Commentary on Hebrews, Commentary · Chapter 10
CHAP. X.
1 For the law hauing the ſhadow of good things to come, and not the very image of the things, can neuer with " or, with the ſame.thoſe ſacrifices, which they offer yeare by yeare continually ſanctifie the commers thereunto.
2 For would they not then hauehave ceaſed to hauehave beene offered, becauſe that the offerers once purged, ſhould not hauehave had no more conſcience of ſinnes.
3 But in *Leuit. 16.14.thoſe ſacrifices there is a remembrance againe eueryevery yeare.
4 For it is vnpoſſible that the blood of Bulls and goats ſhould take away ſinnes.
FOr the law hauing the ſhadow, Verſ. 1 &c.] He borrows this ſimilitude from the art of painting: for he takes this word ſhadow in this place, otherwiſe than it is taken, Col. 2.17. where S. Paul calles the old ceremonies, ſhadows, becauſe they had not the very ſubſtance of the things in them, which they did repreſent. But the Apoſtle ſaith here, they were like rude draughts, which are but the ſhadows of the liuely painting. For painters are wont to drawe that which they purpoſe to counterfeit or repreſent with a cole, A ſimilitude ſetting forth the difference between the law and the Goſpell.before they ſet on the liuely colours with the penſill. The Apoſtle then puts this difference betweene the law and the Goſpell: to wit, that that which at this day is drawne and painted with freſh and liuely colours, was onelyonly ſhadowed out vnderunder the law by a rude or groſſe draught. Thus he yet againe confirmes that which he ſaid before, to wit, that the law was no vaine thing, neither the ceremonies thereof vnprofitable. For although it had not the perfect image of heauenly things, as if the workeman had put his laſt indeauour to it, yet euen this rough draught was greatly profitable to the Auncient Fathers: albeit our condition be now much better. And let vsus obſerue, that euen thoſe things which are now ſet before our eyes, were ſhewed to them a farre off. The Iewes and Gentiles hauehave but one means of ſaluation for the ſubſtance: the diuerſitie ſtands onelyonly in the manner of reuelation.And therefore both we, and they hauehave the ſame Chriſt, the ſame righteouſneſſe, the ſame ſanctification, and the ſame ſaluation: there is no difference or diuerſitie, but in the manner of ſetting them forth. I thinke by theſe words of good things to come, he meanes eternall good things. I confeſſe indeede that the kingdome of Chriſt which we now enioy, was long agoe foretold to come: but the words of the Apoſtle ſignifie that we hauehave the liuely pourtraiture of good things to come. He meanes then that ſample and ſpirituall patterne, the full enioying whereof is deferred vntill the day of the reſurrection, and to the world to come. And yet I doe againe confeſſe that theſe good things began to be reuealed from the beginning of Chriſt his kingdome: but the queſtion is now, that the good things to come in this place are not onelyonly ſo called in regard of the old Teſtament, but becauſe we alſo doe yet hope and waite for them.
Which they offered yeere by yeere continually:] He ſpeakes chiefely of the yeerely ſacrifice, whereof mention is made Leuit. 16. although in naming one kind, he comprehends the whole. Thus he reaſoneth then, Where there is no more conſcience and remorſe for ſinne, there alſo is no more need of oblations. Now vnderunder the Law they offered one and the ſame offering often. Therefore it followes that God was not ſatisfied; the condemnation taken away, neither the conſciences of men quieted: for if it had been otherwiſe, they would then hauehave ceaſed to offer any more ſacrifices. Moreouer, we are diligently to obſerue, that he ſaith with the ſame ſacrifices, which had the like reaſon. For they were eſteemed rather by the ſame ordinance of God, than of diuers beaſts. And this argument alone is ſufficient of it ſelfe to refute the ſubtiltie of the Papiſts, by which they thinke they finely auoyde the abſurditie of excuſing the ſacrifice of the Maſſe. For when we tell them it is ſuperfluous to reiterate the ſacrifice, ſeeing that which Chriſt hath once offered retaines his vertue for euer; they by and by reply, the ſacrifice offered in the Maſſe, is not another, but the ſame. This is their ſolution. But how doth the Apoſtle here contradict it? Thus, the ſacrifice which is offered and many times reiterated: although it be the ſame, is not effectuall, nor ſufficient for the purgation of ſinnes. An obiection of the Papiſts anſwered, wherein they ſay they offer not an other ſacrifice, but the ſame vvhichwhich Christ offered.Let the Papiſts now crie a thouſand times if they will, that the ſacrifice which they offer eueryevery day, is the ſame ſacrifice which Chriſt hath once made vponupon the Croſſe, and none other: I will alwaies maintaine againſt them by the mouth of the Apoſtle, that if the oblation of Chriſt had this vertue to appeaſe God, then this his ſacrifice hath not onelyonly put an end to other oblations, but alſo that it is vnlawfull to reiterate the ſame: whereby we ſee, that it is an execrable ſacriledge, to offer Chriſt in the Maſſe.
But in thoſe ſacrifices there is a remembrance, Verſ. 3 &c.] Seeing the Goſpell is the ambaſſage of our reconciliation with God, it is yet neceſſarie that the remembrance againe of ſinnes ſhould be made alwaies amongſt vsus euen at this day: but the Apoſtle ſignifieth that when ſinnes are remembred, it is to the end the condemnation of them might be taken away, by the remedie of the ſacrifice preſently offered: he meanes not eueryevery remembrance then, but that which bringeth ſuch a confeſſion of faultes, and of the condemnation which they deſerue before God, that it ſhould be needfull to hauehave a ſacrifice, to procure a remedie. Such is the ſacrifice of the Maſſe amongſt the Papiſts. For they forge that the grace of the death of Chriſt is there applied vntounto vsus, that our ſins might be done away. But if the Apoſtle rightly collecteth that the ſacrifices of the law were weake, becauſe they were reiterated eueryevery yeere to obtaine pardon: truly then a man may gather by the ſame reaſon that the ſacrifice of the death of Chriſt was weake, if it muſt bee celebrated eueryevery day, to the end the vertue of it may be applied vntounto vsus. Let them paint out their Maſſe then with what colours ſoeuer they will, yet ſhall they not bee able to auoide this fault, to wit, that in the ſame their ſacrifice, they blaſpheme, and offer wicked outrage vntounto Chriſt.
For it is vnpoſſible that the blood of goates, &c.] Verſ. 4 He confirmeth the former ſentence by the ſame reaſon which he alleaged heretofore, to wit, that the blood of beaſts did not purge mens ſoules. True it is, the Iewes had therein a ſigne, and pledge of their true purgation, but it was another way: to wit, becauſe the blood of a calfe ſignified the blood of Chriſt. But here the Apoſtle diſputes of the value of the blood of beaſts in it ſelfe: and therfore he doth rightly take away from them the vertue of purging. We are here then to vnderſtand a cloſe oppoſition, which is not expreſſed: as if hee had ſaid, It is no marueile if the ancient ſacrifices were weake and feeble, ſo as there was neceſſitie they ſhould bee offered without ceaſing: for there was nothing in them but the blood of beaſts, which pearced not vntounto the ſoule: but the blood of Chriſt is a farre other thing. We muſt not therfore meaſure the oblation which hee made, according to thoſe oblations which went before.
5 Wherefore when he commeth into the world, he ſaith, Sacrifice and offring thou wouldeſt not: Pſal. 40.9.but a body haſt thou ordained me.
6 In burnt offrings and ſinne offrings thou haſt had no pleaſure.
7 Then ſaid I, Lo, I come (in the beginning of the booke it is written of me) that I ſhould doe thy will, O God. page missing God, vnleſſe it were, as you would ſay, couered with this forme. It is neceſſarie then that we come to the kingdome of Chriſt, before this be perfectly accompliſhed in al points, to wit, that God required no ſacrifices. There is ſuch another place in the 16. Pſalme, verſ. 10. Thou wilt not ſuffer thine holy one to ſee corruption. For albeit God ſhould hauehave deliuered Dauid from corruption as touching himſelfe, yet this was truly and onelyonly fulfilled in Chriſt. There is great weight then in this ſpeech, when he promiſeth that he will do the will of God, for he leaues no place for the ſacrifices. From hence then we gather, that he ceaſeth not to obey God perfectly, although hee vſe no ſacrifices: which yet could not be true, till after the aboliſhing of the law. I denie not but Dauid as well in this place, as in the 51. Pſalme, ver. 18. doth not ſo leſſen the eſtimation of the externall ſacrifices, but that he ſtill preferred that which was principall: and yet we muſt not doubt but he ſtretched his ſight to the kingdome of Chriſt in both places. The Apoſtle then witneſſeth that Chriſt is rightly brought in ſpeaking in this Pſalme: where amongſt the Commandements of God, the ſacrifices which God ſo ſtreightly required vnderunder the law, are not ſet in the laſt place.
But a bodie haſt thou ordained me.] The words of Dauid doe ſignifie another thing: for in the Pſalme it is, Thou haſt pearced mine eares. Which manner of ſpeech ſome thinke to bee drawne from an ancient cuſtome of the law. For if there were any which made none account of being ſet free at the Iubile, but would ſubiect himſelfe to perpetuall bondage, his eare was to be pearced with an a…le, Exod. 21.6. This is the ſenſe then after their opinion; Lord, I am thy ſeruant for euer. Notwithſtanding I take it otherwiſe: to wit, that he yeelds himſelfe teachable and obedient. For we are deafe, till God hauehave opened our eares: that is to ſay, till he hath corrected the dulnes and obſtinacie which is rooted in vsus. And yet there is a cloſe antitheſis betweene the rude and ignorant people (to whom the ſacrifices were as ſhadowes or remembrances without vertue) and Dauid, to whom God had more liuely reuealed the lawfull and ſpiritual vſe of the ſame. Now the Apoſtle following ye Greekes ſaith, A bodie haſt thou ordained me. For the Apoſtles were not ſo ſcrupulous to recite the very words; prouided that they alwaies kept themſelues from abuſing the Scriptures falſely to their own aduantage. We muſt alwaies weigh and conſider to what end they alleaged teſtimonies. For as touching the drift and ſcope of the place, they were warie not to draw the Scriptures by violence to a wrong ſenſe: but as touching the words and other things which concerne not the matter they entreate of, they giuegive themſelues great libertie.
In the beginning of the booke, &c.] Verſ. 7 The Hebrew word properly ſignifies a roule. For we know that the bookes in olde time were folded vp after the manner of a roll. Now there is no inconuenience, if by this booke we vnderſtand the law, which preſcribes the rule of holy life to all the children of God. Although another expoſition ſeemes more true and proper: to wit, that he confeſſeth himſelfe to be of the number of thoſe who yeild themſelues obedient vntounto God. I graunt that the law commands all of vsus to obey God: But Dauid meanes that he is numbred among thoſe who are called to obey God. And after, he proteſts that he obeyed this vocation, when he ſaith, I deſired to doe thy will. Which ſpecially agrees vntounto Chriſt. For although all the faithfull do aſpire to the righteouſneſſe of God, yet there is none but Chriſt which may be ſaid to be wholly addicted to doe the will of God. And yet notwithſtanding this place ought to kindle in vsus a readineſſe to obey. For, for this cauſe Chriſt is ſet before vsus, as the patterne of perfect obedience, to the end that all which are his, ſhould inforce themſelues to follow his ſteppes, ſtriuing who can be formoſt: yea that they altogether with one conſent may anſwer the calling of god, as alſo in their whole life to giuegive approbation that theſe words, Loe I come, are truly fulfilled in them. To the ſame purpoſe alſo is that to be referred which followeth: It is written of me that I ſhould doe thy will, O God. As it is ſaid elſewhere, that the end of our election is, to be holy and without blame before him. Eph. 1.4.
He taketh away the firſt, Verſ. 9 that he may establiſh the ſecond.] Here you ſee why and to what purpoſe this place is alleadged: to wit, to the ende we might know, that the full and perfect righteouſneſſe vnderunder the kingdome of Chriſt, hath no neede of the ſacrifices of the law. For the will of God, as touching the rule of perfection, is eſtabliſhed, though they be taken away. It followes then, that ſince the ſacrifice of Chriſt is come, the ſacrifices of beaſts ought to ceaſe; ſeeing they hauehave nothing in cōmon with him. For (as we hauehave ſaid) Dauid in this place had no occaſion to reiect the ſacrifices for any fault comming from them: ſeeing he bends not his ſpeech againſt hypocrites, neither reprooues he the ſuperſtitious abuſe of Gods worſhippe and ſeruice therein; but denies that the vſe of ſacrifices ſhould be required of a faithful man, which was taught in holineſſe: teſtifying that ſuch a one may perfectly obey God without them.
By which will we are ſanctified.] Verſ. 10 Hauing applied the place of Dauid to his purpoſe, hee now by occaſion turnes ſome words to his profit: rather to deck and beautifie the matter withall, than preciſely to follow the expoſition of the ſaid place. Dauid proteſts, not ſo much in his owne perſon, as in the perſon of Chriſt, that he is ready to doe the will of God. This extends it ſelfe to all the members of Chriſt. For the doctrine of S. Paul is generall, where he ſaith, This is the will of God, euen your ſanctification, that eueryevery one of you ſhould abſtaine from vncleanneſſe. 1. Theſſ. 4.3. But becauſe the example of this obedience was in Chriſt farre more excellent than in any other, principally by taking vponupon him the forme of a ſeruant, and then in preſenting himſelfe to the death of the croſſe: for this cauſe the Apoſtle ſaith, that Chriſt hath ſatisfied the commandement of his father, in offering himſelfe a ſacrifice; and that we by this meanes hauehave beene ſanctified.
When he ſaith by the offering of the bodie of Ieſus Chriſt, he alludes to that part of the Pſalme, A bodie haſt thou ordained me, at the leaſt it is ſo in the Greeke. And thus he ſignifies that Chriſt found ſufficient matter in himſelfe wherewith to appeaſe his father: Chriſt alone is ſufficient to fulfill whatſoeuer God requires.ſo as he needed no ſupplies from any other. For if the Leuiticall prieſt had had a fitte bodie, the ſacrifices of beaſts had beene ſuperfluous. But Chriſt alone ſufficeth, and of himſelfe is ſufficient to fulfill whatſoeuer God requireth.
11 And eueryevery Prieſt standeth daily miniſtring, and oft times offereth one manner of offering, which can neuer take away ſinnes.
12 But this man after he had offered one ſacrifice for ſins, ſitteth for euer at the right hand of God,
13 And from hencefoorth carrieth, Pſal. 110.2. 1. Cor. 15.25.till his enemies be made his footeſtoole.
14 For with one offring hath he conſecrated for euer them that are ſanctified.
15 For the holy Ghoſt alſo beareth vsus record: for after that he had ſaid before.
16 This is the Teſtament that I will make vntounto them after thoſe daies, ſaith the Lord, I will put my lawes in their hearts, Ier. 31.33.and in their mindes I will write them.
17 And I will remember their ſinnes and iniquities no more.
18 Now where remiſſion of theſe things is, there is no more offring for ſinne.
ANd eueryevery Priest, &c.] Verſ. 11 The concluſion of the whole diſputation is, that the cuſtome of offring eueryevery day is wholy diſagreeing & contrarie to the Prieſthood of Chriſt. And that for this cauſe ſince his comming, both the office of the Leuiticall Prieſts, as alſo the manner and cuſtome of offring eueryevery day, is ended. For the nature of things repugnant is ſuch, that when the one is eſtabliſhed, the other falls downe. Hitherunto hee hath very ſufficiently debated the queſtion, touching the eſtabliſhing of the Prieſthood of Chriſt: it remaines then that the old Prieſthood doe ceaſe, which agreeth not with Chriſts. For all the faithfull hauehave a full and abſolute conſecration in his onelyonly oblation. Although we may expound the Greeke word, He hath finiſhed, or perfected, Verſ. 14 yet I had rather ſay He hath conſecrated: becauſe the queſtion is now touching the things which concerne the ſeruice of God. When he ſaith, thoſe which are ſanctified, vnderunder this word he comprehends all the children of God: and admoniſheth vsus therein that wee loſe time to ſeeke the grace of our ſanctification any where els.
But leaſt men ſhould make themſelues beleeue that Chriſt is now idle in heauen, he ſaith againe that he is ſet at the right hand of the Father. Verſ. 12 By which manner of ſpeech (as we hauehave ſeene elſewhere) is ſignified rule and power. And therefore wee hauehave no neede to feare that hee will ſuffer the vertue of his death to decay or be quenched, or that he will ſuffer it to lie idlely buried: he, I ſay, who for this cauſe is liuing to the end he may fill heauen and earth with his vertue. Moreouer, hee admoniſheth vsus by the wordes of this Pſalme, how long this eſtate or condition muſt endure: to wit, till ſuch time as Chriſt hath wholy ſubdued all his enemies. Verſe 13 Wherefore if our faith ſeeke Chriſt ſitting at the right hand of God, and content it ſelfe that he is ſet there, we ſhal in the end enioy the fruite of this victorie: wee ſhall, I ſay, triumph with our head, being vnclothed of the corruption of our fleſh, after that our enemies, Satan, Sinne, Death, and the whole world ſhall be troden vnderunder our feete.
For the holy Ghost alſo beareth witnes, Verſ. 15 &c.] It is not ſuperfluous or cauſeleſſe that he brings in this teſtimonie of Ieremie the ſecond time. Heretofore hee alleaged it to another end: to wit, to ſhew that it was neceſſary the old Teſtament ſhould be aboliſhed, in regard a new was promiſed, that it might correct the weaknes of the old. But now he aimes at another thing. For hee onelyonly grounds himſelfe, and ſtands vponupon this ſpeech, Their ſinnes, and their iniquities will I remember no more: and thereof gathers, that there is no more vſe left for ſacrifices, ſeeing that ſinnes are done away. It may ſeeme this conſequence is not very firme. For howſoeuer heretofore there were innumerable promiſes of the remiſſion of ſinnes in the Law, and in the Prophets; yet notwithſtanding the Church ceaſed not for all that to offer ſacrifices ſtill for themſelues: and therfore remiſſion of ſinnes excludes not ſacrifices. But if we doe yet more neerely conſider of eueryevery point; the Fathers had alſo the ſame promiſes of remiſſion of ſins vnderunder the law that we now hauehave: and reſting their faith vponupon thē, did call vponupon God, and reioyced that they obtained pardō. And yet notwithſtanding all this, the Prophet as if he ſpake of ſome new thing not yet heard of, ſaith, that there ſhall be no more remembrance of ſinnes before God, vnderunder the new Couenant. From this we gather, that ſinnes are now pardoned after another manner than they were in old time. But this diuerſitie conſiſts neither in the word, nor in faith, but in the ranſome of the remiſſion.
God now then no more remembers ſinnes and iniquities, becauſe the purgation hath been made for all, once. For otherwiſe the Prophet hath affirmed in vaine, that it ſhould be a benefit, and grace of the new Teſtament, That God would remember our ſinnes no more. Furthermore, ſeeing wee are come to the end of the diſputation which is here handled touching the Prieſthood of Chriſt; the readers are to be aduertiſed in few words, that the inuention of the Papiſts touching the ſacrifice of the Maſſe, is no leſſe refuted in this place, than the ſacrifices of the law are hereby aboliſhed. They maintaine that their Maſſe is a ſacrifice to doe away the ſinnes both of the quicke and the dead: The Apoſtle on the contrarie ſaith, that euen this ſacrifice of Chriſt ought not to be reiterated of any: neither doth he only ſay that this ſacrifice of Chriſt is one, but alſo that it was offered once. Adde hereunto that he often attributes to Chriſt alone the honour of the Prieſthood, ſo as none is ſufficient or meete to offer Chriſt, but Chriſt himſelfe onelyonly. None fit to offer Chriſt but himſelfe.They hauehave yet an euaſion, when they call it an vnbloodie ſacrifice: but the Apoſtle without exception affirmes, that to make a ſacrifice, death is required. Moreouer, the Papiſts hauehave yet another ſhift, when they replie that the Maſſe is an applying of the onelyonly ſacrifice once done. But the Apoſtle teacheth on the contrary, that the cauſes why the ſacrifices of the law were aboliſhed by the death of Chriſt, was becauſe that in them men remembred ſinnes. Foure maine reaſons prouing the Maſſe to be full of ſacriledge.Whence it appeares that this kinde of applying which they hauehave forged, is ceaſed. In a word, let the Papiſts turne them on which ſide they liſt, yet ſhal they neuer be able to auoide it, but that the preſent diſputation of the Apoſtle doth ſtill openly diſcouer that their Maſſe is full of ſacriledge.
For firſt of al the Apoſtle is witnes, that there was no man which was ſufficient to offer Chriſt, but himſelfe onelyonly, and in the Maſſe hee is offered by the hands of another. Secondly, the Apoſtle not onelyonly maintaines that Chriſt his ſacrifice is but one, but alſo that it was but once done, ſo as it is vnlawfull to reiterate the ſame: In the Maſſe, although they buzze that it is the ſame ſacrifice, yet notwithſtanding it appeares that they doe it eueryevery day: and themſelues confeſſe it. Thirdly, the Apoſtle alloweth no ſacrifice without blood, and death: they babble in vaine then that the ſacrifice which they offer is vnbloodie. Fourthly, when the queſtion is of the obtaining pardon for our offences, the Apoſtle commaunds vsus to hauehave our recourſe to this onelyonly ſacrifice which Chriſt once offered vponupon the croſſe: and diſcernes vsus from the Fathers by this marke, that the manner of often ſacrificing is aboliſhed by the comming of Chriſt: The Papiſts to the end that Chriſt his death may be fruitfull and profitable vntounto vsus, require daily applyings which is done by ſacrifice: and thus Iewes and Chriſtians ſhould differ in nothing one from another, but in the externall ſigne.
19 Seeing therefore brethren, that by the blood of Ieſus we may be bold to enter into the holy place.
20 By the new and liuing way, which he hath prepared for vsus, through the vaile, which is his fleſh:
21 And ſeeing wee hauehave an hie Priest, which is ouer the houſe of God.
22 Let vsus draw neere with a true hart in aſſurance of faith, our hearts being pure from an euill conſcience,
23 And waſhed in our bodies with pure water, let vsus keep the profeſſion of our hope without wauering (for he is faithfull which hath promiſed)
SEeing then brethren, &c.] Verſe 19 He gathers his former doctrine into a concluſion or ſumme: after which he addes an exhortation both to very good purpoſe, & of great weight, threatning them ſeuerely which ſhall reiect the grace of Chriſt. Now the ſumme is, that all the ceremonies by which men had acceſſe into the Sanctuarie of God vnderunder the law, had their firme truth in Chriſt: ſo as the vſe of them is ſuperfluous and vnprofitable to him that enioyeth Chriſt. Now the better to expreſſe this, hee deſcribes the acceſſe which Chriſt giues vsus by an allegorie. For he compares heauen to the old Sanctuarie, and vnderunder a figuratiue manner of ſpeech ſets foorth the things which were ſpiritually fulfilled in Chriſt. True it is that Allegories do ſometimes rather darken, than illuſtrate the matter: but here they hauehave not a little grace; and beſides, they bring much more light, when the Apoſtle tranſfers the old figures of the law to Chriſt: to the end we ſhould know that all things which were ſhadowed in the law, are now truly manifeſted in him. Now as there is almoſt no word here that hath not his weight, ſo let vsus remember that there is alſo a cloſe antitheſis, ſhewing that the truth which is ſeene in Chriſt muſt needes aboliſh the ancient figures.
Firſt he ſaith, that we hauehave libertie to enter into the holy places.] This priuiledge was neuer giuen to the Fathers vnderunder the law. For it was forbidden the people to enter into the viſible Sanctuarie: vnleſſe the high Prieſt bare the names of the twelue tribes vponupon his ſhoulders, and twelue precious ſtones vponupon his breaſt, for a remembrance of all the people. But now it is farre otherwiſe. For wee hauehave entrance into heauen, not by figure onelyonly, but in very truth by the meanes of Chriſt: becauſe he hath made vsus royall Prieſts, 1. Pet. 2.9. He ſaith by the blood of Ieſus: becauſe that when the high Prieſt entred eueryevery yeere, the doore of the Sanctuarie was page missing to a fained, and a double heart. In this word aſſurance, he ſhewes what the nature of faith is: and withall admoniſheth vsus that the grace of Chriſt cannot be receiued, but of thoſe which bring with them an aſſured and certaine perſwaſion.
He calles it the clenſing of the heart from an euill conſcience, either when we are accounted pure before God, Verſ. 23 hauing obtained remiſſion of ſinnes; or, when the heart purged from euill affections, pricketh vsus no more forward with the prouocations of the fleſh. For mine owne part I am content vnderunder this word, to comprehend both the one and the other. That which followes of the body waſhed with pure water, many take it for Baptiſme: but it ſeemes more probable to me, that the Apoſtle alludes to the auncient ceremonies of the law: ſo as by this word water, he ſignifies the holy ſpirit, as Ezech. 36.25. ſpeakes, ſaying, I will poure cleane water vponupon you, &c. Now the ſumme of the whole matter is this, that we are partakers of Chriſt, if beeing ſanctified in bodie, and in ſoule, we come to him: beſides, that this ſanctification is an aſſured faith, a pure conſcience, and a cleanneſſe both of bodie, and ſoule, which proceedeth from the holy Ghoſt, and is accompliſhed by him: and not a ſanctification which conſiſts in an outward pompe of ceremonies. To the ſame purpoſe S. Paul exhorts the faithfull to purge themſelues from all filthineſſe of the fleſh, and ſpirit, ſeeing God hath adopted them for his children. 2. Cor. 7.1.
Let vsus keepe the profeſſion, &c.] Becauſe he here exhorts the Iewes to perſeuerance, As hope ſprings out of ſaith, ſo doth …t alſo nouriſh the ſame.he calles it hope, rather than faith. For euen as hope ſprings out of faith, ſo alſo it nouriſheth faith, and maintaines it vntounto the end. Furthermore he requires confeſſion: becauſe it is no true faith, if it ſhew not it ſelfe forth before men. And it ſeemes he doth priuily reprooue the diſſimulation of thoſe, who to get fauour of their nation, were too ſcrupulous in the obſeruation of the ceremonies of the law. He would not hauehave them to beleeue with the heart alone then, but alſo to ſhewe by effects in what honor and eſtimation they had Chriſt. Further, we are diligently to note the reaſon which he by and by addeth, to wit, that god who hath promiſed, is faithfull. For firſt of all by this wee are taught, that the ſtay of our faith reſts vponupon this foundation, That God is faithfull. Now this truth conſiſts in the promiſe. For before we beleeue, it is required that Gods voice goe before. Secondly, we are taught, that eueryevery voice or word of God is not ſitte to beget faith in vsus: for faith findes no footing, nor reſt, but in the promiſe onelyonly. The promiſe of God, the onelyonly obiect of faith.And from this place we gather alſo, that there is a relation and mutuall correſpondencie betweene the faith of men, and the promiſes of God: for if God promiſe not, who can beleeue?
24 And let vsus conſider one another, to prouoke vntounto louelove, and to good workes.
25 Not forſaking the fellowſhip that wee hauehave among our ſelues, as the manner of ſome is: but let vsus exhort one another, and that ſo much the more, becauſe yee ſee the day draweth neere.
26 For if we ſinne willingly after that we hauehave receiued and acknowledged the truth, there remaineth no more ſacrifice for ſinnes,
27 But a fearefull looking for of iudgement, and violent fire, which ſhall deuoure the aduerſaries.
And let vsus conſider one another.] Verſ. 24 I doubt not but he ſpeaks particularly to the Iewes, and ſpecially directs this his exhortation to them. We know well how great the arrogancie and pride of this nation was. For in regard they were of the ſtock and linage of Abraham, they ſo gloried therein, as if they onelyonly were receiued into the couenant of eternal life; and therefore reiected all others. And thus beeing puffed vp with ſuch a prerogatiue, and deſpiſing all people in regard of themſelues, they onelyonly would hauehave the eſtimation to be the Church of God: and which more is, they proudly attributed vntounto themſelues the title of the Church, as being onelyonly proper vntounto them. Now to correct this their pride, the Apoſtles were conſtrained to take ſo much the more pains. And in mine opinion, the Apoſtles drift here is, that the duplicate page duplicate page Iewes ſhould not bee diſpleaſed to ſee the Gentiles made partakers with them, and to bee vnited with them into the ſame bodie of the Church. Now in the firſt place he ſaith, Let vsus conſider one another: for thē God gathered his Church both of Iewes and Gentiles, amongſt whom in former time there had been alwaies great diſcord, ſo as this ſocietie was as if one would hauehave made fire and water to hauehave agreed together. And therefore the Iewes withdrew and ſeparated themſelues, thinking it an vnreaſonable thing, that the Gentiles ſhuld be compared with thē. Againſt this peruerſe prouocation of enuie which pricked them forward, the Apoſtle ſets a contrarie prouocation, to wit, of louelove: for the Greeke word which he vſeth, ſignifies an earneſtnes of contention. To the end then that the Iewes who were inflamed with enuie, ſhould not enter into combat againſt the Gentiles, he exhorts them to an holy emulation: to wit, that they ſhould ſtirre vp and prouoke one another to louelove. That which by & by after followeth, confirmes this expoſition: Not forſaking (ſaith hee) the fellowſhip, or our aſſembling. The compoſition of the Greeke word is to be noted, which ſignifies not ſimply an aſſemblie, or a congregation, but a congregation augmented with new encreaſings. The wall being then broken downe, God aſſembled thoſe together which had bin ſtrangers from the Church, to knit them vntounto his children, Epheſ. 2.14. Thus the Gentiles were a new and vnwonted encreaſing of the Church. The Iewes tooke this as a great diſhonour to them, ſo as many among them reuolted from the Church; thinking they had ſufficient occaſion ſo to doe, becauſe of ſuch a mingling of the Gentiles with them. For they could not eaſily bee perſwaded that they ought to loſe their prerogatiue. Why ſo? they thought that the right of adoption belonged to them properly and particularly. The Apoſtle then admoniſheth them that they ſhould not bee ſtirred vp to forſake the Church becauſe of this equalitie: and to the end they might not thinke that he admoniſheth them without cauſe, he giues them to wit, that it is a common vice whereof they were guiltie. We now vnderſtand what the Apoſtles meaning is, and what neceſſitie there was that conſtrained him to make this exhortation. Yet we muſt from hence gather a generall doctrine. For this diſeaſe raignes eueryevery where among men, to wit, that eueryevery man is readie to preferre himſelfe before his brother, but eſpecially thoſe who ſeeme to hauehave ſomewhat in them more excellent than others, can hardly indure that their inferiours ſhould be made their equalls. Moreouer there is almoſt in al of vsus ſuch emulation, that eueryevery one would willingly make Churches apart, if it were poſſible: why? becauſe it is hard to apply a mans ſelfe to the manners of others. The rich they enuie one another. And ſcarcely ſhall you finde one among an hundred that would beſtow ſo much as the naming of one of their poore brethren, It is very difficult to nouriſh and conſerue the band of louelove and amit…e among brethren.much leſſe to eſteeme them as brethren, were it not that they are drawne vntounto it either by ſome likeneſſe and agreement in manners, or by other allurements of outward profit and commoditie: otherwiſe it is more than difficult to nouriſh amongſt vsus this perpetuall concord.
Wherefore this admonition is exceeding needfull euen for vsus, to the end we may be ſtirred vp and prouoked thereby to louelove, rather than to enuie, and that we ſeparate not our ſelues from them with whom God hath coupled vsus, but that we louelove all thoſe with a brotherly affection, who are vnited with vsus by one conſent of faith. And in very trueth, by how much the more Satan watcheth by all meanes to plucke vsus out of the Church, or craftely, A meanes to preſerue vniti…and as it were by ſtealth, to withdraw vsus from the ſame: ſo much the more ought we to be carefull to ſeeke, and to louelove vnitie. And this we ſhall doe when none of vsus takes libertie to pleaſe himſelfe, more than he ought, but rather all of vsus ayming at this marke, euen to prouoke one another to louelove: and that there be no other emulation amongſt vsus, but to exceede one another in good works. For certainly the contempt of our brethren, our peeuiſhneſſe, enuie; the ouer exceſſiue louelove and eſtimation of our ſelues, and all other wayeward prouocations, doe ſufficiently teſtifie both to our ſelues and others, page missing account of eueryevery day as if it were the laſt.
For if we ſinne willingly.] He ſhewes what a ſeuere vengeance of God is neere to all thoſe who reuolt from the grace of Chriſt: for being once depriued of that onelyonly ſaluation, they are deſtinate alreadie as it were to certaine perdition. Nouatus with all his route armed themſelues heretofore with this place, The error of Nouatus.to take away all hope of pardon indifferently from all thoſe which ſhould fall into ſin after baptiſme. Thoſe which were not able to refute his falſehood, thought it better not to giuegive credit to this Epiſtle, than to conſent to ſuch an abſurditie: but the true expoſition of this place, although it ſhould receiue no helpe from any other place but it ſelfe, will bee ſufficient to repell the impudencie of Nouatus. By this word, if we ſinne, The Apoſtle meanes not thoſe that ſinne in this or in that regard, but thoſe who hauing forſaken the Church, doe wholy eſtrange themſelues from Chriſt. For he entreates not here of ſome particular kind of ſinne, but expreſly reprooues thoſe who wittingly and willingly reiected the ſociety of the Church. Now there is great difference betweene particular faults, Great difference betweene particular faults, and a generall apoſtaſie.and ſuch a generall falling away, by which wee doe wholy cut our ſelues off from the grace of Chriſt. And becauſe this can befall none but thoſe who hauehave beene alreadie enlightened, therefore the Apoſtle ſaith, If we ſinne willingly after we hauehave receiued the knowledge of the truth: as if he ſhould ſay, If wee doe wittingly and willingly reiect the grace which wee hauehave receiued. Now wee may ſee well how farre off this doctrine diſagrees from the error of Nouatus: And that the Apoſtle here onelyonly comprehends Apoſtaraes, it doth euidently appeare by the deduction of the text. For it tends to ſhew, that thoſe who were once receiued into the Church, ſhould not forſake the ſame, as ſome were accuſtomed to doe. He ſaith, that there remaines now no more ſacrifice for ſinnes, for thoſe who doe thus; becauſe they willingly ſinned after they had receiued and acknowledged that truth.
But yet Chriſt alwaies offereth himſelfe to poore ſinners which are fallen into ſome one kinde of ſinne or other, ſo as they neede not ſeeke any other ſacrifice to take and put away their ſinnes. He ſaith then, that there remaines no more ſacrifice for them, who turne away themſelues from the death of Chriſt: which a man neuer comes to doe by one particular ſinne; but when therewithall faith is wholy renounced. Now howſoeuer this ſeueritie of God be fearefull and horrible, and is ſet forth to feare men, yet it cannot be accuſed of crueltie. For ſeeing the death of Chriſt is the only remedie by which we are deliuered from eternall death, thoſe who endeauour as much as they can to aboliſh the ſame; with the vertue and benefit of it, doe they not deſerue that deſpaire onelyonly ſhould be allotted for them? God doth alwaies draw them to reconciliation with him, who abide in Chriſt, they are ſprinkled with his blood, their ſinnes are alwaies blotted out by his perpetuall ſacrifice. And if it be ſo, that we muſt not ſeek ſaluation out of him, let vsus not wō der if all thoſe who willingly forſake him, are depriued from all hope of pardon. So much ſignifies this word no more. For the ſacrifice of Chriſt is auaileable to the faithfull, euen to the very laſt breath, although they ſinne often: and euen for this cauſe it is, that it alwaies holds his ſtrength and vigour, becauſe it cannot be auoided that they ſhould not be ſubiect to ſinne, as long as they dwell in the fleſh. The Apoſtle ſpeakes then of them onelyonly, who wofully abondoning Chriſt, doe depriue themſelues of the benefit of his death. This member, After they hauehave acknowledged the truth: is put to aggrauate their ingratitude. For he who willingly and of deliberate malice quencheth the light of God kindled in his heart, what excuſe hat he, or can he alleadge for himſelfe before God? Wherefore, let vsus learne not onelyonly with reuerence, and a readie teachableneſſe to receiue the ſpirit of truth which is offered vsus, but alſo conſtantly to perſeuere in the knowledge of it, to the end this ſharpe vengeance of the contempt thereof fall not vponupon vsus.
But a fearefull looking for of iudgement.] He meanes the torment of an euill conſcience, which wicked contemners doe feele within them, who as they neuer had any taſte or page missing
VnderUnder two or three witneſſes.] This ſerues nothing to the preſent matter, but it is a part of Moſes his policie, to witte, that two or three witneſſes were required to conuince the offendour of his offence. Notwithſtanding we gather more certainely of this, what crime the Apoſtle meant to note out vntounto vsus. For if this had not beene added, a doore had beene opened to many falſe co…ectures. But now the matter is out of all queſtion, None ought to be condemned but ſuch as are conuinced by witaeſſes.that he ſpeakes here of Apoſtaſie. Yet wee muſt note herewithall this equitie which almoſt all Politiques hauehave followed: to wit, That none be condemned, till he be conuicted by witneſſes.
Which treadeth vnderunder foote the Sonne of God.] This is common both to the Apoſtataes of the law and the Goſpel: to wit, that both the one and the other doe periſh without merciemercy: but the manner of their ruine is diuers. For the Apoſtle threatens not bodily death alone, to the contemners of Chriſt, but alſo eternall damnation. For this cauſe he ſaith, that theſe hauehave deſerued a moſt grieuous torment. Now he ſets forth the reuolt of Chriſtians by three formes of ſpeech. For he ſaith firſt, that by this meanes, the ſonne of God is troden vnderunder foote: 2. that his blood is counted a prophane thing: 3. that they deſpite the ſpirit of grace. Now it is worſe to tread vnderunder feete, than to deſpiſe: and the dignitie of Chriſt is far aboue the dignitie of Moſes. And note alſo, that he doth not ſimply oppoſe the Goſpell to the law, but the perſon of Chriſt, and of the holy Ghoſt, to the perſon of Moſes onelyonly. And counteth the blood of the Teſtament as an vnholy thing. He aggrauates this ingratitude, by making compariſon of the benefits. Queſtionleſſe it is a great villanie to prophane the blood of Chriſt, which is the matter of our ſanctification. Now they doe it which reuolt from the faith: for the eie of our faith lookes not vponupon the bare and naked doctrine, but to the blood by which our ſaluation is eſtabliſhed. And therefore he calles it the blood of the Teſtament, becauſe the promiſes thereof are then ratified and confirmed vntounto vsus, when this pledge of our redemption is added.
But he ſhewes what the meane of this ratification is, when he ſaith, by which we are ſanctified: becauſe the blood which Chriſt ſhed ſhould nothing profit vsus, if we were not ſprinkled therewithall by the holy Ghoſt. From thence comes both our purgation, and holineſſe. Notwithſtanding he alludes to the auncient manner of ſprinkling, which ſerued nothing at all to true ſanctification, Foure effects which the holy Ghoſt works in vsus.but was only a ſhadow or figure of it. The ſpirit of grace. He calles it the ſpirit of grace, becauſe of the effect, for as much as by him and his vertue, we inioy that grace which is offered vsus in Chriſt. For it is he that illuminates our vnderſtandings by faith; which ſeales vp our adoption in our hearts; which regenerates vsus into newneſſe of life; which ingrafts vsus into the body of Chriſt, to the ende hee may liue in vsus, and wee in him. He is rightly then called the ſpirit of grace, ſeeing by him Chriſt with all his benefits is made ours. Now it is too great and wicked an impietie, to deſpite him, who beſtows vponupon vsus ſo many, and ſo excellent benefits. From this we may gather, that all thoſe who willingly doe cauſe the ſpirit of God to become vnprofitable vntounto them, which once they receiued; doe thereby reuile and deſpite him. Therefore wee are not to wonder if God doe ſo ſeuerely puniſh ſuch ſacriledges: we muſt not maruell if he ſtoppe his eares to thoſe which hauehave trode vnderunder foote Chriſt the Mediatour, who only obtaines for vsus that which we neede: wee muſt not wonder if he ſhut vp the way of ſaluation to thoſe who hauehave repulſed their only leader, which is the holy Ghoſt.
For we know him that hath ſaid, vengeance belongeth vntounto me, &c.] Theſe two places are taken out of the 32. of Deut. 35. Now ſeeing Moſes there promiſeth that God will ſhew vengeance vponupon them that hauehave wronged his people, it ſeemes that that which is there ſpoken of vengeance, is here improperly wreſted to the matter in hand. For what ſhould the Apoſtles drift now be? He ſaith that the impietie of thoſe who hauehave mocked God, ſhall not goe vnpuniſhed. And S. Paul in the 12. to the Rom. 19. following the true meaning of this place of Moſes, applies it to another ende. For exhorting vsus to patience, he commands vsus that we page missing them by another meanes. As often then as the troubles which we hauehave ſuffred for Chriſt ſhall come into our minds, let them bee ſo many goades in our ſides to pricke vsus forward to profit more and more.
Partly while ye were made, Verſ. 33 &c.] We ſee to what manner of perſons he ſpeaketh, to wit, to ſuch whoſe faith had been tried by no ſmall experiences: and yet he ceaſeth not to exhort them to greater things. Wherefore let no man deceiue himſelfe through falſe flatteries, as if hee were come to the goale, or had no more need to be ſtirred vp by others. Now he ſaith that they were made gazing ſtockes by reproches, and afflictions, as if they had bin brought vponupon ſcaffolds. Whence wee may gather that the perſecutions which they endured were great. But we muſt diligently obſerue the other member where he ſaith, they were made companions of the faithfull in their perſecutions. For ſeeing the cauſe for the which al the faithfull do ſuffer, is the cauſe of Chriſt, yea & the common cauſe of them all: therefore whatſoeuer one of them endures, the reſt ought to beare the burthen with them, and to take it to heart as if they themſelues did endure it. And truly thus wee muſt doe, vnleſſe wee meane to ſeparate our ſelues euen from Chriſt himſelfe.
And ſuffered with ioy the ſpoyling of your goods.] Verſ. 34 It is not to be doubted but the loſſe of their goods was cauſe of ſorrow and heauines vntounto them: for queſtionleſſe they were men ſubiect to humane affections: but their ſorrow was ſo tempered that it hindred not this ioy whereof the Apoſtle ſpeakes. For as pouertie is reputed among aduerſities; ſo no doubt the ſpoiling of their goods, conſidered in it ſelfe, was cauſe of ſorrow and griefe vntounto them: but looking higher by the eyes of faith, they conceiued occaſion of ioy, whereby all the griefe which they had ſuſtained was ſweetened. For it behooueth that our ſenſes bee thus turned from the world, when we behold the heauenly reward. Neither doe I ſay ought whereof the faithfull hauehave not experience. For the truth is, wee ioyfully receiue that which we are perſwaded ſhall turne to our ſaluation. Now it is certaine, that the children of God hauehave this very feeling in the combates which they endure for the glorie of Chriſt. Wherefore, the affection of the fleſh can neuer ſo ouerwhelme them with griefe, that they ſhould not lift vp their mindes to heauen, and by this meanes enter into a ſpirituall ioy, as in the example of Steuen. And ſo much doth the reaſon which he afterwards addes emport. Knowing (ſaith he) in your ſelues how that you hauehave in heauen, a better, and an enduring ſubſtance. They then endured with ioy the ſpoyling of their goods, not becauſe they tooke pleaſure in being ſpoyled of them ſimply, but hauing their mindes directed to the recompence, they eaſily forgat the griefe which they had conceiued in the feeling of the preſent euill. Thoſe that hauehave a true taſte of the heauenly riches, ſhall neuer be ſo ouerwhelmed vvith ſorrow for the loſſe of the earthly but they will quietly beare the ſame for the cauſe of Chriſt.And ſurely where the taſte of heauenly riches beares rule, there neither the world nor all his allurements hauehave ſuch ſauour, that the feeling of pouertie or reproch can ouerwhelme the mindes of ſuch with ſorrow. Wherefore, if wee will patiently and ioyfully beare all things for Chriſt, let vsus accuſtome our ſelues to meditate vponupon this felicitie often, in reſpect of which all the things of this world are but filth and dung. In the mean while we muſt not let that paſſe which hee ſaith, knowing in your ſelues. For whoſoeuer ſhall not reſolue himſelfe in particular, that the heritage which God hath promiſed to his children doth alſo appertaine vntounto him, it ſhall profit ſuch a one nothing at all to hauehave ſuch a generall knowledge.
Caſt not away therefore your confidence, &c.] Verſ. 35 He ſheweth what it is which doth principally confirme vsus in perſeuerance: to wit, if we hold faſt our confidence, becauſe that if we caſt that away, wee euen depriue our owne ſelues of the reward which is ſet before vsus. Faith the foundation of an holy life.Whence it appeares that this confidence is the foundation of a good and an holy life. Whereas hee vſeth the word of recompence, or reward, hee thereby diminiſheth nothing from the free promiſe of ſaluation. For although the faithfull know that their labour ſhall not be in vaine in the Lord, yet notwithſtanding they wholy reſt themſelues vponupon the onelyonly merciemercy of God. But wee hauehave elſewhere very often ſpoken ſufficiently of this matter, Reward impungs free imputation of righteouſnes.to wit, how the name of reward doth nothing at all impung the free imputation of righteouſnes.
36 For ye hauehave neede of patience, that after ye hauehave done the will of God, ye might receiue the promiſe.
37 For yet a very little while, and he that ſhall come, will come, and will not tarrie.
38 Now the iuſt ſhall liue by faith: but if any withdraw himſelfe, my ſoule ſhall hauehave no pleaſure in him.
39 But we are not they which withdraw our ſelues vntounto perdition, but follow faith vntounto the conſeruation of the ſoule.
For ye hauehave neede of patience, Verſ. 36 &c.] He ſaith that patience is neceſſarie, not onelyonly becauſe wee muſt perſeuere vntounto the end, but alſo becauſe Satan hath innumerable meanes to trouble vsus. Wherefore if wee were not fortified with an inuincible patience, The neceſſitie of patience.our courage would quaile vsus a thouſand times, before wee ſhould euer attaine to the middle of our courſe. True it is that the inheritance of eternall life is alreadie aſſured vsus: but becauſe this our life is appointed vntounto vsus as a place for to runne our courſe in, wee muſt endeuour to attaine to the end thereof by patience. Now there are many ſtumbling blockes which preſent themſelues before vsus in our way, which will not onelyonly offer to ſlacke our pace, but wholy to breake off our enterpriſes, vnleſſe we be furniſhed with a marueilous conſtancie to reſiſt, by buckling our ſelues to withſtand them. Satan goes about it finely by laying all ſorts of incombrances in our way, to diſcourage vsus. In a word, Chriſtians ſhall neuer ſet two ſteps forward without wearines, if they be not ſupported by patience. Wherefore this is the onelyonly meanes which makes vsus to perſeuere conſtantly. Otherwiſe, wee ſhall neither obey God, neither yet ſhall wee euer enioy the inheritance promiſed vntounto vsus, which hee here calleth the promiſe, according to the figure called Metonymia.
Yet a little while, Verſ. 37 &c.] To the ende wee ſhould not waxe faint with endeauouring, hee admoniſheth vsus that the time ſhall not be long. Now there is nothing more fit to put life and courage into vsus, if at any time we faint, than when hope is giuen vsus of a ſpeedie and ſhort iſſue. As if a Captaine or great man of warre ſhould ſay to his ſouldiers, the ende of the warres are neere, if ſo be you fight luſtely, euen a little while: ſo the Apoſtle admoniſheth vsus, that if we waxe not wearie, nor faint hearted, the Lord will come ſhortly, who will deliuer vsus from all aduerſities. Now to the ende the conſolation might hauehave the greater waight and authoritie, he alleadgeth the teſtimonie of the Prophet Abacuk, chap. 2.4. But in regard he followed the Greeke tranſlation, The text of Abacuck expoū ded.hee ſtraieth ſomewhat from the words of the Prophet. Firſt of all I will recite them as they ſtand in the text of the Prophet, and after we will conferre them with that which the Apoſtle here recites. The Prophet hauing ſpoken of the horrible diſcomfiture of his nation, and beeing feared with his owne propheſie, could not ſee what way in the world to take, but gets himſelfe as it were out of this world, and betooke himſelfe to his watch tower. Now our watch tower is the word of god, by the which we are exalted vp into heauen. Beeing thus got into his tower, he receiues a commandement to write a new propheſie, by which the aſſurance of ſaluation might be brought to the faithfull. Notwithſtanding becauſe men are naturally importunate, and ſo haſtie in their affections, that they euermore thinke that God is too ſlowe, what haſte ſoeuer hee maketh; for this cauſe hee ſaith, that the promiſe ſhall come, and ſhall not tarrie. Though God haſten neuer ſo faſt for our deliuerance, yet we alwaies thinke him too long.Although he by and by addes, If it tarrie; waite: thereby ſignifying, that that which God promiſeth cannot come ſo quickly, but we alwaies imagine it comes very late. As the auncient prouerb among the Latines imports: to wit, when we deſire a thing, euen haſte it ſelfe is ſlowneſſe. It followeth afterward, Behold he that lifteth vp himſelfe, his ſoule ſhall not continue ſtrong; but the iuſt ſhall liue by faith. By which words he teſtifies, that the vnfaithfull ſhall not remaine firme and ſtable, let their forces and helpes be neuer ſo many in which they truſt: becauſe the true and ſtable life page missing helpe himſelfe with the Greeke tranſlation, which agreed very wel to the doctrine he handled heretofore: as alſo now he applies it thereunto very fitly. He warned them before to take heed, leaſt in forſaking the Church, they did not therewithall at the laſt wholy eſtrange themſelues from the faith and grace of Chriſt: now he ſhewes that they are called, yet in ſuch wiſe as they ought neuer to withdraw themſelues. And againe he makes an oppoſition betweene faith, and withdrawing: as alſo he oppoſeth the conſeruing of the ſoule, againſt perdition. Let vsus note then that this ſentence alſo belongs vntounto vsus. For if God hath ſhewed vsus ſo great a fauour as to giuegive vsus the light of his Goſpel, euen to vsus (I ſay) who by this meanes are called to ſaluation; ought we not to know that the ende of our vocation is to profit more and more in the obedience of God, endeauouring without ceaſing to approach neerer and neerer vntounto him? Behold the true conſeruation of the ſoule: for in thus doing, we eſcape eternall perdition.