Commentary on Hebrews, Commentary · Chapter 5
CHAP. V.
1 For eueryevery high Priest is taken from among men, and is ordained for men, in things pertaining to God, that he may offer both gifts and ſacrifices for ſinnes,
2 Which is able ſufficiently to hauehave compaſſion on them that are ignorant, and that are out of the way, becauſe that he alſo is compaſſed with infirmitie.
3 And for the ſames ſake he is bound to offer for ſinnes, as well for his owne part as for the people.
4 And no man taketh this honour vntounto himſelfe, but he that is called of God, as was Aaron.
5 So likewiſe Christ tooke not to himſelfe this honour to bee made the high Prieſt, but he that ſaid vntounto him, Thou art my Sonne, this day begat I thee, gaue it him:Pſal. 2.7. Pſal. 110.4.
6 As he alſo in another place ſpeaketh, Thou art a Priest for euer, after the order of Melchiſedec.
NOw eueryevery high Prieſt, &c.] Verſe. 1 He compares Chriſt with the Leuiticall Prieſts: and ſhewes what hee hath in common with them, and wherein they differ. Now the whole diſputation tends to hauehave Chriſt his office well vnderſtood; as alſo to ſhew that whatſoeuer was ordained vnderunder the Law, had reſpect vntounto him. And from hence the Apoſtle makes way at the laſt to ſhew how the old Prieſthood is aboliſhed. Firſt he ſaith, the Prieſts are taken from among men. Secondly, that they offer not for themſelues in particular only, but for all the people. Thirdly, that they muſt not come empty handed to appeaſe God, but furniſhed with ſacrifices. Fourthly, that they were not to be exempt from our infirmities, to the end they might the more freely and willingly helpe thoſe which were burthened. page missing all men are of one nature and fleſh. But now hee toucheth another thing, to wit, that the Prieſt ought to ſupport ſinners with compaſſion, becauſe he is partaker of their infirmities. The Greeke word which the Apoſtle here vſeth, hath been diuerſly expounded as well by Latins as Greekes. For mine owne part I thinke it is ſimply taken to applie himſelf to compaſſion. True it is that all which is ſaid of the Leuiticall Prieſts, agrees not vntounto Chriſt. For we know that Chriſt was exempt from all contagion of ſinne: wherefore he differs from others in this regard that he had no neede to offer ſacrifices for himſelfe: but it ſufficeth that he alſo bare our infirmities, being notwithſtanding pure and voide of ſinne. Thus as touching the Prieſts vnderunder the law then, the Apoſtle ſaith that they were ſubiect to humane infirmities: and therefore were faine to make reconciliation for their owne ſinnes by ſacrifices, that they might not only meekly beare with the faults of others, but alſo might hauehave compaſſion vponupon them. Now this part ought ſo to be applied to Chriſt, that in the meane while wee muſt carefully adde thereunto that exception whereof mention was made erewhile: to wit, that hee bare and taſted of our infirmities; but without ſinne. For although he were alwaies free from ſinne, yet notwithſtanding the onelyonly feeling of thoſe infirmities, whereof he hath ſpoken, were of ſufficient force in him, to encline his heart to ſuccour vsus, and to make him gentle and readie to pardon vsus; as alſo carefull of our miſeries. The ſumme is, that Chriſt is not onelyonly our brother in regard of the vnion of our fleſh and nature, but alſo by partaking with vsus of our infirmities he is allured, nay faſhioned and framed to beare with vsus, and to bee very lowly and gratious vntounto vsus. The Greeke word which wee tranſlate, who can, imports more than if wee ſhould ſay in our common ſpeech, is able, or, is mightie: for it is taken for one that is fit, or capable. Theſe words, the ignorant, and thoſe that are out of the way, are taken for ſinners after the manner of the Hebrues. And of this we are to ſpeake more hereafter.
And no man taketh this honour vntounto him, &c.] Verſ. 4 In this member we hauehave to note, firſt the ſimilitude, and then the diuerſitie of it. The calling of God makes the office lawfull, for none can exerciſe the ſame in good ſort as he ought, if he be not created of God. This is common to Chriſt and to Aaron, that both were called of God: but in this they differ, that in as much as Chriſt ſucceeded Aaron for a newe and diuers reſpect, and was ordained to be a perpetuall high Prieſt, it appeares that the Prieſthood of Aaron was but temporarie, and to be aboliſhed. Now we ſee the Apoſtles drift. The right of the office of Prieſthood was to be reſerued to Chriſt: he doth it in ſhewing that God is the author of it. But this is not yet ſufficient, vnleſſe it appeares that the auncient Prieſthood ceaſed, to giuegive place to this. He proues it, becauſe we muſt hauehave an eie to the Condition whereunto Aaron was ordained a Prieſt (for it lieth not in vsus to ſtretch it further then Gods ordinance will beare) and he will by and by ſhew how long Gods wil was, this firſt order ſhould laſt. Chriſt then is a lawfull Prieſt, becauſe he was ordained by Gods authoritie. What ſhall we ſay of Aaron, and of thoſe that ſucceeded him? Truely they had power and authoritie ſo farre forth as it was giuen them of God, and not as the ſame was attributed vntounto them by the opinion of men.
Now although this be ſpoken in regard of the circumſtance of ſpeech which is here handled; yet from hence may be gathered a generall doctrine: to wit, that no gouernment is to be brought into the Church at the luſt and pleaſure of men, but ought rather to tarrie and waite for the commandement of God: alſo, that a certaine and ſet rule is to be vſed in election and choice of miniſters, that ſo none intrude himſelfe after his own fantaſie. Church gouernment muſt not beſquared according to mens appetites, but by the commandement of God.We muſt diſtinctly note both theſe points. For the Apoſtle ſpeakes not here onelyonly of perſons, but alſo of the office. He denies, I ſay, that office which men forge without commandement, and the expreſſe ordinance of God, to be holy or lawfull. For as it onelyonly belongs to God to gouerne the Church, ſo doth he alſo wholy reſerue vntounto himſelfe both the power of limiting the way, and the rule of the adminiſtration thereof. From whence I conclude, that the Prieſthood of the Popedome is a baſtard Prieſthood, becauſe it hath beene forged in the ſhoppe of mans inuention. What one text of ſcripture is there wherein God commands that wee ſhould now offer ſacrifice vntounto him for the purgation of ſinnes? neither 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 fatherthe Apoſtle ſaith that we are not to hold them for lawfull: vnleſſe peraduenture they hauehave 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 hauehave 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 hauehave a lawfull outward calling, are not raſhly to be reiected, though they want theFor 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 vponupon 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 hauehave choſen them themſelues, without asking either counſell or leaue of God.
Thou art my ſonne, this day hauehave 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 vntounto him. But withall, we muſt alſo call that againe to minde which we hauehave 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 vntounto men, to whom he was manifeſted after an high and excellent manner. But what is it that God hath manifeſted vntounto vsus 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 eueryevery 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 onelyonly crime, to wit, for vſurping this office which no way belonged vntounto 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 hauehave 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 vntounto 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 vntounto all them that obey him.
10 And is called of God an high Prieſt after the order of Melchiſedec:
11 Of whom we hauehave 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 in this, in that hee ſubiected himſelfe to our infirmities for our benefit and profit. Whence it appeares that our faith is confirmed, and his honour no way diminiſhed by this his bearing of our miſeries. Now hee aſſignes two cauſes wherefore it behoued that Chriſt ſhould ſuffer: the neereſt cauſe; and the laſt. The nigheſt was that hee might learne obedience: the laſt, that by this meanes hee might be conſecrated the high Prieſt of our ſaluation. Now no man doubts but the daies of his fleſh, ſhould be here taken for the life preſent. Whence it followes, that by this word fleſh, he meanes not the ſubſtance, but the qualitie: as 1. Cor. 15.50. Fleſh and blood ſhall not inherit the kingdome of God. Theſe fantaſticall ſpirits then doe altogether dote, who hauehave dreamed that Chriſt is now diſpoyled of his fleſh, becauſe it is here ſaid, When he was in the fleſh. For there is great difference betweene being a true man (although in the bleſſed eſtate of immortalitie) and to be ſubiect to the miſeries and infirmities of man, which he endured whileſt hee liued in this world: but now hath put them off, being entred into heauen.
Let vsus come to the point of this text then. Chriſts prayer vvas heard, and yet he ſuffered death.Chriſt which was the Sonne, ſought for remedie to his Father, who was heard; and yet notwithſtanding endured death: that by this meanes he might learne obedience. There is no word here which hath not his weight. For, by the daies of his fleſh, he meanes that the time of our miſeries is determined and limited; which muſt needes bring great ſolace vntounto vsus. It were a troubleſome eſtate, yea and vnpoſſible to be borne, if ſome hope were not ſet before vsus that wee ſhould come from vnderunder the burthen thereof in time. The three things that follow do alſo bring great conſolation. Chriſt was the Sonne, and therefore his dignitie did exempt him from the common condition of others: notwithſtanding he humbled himſelfe thereunto for the louelove he bare vsus. Afflictions doe no… exempt vsus out of the number of Gods children.What is hee now that dare refuſe this ſtate and condition? there is another reaſon: to wit, that if we be preſſed with aduerſities, yet wee are not therefore out of the number of Gods children: becauſe wee ſee him that was the onelyonly naturall Sonne of God to goe before vsus. For we are the children of God, only by the benefit of adoption: yet hee who of right may attribute this honour to himſelfe, receiueth vsus into his ſocietie.
Did offer vp prayers and ſupplications, &c.] The ſecond is this, that Chriſt ſought remedie at his hands who was able to ſaue him, that hee might be deliuered from his troubles. And this he ſaith to the end none ſhould thinke that Chriſt had an heart of braſſe without feeling. For we muſt alwaies conſider to what end eueryevery thing is ſpoken. If Chriſt had not bin touched with any ſorrow, what conſolation would hauehave come vntounto vsus by his paſſions? But when we heare that he felt not bodily paines alone, but alſo endured ſharp torments in his ſpirit, herein is the ſimilitude ſhewed between him and vsus. For when Chriſt (ſaith he) endured death and other miſeries, it was not to the end he ſhould ſet them light, or not be touched with any feeling of them: for he prayed with cries, and teares, by which hee gaue teſtimonie of the great anguiſh that was in his heart. The Apoſtle then by theſe teares, and ſtrong cries would expreſſe a vehement dolour: it being an ordinarie manner of ſpeech to note out that which was done, by the ſignes. Neither do I doubt but that he ſpeakes of that prayer which the Euangeliſts recite: to wit, Father, if it bee poſſible, let this cup paſſe from me, Matth. 26.39. Alſo another time, My God, my God, why haſt thou forſaken me? For the Euangeliſts recite, that in this ſecond prayer there was a great crie: In the firſt, wee muſt not imagine that his eyes were drie, whileſt drops of blood trickled from his bodie, by reaſon of the great ſorrow hee was in. For it is moſt certaine he was then ſhut vp vnderunder extreme anguiſhes. We need not doubt then whether he were preſſed with true ſorrowes or no, ſeeing he did thus earneſtly pray vntounto his Father for ſuccour. But what vſe hath this? Truly that as often as we are preſſed vnderunder temptations, we learne to faſten all our ſenſes vponupon the Sonne of God, who felt the like. Seeing hee goeth before vsus then, VVhat we are to doe in temptations of ſpirit.wee hauehave no cauſe to be out of heart. And withall wee are admoniſhed not to ſue vntounto any for deliuerance out of our miſeries, but to God alone. For what better rule of prayer can wee hauehave than the example of Chriſt? Now he directed his prayer to none but to his Father: O my Father (ſaith he) if it be poſſible, &c. Matth. 26.39. And the Apoſtle ſheweth vsus that we are to doe the like, when he ſaith that Chriſt offered vp prayers to him that was able to ſaue him from death. For hereby he ſignifieth that Chriſt prayed rightly: becauſe he had his recourſe to him that was truly bountifull, who is God onelyonly. His crie and teares doe alſo admoniſh vsus to bee feruent and the more attent when we make our prayers. Prayer ought to be ſeruent.For wee ought not to goe to prayer retchleſly, but with ſeruencie of ſpirit.
And was heard in that which he feared. ] Some hauehave tranſlated, For his reuerence: but I doe not at any hand approue of it. For firſt the Adiectiue, his, is not added in the Greeke: moreouer the word which followeth ſignifies, of, or ſome word like vntounto it. Seeing then that the Greeke Noune which is put here ſignifieth oftentimes rather feare, or care: I doubt not but the Apoſtle meant to ſhew that Chriſt was heard in that which he feared: that is to ſay, albeit he was ouerwhelmed with ſorrowes and aduerſities, yet hee fell not vnderunder the page missing fleſh, Our obedience cheifly appears in the denyall of our ſelues.to yeild to that which is pleaſing vntounto God, then, and neuer till then, doth our obedience appeare. This I ſay is a ſingular and euident teſtimonie of perfect ſubiection, when as we preferre death it ſelfe, to which we are called of God, (although it brings feare and horror) before life, which all of vsus doe rather naturally deſire.
And beeing conſecrate was made, &c.] Verſ 9 This is the laſt or furtheſt ende (as they ſay) wherefore it behooued Chriſt to ſuffer: to wit, that by this meanes he might be eſtabliſhed, and conſecrated into his office of Prieſthood. Chriſt was conſecrated into his office of Prieſthood, by the croſſe.As if the Apoſtle ſhould hauehave ſaid, the ſuffering of the croſſe and death, was vntounto Chriſt the ſolemne manner of his conſecration. By which word he ſignifies, that all his paſſions tended to our ſaluation. And thus it appeareth, that they were ſo farre off from diminiſhing any thing from his dignitie and excellencie, that rather they were crownes of glorie vponupon his head. Now if our ſaluation be of any pretions account with vsus, oh in what honor & eſtimation thē ought we to hauehave the cauſe thereof. For hee deales not here onelyonly with the doctrine of example, but mounts vp higher: to wit, that Chriſt by his obedience hath wiped out all our tranſgreſſions. Thus he was made the cauſe or author of our ſaluation, becauſe he obtained righteouſnes for vsus with God: & by a contrarie remedie blotted out the diſobedience of Adam, with his own blood. This word ſanctified, or conſecrate, agrees much better to the reſt of the text, than if it were tranſlated, to perfect, or to fulfill. True it is, that the Greeke word ſignifies both; but becauſe he here ſpeakes of the Prieſthood, he mentioneth this word conſecrate, or ſanctifie, to very good purpoſe. And Chriſt alſo himſelfe ſo ſpeakes in Ioh. 17.19. For their ſakes ſanctifie I my ſelfe. Whence it appeares, that this conſecration ought properly to be referred to his humane nature, in which he performed the office of a Prieſt; as alſo in which he ſuffered.
To all thoſe that obey him:] If we be deſirous then that the obedience of Chriſt ſhall profit vsus at all, let vsus imitate it. For the Apoſtles meaning is in this place, that the fruit thereof comes to none but to thoſe which yeeld him obedience. If we would hauehave Chriſts obedience profitable vntounto vsus, we muſt learne to follow his example therein.And in this ſpeech he alſo recommends faith vntounto vsus. For neither is Chriſt, nor any of his benefittes made ours, but fo farre foorth as wee receiue both him and them by faith. Although it ſeemes he hath put this word all, to ſhew that none are ſhut out from this ſaluation, if ſo bee they yeeld themſelues teachable and obedient to the Goſpel of Chriſt.
And is called of God, &c.] Verſ. 10. & 11. Becauſe it was very requiſite he ſhould more largely followe the compariſon betweene Chriſt and Melchiſedec, which he hath alreadie touched; and that it was needfull to awaken the ſpirits of the Iewes to the greater attention: he ſo entreth into the digreſſion following, which continues till the beginning of the ſeuenth chapter, that yet therewithall he holds himſelfe ſtill to the point. In the beginning of which digreſſion he proteſts, that he hath many things to ſay concerning this matter, Verſe 11 but their dulnes was ſuch as they muſt be prepared thereunto; that his ſpeech might not bee in vaine, nor his labour loſt. He tels them that the matter is hard; not to diſcourage them, but rather to whet their attention. For euen as the eaſines of that which wee hauehave to learne, doth eaſily beget ſlothfulnes, and negligence; ſo on the contrarie where the matter is more obſcure and hard, it ſtirs vp in vsus the greater heedfulnes to hearken. Notwithſtanding he attributes the cauſe of the difficultie not to the thing it ſelfe, but to them. For it is certaine that God alwaies ſpeaks in ſuch cleerenes; auoyding all obſcuritie, or doubtfulnes of ſpeech, Gods word is hard, not ſo much in it ſelfe as by reaſon of our blindnes and careleſnes.that his word is called our light: but the brightnes of it is ſmothered by our darknes. Which partly comes to paſſe by the blockiſhnes and dulnes of our minde, and partly by our owne careleſnes. For howſoeuer we be more than very dullards to vnderſtand the doctrine of God; yet beſides, there is alſo the vice of vntowardnes planted in our affections. For we rather applie our mindes to vanitie, than to the truth of God: and either the rebellion of our nature, the cares of this world, the concupiſcences of the fleſh; or ſome impediments or other, are as ſo many cordes wherewithall wee often feele our ſelues to bee hampered. As touching this word, of whom, it is not to be referred to Chriſt, but to Melchiſedec: yet not as to a priuate man, but to him that was the figure of Chriſt, and in ſome ſort repreſenting his perſon.
12 For when as concerning the time ye ought to be teachers, yet hauehave ye neede againe that wee teach you what are the first principles of the word of God: and are become ſuch as hauehave need of milke, and not of ſtrong meate.
13 For eueryevery one that vſeth milke, is inexpert in the word of righteouſnes: for he is a babe.
14 But ſtrong meate belongeth to them that are of age, which through long custome hauehave their wits exerciſed to diſcerne both good and euill.
FOr when as concerning the time, Ver. 12 &c.] This reprehenſion is marucilous quicke and pearcing, and all to the end hee might rouze vp the Iewes to ſhake off their ſlothfulnes. He ſaith it is a very abſurd thing, yea and a great ſhame for them, to bee yet but nouices, when as concerning the time they ought to hauehave been great Doctors. You ſhould be able to teach others (ſaith he) but you are not yet capable your ſelues of the firſt principles. For you doe not vnderſtand ſo much as the leaſt poynts of the Catechiſme. And to the end he might ſhame them yet more, he ſpeakes of the firſt rudiments, which is as if he ſhould hauehave ſaid, The A, B, C. True it is that wee are to learne all our life long: He is a man of knowledge that knowes hovv much he vvants.becauſe he is rightly ſaid to be a man of knowledge, that knoweth how much he yet lacketh of perfect vnderſtanding: but yet wee are ſo to profit in learning, that we doe not alwaies ſtick faſt in the beginnings. And wee are to take good heed that that which Iſaiah ſaith be not fulfilled in vsus; Precept muſt be vponupon precept, precept vponupon precept, line vntounto line, line vntounto line, here a little, and there a little, Iſai. 28.10. But we are rather to looke to our ſelues, that our proceedings in knowledge be anſwerable to the time wherein wee firſt began to learne. VVe ſhould not only count the yeeres but the daies ſince vve began to learn, that ſo we may looke to our proceedings in knovvledge.And queſtionleſſe wee are not onelyonly to reckon the yeeres, but euen alſo the daies one after another; that ſo eueryevery one may ſtirre vp himſelfe to daily profiting. But few there are that take any account of themſelues concerning the time paſt, or that quicken vp themſelues for the time to come: and therefore are wee worthily puniſhed for our idlenes, becauſe the greater part ſtand at a ſtay euen in the childrens Catechiſme. We are alſo further admoniſhed that by how much the more vnderſtanding any hath receiued, ſo much the more is hee bound to ſtraine himſelfe to communicate thereof vntounto others: that ſo none be wiſe for himſelfe in particular onelyonly, but that eueryevery one employ his talent to the mutuall edification of his brethren.
And are ſuch as hauehave need of milke.] S. Paul in the 1. Cor. 3.1. vſeth the like Metaphor, where hee blameth them for the ſame fault: or at the leaſt not very much diuers from this. For he ſaith they were not able to beare ſtrong meate, becauſe they were carnall. Milke then is the doctrine of the firſt beginnings, to enter them which as yet know nothing. S. Peter takes it in another ſenſe, when hee wils vsus to deſire the ſincere milke of the word, that wee may grow thereby, 1. Pet. 2.2. For there is a double infancie: one in malice, and another in vnderſtanding. S. Paul ſaith in another place, Be not children in vnderſtanding, but in malice, 1. Cor. 14.20. So then they which are ſo tender and delicate that they cannot receiue a doctrine a little higher than the firſt rudiments, are called children by way of reproch. For the true vſe of the miniſterie of the word is to frame vsus in ſuch wiſe as we may grow to be perfect men, according to the meaſure of the age of the fulnes of Chriſt; and not to be as children wauering and carried about with eueryevery winde of doctrine: as it is ſaid, Epheſ. 4.13.14. I grant, thoſe are to bee borne with that hauehave not yet taſted Chriſt, if ſo be they be not yet capable of ſtrong meate: but if hee which ought to increaſe according to the time he hath had, doth notwithſtanding alwaies continue in his infancie, he is vnworthie to be pardoned. For we know that Iſaiah brands the reprobates page missing mongſt them I ſay, there is no leſſe careleſneſſe, than if the doctrine were wholy forbidden them. Thus for want of exerciſe we are blindfolded ſtill, and deſtitute of all ſound iudgement.