place The Apostle saith that therein was the Golden censor or rather Ver. 4 the altar of incense or perfume for I had rather take the Greeke word so Then the Arke of the couenant ouerlaid with gold the two Cherubims the golden pot filled with Manna Aarons Rod and the two Tables Hitherto the Apostle followeth the description of the Tabernacle Now where he saith that the pot into which Moses had put the Manna and that Aarons rodde which budded was in the Arke with the two Tables this may seeme to contradict the holy historie Obiection which recites no more to be in the Arke but the two Tables 1. King 8.9 But it is easie to reconcile these two places together Answere God had commaunded that the pot and Aarons rod should be put before the Testimonie wherefore it is probable that they were enclosed in the Arke with the two Tables but when the Temple was builded euery one of these things was placed by order And indeede the holy historie recites this as a new thing to wit that there was nothing in the Arke but the two Tables Of which things wee will not now speake particularly Vers 5 Because nothing can satisfie curious heads the Apostle cuts off occasion of falling into those subtilties which fitted not with the matter in hand least by too large a recitall of these things he should breake off the chiefe matter in question Therefore if there be any who laying aside this admonition of the Apostle shall herein curiously stay himselfe such a one shall doe it without ground I confesse indeede that it may so fall out for some respect that this long repetition may haue place but for the present it is better to bethinke vs of the matter which hee handleth Now to descant beyond measure as some doe is not onely vnprofitable but also dangerous Some things there are here which are not obscure which also are fit for the edification of our faith but we had need to vse discretion in our choise therein and to keepe a modest and sober course to the end we desire not to know more than that which it hath pleased the Lord to reueale vnto vs. 6 Now when these things were thus ordained the Priests went alwaies into the first Tabernacle and accomplished the seruice 7 But into the second went the high Priest alone once euery yeere not without blood which he offered for himselfe and for the ignorances of the people 8 Whereby the holy Ghost this signified that the way into the holiest of all was not yet opened while as yet the first Tabernacle was standing 9 Which was a figure for that present time wherein were offered gifts and sacrifices that could not make holy concerning the conscience him that did the seruice 10 Which only stood in meates and drinks and diuers washings and carnall rites which were inioyned vntill the time of reformation 11 But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is not of this building 12 Neither by the blood of goates and calues but by his owne blood entred he in once vnto the holy place and obtained eternall redemption for vs. NOw these things thus ordained c. Verse 6 Omitting all other matters he vndertakes to deale with that wherein was most difficultie He saith that the Priests which performed the seruices about the sacrifices were alwaies accustomed to enter into the first Tabernacle but the high Priest entred only once euery yeere with a solemne sacrifice into the holiest place of all And of this he gathereth that whilest this Tabernacle of the law was standing the Sanctuarie was yet closed vp and the way was no otherwise opened into the kingdome of God but by the ouerthrowing of this first Tabernacle We see then how that euen the figure of the olde tabernacle did admonish the Iewes that they were to aspire further Those then who wittingly doe shut vp the passage by retaining the shadowes of the law still doe very foolishly Therefore to this purpose in the 8. verse he takes the first Tabernacle in another sense than heretofore For in the sixt verse it signified the common Sanctuarie but here it signifies the whole bodie of the Tabernacle For it is set as opposite to the Sanctuarie of Christ whereof hee will speake by and by He saith that the taking downe thereof was to our great profit because that by the ruine of it accesse is giuen vs to come the more familiarly to God For himselfe Vers 7 Although the word SAGAG among the Hebrues signifies to erre and that from thence they deriue this this word Sagaga which properly signifies error yet notwithstanding it is taken generally for all kinde of sinne For indeede we neuer sinne but wee are deceiued by the intisements of Sathan True it is that the Apostle meanes not a simple ignorance as they call it but vnder this word he also comprehends voluntarie sinnes But as I haue said there is neuer any sinne committed without error or ignorance For although a man doe sinne wittingly and willingly yet notwithstanding he must be blinded by his lust so as he is vnable to iudge rightly euen forgetting himselfe and God likewise For men neuer runne vpon their owne ruine willingly vnles being first inwrapped by the fallacies and bewithchings of Satan they erre from a right iudgement Which was a similitude Verse 9 The Greeke word in mine opinion signifies as much as if hee had said A second paterne made according to the first For his meaning is that this Tabernacle was a second portraiture answerable to the former For the picture of a man ought so to be compared with the man himselfe that when wee see the picture our mindes may by and by conceiue the personage of him that is represented thereby Moreouer he saith that it was a signe for the present time to wit whilest the outward obseruation stood in force to the end hee might restraine the continuance and vse thereof to the time of the Law For it agreeth with that which he addes immediatly to wit that all the ceremonies were ordained till the time of reformation Neither is the verbe of the present tence which he vseth repugnant hereunto when he saith in the which sacrifices are offered For in that he hath to doe with the Iewes he speakes by way of yeelding or granting as if he were of the number of them that offered sacrifices As concerning these words gifts and sacrifices there is the same difference that is betweene the generall and the speciall Sanctifie as touching the conscience That is to say which doe not pearce vnto the soule to giue true sanctification vnto it In stead of the word to sanctifie others translate to consummate or finish which I reiect not notwithstanding me thinkes to sanctifie seemes more fitting to the scope of the text Now to the end the readers may the better vnderstand what the Apostles meaning is
God For the question is of Christ manifested in the flesh But to answere to the point we must vnderstand that the Apostle expresly saith that the holy Ghost spake thus when the Sonne was brought into the world which were not truly spoken if so be the Psalme did not speake properly of the manifestation of Christ yet questionlesse that is the very true meaning For the beginning of the Psalme is an exhortation to reioyce neither doth Dauid speake there to the Iewes onely but addresseth his speech to all the earth euen to the Isles that is to say to the Regions beyond the Seas The reason of this reioycing is in these words for the Lord reigneth And if afterward you reade the whole Psalm you shall see nothing spoken in it that doth not belong to the kingdom of Christ which began when the Gospell was published Yea the whole argument of the Psalme is nothing else but a letter authenticall wherewith Christ is sent as you would say to be put into the possession of his kingdome Now what cause of ioy would this kingdome bring if so be it were not a kingdom of saluation to all the world that is to the Gentiles as well as to the Iewes Wherefore the Apostle speakes here very properly and to the purpose when he saith that Christ is brought into the world to wit because his comming vnto men is there described Moreouer the Hebrue word Elohim for which hee hath here put Angels doth also signifie Gods but wee are not to doubt but the Prophet speakes of Angels For this is the sense there is no power so high which ought not to stoope to the rule of this King seeing his comming shall bring an vniuersall ioy to all the world Vers 7. Psal 104.4 And of the Angels he saith he maketh the spirits his messengers and his ministers a flame of fire IT seemes that in alleaging this place hee drawes it to a contrarie sense For albeit Dauid doth in this Psalme describe the order which God keepes in gouerning of the world so as out of all question in this fourth verse he speaks of the windes which he saith are made his messengers in regard they runne as posts at his becke and commandement so that whensoeuer hee causeth the earth to ring with his thunders they shew what readie and diligent seruants they are to execute their charge enioyned them But what doth all this appertaine to the Angels For answere some take it to be spoken allegorically as if the Apostle should expound the literall and plaine sense of Angels by an Allegorie as they call it But for my part I had rather say that this place was alleaged to bee applied to the Angels by way of similitude in this manner Dauid compares the windes to the Angels so as they exercise the like office here in this world which the Angels doe in heauen the windes being visible spirits as it were For euen as Moses in the creation of the world recites onely the things which are to be perceiued by our senses and yet notwithstanding would that higher things should bee comprehended therewithall so Dauid in this description of the world and of nature paints out vnto vs as in a table that which we ought also to vnderstand as touching the heauenly order And therefore I think this is an argument which we call a similie that is to say of a thing like when the Apostle transferreth that to the Angels which is properly spoken of the windes 8 But vnto the Sonne he saith O God thy throne is for euer Verse 8 and euer the scepter of thy kingdome is a scepter of righteousnes 9 Thou hast loued righteousnes and hated iniquitie Psal 45.7 Wherefore God euen thy God hath annoynted thee with the oyle of gladnes aboue thy fellowes WE cannot denie but that this Psalme was composed for Salomon in forme of a mariage song because his mariage with the King of Aegypts daughter is celebrated therein yet notwithstanding wee must also confesse that that which is here said is so excellent that it cannot wholy be found in Salomon Now least the Iewes should be constrained to confesse that Christ is God they doe here frame a cauill to wit that this throne is of God or that we must supplie the verbe hath established and say God hath established thy throne Thus after the first exposition this word Elohim should be translated in the Genitiue of God the other exposition supposeth that this sentence should be imperfect but one may very well see that they seeke nothing else but starting holes Whosoeuer then shall reade this sentence with ripenes of iudgement and without a mind bent to cōtention he shal not denie but the Messias is here called God And let no man replie that here is a word vsed which is common both to Angels and Iudges for we shall not finde it in any place wheresoeuer attributed to any one in particular but to God Further to the end that I striue not about the word where shal that throne be found which may be said to be stable and firme for euer and euer vnlesse it bee the throne of God The perpetuitie therefore of the kingdome is a certaine testimonie of the Diuinitie Now in the next place the scepter of Christs kingdome is called a scepter of righteousnes whereof there was some figure in Salomon but very obscure that is to wit so farre forth as he shewed himselfe a iust King and a louer of Equitie But the righteousnes and equitie of Christ his kingdome doth farre exceede the reason is because that by the Gospell which is a spirituall scepter he reformeth vs according to the righteousnes of God As much is to be said touching his loue of righteousnes For because he loueth it therefore he causeth it to reigne in those that are his Therfore God euen thy God It is certaine that this is truly spoken of Salomon who was annointed King because God preferred him before all his brethren who excepting this were equall and children of a King also as well as he But it more fitly agreeth to Christ who hath adopted vs to himselfe to be companione together with him howbeit not by any right of our own Now he is anoynted aboue his felllowes because he was annointed without measure but wee euery one according to our measure as it is distributed to some more to some lesse Moreouer he was annoynted for our sakes to the end all of vs might draw out of his fulnes Ioh. 1.16 And therfore he is the Christ that is to say the annointed and we Christians in thorow him as the riuers do streame from the fountaine now for as much as Christ hath receiued this annoynting in his flesh it is therefore said that hee was annoynted of his God For it should be absurd to say he was inferiour to God vnlesse in regard of his humane nature 10 And thou Lord Verse 10 in the beginning hast established the earth and
the heauens are the workes of thine hands 11 They shall perish but thou doest remaine Psal 102.26 and they all shall waxe old as doth a garment 12 As a vesture shalt thou fold them vp and they shall be changed but thou art the same and thy yeeres shall not faile IT may seeme at the first blush that this testimonie is vnfitly alleaged of Christ and specially in a matter so doubtfull as this is whereof he intreateth For the question is not as touching the glorie of God but of that which properly belongs and agreeth vnto Christ Now there is no mention of Christ in this place but the maiestie of God is rather set foorth simply vnto vs therein But although it bee granted that no mention at all is made in this Psalme of Christ yet we may euidently perceiue that hee is so pointed out in it that no man neede to doubt but that his kingdome is recommended as directly therein vnto vs as if it were vttered in plaine and expresse words Therefore whatsoeuer is contained in it ought to be applied to the person of Christ For whereas it is said in the former verses Thou wilt arise and haue compassion on Sion that the Gentiles may feare thy name and all the Kings of the earth thy glorie And again when the people shall be gathered together and the kingdomes to serue the Lord. All this you know was not fulfilled but in Christ Truly we shall but lose our labour to seek this God by whom all the world was vnited into one faith and into one spirituall worship vnlesse wee seeke him in Christ So then all the whole contents of this Psalme agreeth properly to the person of Christ First in that hee is called the eternall God Creator of heauen and earth Secondly that such a perpetuitie is attributed vnto him as is without change by reason whereof his Maiestie is exalted into the highest degree and himselfe exempt out of the ranke of all creatures Now whereas Dauid saith that the heauens shall perish some do resolue the meaning thus if it please God it should so come to passe to wit that the heauens should perish which sense if it stand for good then nothing should be affirmed But what neede haue we of such a constrained exposition when as we know that all creatures are subiect to vanitie for to what purpose should this renument of the heauens serue the which they attend and waite for with no lesse desire then women in trauaile to be deliuered if there should be no change of them And therefore the perpetuitie of Christ which is heere magnified brings singular consolation to the faithfull whereof this Psalme in the end concludes that they shall bee partakers For Christ you know communicates himselfe and all his benefits to his bodie the Church 13 Verse 13 Vnto which of the Angels also said he at any time sit at my right hand till I make thine enemies thy footestoole Psal 110.1 1. Cor. 15.25 14 Are they not all ministring spirits sent forth to minister for their sakes which shall be heires of saluation HE yet againe extols the excellencie of Christ by another testimonie to the end we might thereby knowe how farre he surpasseth the Angels The testimonie is drawn out of the hundreth and tenth Psalme which cannot be expounded of any other than of Christ For seeing it was vnlawfull for Kings to meddle with the Priesthood as the leprosie of king Vzzias witnesseth and seeing it is manifest likewise that neither Dauid nor any of his successors in the kingdome were ordained Priests it thereupon follows that here is a newe kingdome and a new priesthood seeing one onely is appointed for both these offices Besides that the eternitie of the Priesthood agrees to none but to Christ Now in the very beginning of the Psalme he is placed at the right hand of God Which manner of speech is as much as if he had said that the second place was giuen him after the father For it is a similitude or metaphor by which he signifies that he is the fathers Lieutenant and his cheif Ambassadour to exercise his power so as the Father raignes and gouerns yet by his hand Now there is neuer a one among the angels which hath so excellent and high an office and therfore it followes that Christ is farre more excellent than they all Till I make thine enemies thy footestoole Because Christ is neuer without enemies which fight against his kingdome it seemes not altogether out of danger especially if we looke vpon those who endeauour with might and maine to ouerthrow it for as they haue great power and force so they want no subtiltie nor politique deuises but haue skill enough to put in exequution all their designes with no lesse then a furious madnesse And if on the other side we shall with the eies of flesn onely looke vpon the little flocke of Christ wee shall thinke euer and anon that his kingdome is readie to fall to the ground But this promise dispossesseth vs of all feare to wit when we heare that Christ shall neuer be plucked from his seate but shall raigne rather till he put all his enemies vnder his feete It is profitable therefore for vs to note these two things First that the kingdome of Christ as long as it is in this world shall neuer be in rest and quiet but shall haue many aduersaries which will molest and trouble it Secondly let the enemies plot and conspire what they can Though Christs kingdome be daily assaulted yet it shall neuer be vanquished yet they shall neuer attaine the end which they aime at because Christ who is set at the right hand of his father is not set there for a time but shall sit there till the end of the world Therefore let all those looke to be ouerthrowne and troden vnder his feete that wil not submit themselues as subiects vnder his Imperiall gouernment Now if it be demanded whether the kingdome of Christ shall end after he hath subdued and destroyed all his enemies I answer it is certaine that it shall be perpetuall but in such a manner as Saint Paul sets it out vnto vs in the 15. to the Corinth For we must vnderstand that God 1. Cor. 15 27.28 who now will be onely knowne in Christ shall then appeare vnto vs in himselfe Christ indeed shall still continue the head both of men and Angels but yet so that his honour shall be no way diminished thereby Now they that would be further resolued as touching this question let them haue recourse to that which I haue written vpon the foresaid place to the Corinthians Are they not all Vers 14 c. Now he speakes of the condition of Angels shewing what it is to the ende the comparison betweene them and Christ might be the better vnderstood True it is that in calling them spirits you may therein see a title of great excellencie For in this respect they are
hath he ordained that Priests should be created to this ende Although the Pope then ordaine his shauelings for to offer sacrifice Christ would not runne before he was sent but waited for a calling from his father the Apostle saith that we are not to hold them for lawfull vnlesse peraduenture they haue some newe priueledge to exalt themselues aboue Christ who yet durst not take this honour to himselfe of his own motion but waited for a calling from his Father This also ought to haue place in regard of persons to the ende no priuate man should take this honour to himselfe vnlesse publike authoritie goe alwaies before I speake of the offices which otherwise are ordained of God It may so fall out sometimes I denie not but he which shall not be called of God howsoeuer for that cause he is the lesse to be approoued of ought notwithstanding to be suffered if so be his office be holy approoued of God Those that haue a lawfull outward calling are not rashly to be reiected though they want the For often times many thrust in themselues and enter into this function by ambition or other vnlawfull and wicked meanes who are no way assured of their calling and yet notwithstanding they must not be reiected by and by but especially then when it cannot be done by the publike censure of the Church Two hundred yeares before the comming of Iesus Christ there were filthy corruptions great abuses which raigned in the manner of gouerning or rather in the vsurpation of the high Priest and yet notwithstanding as touching the office it selfe the power and authoritie of the state remained still by reason the calling was of God The persons were indured because the libertie of the Church was oppressed Whereby it appeares that the great and chiefest fault is in the kind of the office that is to wit when men take vpon them of themselues to inuent a calling in the Church which God hath no way commanded So much the lesse then are those Priests which the Pope hath made to be endured who to prooue themselues such as ought to be held for sacred and holy doe with full mouth incessantly alleage their great titles and yet notwithstanding they haue chosen them themselues without asking either counsell or leaue of God Thou art my sonne this day haue I begotten thee It may seeme that this sentence is farre fetched For although it be graunted that Christ was begotten of God the Father doth that conclude therefore that he was ordained a Priest by him also But if we consider to what ende Christ was reuealed to the world we shall easily perceiue that this qualitie doth necessarily appertaine vnto him But withall we must also call that againe to minde which we haue said in the first chapter to wit that this generation of Christ wherof the Psalme speaketh is a testimonie that the Father hath giuen him to men Wherefore this word is not put here to signifie a mutuall relation between the Father and the Son but is rather to be referred vnto men to whom he was manifested after an high and excellent manner But what is it that God hath manifested vnto vs in his Sonne is it without honour or without any power at all nay hath he not rather manifested him to be such a one as is fitte to be the Mediator betweene God and men And therefore this generation or begetting containeth also the Priesthood As also in another place he saith c. Vers 6 Now the Apostle doth more cleerely expresse his meaning It is an excellent place and worthy of our obseruation and so is the whole Psalme it selfe out of which it is takē For there is scarcely to be found a more manifest prophesie either of the eternall Priesthood or kingdome of Christ than this And yet notwithstanding the Iewes labour with might and maine to picke quarrels on euery side to darken the glorie of Christ but they gaine nothing by it For whereas they drawe that which is there spoken to Dauid as if it were he that should be at the right hand of God It is too blockish an impudencie We know it was vtterly vnlawfull for Kings to meddle with the Priesthood And therefore Vzziah for this onely crime to wit for vsurping this office which no way belonged vnto him did so prouoke the wrath of God that he was stroken with leprosie 2. Chro. 26.18 It is certaine therefore that this is not meant of the person of Dauid nor of any of the kings which succeeded him If they reply that Princes are sometimes called by the name Cohenim which is here vsed I confesse it but withall I denie that this agrees with this present place for the comparison leaues no ambiguitie Melchizedec was the Priest of God The Psalme witnesseth that this King which he hath placed at his right hād shall be Cohem after the order of Melchizedec Who sees not that this is to be vnderstood of the Priesthood for it being a very rare example scarcely to be found that a man should be Priest and King together at the least a thing new and vnheard of among the people of God therefore he proposeth Melchisedec for an exāple of the Messias As if he should say The Royall dignitie shall not hinder him frō exercising the office of the Priest also why because the figure was foreshewed in Melchisedec And truely those amongst the Iewes which are not altogether impudent doe agree that this is here spoken of the Messias moreouer they doubt not but these wordes doe tende to the praise and magnifying of the Priesthood Whereas the Greekes haue translated after the order in the Hebrew it is word for word As or according to the forme or after the fashion of Which confirmes my former speech to wit because it was a thing vsuall among the people that a man should be king and Priest both together he therefore sets this auncient example before them by which the Messias was figured as for the rest the Apostle wil handle it more particularly in the progresse of the text 7 Who in the daies of his flesh did offer vppraiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared 8 And though he were the Sonne yet learned be obedience by the things which he suffered 9 And being consecrate was made the author of eternal salnation vnto all them that obey him 10 And is called of God an high Priest after the order of Melchisedec 11 Of whom we haue many things to speake which are hard to be vttered because ye are dull of hearing WHo in the daies c. Vers 7 Because the outward forme and beautie of Christ is often diffigured by the crosse when men consider not to what end he was humbled and abased the Apostle here againe teacheth that which he had touched before to wit that there shined a marucilous goodnes of his
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