Commentary on Hebrews, Commentary · Chapter 6
CHAP. VI.
1 Therefore, leauing the doctrine of the beginning of Chriſt, let vsus be led forward vntounto perfection, not laying againe the foundation of Repentance from dead workes, and of faith towards God.
2 Of the doctrine of Baptiſmes, and laying on of hands, &c. of the reſurrection from the dead, and of eternall iudgment.
WHerefore leauing, Verſ. 1 &c.] After he hath ſharpely reprooued them, he exhorteth them that in leauing the beginnings, they goe on forward ayming to the marke. For he calles the doctrine of beginning, the rudiments by which the ignorant are to begin, when they be receiued into the Church. Now in that he commands them to leaue ſuch rudiments, or beginnings, his meaning is, not that the faithfull ſhould forget them, but that they ſhould not ſticke faſt, as it were, in them: the which is better known by the ſimilitude of laying the foundation, which by and by followeth. For when an houſe is to be builded, men muſt neuer ſhrinke away from the foundation: and yet notwithſtanding it were a mockerie to be alwaies about that, & to goe no further. For howſoeuer the foundation of the building is to be laid, yet he which ſhall alwaies buſie himſelfe about that, neuer fitting or preparing matter wherewithall to raiſe vp the building; ſhall he not buſie himſelfe fooliſhly, and in vaine? In a word, as we are to beginne by the foundation, ſo the labour of the maſter builder is to haſten that the houſe alſo be raiſed vp in due ſeaſon. The like is it in Chriſtianitie. For the foundation is laid in vsus by learning the rudiments: but by and by after a more highe doctrine ought to follow, which may finiſh vp the whole building. Wherefore thoſe who alwaies ſticke in the firſt rudiments, goe forward but ill; becauſe they propound no end vntounto themſelues. As if the maſter workman imploying his whole labour about laying the foundation, VVe ought not to content our ſelues with good beginnings, but to aime to perfection.ſhould vtterly neglect to build any thing vponupon it. And therefore he would hauehave our faith ſo laid in the beginnings, that it ſhould ſtill riſe higher and higher, vntill at the laſt it bee perfected by continuall increaſes.
Of repentance from dead workes.] He had reſpect here to the forme vſed in the Catechiſme. From whence wee may draw a probable coniecture that this Epiſtle was not written by and by after the publiſhing of the Goſpel, but rather after there was ſome forme of gouernment vſed in the Churches. The forme was, that he which was newly inſtructed in religion, made a confeſſion of his faith, before hee was baptized. Now there were certaine articles, the which the Paſtor demanded of them: as may be ſeene by many teſtimonies of the ancient Fathers: and the examination was chiefly vponupon the confeſſion of faith, which wee commonly call the Symbole or Creede of the Apoſtles. This was as the firſt entrance into the Church, for thoſe who being alreadie of age, meant to become Chriſtians; as thoſe who before were ſtrangers from the faith in Chriſt. The Apoſtle makes mention of this cuſtome, becauſe no long time was giuen to ſuch new conuerts to be taught in the firſt grounds of the Chriſtian religion. For a ſchoolmaſter teacheth children their A, B, C: becauſe they might foorthwith come to know greater things.
But let vsus conſider what the Apoſtle ſaith. He names repentance and faith, wherein conſiſts the whole perfection of the Goſpell. For what other thing doth Chriſt commaund to his Apoſtles, but that they ſhould preach faith and repentance? Luk. 24.47. And therfore when S. Paul meant to proteſt that he had faithfully diſcharged his dutie, he alleageth for himſelfe that he had diligently and continually taught them from houſe to houſe, to imprint theſe two things in the hearts of his Auditors, to wit, Repentance towards God, and faith towards our Lord Ieſus Chriſt, Act. 20.20.21. May it not ſeeme abſurd then that the Apoſtle ſhould command them here to leaue faith and repentance, wherein they were to perſeuere the whole courſe of their liues? But in adding from dead workes, he ſhewes that he ſpeakes of the firſt repentance, when men began firſt to be Chriſtians. For although eueryevery ſinne be a dead worke, becauſe it begets death, or, becauſe it proceedes from the ſpirituall death of the ſoule; yet notwithſtanding all the faithfull which are alreadie regenerate by the Spirit of God, are not properly ſaid to repent themſelues of dead workes. True it is, that regeneration is but begun in them; but how little ſoeuer this ſeede of the new life be in them, yet that is the cauſe why they are no more reputed dead in his ſight. Wherfore the Apoſtle comprehends not all repentance in generall, wherein we ought carefully to meditate, and to exerciſe our ſelues day and night: but he onelyonly meanes that beginning of repentance, by which thoſe who being euen newly conuerted to the faith, did enter into the way of newnes of life. Alſo the word faith, ſignifies that briefe ſumme of the doctrine of godlines, which is commonly called the Articles of the Faith. Hereunto alſo appertaines, The reſurrection from the dead, and eternall iudgement. For theſe two things are the greateſt ſecrets of the heauenly wiſedome: yea euen the very marke of all our religion, whereat wee ought to aime all our whole life. But becauſe one and the ſame thing is taught otherwiſe to the rude and ignorant, than to thoſe that hauehave profited ſomewhat alreadie; the Apoſtle notes the common forme of queſtioning; The points of catechiſme vſed in the Primatiue Church.Doeſt thou beleeue the reſurrection of the dead? Doest thou beleeue there is an eternall life? Theſe are things fit for children, and onelyonly for once: wherefore to come and demaund the ſame things againe, were but to go backward.
Of the doctrine of Baptiſmes:] Verſ. 2 Some reade theſe two members of Baptiſmes and doctrine apart: but I had rather reade them together; of the doctrine of Baptiſmes: although I expound it otherwiſe than others doe: to wit, that it is a forme of ſpeech by way of appoſition, as the Grammarians call it: as thus, not laying againe the foundation of repentance, of faith toward God, of the reſurrection from the dead: which is the doctrine of Baptiſmes, and the impoſition of hands. Therefore if theſe two members, The doctrine of Baptiſmes, and the laying on of hands, be incloſed by a parentheſis, it will agree beſt with the order of the text. For if wee reade them not by way of appoſition, there will an abſurditie follow, in that one and the ſame thing is twice repeated. For what doctrine is there in Baptiſme, but that which he here recites of faith towards God, of repentance, of eternall iudgement, and ſuch like? Moreouer, Chryſoſtome thinkes the Apoſtle puts Baptiſmes here in the plurall number, becauſe they did in a manner aboliſh the firſt Baptiſme by returning to the firſt rudiments. To which opinion I agree not: for this doctrine is not appointed to many Baptiſmes. But hee calles Baptiſmes, the ceremonies and forme which they vſed in publike Baptiſme, or the daies appointed to baptiſe.
He ioyneth the laying on of hands with Baptiſme, becauſe as there were two orders of thoſe which were newly inſtructed, ſo was there alſo a double ceremonie. For thoſe who were ſtrangers came not to Baptiſme, till they had made confeſſion of their faith: therefore as touching theſe, the order of inſtruction and catechiſing went before Baptiſme. But the children of the faithfull, in as much as they were adopted from their mothers wombe, and appertained to the bodie of the Church, by the right of the promiſe, they were baptized from their infancie: and after they were growne to ſome diſcretion, and had been inſtructed in the faith, they alſo preſented them to be publikely catechiſed. Thus it was done to theſe after Baptiſme: but then an other ſigne was added, to wit, the impoſition of hands. This onelyonly place witneſſeth ſufficiently that the originall of this ceremonie came from the Apoſtles: which notwithſtanding hath ſince been turned to ſuperſtition: which the world hath almoſt alwaies been accuſtomed to doe with good and holy ordinances, erring and degenerating ſtill to corruptions. For ſome hauehave made vsus beleeue it is a Sacrament, whereby the ſpirit of regeneration is conferred. By which fancie they hauehave diſmembred Baptiſme: for they hauehave tranſported that which is proper vntounto it, to the impoſition of hands. Know we then that this ceremonie was inſtituted by the firſt authors, to the end it might be a ſolemne manner of prayer, as S. Augustine calles it. True it is that by this ſigne they approoued of the faith of thoſe who were alreadie out of the ſtate of infancie: but they meant nothing leſſe than thereby to rent and teare in pieces the vertue of Baptiſme. The inſtitution of laying on of hands is to be retained: but the ſuperſtition muſt be correcled.Wherefore wee are at this day to keepe the pure inſtitution, and to correct the ſuperſtition. Beſides, this place ſerueth vsus to prooue the Baptiſme of little children. For to what purpoſe ſhould one ſelfeſame doctrine be called, to ſome the doctrine of Baptiſmes, and to others the laying on of hands: vnleſſe that the latter ſort were inſtructed in the faith, after they had alreadie receiued Baptiſme, ſo as there remained no more vntounto them, but the impoſition of hands?
3 And this will we doe if God permit.
4 For it is vnpoſſible that they which were once lightened, and hauehave tasted of the heauenly gift, and were made partakers of the holy Ghoſt,
5 And hauehave tasted of the good word of God, and of the powers of the world to come:
6 If " or, fall again.they fall away, ſhould be renued againe by repentance: ſeeing they crucifie againe to themſelues the Sonne of God, and make a mocke of him.
ANd this will we do, Verſ. 3 &c.] Behold here a terrible and fearfull threatning: but the Apoſtle thus thunders, to the end the Iewes ſhould not flatter themſelues too much in their careleſnes, by deſpiſing the grace of God. As if he ſhould ſay, there is no ſtaying till to morrow, becauſe this opportunitie of going forward will not laſt alwaies. For it is not in the power of man to paſſe from the entrance vntounto the marke, as oft as pleaſeth him, but the finiſhing of our courſe is a particular gift of God.
That thoſe which were once inlightened,] Verſ. 4 This place hath giuen many occaſion to reiect this Epiſtle, and eſpecially becauſe the Nouatians armed themſelues therewith to denie pardon to thoſe that had falne. Thoſe therefore of the Weſt eſpecially, hauehave doubted whether this Epiſtle were to be beleeued, becauſe they were preſſed with the Nouatian ſect, and had not knowledge enough to refute their arguments. But when we hauehave skanned the Apoſtles meaning, we ſhall by and by ſee there is nothing here that doth any way fauour ſo abſurd an errour. Others who acknowledge the authoritie of this Epiſtle, and allow it for holy; willing to auoid the abſurditie, doe winde themſelues out from it, onelyonly by way of cauill. For ſome there are who take this word impoſſible, for difficult, or, for a thing that very rarely comes to paſſe: the which is farre wide from the ſignification of the word. There are ſome others, howbeit more in number; who reſtraine it to that repentance, whereby newe Conuerts were wont to be prepared vntounto baptiſme in the auncient Church. A like matter; as if the Apoſtle had inioyned them that were conuerted to faſt, or to doe ſome ſuch like thing. Moreouer what great thing ſhould the Apoſtle hauehave ſaid, if he had denied that that kind of repentance which is but a dependance of Baptiſme, might be renued againe? He threatens an horrible vengeance of God to fall vponupon all thoſe that reiect the grace of God which they hauehave once receiued. What grauitie or waight were then I pray you in this ſentence, and what terrible thunderbolt were there in it to feare thoſe who were fooliſhly become ſecure and careleſſe, if ſo be it did only admoniſh vsus that there were no place left for the firſt repentance? for ſo this would ſtretch it ſelfe to all kinde of ſinne. What ſhall we ſay then? for ſeeing the Lord offereth merciemercy to all without exceptiō: what reaſon is there that any (by ſuch an abſurditie) ſhould be debarred of it for any cauſe whatſoeuer.
The knot then of this queſtion is in theſe words, if they fall againe. So then whoſoeuer ſhal vnderſtand the force thereof, ſhall eaſily winde himſelfe out of all difficultie. Now it muſt be noted that there is a double falling: the one particular, Falles, general, and particular.the other generall: He which hath failed in one kind, yea be it that he hath failed in many kinds, ſuch a one is fallen from the ſtate of a Chriſtian man. Thus all ſinnes are ſo many falls. But the Apoſtle diſputes not here of theft, periurie, Great difference between falling into ſome particular ſinne: and a fiuall apoſtaciemurder, drunkennes, adulterie, or of ſome ſuch like vice; but he ſpeakes of a finall falling away from the goſpel, ſo as the ſinner offends not God onelyonly in one kinde, but wholly renounceth his grace. And to the ende this may be the better vnderſtood, there muſt be an antitheſis ſupplied betweene the graces of God which he hath recited, and this fall. VVho they be that are excluded from hope of pardon.For he falles away, who reuolts from the word of God, who quencheth the light of it, who depriues himſelfe of the taſt of the heauenly gift, who forſakes his participation of the holy Spirit. This is wholy to renounce God. We ſee now then, who they be whom hee excludeth from the hope of pardon: to wit, thoſe Apoſtatates, who runne away from the knowledge of the Goſpel of Chriſt, which before they had receiued; and from the grace of God; which cannot befall any, but ſuch a one as ſinneth againſt the holy Ghoſt. For he which violates the ſecond Table of the lawe, or tranſgreſſeth the firſt table by ignorance, is not yet guiltie of ſuch a reuolting: neither doth God ſo depriue any of his grace (the Reprobate excepted) as that he leaues them without any hope of pardon.
If any demaund why the Apoſtle maketh mention here of ſuch an Apoſtaſie, Queſtion. ſeeing he writ to the faithfull, who were farre enough off from ſo wicked a diſloyalty? Anſwere. I anſwer, he ſhewes them the daunger thereof beti…es, that beeing warned; they might be armed againſt it. And let vsus obſerue it well; for when we erre from the right way, we are not onelyonly readie to excuſe our faults to others, but are as ready to beguile our ſelues. Satan then ſteales in vponupon vsus, and by ſubtile ſleights drawes vsus away: ſo as we are fallen, Satan drawes not the wicked into this ſearefull ſinne at the firſt puſh, but by d…grees: we are therefore to preuent great faults by auoiding the leſſe. After a long neglect of holy duties, followes an alienation of the minde and affections.whileſt we thinke we ſtand. Thus wee fall by degrees, till at the laſt we runne headlong into deſtruction. And it is a thing which common experience doth daily teach vsus in very many. Therefore it is not without cauſe that the Apoſtle forewarneth all the Diſciples of Chriſt to looke vntounto themſelues in time. For long negligence growes eaſily more and more vponupon vsus as a Lethargie: and after that followes an alienation of minde and affections. Now wee are yet to note by the way with what titles and commendations hee adornes the knowledge of the Goſpell. He calles it an inlightening: from whence it followes, that men are blinde till Chriſt, which is the light of the world, doe inlighten them. He calls it the taste of the heauenly gift: thereby ſignifying, that the gifts which are conferred vntounto vsus in Chriſt, are farre aboue nature, or the world: and yet notwithſtanding that they are taſted by faith. He calles it the partaking of the holy Ghoſt: becauſe it is he that diſtributes to eueryevery one (according as he wil) al that light and vnderſtanding, without which none can ſay, that Ieſus is the Lord, 1. Cor. 12.3. as alſo that hee opens the eyes of our vnderſtanding, and reueales Gods ſecrets vntounto vsus. He calles it the taste of the good word of God: thereby ſignifying, that Gods will is not manifeſted vntounto vsus in the ſame hand oner head, but that it brings therewithall vntounto vsus a ſweete delectation. In a word, by this epithite hee ſhewes what difference there is betweene the Law and the Goſpell: becauſe the Law containes in it nothing but ſeueritie and iudgement: but the Goſpell is a ſweete and gratious teſtimony of the louelove of God, and of his fatherly kindnes towards vsus. Laſtly, he calles it the taſte of the powers of the world to come: whereby he ſignifies, that by faith we are receiued into the heauenly kingdome, that in ſpirit wee might behold that bleſſed immortalitie, which otherwiſe is hidden from our mindes.
Let vsus aſſure our ſelues then that the Goſpell is not knowne of vsus to any purpoſe, but by the illumination of the holy Ghoſt: and that in ſuch wiſe, that being carried aboue page missing But if any hauing fallen doe againe recouer himſelfe, wee may ſay that ſuch a one came not ſo farre as to an vtter reuolt, howbeit otherwiſe he had committed grieuous ſinnes. Seeing they crucifie againe to themſelues the Sonne of God. He addeth this alſo to defend Gods ſeueritie againſt the ſlaunders of men. For if God ſhould pardon Apoſtataes, he muſt needes giuegive his Sonne as a mocking ſtocke vntounto them: vnworthie they are then that God ſhould pardon them. Moreouer, the reaſon why he ſaith that Chriſt is crucified againe, is becauſe we die with him vnderunder this condition, to exerciſe our ſelues continually in newnes of life. Thoſe then which fall back againe into death, hauehave need of a ſecond ſacrifice: as we ſhall ſee in the tenth chapter. Crucifie to themſelues: that is to ſay, as much as in them is. For ſo they endeuour to doe. And Chriſt ſhould bee brought againe in triumph by mockage, and diſhonour, if men could returne to him when they liſt, after they hauehave let looſe the bridle vntounto themſelues to Apoſtaſie and reuolting.
7 For the earth which drinketh in the raine that commeth oft vponupon it, and bringeth foorth herbes meete for them by whom it is dreſſed, receiueth bleſſing of God.
8 But that which beareth thornes and briars, is reprooued, and is neere vntounto curſing: whoſe end is to be burned.
9 But beloued, we hauehave perſwaded our ſelues better things of you, and ſuch as accompanie ſaluation, though we thus ſpeake.
10 For God is not vnrighteous, that hee ſhould forget your worke, and labour of louelove, which ye ſhewed towards his name, in that ye hauehave miniſtred vntounto the Saints, and yet minister.
FOr the earth &c.] Verſ. 7 It is a very fit ſimilitude to moue our affections to the deſire of profiting in due ſeaſon. For as the earth cannot bring foorth good corne in harueſt, vnleſſe the feede ſpring vp ſoone after it is caſt into the ground: ſo if wee will become good fruite, the Lord no ſooner foweth his word, but it ſhould forthwith take root in vsus, and ſhould alſo ſhew the power of it in our liues. For it is not to be expected it ſhould euer bring forth fruit in vsus, if we either ſuffer it to be choked, or to be corrupted in vsus. But as the ſimilitude is very fit; ſo alſo are we wiſely to apply it to the Apoſtles meaning. The earth, ſaith he, which drinkes in the raine, preſently after ſeed time if it brings not forth of the kernell a baſtard or wilde graſſe, is at the length brought to the ripeneſſe of good corne, by the bleſſing of God: ſo alſo they that receiue the ſeede of the Goſpel into their hearts, and of this ſeede doe bring forth a good and naturall blade, doe alwaies grow better and better, till they bring forth ripe fruite. Contrariwiſe, the earth which hath beene plowed and watered, and yet brings forth nothing but thornes and briars, giues no hope to the reaper: Ver. 8 but which is worſe, the more that which is come forth groweth, the more is he left hopeleſſe.
And therefore the onelyonly remedie is, that the labourer ſet this field on fire, which is ſo full of naughtie and vnprofitable graſſe. So they alſo, who by their looſe and wicked affections, doe corrupt the ſeede of the Goſpel, that in their life they giuegive no token at all of profiting and going forward, they ſhew themſelues to be caſt-awaies, ſo as they giuegive no hope of any good harueſt. The Apoſtle then in this place not onelyonly handles the fruit of the Goſpel: but ſtill holds on his exhortation, that we ſhould imbrace the goſpel with a cheerefull and readie affection. And that as ſoone as ſeede time is done, there do by and by ſome fruit appeare. Thirdly, that after much and often watering, increaſings doe follow. Whereas we hauehave put meete hearbes, or profitable, others tranſlate Hearbs of ſeaſon. Both ſignifications agree well, but the laſt is referred to the time, the firſt to the qualitic. As for the allegoricall ſenſes wherewithall expoſitours doe pleaſe themſelues, I let them paſſe, becauſe they are far wide from the authors meaning.
But beloued we are perſwaded better of you, &c.] Verſe 9 Becauſe the former ſentences were like thunderings, by which the readers might be ouerwhelmed, and altogether amazed, it was needfull now to allaie this ſharpneſſe: and therefore he ſaith, that though he hath thus ſpoken, it was not becauſe he had conceiued ſo hard an opinion of them. And truely whoſoeuer he be that doth indeed deſire to profit by teaching or exhorting, ought thus to deale with his Diſciples, to wit, that he rather increaſe affection in them, than any way diminiſh the ſame. For there is nothing that doth more diſcourage vsus to heare the word of God, than when we ſee we are reputed for deſperate perſons. For this cauſe the Apoſtle here proteſts that he admoniſheth the Iews, becauſe he had good hope of them, and deſired to bring them to ſaluation. We gather from this practiſe of the Apoſtle, It is profitable that the elect themſelues ſhould be ſomtimes ſharpely reprooued.that it is needfull to reprooue ſharpely, and with great vehemencie, not the Reprobates onelyonly, but euen the Elect themſelues, and thoſe whome we account as the children of God.
For God is not vniuſt, &c.] Theſe words import as much as if he ſhould hauehave ſaid, Obiection. that of theſe good beginnings, he hopes there will be a good ending. But here ariſeth a difficultie; for it ſeemes as if he meant to ſay that God is beholding vntounto men, in regard of that they hauehave done for him. I hope well ſaith he, of your ſaluation, why? becauſe God is not vnrighteous, that he ſhould forget your workes. By this it may ſeeme that he buildes their ſaluation vponupon workes, and brings in God as one indebted vntounto them. Thus the Sophiſters who oppoſe the merits of workes to the grace of God, doe debate this point, and inſiſt vponupon it very much; God, ſay they, is not vniuſt. For from hence they gather, that it ſhould be vniuſt with God, if he giuegive not to the merit of workes, the reward of eternall ſaluation. Anſwere. I anſwer in fewe wordes, that it is not the Apoſtles meaning, expreſly to deale here about the cauſe of our ſaluation; and therefore we are not to iudge of the merit of workes by this place: neither yet can we hence reſolue, No other cauſe of our ſaluation but Gods free merciemercy.what it is that is due to workes. The Scripture eueryevery where ſhews none other cauſe of our ſaluation, than the free merciemercy of God. Now whereas God in many places promiſeth reward to workes, this depends vponupon his free promiſe, by which he hath adopted vsus for his children, and reconciled vsus vntounto himſelfe, not imputing our ſinnes vntounto vsus. Reward then is appointed vntounto workes, not for any merit that is in them, Reward is not giuen vntounto workes for any merit, but vponupon Gods meere liberalitie.but by the meere liberalitie of God. Yea euen this free recompence of works proceeding from the free bountie and liberalitie of God, hath no place till we be receiued into fauour by the meanes of Chriſt. We gather from hence then, that God in doing this, payes nothing that he owes vsus, but keepes and fulfilles that promiſe, which of his free good will he hath made, God beholds not our works, but rather his own grace in our works.becauſe he beholds both our ſelues and our workes with fauour and pardon; or to ſpeake yet more properly, he conſiders not our works ſo much, as his own grace in our works. Now ye ſee how it is, that he forgets not our works, becauſe in them he acknowledgeth both himſelfe, and the worke of his Spirit. This is alſo that righteouſneſſe which the Apoſtle meaneth, to wit, becauſe he cannot denie himſelfe. Thus this place is agreeable to the ſentence of S. Paul, where he ſaith, he which hath begun a good worke in you will performe it to the day of Chriſt, Philip. 1.6. For what ſhall God finde in vsus, whereby he might be mooued to louelove vsus, vnleſſe it be that which he hath giuen vsus of his own before? In a word, the Sophiſters deceiue themſelues, who imagine a mutuall relation and correſpondencie between the righteouſneſſe of God, and that merit of our workes: for in this regard God rather reſpects himſelfe, and his own gifts, that he might perfect vntounto the end, that which he hath begunne in vsus by his free goodneſſe, beeing no way prouoked therevnto by any ſeruice that comes from vsus. Thus (I ſay) you ſee what the righteouſnes of God is in the reward of works; to wit, becauſe he is faithfull, and true of his promiſe, and ſo hath made himſelfe debter to vsus: not in receiuing any thing of vsus, but in promiſing vsus all things freely; as ſaith S. Auguſtine.
Your labour of louelove.] By this word he ſignifies that we muſt not ſpare, nor flie any paines, if we will doe our dutie towards our neighbours: for the queſtion is not onelyonly of helping them with ſiluer, but alſo with counſell, and induſtrie, and by all the waies and meanes we can. There is need then page missing remember then that we hauehave not ſuch a Chriſtian life as is perfect in all his parts, Faith and charitie muſt goe together.vnleſſe wee applie our ſtudies to follow faith and charitie together.
For the full aſſurance of hope.] Becauſe many who made profeſſion of the Chriſtian faith, were diſtracted with diuers opinions, or els were inwrapped with many ſuperſtitiōs, he requires that they be ſo ſetled in the certaintie of faith, that they now wauer no more, nor remaine in ſuſpence, carried about as they had been wont with eueryevery new inuention of mans braine. Now this commandement belongs to vsus all: for as the truth of God is ſure and ſtable in it ſelfe, ſo alſo is it required that our faith which is built and reſts it ſelf thereupon be true, certaine, and ſurmounting all doubtings. See here then what this Greeke word Plerophoria imports, Plerophoria.to wit, an aſſured perſwaſion, whereby the ſpirit of eueryevery faithfull man concludes and reſolues in it ſelfe, that it is vtterly vnlawful to call into doubt or queſtion thoſe things which God (that cannot lie nor deceiue) hath once pronounced. It is a ſinne to doubt of the truth of that which God hath pronounced.Hope, is here taken for faith, becauſe of the affinitie which is betweene them. Notwithſtanding it ſeemes the Apoſtle did expreſly place it here, becauſe he ſpake of perſcuerance. We may alſo gather from hence, how farre faith is off from that generall apprehenſion which is common both to the wicked and euen to the Diuels themſelues. There is great difference betweene true faith, and a generall apprehenſion.For they alſo beleeue that God is iuſt and true: but yet notwithſtanding from hence they conceiue no good hope at all, becauſe they doe not therewithall apprehend the fatherly goodnes of God in Chriſt. Let vsus know then that true faith is alwaies coupled with hope.
He ſaith to the end, or euen vntounto perfection: becauſe they might know they were not yet come thereunto, and therefore that they ſhould bethinke themſelues to profit in faith more and more. He vſeth this word care, or diligence, to the end they might vnderſtand that they were not to nuzzle themſelues vp ſtill in careleſnes, but to bend themſelues couragiouſly to trauaile towards this aſſurance in good earneſt. For it is not a ſmall matter to aſcend aboue the heauens; eſpecially ſuch as we be who are ſcarſe able to creepe vponupon the ground. And withall, that it is no ſmall matter to leape ouer ſo many ſtumbling blocks of offence: neither is there any thing more difficult than to hold our meditations in heauen and vponupon heauenly things, becauſe all the whole ſtrength of our nature bends downwards; Satan alſo is not wanting to draw our mindes towards the earth and earthly things by infinite deuices. For this cauſe therefore the Apoſtle commands vsus to flie all careleſnes and ſluggiſhnes of heart.
But that ye follow thoſe who by faith and patience.] Verſ. 12 Againſt this laſines, he puts this ſtudie of following, and imitation. It is as much then as if he had ſaid, it behooues you to hauehave a cheerefulnes of heart in perſeuering. But this yet hath greater weight, when he aduertiſeth them that the Fathers themſelues did not obtaine the promiſes, but with an inuinceable ſtrength of faith: for examples doe repreſent the matter vntounto vsus with ye greater liuelines. If the doctrine ſhould only be propoſed ſimply and plainly, it would not moue vsus ſo much as when we ſee that that which is required of vsus, is fulfilled in the perſon of Abraham. Now the example of Abraham is brought in, not becauſe there was none other, but becauſe his example was the moſt excellent aboue all others. For Abraham had this in common with all the faithfull to beleeue: but it is not without great cauſe that he was eſtabliſhed, and called the father of all the faithfull. No marueile therefore if the Apoſtle doe make ſpeciall choiſe of him amongſt others: as of him vntounto whom hee would all men ſhould looke as oft as they would finde a cleere mirror of faith. He ſaith, faith and patience, as if hee ſhould ſay, a conſtant faith which hath alſo patience ioyned therewith. For faith is firſt required: but becauſe many who at the beginning might ſeeme to hauehave an admirable faith, hauehave yet notwithſtanding by and by waxen careleſſe; patience is a true approbation of that faith which is not vaine, nor ſuch as will vaniſh with the time. When he ſaith that we obtaine, & receiue the promiſes by faith, he beates downe the opinion of page missing by his owne name? This you ſee is the principall thing now in hand: but we are here to note two things by the way: firſt, that we ought to ſweare by the name of God, when we are required to ſweare: ſecondly, that an oath is permitted vntounto Chriſtians, becauſe it is a lawfull remedie to appeaſe contentions. God doth expreſly charge vsus that we ſweare by his name: and if we mingle any other with his, he proteſts that it is a prophanation of an oath. Now there are three ſpeciall reaſons of this. For when we are deſtitute of the meanes to bring the truth to light, it is not lawfull to hauehave recourſe to any other than to God, who is himſelfe the eternall truth. Secondly, becauſe it is he who knoweth the hearts, Ierem. 17.10. His office is plucked from him, whē any other is called to be a iudge in thoſe things which are hidden from the iudgement of men. Thirdly, becauſe that not onelyonly in ſwearing, we call him to witneſſe; but we alſo meane thereby that he ſhould ſhew his vengeance vpō the partie periured, if we ſpeake and ſweare falſely. Therefore it is not to be marueiled at, if he be ſo ſeuerely angrie againſt them which ſweare by another name: for it is to take away from him ſo much of his honour.
Now whereas the ſcripture doth ſometimes vſe other formes of ſwearing; that doth not croſſe this doctrine. For the faithfull doe not ſweare by the heauen or by the earth, as if they did attribute any diuinitie vntounto them, but by ſuch indirect oathes, they hauehave reſpect to God onelyonly. For there are diuers kinds of oathes. The firſt and the cheifeſt is this, when we call God for iudge; and doe directly make our appeale vntounto his iudgment ſeat. The ſecond is, when we name the things that we louelove greatly, as our life, our head, or ſome ſuch other like thing. The third, when we take the creatures to witneſſe in Gods preſence. But in all theſe to ſpeake properly, we ſweare by none other than by God. Wherefore they who contend that it is lawfull to ioyne the Saints that are dead as companions with God, and that the right of puniſhing ſhould be attributed vntounto them, ſuch doe no leſſe ſhew their malice than their beaſtlineſſe. Beſides, this this place as hath beene ſaid, teacheth, It is lawfull to take an oath.that there is a lawfull vſe of an oath among Chriſtians: the which we are to note wel againſt thoſe giddie ſpirits, who would willingly bring out of vſe that holy rule of an oath which God hath giuen in his lawe. For out of queſtion the Apoſtle here ſpeakes of the manner of an oath, as of an holy thing allowed and approoued of God. And it is alſo to be noted that he doth not onelyonly ſay that it was thus in vſe in old time, but alſo teſtifies that it laſteth euen yet to this day. Let vsus then take an oath for an helpe to maintaine the truth, when we want other proofes.
So God, willing more abundantly, &c.] Verſ. 17 See how the Lord applies himſelfe to our dulneſſe and ſlowneſſe to beleeue; and how he vpholds vsus; euen as a moſt gentle father is wont to do his children. Becauſe he ſeeth that we reſt not ſatisfied with his bare and naked word, he addes an oath, to the end he might the more effectually confirme and ratifie the ſame in our hearts. And hereby alſo we may ſee how profitable and neceſſarie it is to hauehave ſuch an aſſurance of the louelove he beares vsus, that we might hauehave no more accaſion to wauer or tremble. For as God forbids vsus to vſe his name without cauſe, or for a light cauſe, or a thing of nothing, and threatens all them with his ſharpe vengeance, who ſhall raſhly and vnaduiſedly take vp the ſame in vaine. And as he alſo commands that we reuerently vſe the maieſtie of his name; ſo by both, he ſhewes that he hath his name in great price and eſtimation. The certentie then of our ſaluation muſt needes be a matter of great conſequence, ſeeing he that forbiddes to take vp his name in vaine, vouchſafeth to ſweare to confirme vsus in the aſſurance of it. Our ſaluation is in great account with God ſeeing he ſticks not to confirme vsus in the aſſurance thereof by his oath.We may alſo gather from hence, in what eſtimation our ſaluation is before god: ſeeing that to prouide for the certaintie thereof he not onelyonly ſupports our incredulitie, but leauing as it were part of his own honour, and yeilding much more to our weaknes then he ſhould, doeth yet notwithſtanding by this meanes graciouſly remedie the ſame.
To the heires of promiſe.] It ſeemes he ſpecially ſpeaks of page missing who take hope in this place for the thing hoped for: but we rather adde hereunto, that the Apoſtle ſpeakes not of a naked promiſe hanging in the aire, but of a promiſe which we receiue by faith: or to ſpeake in one word, hope here ſignifies the promiſe apprehended by faith. By this word to obtaine, as alſo by the word hope, he notes out ſuch a conſtancie as he hath touched heretofore.
Which hope we hauehave as an anker of the ſoule, Verſ. 19 &c.] It is a goodly ſimilitude in that he compares faith to an anker caſt out and faſt rooted in the word of God. For the truth is, that whileſt we flote vp and downe in the ſalt ſea of this world, we are not ſtaied vponupon ſure and firme ground, but we reele as a ſhippe to and fro in the middeſt of the ſea, yea euen in a troubleſome ſea toſſed with floods and waues. For the diuell he ceaſeth not to raiſe vp infinite ſtormes and tempeſts that might at once ouerturne and drowne our ſhippe, if ſo be our anker be not deepely faſtened euen to the very bottome. And indeed let vsus turne our cies whither ſoeuer wee will, we ſhall perceiue no firme land whereupon to ſtand ſafely: but which way ſoeuer our ſenſes doe turne them, we ſhall ſee nothing but water: yea ſuch waters, whoſe waues doe ſwell, and roare, lifting vp themſelues on high, & threatening our deſtruction. But as the anker is caſt into the middeſt of the water, into an obſcure and hidden place, and whileſt it lieth ſo hidden, it keepes the ſhip in ſafetie, that it is not drowned of the waues, vntounto which it is expoſed and laid open: ſo ought we to fixe and faſten our hope in God, who is inuiſible. Herein ſtands the difference; that the anker is caſt downwards, becauſe it findes faſtening in the earth: and our hope is raiſed vp on high, and flieth into heauen, becauſe it findes nothing vponupon earth, Our hope finds no ſo…ting vponupon earth: and therefore we caſt it not downwards but vpwards.or in the world vponupon which it may ſafely reſt and ſtay it ſelfe ſecurely: neither ought it to reſt it ſelfe vponupon the creatures, but onelyonly vponupon God. And as the cable to which the anker is faſtened, ioynes the ſhippe with the earth by a long and inuiſible diſtance; ſo the truth of God is a cable by which we are knit vntounto him, ſo as there can be no diſtance of place ſo farre off, neither yet any darknes be it neuer ſo thicke, that can let vsus to cleaue ſtill faſt vntounto him. Being thus made faſt vntounto God, howſoeuer wee muſt fight indeede daily againſt infinite ſtormes and tempeſts, yet are we notwithſtanding ſo out of danger, that we ſhall not periſh with our ſhippe. And therefore he ſaith, that it is an anchor both ſure and ſtedfast. For no tempeſtuouſnes of waues can be ſo great, that they ſhould be able to rent the anchor in pieces, or to breake the cable, or that the ſhippe by meanes thereof ſhould be clouen in twaine. This indeed falles out vponupon the Sea: but the power of God is farre otherwiſe to ſuſtaine and keepe vsus: and is otherwiſe alſo, as well in regard of the efficacie of hope, as of the ſtablenes of the word of God.
And it entreth into that which is within the vaile.] We hauehave ſaid alreadie, that faith ſhall finde nothing which ſhall not be fleeting and vaniſhing, till it come neere vntounto God: of neceſſitie therefore it muſt pearce euen into heauen. But becauſe the Apoſtle hath to doe with the Iewes, hee alludes to the ancient Tabernacle, and ſaith that they muſt not reſt themſelues in the things which are ſeene, but that they muſt enter euen into the ſecret place, which is hidden behind the vaile: as if he ſhould ſay, you muſt paſſe beyond all the externall figures and old ſhadowes, that faith may reſt it ſelfe vponupon Chriſt alone. Now wee are to note this reaſon well, Faith muſt paſſe beyond all externall ſhadowes, that it may reſt it ſelf vponupon Christ alone.to wit, that as Chriſt is entred into heauen, euen ſo ought our faith to aſcend vp thither after him. For by this we are taught to caſt the eye of our faith vponupon nothing els. For men ſhall loſe all their labour to ſeeke God in his maieſtie, ſeeing it is too high for them to attaine vntounto: but it is Chriſt who reacheth vsus his hand to bring vsus into heauen. And this was ſhadowed out of olde euen vnderunder the Law. For the high Prieſt entred into the Sanctuarie not only in his own name, but alſo in the name of all the people: he bare, as you would ſay, the twelue tribes in thither in his breaſt and vponupon his ſhoulder, when in remembrance of them, twelue precious ſtones were imbroidered vponupon his breaſt-plate, and their names engrauen vponupon the two precious ſtones which hee page missing God, adornes him with this title; Reioyce greatly O daughter Zion (ſaith he) behold thy righteous King commeth to thee, Zach. 9.9. thereby ſignifying vntounto vsus that the righteouſnes whereof without this wee ſhould bee deſtituted, is brought vntounto vsus by the comming of Chriſt.
The ſecond ſimilitude which the Apoſtle notes, is in the kingdome of peace. Now this peace is the fruite of that righteouſneſſe whereof hee ſpake. Herehence it followes that whereſoeuer the kingdome of Chriſt ſhall be ſpread, there of neceſſitie muſt this peace be in abundance, as is ſhewed by theſe places following; Iſai. 2.4. and 9.7. and 11.6. and 65.25. In what ſenſe the Hebrues vſually take this word peace.ond other the like. Moreouer, becauſe peace, according to the Hebrues, ſignifies proſperitie, or an happie eſtate; wee may take it in this ſenſe euen in this place: notwithſtanding I had rather vnderſtand it of that inward peace, which ſetteth conſciences at quiet and in ſecuritie before the throne of God. Wee cannot poſſibly eſteeme of of this benefit according as the excellencie thereof doth require, Peace of conſcience can neuer be rightly eſteemed, till we hauehave been exerciſed with the diſquietnes thereof.vnleſſe we be taught by the contrarie, what miſerie it is to be tormented continually with vnquietnes of conſcience: which all of vsus muſt needes feele till ſuch time as we being reconciled vntounto God in Chriſt, hauehave our conſciences thereby quieted.
Verſ. 3. Without father.] I had rather to ſay ſo, than of an vnknowne father, as Eraſmus doth tranſlate. For the Apoſtle meant to ſignifie ſomething more expreſly, than to ſay that the race of Melchiſedec was vnknowne, or baſe, and of little renowme. Neither doe I greatly ſtand about the diſcuſſing of an obiection which ſome doe make here: to wit, if wee take it ſo, the truth ſhould not bee anſwerable to the figure, becauſe Chriſt hath a father in heauen, and a mother in earth. For the Apoſtle preſently after expounds his owne meaning, when he addes without kinred. He doth then exempt Melchiſedec from the common order of being borne: thereby ſhewing that he was eternall, ſo as none are to goe ſearch out among men from what race he newly iſſued. It is certaine that he was begotten of a father and a mother: but the Apoſtle ſpeakes not of him as of a priuate man: but rather as of one clothed with the perſon of Chriſt. And therefore he forbids vsus to conſider ought in him but that which the Scripture teacheth. For in handling all thoſe things which belong to Chriſt, it is needfull to deale with ſuch reuerence, that wee know nothing but that which proceedes out of the mouth of God. Now ſeeing the Spirit of God, bringing in the rareſt and moſt excellent King of that time, yet makes no mention at all of his birth, neither yet afterwards ſpeakes any one word of his death; is it not as much as if by this meanes his eternitie had been ſet foorth vntounto vsus? Now that which was ſhadowed in Melchiſedec, was truly manifeſted in Chriſt. Thus then we are to content our ſelues with this mediocritie, that when the Scripture propoſeth Melchiſedec vntounto vsus as a man that was neuer borne, or which neuer died; it ſhewes vntounto vsus as in a mirror, that there is neither beginning nor end in Chriſt.
Moreouer, from hence we alſo learne what reuerence and ſobrietie is required to be in vsus, as touching the ſpirituall myſteries of God. For the Apoſtle is not onelyonly willingly ignorant of that which he findes not in the whole Scriptures, but would that wee ſhould be ignorant of it alſo. For queſtionleſſe it is not lawfull to pronounce any thing of Chriſt at randon, nor yet after our ſhallow capacitie. Melchiſedec then is not to be conſidered here as a man of ſome meane place, but as an holy and ſacred figure of Chriſt. Neither are we to thinke that either his genealogie or death was omitted to be ſpoken of by chance, or vnaduiſednes: but that the holy Ghoſt rather did it of purpoſe, to the end he might raiſe vp our mindes aboue the common order of men. For this cauſe their coniecture is very vnlikely who ſay, that Melchiſedec was Shem one of the ſonnes of Noah. For come we once to ſpeake of a certaine and knowne man, this third ſimilitude betweene Melchiſedec and Chriſt will not be firme. But was likened to the Sonne of God. That is to ſay, ſo farre foorth as the manner of likenes would beare. For the proportion muſt alwaies bee held which is betweene the page missing if one ſhould ſay, becauſe they were of the number of children, or ſonnes: for the Apoſtle reaſons not, as though the Prieſts receiued the tithes, becauſe they were of the number of the ſonnes of Leui: but he makes a compariſon of this whole tribe with Melchiſedec on this manner; when God gaue power and authoritie to the Leuites to demand tithes of the people, therein God did appoint, and eſtabliſh them aboue all the reſt of the Iſraelites, although they were all begotten of one father. Now Abraham, who was the father of them all, did yet paie tithes to a Prieſt, which was a ſtranger: it followeth then, that all the ſucceſſours of Abraham are inferiour to this Prieſt. Thus the right giuen to the Leuites, was particular aboue all the reſt of their brethren: But Melchiſedec is placed in an high degree aboue any of them, ſo as he holds them all vnderneath him. Some thinke the Apoſtle ſpeakes of the tenths, which the Leuites paied to the cheife Prieſts, as Numb. 18.26, 27, 28. But there is no reaſon why we ſhould ſo reſtraine a generall ſpeech. For that which I hauehave ſaid is the moſt probable.
And bleſſed him which had the promiſes.] Ver. 6 This is the fifth point which the Apoſtle obſerues in the compariſon betweene Chriſt and Melchiſedec. Now he takes a principle which is held as the moſt certain of all: to wit, that the leſſe is bleſſed of the greater. He afterward addes, that Melchiſedec bleſſed Abraham: whereof it followes, that Abraham is the leſſer. But to the ende he might enlarge the matter, he againe adorns Abraham with an excellent title. For by how much the more excellent Abraham is, by ſo much the more is the dignitie of Melchiſedec extolled. To this he hath reſpect when he ſaith, that Abraham receiued the promiſes, wherein he ſignifies that Abraham is that excellent perſonage, and the firſt father of that holy nation, with which God made the couenant of eternall life. For it was no ſmall honour vntounto him, that he onelyonly amongeſt all others ſhould be choſen, as the man whom God betruſted with the right of adoption, and with the teſtimonie of his louelove. Yet all this hindred not, but that he, with all theſe prerogatiues ſhould ſubmit himſelfe to the Prieſt Melchiſedec. Thus we clearely ſee how great this Melchiſedec was, to whome Abraham ſubiected himſelfe in two things: firſt in that he ſuffered himſelfe to be bleſſed of him; and ſecondly, in that he offered him tithes, as vntounto him who did repreſent the perſon of God.
And without all contradiction, &c.] Verſ. 7 In the firſt place we are to learne what this bleſſing here fignifies. It is a ſolemne praier, by which he that is placed in any excellent degree of honour, and publike office, doth recommend perſons, and thoſe that are committed vntounto his gouernment particularly vntounto God. There is alſo another kinde of bleſſing; which is when we pray one for another: a thing common among all the faithfull. But this bleſſing whereof the Apoſtle here makes mention, is a ſigne of a farre greater power and authoritie. Thus Iſaack bleſſed his ſonne Iacob, and Iacob bleſſed Ephraim and Manaſſes, the ſonnes of Ioſeph. Gen. 27.27. Gen. 48.15. For this was not a mutuall acte, wherein the ſonne may doe as much for the father: but to the ende this bleſſing might be duely and lawfully performed, it was required that he which did it ſhould be a ſuperiour, & ſhould be in authoritie alſo aboue him whom hee bleſſed. Which is the better vnderſtood by the 6. of Nūbers, 27. where commandement beeing giuen to the Prieſts to bleſſe the people, the promiſe is by and by added: to wit, that thoſe whom they bleſſed, ſhould be bleſſed of God. The bleſſing I ſay which the Prieſts pronounced was confirmed and ratified with ſuch authoritie, that it was not ſo much the authoritie of men as the authoritie of God. For euen as in offering of ſacrifices the Prieſt did repreſent the perſon of Chriſt, ſo alſo in bleſſing of the people he was but the miniſter and imbaſſadour of the high God. In this ſenſe alſo is that bleſſing to be taken, whereof mention is made, Luk. 24.50. where Chriſt after he had lead his Apoſtles out of Bethania, lifted vp his hands on high and bleſſed them. No doubt he tooke this geſture of lifting vp the hands from the high Prieſts, to the ende he might ſhewe himſelfe to be he by whom God the Father bleſſeth vsus. This bleſſing alſo is mentioned, Pſal. 116.17. and 118.1. Now let vsus apply this ſentence to that which he handleth. Seeing the bleſſing of the Prieſt is a worke of God, ſo it is alſo a witneſſe of preheminencie, and of the excellent honour which God imparted vntounto him. Melchiſedec then tooke vntounto himſelfe the higheſt degree in that he bleſſed Abraham. For he did it not at randon, but according to the right and authoritie of his Prieſtly function: it followes then that he is Abrahams ſuperiour. And yet with Abraham did God contract the couenant of ſaluation. To conclude then, euen this man although he were the moſt excellent of all others, yet he had one more excellent than he aboue him: to wit, Melchiſedec.
Of whome it is witneſſed that he liueth.] Ver. 8 As I hauehave alreadie ſaid, he takes it as a proofe that Melchiſedec liueth, becauſe no mention is made of his death. True it is this hath no place in others, but there is great reaſon why it ſhould hauehave place in Melchiſedec, becauſe he is the image and figure of Chriſt: for in as much as the queſtion is here of the ſpirituall kingdome of Chriſt, and of his Prieſthood; humane coniectures ought to hauehave no place: neither is it lawfull to knowe any more than that which the ſcriptures doe ſet before vsus. Yet we are not to gather from hence, that this man who met Abraham, ſhould be yet liuing: as ſome hauehave fooliſhly imagined. For this is to be referred to the qualitie of the perſon which Melchiſedec ſuſtained: to wit, in that he repreſented the perſon of the ſonne of God. Moreouer the Apoſtle mindes to ſhew by theſe words, that the dignitie of Melchiſedecks Prieſthood is perpetuall, whereas the Prieſthood of the Leuites was but for a time. For thus he frames his argument, Thoſe to whom the law aſſignes tithes to be paid, are mortall men: in which is ſhewed that the right of that Prieſthood was once to be aboliſhed, in regard they ended their liues. But the ſcripture makes no mention at all of the death of Melchiſedec, when it ſpeakes of the tithes that were paid vntounto him: thus then he limits not the right of his Prieſthood within any cōpaſſe of time, but rather cloſely ſhews that it endures for euer. Now this he addes, to the end it might not ſeeme that the law which immediatly followed did derogate any thing from the firſt, as the cuſtome in other things is. For otherwiſe ſome might hauehave replied that this right of Prieſthood which Melchiſedec enioyed, is now aboliſhed, becauſe God gaue another law by Moſes, by which he tranſported it ouer to the Leuites. But the Apoſtle preuents this reply, when he ſaith that the tithes were payd to the Leuites for a time, becauſe they liued not alwaies: but that Melchiſedec kept the right for euer which God had once giuen him, becauſe he was immortall.
And to ſay as the thing is, &c.] He proceedes on further, Verſ. 9 ſaying, that Leui himſelfe who was then in the loynes of Abraham, was not exempt from this ſubiection, becauſe Abraham in paying of tithes, did ſubiect both himſelfe, and his poſteritie alſo to the Prieſthood of Melchiſedec. But an obiection may bee thus framed to the contrarie, Obiection. that by the like reaſon Iudah alſo, of whoſe ſeede Chriſt was begotten, paid tithes. But this difficultie will be eaſily remoued, Anſwer. when wee ſhall conſider two things, which amongſt Chriſtians ought to be out of queſtion. For Chriſt is not ſimply reputed among the children of Abraham, as one amongſt the reſt, but by a ſpeciall priuiledge is exempt from the common order. And that is it which himſelfe ſaith, Mat. 22.42. If he be the ſonne of Dauid, how then doth Dauid call him Lord? Wee ſee now that this argument from Leui to Chriſt holds not. Moreouer, ſeeing Melchiſedec is the figure of Chriſt, what reaſon is there that he ſhould be ſet to fight (as you would ſay) againſt him? For this common principle is to bee held, That which is placed beneath, doth not oppoſe it ſelfe againſt the principall to which it is referred. Wherfore, ſeeing the figure is leſſe than the truth, it cannot, neither ought it to bee oppoſite againſt it. For this combat ought to hauehave place among things of equalitie. Now the Apoſtle hath fully ſhewed by theſe fiue members, what compariſon there is betweene Chriſt and Melchiſedec. And hereby is refuted the brainſicke ſpeculation of thoſe who ſeeke the principall ſimilitude in the offering of Bread and Wine. We ſee that the Apoſtle examines all things here very carefully and curiouſly (as it were) one after another. Name, place, perpetuitie, tithes, and the right of bleſſing.He obſerues the name of the man, the place of his kingdome, the perpetuitie of his life, the right of tithes, and the right of bleſſing. Surely theſe things were of leſſe importance than the oblation. Shall wee ſay that the Spirit of God had forgotten himſelfe, ſo 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 hauehave 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 vntounto 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 vntounto 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 vsus whē we are hungrie and wearied with trauaile. Now the Papiſts deſerue to be laughed at againe and againe, who after they hauehave 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 vnderunder 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 onelyonly 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 page missing 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 onelyonly perſon of Chriſt is oppoſed to Moſes and Aaron. By what title then I pray you, dare the Romane Antichriſt attribute vntounto 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 vntounto 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 vponupon 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 vntounto 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 vntounto 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 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 onelyonly 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.
page missing 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 hauehave 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 hauehave 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 vnderunder 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 hauehave 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 vntounto them.
By which we drawe neere to God.] Here is a cloſe antitheſis between vsus and the fathers. For herein we are promoted to a more excellent dignity than they, becauſe God now communicates himſelfe familiarly vntounto vsus, 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 vntounto 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 vntounto vsus: 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 vsus of a ſingular benefit: becauſe as much as in him is, he placeth a wall of ſeparation againe betweene God and vsus: to the approching towards which bountie and liberalitie the way is now made plaine for vsus 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 giuegive 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 vsus 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 vntounto God by him, ſeeing he euer liueth, to make interceſſion for them.
26 For ſuch an high Prieſt it became vsus to hauehave, 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 hauehave infirmitie: but the word of the oth that was ſince the law, maketh the ſonne who is conſecrated for euermore.
ANd amongst them many were made Priests, Ver. 23 &c.] He touched this compariſon by the way heretofore: but becauſe the matter required to be further weighed, and better conſidered of, he now declares it more fully. Although the ſenſe of his diſputation is otherwiſe than before. For heretofore he gathered that the old Prieſthood ought to end, becauſe mortall men were ordained to exerciſe the ſame: and now he ſimply ſhewes why Chriſt continues an euerlaſting high Prieſt. The which he doth by an argument called *It is vvhen things are ſeparated one from another by a negatiue, as here to dye, and not to dye.A diſparatis. The reaſon why the Prieſts in old time were many, was, becauſe death put an end to their Prieſthood: but there is no death which hinders Chriſt from exerciſing his office. He then is the alone and perpetuall high Prieſt. Thus the diuerſitie of the cauſe makes diuers effects.
Wherefore he is able alſo perfectly &c.] This is the fruite of the eternall Prieſthood, Verſ. 25 to wit, our ſaluation: prouided that we gather this fruite by faith as we ought. For in vaine ſhall a man ſeeke ſaluation where there is either death, or mutabilitie: and therefore thoſe who reſt in the old and ancient Prieſthood, ſhall neuer come to ſaluation. When he ſaith, thoſe that come to God, by this he ſignifies the faithfull, who doe onelyonly enioy the ſaluation obtained by Chriſt. In the meane while he ſhewes what it is that faith ought to behold in Chriſt the Mediatour. For it is the chiefe happines of man to be knit vntounto his God, who is the welſpring of life, and of all felicitie: but all of vsus are ſhut out from hauing acceſſe vntounto him by our owne vnworthines. Therefore the proper office of the Mediatour is to ſuccour vsus in this regard; to reach vsus his hand, to bring vsus into heauen. Now he alwaies alludes to the olde ſhadowes vnderunder the Law. For although the high Prieſt had the names of the twelue tribes vponupon his ſhoulders, and that hee bare alſo the ſignes thereof continually vponupon his heart, Exod. 28.12.29. yet he entred himſelf alone into the Sanctuarie, whereas the people tarried without in the court. But reſting now vponupon Chriſt, and hauing him our Mediatour, we enter by faith euen into heauen: No vaile lets vsus from approching vntounto God now, if we beleeue in Chriſt.becauſe there is no vaile to hinder vsus, but God with open face doth appeare vntounto vsus, and with an amiable countenance calles vsus to come boldly and familiarly vntounto him.
Seeing he euer liueth, &c.] Can wee ſufficiently eſteeme this pledge of Gods louelove toward vsus, that Chriſt now liues rather for vsus, than for himſelfe? He was receiued into eternall bleſſednes, that he might reigne in heauen: but the Apoſtle preacheth that it was for vsus. Wherefore both the life, the kingdome, Chriſt with all that he hath, is ours.and the glorie of Chriſt are appointed to our ſaluation, as to their proper end: and Chriſt hath nothing which wee may not bee bold to applie to our commoditie: becauſe he was once giuen vsus of the Father vponupon this condition, that all he hath ſhould be made ours. Now the Apoſtle alſo immediatly ſhewes by the effect that Chriſt performes this office of Prieſthood, becauſe the proper office of a Prieſt is to make interceſſion for the people, that he might obtaine fauour of God for them. Chriſt doth this alwaies, becauſe he is riſen againe from death for this end. Therefore he iuſtly attributes vntounto him the name of a Prieſt, becauſe of his office of interceſſion.
For it became vsus to hauehave ſuch an high Priest, &c.] Verſ. 26 He now frames his argument which wee call Ab annexis, that is to ſay, by things ioyned together. Theſe qualities or conditions of being iuſt, innocent, and without ſpot, are neceſſarily required to be in a Prieſt. Now this honour agrees to none but to Chriſt. It followes then that that which was required to be in the Prieſts vnderunder the Law for the right exerciſing of their function, was wanting in them. We may therefore conclude that there was no perfection in the Leuiticall Prieſthood: and that of it ſelfe it was vnlawful, further than it was ſeruiceable vntounto Chriſt, and was a figure or repreſentation of him. For euen the very outward ornaments of the high Prieſt ſhewed this imperfection: otherwiſe to what end ſerued ſo rich and coſtly garments, wherewith God cauſed Aaron to be adorned when he was to performe the diuine ſeruice; were they not ſignes of an angelicall holineſſe and excellencie, farre exceeding all humane vertues? Now theſe ſignes were applied vntounto him, becauſe the ſubſtance was not preſent there in effect. It appeares then that there was no other ſufficient Prieſt but Chriſt.
Separate from ſinners.] This member comprehends all the reſt. For there was ſome holines, ſome innocencie, and puritie in Aaron; but onelyonly in a ſmall meaſure. For al theſe vertues were blemiſhed with many ſpots in him. But Chriſt which is exempt out of the common order of ſinfull men, is onelyonly and alone free from ſinne. And therfore there is none other in whom we can finde true holines and perfect innocencie. For in that it is ſaid he is ſeparate from vsus, it is not, as if he would ſhut vsus out from hauing communion with him: but becauſe this excellencie is proper to him aboue vsus, that he is voide of all impuritie. All prayers that depend not vpō Chriſts interceſſion are reiected, Queſtion.Now we may gather herehence, that all thoſe prayers which depend not vponupon the interceſſion of Chriſt, are reiected. But a queſtion may be made, whether the Angels alſo bee ſeparate from ſinners. And if they be, what ſhould hinder them from exerciſing the office of the Prieſt, or that they ſhould not be our mediatours for vsus to God? Anſwere. The anſwer is eaſie: for there is no lawful Prieſt vnleſſe he be ordained of God. Angels no lawfull mediators, and vvhy.Now there is no place that ſhewes where God hath done the Angels this honour. And therefore it ſhould bee an vſurpation full of ſacriledge in them, if they ſhould intrude into this office, not being called thereunto. Moreouer (as we ſhall ſee in the beginning of the chapter following) he muſt be a man that muſt be a Mediatour between God and man. Although the laſt condition which the Apoſtle here recites (to wit, made higher then the heauens) were onelyonly ſufficient of it ſelfe to reſolue this queſtiō. For none can knit vsus to god, but hee which attaineth vntounto God. Now this is not giuen to the Angels themſelues: Eph. 4.10.for it is not ſaid of them that they are made higher then the heauens. Wherefore it belongs to none but to Chriſt to reconcile vsus to God, ſeeing there is none but he that is aſcended far aboue all heauens. Now this manner of ſpeech is as much as if he had ſaid, that Chriſt is exalted aboue all the orders of creatures: ſo as he is placed aboue the Angels.
Which needeth not daily, &c. Verſ. 27 He followes the antitheſis betweene Chriſt and the Leuiticall Prieſts, noting two ſpeciall wants in them, whereby it appeares that the old Prieſthood was not fully perfect. In this place he toucheth but the ſumme briefly: but hereafter he will expound all the particulars at large: but one of the principall defects was, that they daily renued their ſacrifices; and indeed this was the chiefe thing in queſtion. For mine own part, I will alſo ſhortly, and briefly touch eueryevery point. Was it not a defect that the high Prieſt was faine to offer ſacrifice, firſt for his owne ſinnes? for how could ſuch a one appeaſe God for others, whoſe wrath and indignation did worthily threaten himſelfe? This is one reaſon then, why the auncient Prieſts were not ſufficient to doe away ſinnes. The other defect was, that they eueryevery day offered diuers ſacrifices: whereby it appeared that there was no ſufficient purgation: becauſe the purgation beeing reiterated, the ſinnes and offences remained. Now it is otherwiſe in Chriſt. For 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 onelyonly for a time.