned by the hand of God they therefore thinke most an end that they
repentance did profit him nothing or that he got nothing by it although he sought that blessing with teares which through his own default he had lost Now in as much as he doth here denounce such a danger to hang ouer the heads of all the contemners of Gods grace Question it may therevpon be demaunded a man hauing receiued the grace of God and afterward contemne it preferring the world before his kingdome whether there be no more hope of pardon for such a one I answer Answere pardon is not precisely denied to such but they are to be admonished to take heede the like also befall not them And in very trueth wee may see many examples euery day of Gods seueritie in this behalfe whereby he takes vengeance vpon the mockeries and scoffs of prophane men For howsoeuer they promise themselues the next day to amend in oftentimes he preueÌ„ts their hopes in taking them suddainly out of this world by new and vnexpected kinds of death and whilest they esteeme all that which they heare of Gods iudgements to be but as a fable he pursues them so as they are constrained to feele him their iudge and whilest they would faine lulle their consciences asleepe they are suddenly abashed by feeling horrible torments and is it not a iust punishment of their blockishnes Now howsoeuer this happeÌ„s not to all yet not withstaÌ„ding because there is danger that it may befall some therefore the Apostle for good cause admonisheth all in generall to beware Others aske another question here to wit Question if any sinner that repents bee profited nothing at all thereby For it seemes he meant to say so when he teacheth that repentance did Esau no good I answer Answere that repentance is not here taken for a true and sound conuersion vnto God but onely for that feare wherewith God wounds the wicked after they haue along time sported themselues in their malice Now we are not to maruell if it be said that this feare is vnprofitable because they come not to amendment of life by it neither doe they come to the hatred of their sinnes but are onely tormented with the punishments they indure And as much may be said of his teares As oft as the sinner groaneth the Lord is ready to pardon and a man shall neuer seeke mercie at Gods hands in vaine because the the burning fire the whirelewinde and of the tempest with such other things For these miracles and signes which God shewed to giue authority to his law to cause it to be receued with reuerence if we conâ—â—ser theÌ„ in theÌ„selues they are indeed magnificent heauenly but when we come to the kingdome of Christ the things which God sets before vs therein surpasseth all heauens And thus it comes to passe that all the dignitie of the law beginnes to waxe in a manner earthly For in this manner Mount Sinai might be touched with hands but the mountaine of Sion cannot bee apprehended but by the spirit All those things which are recited in the 19. of Exodus were visible figures but those which we haue in the kingdome of Christ are hidden from the sense of the flesh If any shall obiect Obiection that the signification of all these things was spirituall and that there are yet at this day externall exercises of godlinesse by which we are raised vp to heauen I answer Answere that the Apostle speakes by comparison from the lesse to the greater Now when wee come once to conferre the law with the Gospel no man doubts but that which is spirituall in the Gospel carrieth his waight in this behalfe and contrariwise that the earthly signes in the law were more apparant and surmounted the rest in number So that they which heard it Verse 19 c. This is the second member wherein he shewes that the law was farre vnlike the gospel because when that came to be published all was full of feare and diuers astonishments For whatsoeuer we read of these things in the 19. of Exodus tended to cause the people to know that God ascended vp into his iudgement seate to shew himselfe a seuere iudge If it happened that an innocent beast did approach too neere hee commanded it should be thrust through with a dart Vers 20 how much greater punishmeÌ„t then was prepared for sinners who felt themselues guiltie yea and knew that the law made their inditement and gaue sentence of eternall death against them But the gospel containes nothing but sweetnes and amiable things prouided that we receiue it by faith And if any desire further satisfaction in this matter let him haue recourse to the Comment vpon the third chapter of the 2. Cor. Now in that he saith the people required it might be spoken no more vnto theÌ„ it ought not so to be taken as if the people had been vnwilling to heare the words of God but they instantly intreated that they might not bee constrained to heare God speake any more in his own person For the person of Moses comming betweene did somewhat asswage the astonishment Notwithstanding there is yet a point which troubleth the expositors that is that the Apostle attributes these words to Moses I feare and quake Vers 21 which words we reade not that Moses spake But it will be no hard matter to giue a solution to this if we consider that Moses spake 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 Sion c. Vers 22 He alludes to the prophecies by which God promised in times past that the Gospell should come foorth of Sion Isai 2. and such other places Hee compares mount Sion then with mount Sinai and afterward the heauenly Hierusalem which hee calles heauenly of purpose to the end the Iewes should not rest in that earthly Ierusalem which flourished and was in great estimation vnder the Law For in as much as they were bent with an obstinate affection to remaine still vnder the yoke and bondage of the Law they made it of mount Sion to become mount Sinai as S. Paul saith Gal. 4. By the heauenly Ierusalem then he meanes that which should be built throughout the world as in the Prophet Zachariah the Angell stretcheth the line of it from East to West And to the companie of innumerable Angels Vers 23 His meaning is that wee are made fellowes with the Angels reckoned with the Patriarkes and gathered into heauen among all the blessed Spirits when Christ calles vs to himselfe by the Gospell Now it is an inestimable honour which the heauenly Father doth vs in making vs companions with the further he here shewes what he meant in the former comparison to wit that the contemners of the Gospell shall be sharply punished seeing the ancient people went not vnpunished which despised the
that this Priesthood of Christ is perpetuall The carnall commandement is taken for the bodily ceremonies that is to say outward We know with what solemne obseruations both Aaron and his children were ordained Priests Now that which was fulfilled in Christ by a secret and heauenly power of the holy Ghost was figured in the institution of Aaron by oyle by diuers garmēts by sprinkling with blood and other earthly ceremonies Now this kind of obseruation in ordaining the Priesthood was agreeable to the nature of that Priesthood Whereof it followed that euen the Priesthood it selfe was subiect to change Although as we shall see afterwards the Priesthood was not so carnal that it was not also spirituall But the Apostle hath respect onely to that difference which was between Christ and Aaron So then howsoeuer the signification of the shadowes was spirituall notwithstanding the shadowes themselues are rightly tearmed earthly because they consisted of the elements of this world published a long time before Dauid hee was then in his kingdome when he pronounced this prophecie of the creating of a newe Priest This is then a new law which disanulleth the former For the lawe made nothing perfect Ver. 19 c. Because he had spoken somewhat harshly of the law he now sweetens this sharpnes corrects it as it were For he graunts some profit to be in it that is that it shewed the way by which men might come to the end of their saluation Yet notwithstanding euen that was farre off from perfection Thus the Apostle reasons then The law gaue but an entrance therefore it was needful that some thing of more perfection should succeed and come after For the children of God are not alwaies to stay thēselues in the rudiments of children By this word of bringing in he meanes that there was somewhat in the law in regard of a preparation euen as children haue little beginnings giuen them to prepare them thereby afterwards to attaine to an higher knowledge but because the particle Epi whereof the Greeke word is composed signifies a following when one thing succeedes another I haue thought good to translate But is come in or was added For in mine opinion he puts two introductions the first in the figure of Melchisedec the second in the law which is last in regard of time Now by this word law he meanes the Leuiticall Priesthood which came in after the Priesthood of Melchisedec By a better hope he meanes the state of the faithfull vnder the kingdome of Christ And withall he hath some respect to those of the Fathers who not contenting themselues with their present estate aspired to one further off And thereof it comes that Christ said Many kings and prophets haue desired to see the things which yee see Luk. 10.24 Wherefore the law as a schoolemaster lead them by the hand pointing out a further thing vnto them By which we drawe neere to God Here is a close antithesis between vs and the fathers For herein we are promoted to a more excellent dignity than they because God now communicates himselfe familiarly vnto vs whereas he only appeared to them darkly and a farre off And this is an alluding to the forme of the Tabernacle or of the Temple For the people remained farre off in the court and none approched neere vnto the Sanctuarie but the Priests and as touching the inward Sanctuarie none entred thereinto but the high Priest But since the Tabernacle is taken away God doth familiarly manifest himselfe vnto vs which he did not to the Fathers He then who yet holds or any way prefers the shadowes of the law he not only thereby darkens the glorie of Christ but also depriues vs of a singular benefit because as much as in him is he placeth a wall of separation againe betweene God and vs to the approching towards which bountie and liberalitie the way is now made plaine for vs by the Gospell Whosoeuer therefore yet sticketh in these ceremonies hee wittingly depriues himselfe of this great benefit of drawing neere to God Was not without an oth Vers 20 This is an argument shewing why the Law is to giue place to the Gospell to wit because God preferred the Priesthood of Christ before Aarons so that for the honour thereof hee was content to confirme it with an oth For when he ordained the Priests in old time he vsed no oth but as touching Christ it is said the Lord hath sworn which doubtles was done to the end his Priesthood should be adorned and also to shew the excellencie thereof We see the reason why he alleageth the Psalme once againe to wit to the end we should know that in regard of Gods oth more dignitie is attributed to the Priesthood of Christ than to any other Now we are to remember this principle again that the Priest is created to be a suretie of the couenant And for this cause the Apostle cōcludes that the couenant which God made with vs by the hand of Christ is much more excellent than the old couenant whereof Moses was the Mediatour 23 And among them many were made Priests because they were not suffered to endure by reason of death 24 But this man because he endureth euer hath a Priesthood which cannot passe from one to another 25 Wherefore he is able perfectly also to saue them that come vnto God by him seeing he euer liueth to make intercession for them 26 For such an high Priest it became vs to haue which is holy harmeles vndefiled separate from sinners and made higher than the heauens 27 Which needeth not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples for that he did once when he offered vp himselfe 28 For the law maketh men high Priests which haue infirmitie but the word of the oth that was since the law maketh the sonne who is consecrated for euermore ANd amongst them many were made Priests Ver. 23 c. He touched this comparison by the way heretofore but because the matter required to be further weighed and better considered of he now declares it more fully Although the sense of his disputation is otherwise than before For heretofore he gathered that the old Priesthood ought to end because mortall men were ordained to exercise the same and now he simply shewes why Christ continues an euerlasting high Priest The which he doth by an argument called * It is vvhen things are separated one from another by a negatiue as here to dye and not to dye A disparatis The reason why the Priests in old time were many was because death put an end to their Priesthood but there is no death which hinders Christ from exercising his office He then is the alone and perpetuall high Priest Thus the diuersitie of the cause makes diuers effects Wherefore he is able also perfectly c. This is the fruite of the eternall Priesthood Vers 25 to wit our saluation prouided that we
gather this fruite by faith as we ought For in vaine shall a man seeke saluation where there is either death or mutabilitie and therefore those who rest in the old and ancient Priesthood shall neuer come to saluation When he saith those that come to God by this he signifies the faithfull who doe onely enioy the saluation obtained by Christ In the meane while he shewes what it is that faith ought to behold in Christ the Mediatour For it is the chiefe happines of man to be knit vnto his God who is the welspring of life and of all felicitie but all of vs are shut out from hauing accesse vnto him by our owne vnworthines Therefore the proper office of the Mediatour is to succour vs in this regard to reach vs his hand to bring vs into heauen Now he alwaies alludes to the olde shadowes vnder the Law For although the high Priest had the names of the twelue tribes vpon his shoulders and that hee bare also the signes thereof continually vpon his heart Exod. 28.12.29 yet he entred himself alone into the Sanctuarie whereas the people tarried without in the court But resting now vpon Christ and hauing him our Mediatour we enter by faith euen into heauen No vaile lets vs from approching vnto God now if we beleeue in Christ because there is no vaile to hinder vs but God with open face doth appeare vnto vs and with an amiable countenance calles vs to come boldly and familiarly vnto him Seeing he euer liueth c. Can wee sufficiently esteeme this pledge of Gods loue toward vs that Christ now liues rather for vs than for himselfe He was receiued into eternall blessednes that he might reigne in heauen but the Apostle preacheth that it was for vs. Wherefore both the life the kingdome Christ with all that he hath is ours and the glorie of Christ are appointed to our saluation as to their proper end and Christ hath nothing which wee may not bee bold to applie to our commoditie because he was once giuen vs of the Father vpon this condition that all he hath should be made ours Now the Apostle also immediatly shewes by the effect that Christ performes this office of Priesthood because the proper office of a Priest is to make intercession for the people that he might obtaine fauour of God for them Christ doth this alwaies because he is risen againe from death for this end Therefore he iustly attributes vnto him the name of a Priest because of his office of intercession For it became vs to haue such an high Priest c. Vers 26 He now frames his argument which wee call Ab annexis that is to say by things ioyned together These qualities or conditions of being iust innocent and without spot are necessarily required to be in a Priest Now this honour agrees to none but to Christ It followes then that that which was required to be in the Priests vnder the Law for the right exercising of their function was wanting in them We may therefore conclude that there was no perfection in the Leuiticall Priesthood and that of it selfe it was vnlawful further than it was seruiceable vnto Christ and was a figure or representation of him For euen the very outward ornaments of the high Priest shewed this imperfection otherwise to what end serued so rich and costly garments wherewith God caused Aaron to be adorned when he was to performe the diuine seruice were they not signes of an angelicall holinesse and excellencie farre exceeding all humane vertues Now these signes were applied vnto him because the substance was not present there in effect It appeares then that there was no other sufficient Priest but Christ Separate from sinners This member comprehends all the rest For there was some holines some innocencie and puritie in Aaron but onely in a small measure For al these vertues were blemished with many spots in him But Christ which is exempt out of the common order of sinfull men is onely and alone free from sinne And therfore there is none other in whom we can finde true holines and perfect innocencie For in that it is said he is separate from vs it is not as if he would shut vs out from hauing communion with him but because this excellencie is proper to him aboue vs that he is voide of all impuritie All prayers that depend not vpō Christs intercession are reiected Question Now we may gather herehence that all those prayers which depend not vpon the intercession of Christ are reiected But a question may be made whether the Angels also bee separate from sinners And if they be what should hinder them from exercising the office of the Priest or that they should not be our mediatours for vs to God Answere The answer is easie for there is no lawful Priest vnlesse he be ordained of God Angels no lawfull mediators and vvhy Now there is no place that shewes where God hath done the Angels this honour And therefore it should bee an vsurpation full of sacriledge in them if they should intrude into this office not being called thereunto Moreouer as we shall see in the beginning of the chapter following he must be a man that must be a Mediatour between God and man Although the last condition which the Apostle here recites to wit made higher then the heauens were onely sufficient of it selfe to resolue this questiō For none can knit vs to god but hee which attaineth vnto God Now this is not giuen to the Angels themselues Eph. 4.10 for it is not said of them that they are made higher then the heauens Wherefore it belongs to none but to Christ to reconcile vs to God seeing there is none but he that is ascended far aboue all heauens Now this manner of speech is as much as if he had said that Christ is exalted aboue all the orders of creatures so as he is placed aboue the Angels Which needeth not daily c. Vers 27 He followes the antithesis betweene Christ and the Leuiticall Priests noting two speciall wants in them whereby it appeares that the old Priesthood was not fully perfect In this place he toucheth but the summe briefly but hereafter he will expound all the particulars at large but one of the principall defects was that they daily renued their sacrifices and indeed this was the chiefe thing in question For mine own part I will also shortly and briefly touch euery point Was it not a defect that the high Priest was faine to offer sacrifice first for his owne sinnes for how could such a one appease God for others whose wrath and indignation did worthily threaten himselfe This is one reason then why the auncient Priests were not sufficient to doe away sinnes The other defect was that they euery day offered diuers sacrifices whereby it appeared that there was no sufficient purgation because the purgation beeing reiterated the sinnes and offences remained Now it is otherwise in Christ For