the doctrine A lawfull calling For God only ought to be heard as the whole scriptures doth testifie For this cause Christ protesteth that the doctrine which he brings is not his but his fathers Ioh. 7.16 And in another place he saith he that receiueth me receiueth him that sent me Luk. 9.48 For we speake of Christ who as he is cloathed with our flesh is the minister and seruant of God to declare those things vnto vs which are giuen him in charge Now as the calling of Christ is of God Faithfulnesse in performing the worke of this calling so besides that he doth also carrie himselfe faithfully and sincerely in the same which is a thing requisite in all true ministers to the end they may haue audience and authoritie in the Church Now if both are to be found in Christ then assuredly we cannot despise them but God in all of them must of necessitie be despised As Moses was Leauing a little his speech of the Priesthood he comes now to deale with the Apostleshippe For although the coueuant of God containes two parts to wit the setting forth of the doctrine and the reall confirmation thereof if we may so speake the exact perfection of the Couenant should not otherwise be fulfilled of Christ vnlesse both of them doe appertaine vnto him The Author of this Epistle then hauing made mention of the one and the other he hath also at the last by a briefe exhortation quickened vp the faithfull to attention But he entreth now into a more large treatise and fuller handling of these things and beginneth at the charge and office of the Doctour therefore also he compares him with Moses onely Whereas he saith in all his house it may be referred to Moses but I had rather referre it to Christ to the end he may be said to be faithfull to his father in the whole gouernment of his house From whence it followes that none are to be accounted of the Church of God but those who acknowledge Christ For this man is counted worthy c. Least he might be thought to make Moses equall with Christ he shewes how he is much more excellent then Moses which he prooues by two arguments for Moses was so appointed ouer the Church that himselfe was alwaies a part and member therof But Christ beeing the master builder was farre aboue the building Moses in gouerning of others was also gouerned himselfe because he was but a seruant but Christ because he is the sonne obtained the principalitie It is an vsuall metaphor both common and familiar in the scripture to call the Church the house of God 1. Tim. 3.15 Now because it is composed and built of the faithfull therefore euery of them is called a liuing stone 1. Pet. 2.5 and sometimes also vessels and instruments by which the house is decked and garnished 2. Tim. 2.20 There is not any one which is so absolute ouer others that himselfe in the meane while should not be a member and comprehended vnder the bodie God onely is he which buildeth and ought to be preferred farre aboue his building and worke Now God dwelleth in Christ so as whatsoeuer is said of God appertaines vnto him Obiection If any shall obiect and say that Christ also is part of the building because he is the foundation of it in regard he is our brother and hath societie with vs moreouer in that he is not the master workman but himselfe also was formed of God Answere we can easily giue a solution to wit that our faith is so built vpon him that he notwithstanding is established the head ouer vs that he is so our brother that yet he is also our Lord that he is so formed of God beeing man that yet notwithstanding he quickeneth and restoreth all things by his spirit as he is the eternall God The Scripture vseth diuers Metaphors and similitudes to declare what the grace of Christ is towards vs but there is not any one place that doth diminish ought from his honour whereof the Apostle now speakes For this is the point all ought to be gouerned and made subiect because all must be vnder the head Christ is therefore exempt from this condition because he is the head Obiection If it be againe obiected that Moses was no lesse a master builder than S. Paul who giues himselfe this title Answer 1. Cor. 3.10 I answer that this name is indeed attributed to the Prophets and Teachers but improperly for they are but organes and instruments yea dead instruments vnlesse the Lord from heauen do secretly inspire the efficacie of his spirit And furthermore that they so labour to edifie build the Church that themselues also must come to be framed into the building as beeing part of the same but it is farre otherwise with Christ For he hath alwaies built the Church by the power of his own spirit Moreouer he hath alwaies bene the cheife yea the highest farre aboue the common order of others for he was so the true temple of God that therewithall himselfe was the God which dwelt in it And he that hath built all things c. Verse 4 Although the words may be stretched to the creation of the whole world yet notwithstanding I restraine them to the present matter so as we vnderstand that nothing was done in the Church that ought not to be acknowledged to proceed from the power of God For it is he onely who hath made it with his hand Psal 87.5 And S. Paul saith of Christ that he is the head by whom all the bodie linked and coupled together by euery ioynt for the furnishing thereof taketh increase according to the operation in the measure of euery part Eph. 4.15 For this cause he saith often that the fruit of his ministry is a worke of God To be short if we iudge as the truth is although God doe vse men as the meanes to build his Church yet it is he onely notwithstanding which doth perfect al things for the instrument diminisheth nothing from the praise of the workeman Now Moses verily was faithfull c. Verse 5 This is the second difference the doctrine was committed to Moses but so as he himselfe still was subiect thereunto as well as others But howsoeuer Christ tooke vpon him the forme of a seruant yet he is Lord and Master notwithstanding vnder whom euery knee is to bow Philip. 2.10 He was appointed heire ouer all things as we heard in the first chapter of this Epistle For a witnes of the things c. I expound these words plainely thus Moses as an Herauld and a publisher of this doctrine which should be manifested to the auntient people according as the time would beare did also therewithall giue witnesse to the Gospel for the preaching whereof the fit time was not yet come For truely it is very apparant that this perfection of wisdome which is contained in the Gospel is the ende and accomplishment of the law and it seemes that
as to stay in these lesser things and to omit that which is the principall and wherein the pith of the matter lay And I doe the more wonder that so many of the ancient Doctors of the Church haue been so farre besotted with this opinion as to stand disputing here about the oblation of the Bread Wine Thus they say Christ is a Priest after the order of Melchisedec but Melchisedec offered bread and wine it followes then that the sacrifice of bread and wine belongs to the Priesthood of Christ The Apostle will speake fully hereafter of the ancient sacrifices but of this new sacrifice of bread and wine wil he not speak a word How is it then that the Doctors of the Church came to be of this opinion Truly euen because one error drawes on another for hauing forged a sacrifice of the Supper of Christ hauing receiued no such commandement from him so when they had once corrupted the supper by adding a sacrifice vnto it they then made what shift they could now here now there to borrow some colours to patch vp their error withall The application of this oblation of bread and wine pleased them as a thing seeming fit for the purpose and by and by after it was receiued but without iudgement or discretion For who will graunt that these personages had a more cleere sight than the Spirit of God and yet notwithstanding if wee receiue that which they teach the holie Ghost should be condemned of vnaduisednes because he obserued not a thing of so great consequence especially seeing he handles this matter of set purpose By this I conclude that the ancient Fathers did forge vnto themselues such a sacrifice as Moses neuer thought of For hee saith not that Melchisedec offered bread and wine to God but rather to Abraham and his companie For these are his very words And Melchisedec King of Shalem brought foorth bread and wine and he was a Priest of the most high God Therefore hee blessed him c. Gen. 14.18 This first fact which he recites was performed as he was a King to wit to feed such as were wearie in the way returning from the battaile As touching the blessing it appertained to his office of Priesthood And therefore if any mysterie were in this oblation it was no otherwise fulfilled in Christ than when he nourisheth vs whē we are hungrie and wearied with trauaile Now the Papists deserue to be laughed at againe and againe who after they haue denied that there is any more bread and wine in the Masse after consecration doe yet notwithstanding come in chanting their song of the sacrifice of bread and wine 11 If therefore perfection had been by the Priesthood of the Leuits for vnder it the law was established to the people what needed it furthermore that another Priest should rise after the order of Melchisedec and not to be called after the order of Aaron 12 For if the Priesthood be changed then of necessitie must there be a change of the law 13 For he of whom these things are spoken pertaineth to an other tribe whereof no man serued at the altar 14 For it is euident that our Lord sprung out of Iudah concerning the which tribe Moses spake nothing touching the Priesthood IF then perfection c. Vers 11 The Apostle gathers from the same testimonie that the old Testament was abolished by the comming of Iesus Christ Hitherunto hee hath onely dealt with the person and office of the Priesthood But because God had appointed the Priest to establish and confirme the law it followes that if so bee the Priesthood be abolished then the law must needes cease To the end this may be the the old time because the Priesthood and the law was set ouer to him Well we see the Apostles drift He contends to prooue that the ceremonies ceased seeing Christ is come with commandement to publish the new couenant How can any thing be gathered from hence that somewhat should be transported ouer to the ministers of Christ for the onely person of Christ is opposed to Moses and Aaron By what title then I pray you dare the Romane Antichrist attribute vnto himselfe any authoritie Truly it is not my purpose to stand to refute so sottish an impudencie but it were very needfull to make this his pride so full of sacriledge knowne vnto the readers to the ende they might be able cleerely to see and acknowledge how this good seruant of the seruants of Christ cares not very much for the honour that is due to the master and how like a beast he rentes the scriptures in pieces to colour and cloke his tyranny withal For he of whome these things are spoken c. Because the Apostle directs his speech to such as confessed Iesus the son of Marie to be the Christ Vers 13 he prooues that an end is put to the olde Priesthood in regard this newe Priest who is placed in the roome thereof is of another tribe than that of Leui. For according to the law the dignitie of the Priesthood was by a speciall priuiledge to continue in the tribe of Leui. Ver. 14 Now he saith further that it is euident that Christ sprung out of Iudah because this was then commōly known notwithstanding the principall assurance was grounded vpon the promise Seeing then that they did acknowledge him to be Christ it was also necessarie that they should be perswaded that he was the sonne of Dauid For he which was promised could not descend of another tribe 15 And it is yet a more euident thing because that after the similitude of Melchisedec there is risen vp another Priest 16 Which is not made Priest after the law of the carnall commandement but after the power of the endlesse life 17 For he testifieth thus Psal 110.1 thou art a Priest for euer after the order of Melchisedec 18 For the commandement that went afore is disanulled because of the weakenesse thereof and vnprofitablenesse 19 For the law made nothing perfect but the bringing in of a better hope made perfect whereby we draw neere vnto God 20 And for as much as it is not without an oath for these are made Priests without an oath 21 But this is made with an oath by him that said vnto him The Lord hath sworne and will not repent Psal 110.4 thou art a Priest for euer after the order of Melchisedec 22 By so much the more is Iesus made a suretie of a better Testament ANd it is yet a more euident thing c. Ver. 15 He prooues by another argument that the law is abolished He reasoned heretofore from the person of the Priesthood now from the nature of the Priesthood and from the reason for which it was instituted The old Priesthood saith he was instituted consisting of outward ceremonies but in the Priesthood of Christ there is nothing but that which is Spirituall It appeares then that the old was temporarie and transitorie but it is manifest
promise I will giue thee the heathen for thine inheritance But what was this in respect of that large spreading of Christs kingdome the bounds whereof stretch from the East to the West By the same reason Dauid was in like manner called the sonne of God that is to say specially chosen of God to performe excellent things But this alas was scarse one sparkle of that glorie which shined in Christ in whom the Father hath ingrauen his owne image So that the name of Sonne doth appertaine onely to Christ by a speciall priuiledge neither can it be transferred vnto any other whatsoeuer but it shall be prophaned For the Father hath set his seale on him and vpon none else Ioh. 6.27 Ioh. 10.36 Obiection But it may seeme that the argument of the Apostle is not yet firme enough for whereupon doth he ground it to prooue that Christ is more excellent than the Angels but vpon this that hee hath the name of Sonne Obiection As if it were not common also as well to Princes and all those that are placed in high dignities as to him of whom it is written I haue said ye are Gods Psal 82.6 and ye all are the children of the most high Or as if the Prophet spake not more honourably of Israel when hee calles him the first borne of God Ierem. 31.9 for this title of sonne is euery where attributed vnto him Moreouer Dauid in other places calles the Angels the sonnes of God Who is like the Lord among the sonnes of the Gods Psal 89.6 But the answere is easie to wit Answer that Princes are called by this name in regard of their preheminence And Israel is so called to note out vnto vs the common grace of election The Angels in like manner are called the sonnes of the Gods by a figuratiue kinde of speech because they are celestiall spirits who haue a certaine taste of the diuinitie in the immortall blessednes But when Dauid in the person of Christ calles himselfe the sonne of God simply without any addition he therein notes out something more peculiar and excellent than all the honour not only of all Israel but of Princes and Angels also Otherwise it were but an improper kinde of speech and altogether vnfitting if he should be called the sonne of God by way of excellencie and yet should haue nothing in him more worthie than others for by this title he is exempt out of the order and number of all degrees both of men and Angels Seeing these words then Thou art my sonne are exclusiuely spoken of Christ it also followes that such honour is vnbeseeming any of the Angels If any doe yet replie Obiection that by this Dauid is exalted aboue the Angels I answere Answere there is no inconuenience at all if hee be preferred before them in as much as he is the figure of Christ neither in that sense is it any iniurie to the Angels that the high Priest was called the mediatour to purge sinnes For the Priests had not this as being properly theirs but because they represented the kingdome of Christ they therefore borrowed this name of mediatour from him Yea and howsoeuer the Sacraments are but dead things in themselues yet notwithstanding they are adorned with those titles which the Angels cannot attribute vnto themselues without sacriledge Hereby then it sufficiently appeares that the argumēt taken from this title of Sonne is good As touching the generation or begetting of the Sonne this wee are to note in a word that it is taken here by way of relation For the subtiltie of S. Augustine is friuolous who imagines that Christ is eternall to day and so continues True it is that Christ is the eternall sonne of God for hee is his wisedome begotten of him before all worlds but this makes nothing to this present place which speakes not of the eternall generation of the Sonne but is rather spoken in regard of vs who doe now acknowledge him to be the Sonne of God since the Father hath manifested him in the flesh And therfore that same declaration whereof also S. Paul makes mention Rom. 1.4 was as a kinde of eternall generation as you would say for this secret and hidden generation which went before was vnknowne vnto men and should not haue come to light if the Father had not approoued the same by a manifest and visible reuelation thereof Againe I will be his father c. In this second testimonie that which we haue noted ought also to haue place that is howsoeuer Salomon is here chiefly meant who otherwise was lesse than the Angels yet notwithstanding he is now separated from the common order of all men in that God promiseth him that he will be his Father for God was not reckoned his father as being one of the sonnes of Abraham or as to some of the Princes but to him which was more excellent than any other So that looke by what priuiledge hee is established Gods sonne by the same priuiledge all others are shut out from hauing equall degree of honour with him Now it appeares by the whole text that this is no otherwise said of Salomon but as he was a figure of Christ for the rule and gouernment of the whole world is destinate to this Sonne of whom hee there speakes and a perpetuitie of gouernment is promised vnto him On the contrarie wee may see that Salomons kingdome was bounded within streight limits and so farre was it off from enduring long that by and by after his death it was diuided and a little after that fell to ruine Yet in the Psalme the Sunne and the Moone are called foorth for witnesses and the Lord himselfe sweareth that this kingdome shall remaine safe and vnmoueable as long as they shall shine in the firmament Contrariwise the kingdome of Dauid fell to decay not long after and in the end was cleane abolished Moreouer it may be gathered from many places of the Prophets that this promise was neuer otherwise meant than of Christ So as none can cauill that we haue coyned a new exposition for this kinde of speech where they call Christ the sonne of Dauid was vsually receiued among the Iewes Vers 6. And againe Verse 6 when he bringeth in his first begotten sonne into the world he saith Psal 97.7 And let all the Angels of God worship him NOw he exalts Christ aboue the Angels for another reason to wit because the Angels are commaunded to worship him for thereupon it followes that he is their head and Prince Notwithstanding it should seeme that the Apostle doth ill in applying this to Christ which is spoken of God If we answere that Christ is the eternall God and that for this cause whatsoeuer appertaines to God doth also by right appertaine vnto him yet in so answering we should not satisfie all that might be obiected For it were to small purpose to proue a doubtfull thing if wee should ground our argument in this matter vpon the common titles of
the Greeke word which is in the future tence which we translate should be spoken or which were to be spoken requireth this exposition Now the sumine is that Moses did faithfully teach the people those things which God had giuen him in charge yet so as a certaine measure was limited beyond which it was not lawfull for him to passe God hath heretofore spoken vnto vs diuers waies and at sundrie times by the Prophets yet he deferred the cleere reuelation of the Gospel to the fulnesse of time Whose house we are Verse 6 The Apostle Paul in the 1. to the Romans after he had told them in his Preface that he was appointed the Apostle of the Gentiles addeth in the 6. verse that the Romans to whom he wrote were of the number of them and all to the ende he might obtaine authoritie with them Euen so now doth the author of this Epistle exhort the faithfull Iewes who had made profession of Christ to perseuere in the faith to the end they might haue place in the houshold of God He had said before that the house of God was vnder the rule of Christ and now he addes this admonition to very good purpose telling them that they shal haue a place in this house of God if so be they obey Christ But in regard they had before begunne to receiue the Gospel he ioynes this condition if they holdfast that confidence and that reioycing Hope the constancie of faith c. for I take this word hope for faith And truely hope is nothing els but the constancie of faith He puts assurance and reioycing the better to expresse the vertue of it Staggerers no true beleeuers And from hence we gather that those who faintly and staggeringly doe consent vnto the Gospel are nothing lesse then true beleeuers For faith cannot be without a quiet and peaceable minde Two effects of faith which brings forth a constant boldnes of reioycing For faith indeede hath alwais these two effects ioyned with it to wit boldnesse and reioycing as we haue said in the fift to the Romans and in the third to the Ephesians To which as all the doctrine of the Papists is contrarie so if they had none other false doctrine but this alone it would rather destroy the Church of God then build it vp For they not onely darken the truth by their inuentions but openly condemne this confidence whereof the Apostle speakes of presumption As if it were not lawfull for a man to hold that he is consecrated to be the temple of God And besides what assurednes of confidence and boldnes could wee haue thereof when men know not what to beleeue Now this infolden faith which they haue forged of their owne heads is nothing els but a license to wander and stray out of the right way Wee are therefore admonished out of this place alwaies to profit and to goe forward euen till death because our whole life is but a race 7 Wherefore as the holy Ghost saith Psal 95.8 chap. 4.7 to day if ye shall heare his voyce 8 Harden not your hearts as in the prouocation Numb 14.22 Exod. 17.2.7 according to the day of temptation in the wildernes 9 Where your fathers tempted me prooued me and saw my workes fourtie yeeres long 10 Wherefore I was grieued with that generation and said They erre euer in their heart neither haue they knowne my waies 11 Therefore I sware in my wrath if they shall enter into my rest 12 Take heede brethren least at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God 13 But exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne HE still exhorts them to obey Christ in his word And to the end his exhortation might haue the more weight he confirmes it by the testimonie of Dauid For when hee was to touch them to the quicke it was needfull hee should presse them in the person of another least hee might offend them If he had plainly reproched the infidelitie of their fathers they would not so willingly haue heard him but in that he sets Dauid as it were to tell them of it the matter is so much the lesse odious Now his drift in few words is this that as God from the beginning would that his voice should bee obeyed and could not beare stubbornnes and obstinacie but did sharply punish it so also at this day if we proue not good schollers vnder him he will punish our obstinacie no lesse seuerely than hee did theirs Moreouer the words depend one vpon another till you come to the 12. verse To the end therefore the scope of the text may the better be vnderstood the words which begin at the seuenth verse to the twelfth the first of them being excepted must be enclosed with a parenthesis But let vs now come to the handling of euery point in order As saith the holy Ghost Vers 7 This serues to moue their attention more than if hee had alleaged Dauids name And it is good and profitable also to accustome our selues to such manner of speaking to the end we may be put in mind that the words which are cited out of the bookes of the Prophets are not of men but of God Now because this sentence To day if ye will heare his voyce is a part of the verse that went before some haue not translated it amisse Would to God you would this day heare his voyce It is certaine that Dauid hauing called the Iewes the people of God and the sheepe of his pasture doth from thence foorthwith inferre that it is good reason they should heare the voyce of God For speaking there to them whom hee had called to sing the praises of God and to celebrate his goodnes he by and by admonisheth them that obedience is the principall seruice that he requireth and that he preferres it farre before all sacrifices The first point is then that they should obey the word of God Harden not your hearts Verse 8 By these words is shewed that our rebellion against God proceeds from none other roote than from a voluntary wickednes None can soften the hardnes of our harts but God only to wit when we shut the gate against his grace True it is that we haue already hearts of stone and euery one of vs hath brought this hardnes with vs from our mothers wombe neither is there any but God onely who can soften and correct them Notwithstanding whereas wee repell the voyce of God we doe it with a witting and willing obstinacie and not by any other instigation and whether this be a truth or no let euery mans conscience testifie Wherefore the holy Ghost doth iustly reproue al vnbeleeuers for opposing themselues against God and for that they themselues are masters and authors of their owne obstinacie least they should lay the fault vpon some bodie els
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
he hath no neede to sacrifice for himselfe Christs sacrifice absolutely perfect because he is not tainted with any spot of sin his sacrifice was such that the only offering of it is sufficient to the ende of the world for he offered himselfe For the law maketh men high Priests Vers 28 He gathers by the vices of men how weake the Priesthood was as if he should say seeing the law ordaines not true Priests indeed it must needs follow of necessitie that this defect must be amended by somewhat else Now it is corrected by the word of the oath For Christ is not ordained as a common man but as he is the sonne of God not subiect to any infirmitie but decked and adorned with an high and soueraigne perfection He addes further that the oath is after the law to shewe that God not contenting himselfe with the Priesthood of the law was minded to ordaine and establish something that should be better For in the ordinances and statutes of God that which comes after turnes the things that were before into a better estate or els abolisheth vtterly those things which had a place onely for a time CHAP. VIII 1 Now of the things which we haue spoken this is the summe that we haue such an high Priest that sitteth at the right hand of the throne of maiestie in heauens 2 And is a minister of the Sanctuarie and of the true Tabernacle which the Lord pitcht and not man 3 For euery high Priest is ordained to offer both gifts and sacrifices wherefore it was of necessitie that this man should haue somewhat also to offer 4 For he were not a Priest if he were on the earth seeing there are Priests that according to the law offer gifts 5 Who serue vnto the patterne and shadow of heauenly things as Moses was warned by God when he was about to finish the Tabernacle See said he that thou make all things according to the patterne shewed thee in the Mount 6 But now our high Priest hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises NOw the summe of that we haue spoken c To the ende the readers might know what the matter is which he now handleth he shewes it is his intent to proue that the Priesthood of Christ is spirituall by which the Priesthood of the law was abolished True it is that he alwaies holds on his purpose but because he contends with diuers arguments he interlaced this admonition that hee might alwaies keepe the readers attentiue to the ende and scope of his speech He hath heretofore prooued Christ to be the high Priest now he striues to prooue further that his Priesthood is heauenly wherby it follows that by his comming that which Moses instituted vnder the law is abolished in regard it was earthly Now because Christ suffered in the basenesse of the flesh and by taking vpon himselfe the forme of a seruant made himselfe of no reputation in the world Philip. 2.7 The Apostle sends vs to his ascension by which not only the shame of the crosse was swallowed vp but also that base and abiect condition which he had by cloathing himselfe with our flesh For we must esteeme of the dignitie of Christ his Priesthood by the vertue of the holy Spirit which was manifested in his resurrection and ascension Thus then stands his argument Seeing Christ is ascended to the right hand of God to raigne triumphantly in heauen he is not a minister of the earthly sanctuarie but of the heauenly As touching this word of holy things or of the sanctuary the Apostle expounds himselfe when he addes of the true Tabernacle But some may aske here Obiection whether it was a false Tabernacle which Moses built or made at randon For in these wordes there is a close opposition I answer that this trueth whereof he speaks is not opposite to a lie but to the figures onely as also when it is said Ioh. 1.17 The law was giuen by Moses but grace and truth came by Iesus Christ Answer This auncient Tabernacle then was no vaine inuention of man but the image of the heauenly Tabernacle Notwithstanding because there is difference betweene the shadow and the bodie also between the signification and the thing speakes of the death of Christ he respects not the outward act so much as the spiritual fruite that came thereof He suffered death after the common manner of men Two things to be considered in Christs death but in that he blotted out sins as a Priest this was by a diuine power The shedding of his blood was a thing outward but the purgation it wrought and yet worketh is a thing inward and spirituall In a word hee died on earth but the power and efficacie of his death reached to heauen As touching that which followeth some turne it thus Of the number of those which offer gifts according to the law c. But the words of the Apostle haue another signification therefore I had rather resolue it thus Whilst there are or seeing there are Priests For his meaning is to prooue one of the two either that Christ is not a Priest if so be the Priesthood of the law remaine because it is without sacrifice or rather that the sacrifices of the law doe take an end as soone as Christ shewes himselfe But the first member is absurd because it is not lawfull to spoyle Christ of his Priesthood It remaines then that we confesse the order of the Leuiticall Priesthood to be now abolished Who serue vnto the paterne c. I take this word to serue in this place Ver. 5 for the performance of the diuine seruice and therefore this word vnto must be vnderstood in the Greeke text or els some other word like vnto it which also we haue put to wit in the. Truly this sense agrees better than as others turne it Which serue to the paterne and shadow of heauenly things and the construction of the Greeke text doth easily beare this sense To be short he teacheth that the true seruice of God consists not in the legall ceremonies and therefore when as the Leuiticall Priests executed their office they had onely a shadow and an inferiour pourtraiture which is farre beneath the true and naturall paterne For indeede the Greeke word which we translate paterne or samplar signifies so much So that he preuents an obiection which might be made to the contrarie For he shewes that the seruice of God after the custom of the fathers was not vnprofitable because it had an higher significatiō to wit heauenly As it was answered to Moses when he was to finish the Tabernacle This place is in Exod. 20.40 And the Apostle alleageth it to proue that the seruice of the law was but as a picture to shadow forth that which was spirituall in Christ God commands that all the parts of the Tabernacle should be answerable to the
then that this sentence also belongs vnto vs. For if God hath shewed vs so great a fauour as to giue vs the light of his Gospel euen to vs I say who by this meanes are called to saluation ought we not to know that the ende of our vocation is to profit more and more in the obedience of God endeauouring without ceasing to approach neerer and neerer vnto him Behold the true conseruation of the soule for in thus doing we escape eternall perdition CHAP. XI 1 Now faith is the ground of things which are hoped for and the euidence of things which are not seene WHosoeuer made this the beginning of the eleuenth chapter hath very vnfitly disioyned the scope and drift of the text For the meaning of the Apostle is to proue his former speech touching the necessitie of patience He alleadged the testimonie of Habacuck who saith that the Iust shall liue by faith now he shewes what remaineth to wit That faith can no more be separate from patience than from it selfe Thus stands the order of the words then We shall neuer attaine to the end of our saluation vnlesse we be furnished with patience For the Prophet affirms that the iust shall liue by faith Now faith calles vs to things very farre off from vs which wee doe not as yet inioy it necessarily then comprehends patience in it selfe Thus then this proposition That faith is a foundation serues as the Minor of the syllogisme whereby also it appeares that they much deceiue themselues who thinke this place to be a full definition of faith For the Apostle speakes not here of the whole nature of faith but hee made choice of a part fitting his purpose to wit that faith is alwaies ioined with patience Let vs now come to the words He calles it subsistance or ground of things hoped for It is euident that we hope not for that which we haue in our hands but for those things which are yet hidden from our senses or at least wise the inioying whereof is deferred to another time The Apostle then now teacheth the very same thing which S. Paul doth Rom. 8.24 for hauing said that we see not that which wee hope for he inferreth thereupon that we waite for it by patience So our Apostle admonisheth vs that beleeue not God so much in regard of things present as in regard of those things the expectation whereof is yet in suspence Furthermore the appearance of cōtradiction which is in this speech wants not his grace Faith saith he is the foundatiō or possession wherin wee haue alreadie set sure footing for the Greeke word Hypostasis which he vseth signifieth so much But of what things of things absent which are so farre off from beeing vnder our feete that they do very much surmount the reach of our vnderstandings There is the same consideration in the second member where he calles it the euidence or certification of things which are not seene For euidence makes things to appeare and commonly appertaines vnto those things onely which we feele and perceiue Thus then at the first view these two things seeme to be contrarie and yet notwithstanding they agree very well in this part of the definition of faith For the spirit of God discouereth hidden things vnto vs whereof there can no knowledge of them come vnto vs in regard of our naturall vnderstanding For life eternall is promised vs and yet in the meane time we die We heare of the blessed resurrection but yet for all that we are inuironed with rottennesse We are pronounced iust and yet notwithstanding sinne dwels still in vs. We heare that we are blessed but yet are we thorowly bitten with hunger and thirst God crieth with a lowd voyce that he will by and by assist vs but yet it seemes when wee crie that hee stoppeth his cares What should we now doe in these cases if we were not built vpon hope and if in the middest of darknes our mindes did not lift themselues vp farre aboue al that which is in this world hauing the word and the Spirit of God for our guides to go before vs Wherefore faith is well called a subsistence of those things which yet consist in hope and the euidence of things not seene Whereas S. Augustine doth sometimes translate the Greeke word Elenchus which the Apostle here vseth by a noune which commeth of the verbe To ouercome I doe not dislike it for he doth faithfully expresse the Apostles meaning But yet I had rather call it an euidence or shewing because it is lesse constrained 2 For by it our elders were well reported of 3 Through faith wee vnderstand Gen. 1.3 Ioh. 1.10 that the world was ordained by the word of God so that the things which we see are not made of things that did appeare 4 By faith Abel offered vnto God a better sacrifice than Cain by the which hee obtained witnes that he was righteous God testifying of his gifts by the which faith also he being dead yet speaketh FOr by it Vers 2 c. He will entreate of this matter to the verie end of the chapter to wit that the ancient Fathers obtained saluation by faith onely and that they were no otherwise acceptable and wel-pleasing vnto God but by it The Iewes had some reason to reuerence their ancestors greatly but yet a sottish and vnbridled admiration of them had so possessed their mindes that it hindred them much from suffering themselues to bee wholy ruled vnder Christ his gouernment and this they were carried vnto either by ambition or superstition or both For hearing that Abrahams seede was holy and blessed they were so puffed vp with this title that they looked rather vnto men than vnto God Moreouer they had herewithall a stubborne and inconsiderate manner of imitation because they considered not what it was that deserued imitation indeede in their Fathers By this meanes they rested in the ancient ceremonies as if all religion and perfection of holinesse had consisted in them The Apostle confutes this error and teacheth what was the chiefe and principall vertue in them to the end their successors might vnderstand how they might resemble their forefathers in truth The Patriarkes had no other hand whereby they were knit vnto God but faith Let vs remember then that the Apostles speciall and chiefe drift of his speech is to shew that all the Fathers who from the beginning were approoued of God were no otherwise conioyned with him but by faith that so the Iewes might know that they had no other meane to bee allowed of God and to bee knit in an holy vnitie with their Fathers but by faith so that as soone as they left faith they by and by banished themselues from the Church and were no longer accounted Abrahams lawfull children but bastards By faith we vnderstand c. Vers 3 This is a very good probation of the former sentence For wee differ in nothing from brute beasts if wee vnderstand not that
reason whereof Saint Paul calles the Gospell by which the righteousnes of God is offered vs vnto saluation the word of faith Rom. 10.8 It seemes then it is an improper speech to say that faith moued Noah to reuerence Answere I answere that properly faith springs out of the promises that it is built vpon them The true obiect of faith that they are rightly and truly her obiect and therefore wee say that Christ is the true obiect of faith in whose person the heauenly Father is mercifull vnto vs and in whom are sealed vp and confirmed all the promises of saluation How faith is said to be the cause of feare And yet notwithstanding this is no hindrance why faith should not looke vnto God and that it should not with reuerence receiue whatsoeuer hee commandeth Or if wee will haue it in fewer words The nature of faith is to heare God speake and without any doubting at al to receiue whatsoeuer proceeds out of his holy and sacred mouth Faith then you see is no lesse subiect to the commandements and threatnings than it is to the free promises But because we are neuer touched as we should and as neede requireth with the commandements of God to yeeld him that obedience he requireth neither yet mooued by his threatnings to seeke by prayers to preuent and turne away his wrath vnlesse wee haue first apprehended the promises of grace VVhy the Gospell is called the vvord of faith Rom. 10.8 so as wee can boldly acknowledge God to be our mercifull Father and the author of our saluation for this cause the Gospell is called as of the principall part of it the word of faith and thus wee doe put a mutuall relation or correspondencie between faith and the Gospell Yet howsoeuer faith in some things doe looke directly to the promises of God so also doth she no lesse looke vnto the threatnings so farre foorth as is necessarie for vs to be led to the feare and obedience of God To the sauing of his household He here sheweth the obedience of Noah which issueth from faith as water from a fountaine The building of the Arke was both a long work and of great labour he might haue been hindred yea a thousand times might this worke haue been broken off had there been no other impediments than the scoffes mocks of the wicked for no doubt they came running vpon this holy personage from euery coast to gaze at this strange building Whereas then hee did thus constantly beare all their outragious and proud assaults he shewed that he had a wonderfull power wrought in his affections to obey But whence came it that he so constantly obeyed God but that he had before rested in the promise which gaue him good hope of safetie and that he should perseuere in this confidence vnto the end For it had been impossible for him of his owne free will to haue endured so many troubles to haue ouercome so many hindrances and to endure so constant in his purpose Faith the mother of obedience vnlesse faith had gone before Faith then is the onely mistris or mother of obedience whence wee may gather on the contrarie that infidelitie is the onely let that keepeth vs from obeying of God Infidelitie only hinders obedience And at this day the incredulitie of the world doth manifest it selfe in this respect after a very fearefull manner to wit in that there is so little obedience By which he condemned the world If we say that Noah cōdemned the world because he was saued referring this word by the which to his safetie it should be too constrained a sense again that it should be vnderstood of faith the scope of the text will hardly suffer it wee must therefore vnderstand it of the Arke Now it is said that he condemned the world by the Arke for two causes For in that he was so long time occupied in building the Arke this tooke away all excuse from the reprobates and the euent which followed shewed that the destruction of the world was iust For why was the Arke the safegard of saluation to this one familie but that the wrath of the Lord spared this holy personage In what sense Noah is said to condemne the vvorld to the end he should not perish with the wicked Wherefore if he and his familie had not been preserued as a little remnant the condemnation of the world had not been so euident In that Noah then obeyed the commandement of God he by his example condemned the obstinacie of the world And in that he was so miraculously deliuered from the gates of death it was an instructiō that the whole world was iustly destroyed the which God would doubtlesse haue saued if it had not been vnworthie of so great a mercie And was made heire of that righteousnes which is by faith This is the last thing which the Apostle would haue vs to obserue in the person of Noah Faith the roote and cause of righteousnes Moses telleth how he was a iust man the Apostle testifieth that faith was the roote and the cause of this his iustice or righteousnesse The which is true not onely because a man will neuer yeeld himselfe in truth and vnfainedly obedient to God vnlesse he be first setled vpon the promises of his fatherly good will confidently beleeuing that himselfe and all his actions are acceptable vnto him but also because the life of a man be it neuer so holie if it once come to be examined according to the strict rule of Gods iustice can in no wise be wel-pleasing in his sight without remission of sinnes You see then it is necessarie that righteousnesse be grounded and vpheld by faith 8 By faith Abraham Gen. 12.4 when he was called obeyed God to goe out into a place which he should afterward receiue for inheritance and he went out not knowing whither he went 9 By faith he abode in the land of promise as in a strange countrie as one that dwelt in tents with Isaak and Iacob heires with him of the same promise 10 For he looked for a citie hauing a foundation whose builder and maker is God 11 Through faith Sara also receiued strength to conceiue seede Gen. 17.19 21.2 and was deliuered of a child when she was past age because she iudged him faithfull which had promised 12 And therefore sprang thereof one euen of one which was dead so many as the starres of the skie in multitude and as the sand of the sea shore which is innumerable Abraham HE comes now to speake of Abraham who was the principall father of the Church of God vpon earth of whose name the Iewes boasted as if by this onely title they had been exempt out of the common order of men because they were descended from his holy stocke and linage Now hee shewes them what they ought especially to haue if they would bee reputed among the children of Abraham and by this
indifferently to all those that are in this office first we shall doe iniurie to the good secondly the reason which he here addes shall not be practised to wit that they are worthy of honour because they watch for our soules Wherefore if the Pope and all his followers will indeed helpe themselues with this testimonie of holy scripture it is necessarily required of them aboue all things that they prooue themselues to be of the number of them which watch for our saluation If they make this plaine and euident vnto vs there will thē be no let or impediment which should hinder the faithfull to giue honour and reuerence vnto them They watch for your soules He signifies that by how much the greater their charge is by so much the more are they worthy of honour For the more any shall take paines for vs and imploy himselfe with greater danger and difficulties for our good so much the more also should we acknowledge our selues bound vnto such a one But such is the charge of the Bishops that it carrieth with it and in it marueilous encombrances besides the extreame danger to which it lieth open If we will then acknowledge the good which they doe vs shall we be vnwilling to yeeld them that dutie which belongs vnto them But especially were it dutie for them which he required them to do for him Now he desires of God to confirme them in euery good worke Vers 21 or that he would fit perfect and accomplish for the Greek word which he vseth emports so much Whence we gather that we shall be vnfit to do good till such time as God hath fashioned and framed vs thereunto as also that we cannot long continue to doe good vnlesse he confirme and strengthen vs. For perseuerance is a particular gift of God Also there is no doubt but as there shined excellent gifts of the Spirit in them as we haue seene so the Apostle here wisheth vnto them not onely the first grace by which they began but also as a further polishing thereof euen that which might bring them to perfection A definition of good workes Besides he here sets down consequently the definition of good workes when hee appoints the will of God for the rule of them For by this meanes he signifies that wee ought to hold none other for good workes than those which are to be referred to the will of God as also S. Paul sheweth Rom. 12.2 and in many other places Let vs remember then that this is the perfection of a good and holy life when the same is squared to his obedience The member which by and followeth serues for an interpretation Doing saith he in you that which is pleasing in his sight He had spoken of the will of God which is reuealed in the law now hee shewes that it is in vaine to bring ought vnto God which he hath not commanded because he esteemes more of his owne ordinances than of all good intents and inuentions of the world Where he saith by Iesus Christ it may bee expounded two waies that is to wit Doing by Iesus Christ or that which is acceptable by Iesus Christ Both senses agree very well For wee know that the spirit of regeneration and all other graces are conferred vnto vs by the meanes of Iesus Christ Moreouer it is certaine that seeing the best things which come from vs are not fully perfect therefore nothing we doe can be acceptable vnto God without the pardon of sinne the which we obtaine by Christ Thus it comes to passe that our workes doe giue a good and sweete sauour before God Our vvorkes giue a sweete sauour before God when they are filled with the odours of Christs grace when they are filled with the odour of the grace of Christ whereas otherwise they stinke and are abominable I like well then that this be extended to both members As touching the conclusion of his prayer To whom be glorie for euer and euer I am content to referre it vnto Iesus Christ Now in as much as hee attributes that here vnto Christ which belongs to God onely he hereby giues a cleere testimonie of Christ his Diuinitie Although if any be pleased to interpret it of the Father I will not contend Yet I rather take the other because it is lesse constrained Who hath brought againe from the dead Vers 20 This Epithite was added for a confirmation The 20. verse is expounded here For he signifies that God is then rightly called vpon of vs to bring vs to perfection when wee know his power in the resurrection of Christ and when we acknowledge Christ for our shepheard In a word he would haue vs to fixe our eyes vpon Christ to the end we might conceiue good hope of Gods helpe and assistance The end of Christs resurrection For Christ is therfore risen againe from the dead to the end that by this very power of God we might be renewed vnto eternall life and he is the great shepheard of all to the end he may defend and keep the sheepe which God hath committed vnto him Whereas others translate By his blood there is properly in the text of the Apostle In his blood but because the letter beth which in Hebrew signifies in is also taken for with I thinke it better to take it here in the latter sense For it seems to me that the Apostles meaning is that Christ is so risen againe frō the dead that yet notwithstanding his death is not abolished but holds his perpetuall vigor As if he had said God hath raised vp his Son but in such wise that the blood which he once shed in his death to confirme the eternal couenant ceaseth not still to haue his efficacie euen now after his resurrection yea and brings forth his fruit as if it alwaies flowed out I beseech you also brethren c. Vers 22 Some take it as though he required that audience should be giuen him but I take it otherwise For in my iudgement his meaning is to say that he hath written to them in fewe words or breifly to the ende it might not seeme he would any way diminish the ordinarie manner of teaching in the Church notwithstanding hee speakes principally of exhortations wherein himselfe had beene more breife Let vs learne then that the Scripture is not giuen vs to the ende the liuely voice of the Pastors should cease amongst vs or that it should be irkesome vnto vs although euen the words of exhortation do often sound in our eares shall be oftē reiterated For the Spirit of God hath so tempered and compassed the writings which hee shewed to the Prophets and Apostles that he meant not to derogate any thing at all from the order which himselfe hath instituted Now his order is this that daiely exhortations should be heard in the Church from the mouthes of the Pastors Peraduenture also he doth of purpose recommend the word of exhortation vnto them because that men