Chapter 6

1 Therefore, leauing the doctrine of the beginning of Christ, let us be led forward to 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.

Therefore leauing,Vers. 1 &c.] After he has sharpely reprooued them, he exhorts 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 received 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 follows. For when an house is to be builded, men must neuer shrinke away from the foundation: and yet nevertheless it were a mockerie to be alwaies about that, & to goe no further. For however 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 labor 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 us by learning the rudiments: but by and by after a more highe doctrine ought to follow, which may finish vp the whole building. Therefore those who alwaies sticke in the first rudiments, goe forward but ill; because they propound no end to themselues. As if the master workman imploying his whole labor about laying the foundation, should utterly neglect to build any thing upon it. And therefore he would have our faith so laid in the beginnings, that it should still rise higher and higher, until at the last it bee perfected by continuall increases.

Of repentance from dead workes.] He had respect here to the forme used in the Catechisme. From where 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 used 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 upon 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 given to such new conuerts to be taught in the first grounds of the Christian religion. For a schoolmaster teaches children their A, B, C: because they might foorthwith come to know greater things.

But let us consider what the Apostle says. He names repentance and faith, in which consists the whole perfection of the Gospell. For what other thing does 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 Jesus Christ, Act. 20.20.21. May it not seeme absurd then that the Apostle should command them here to leaue faith and repentance, in which they were to perseuere the whole course of their liues? But in adding from dead workes, he shows that he speakes of the first repentance, when men began first to be Christians. For although every sinne be a dead worke, because it begets death, or, because it proceedes from the spirituall death of the soule; yet nevertheless 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, in which we ought carefully to meditate, and to exercise our selues day and night: but he onely meanes that beginning of repentance, by which those who being even newly converted 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. To this also appertaines, The resurrection from the dead, and eternall judgment. For these two things are the greatest secrets of the heauenly wisedome: yea even 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 have profited somewhat alreadie; the Apostle notes the common forme of questioning; Doest you believe the resurrection of the dead? Doest you believe there is an eternall life? These are things fit for children, and onely for once: therefore 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 judgment, and such like? Moreover, 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 used 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 onely place witnesseth sufficiently that the originall of this ceremonie came from the Apostles: which nevertheless has since been turned to superstition: which the world has almost alwaies been accustomed to doe with good and holy ordinances, erring and degenerating still to corruptions. For some have made us believe it is a Sacrament, by which the spirit of regeneration is conferred. By which fancie they have dismembred Baptisme: for they have transported that which is proper to 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 by it to rent and teare in pieces the virtue of Baptisme. Therefore wee are at this day to keepe the pure institution, and to correct the superstition. Besides, this place serueth us to prove 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: unless that the latter sort were instructed in the faith, after they had alreadie received Baptisme, so as there remained no more to 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 have tasted of the heauenly gift, and were made partakers of the holy Ghost,

5 And have tasted of the good word of God, and of the powers of the world to come:

6 Ifthey 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 Jews 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 pass from the entrance to 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 has given many occasion to reiect this Epistle, and especially because the Nouatians armed themselues with it to denie pardon to those that had falne. Those therefore of the West especially, have 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 have skanned the Apostles meaning, we shall by and by see there is nothing here that does any way favor 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, onely by way of cauill. For some there are who take this word impossible, for difficult, or, for a thing that very rarely comes to pass: the which is far wide from the signification of the word. There are some others, howbeit more in number; who restraine it to that repentance, by which newe Conuerts were wont to be prepared to baptisme in the auncient Church. A like matter; as if the Apostle had inioyned them that were converted to fast, or to doe some such like thing. Moreover what great thing should the Apostle have 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 upon all those that reiect the grace of God which they have once received. 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 us 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 mercie to all without exceptiō: what reason is there that any (by such an absurditie) should be debarred of it for any cause whatever.

The knot then of this question is in these words, if they fall againe. So then whoever shal understand the force of it, shall easily winde himselfe out of all difficultie. Now it must be noted that there is a double falling: the one particular, the other generall: He which has failed in one kind, yea be it that he has 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, murder, 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 onely in one kinde, but wholly renounceth his grace. And to the ende this may be the better understood, there must be an antithesis supplied betweene the graces of God which he has recited, and this fall. 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 received; 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 does 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 makes mention here of such an Apostasie, Question. seeing he writ to the faithfull, who were far enough off from so wicked a disloyalty? Answere. I answer, he shows them the daunger of it beti[••]es, that beeing warned; they might be armed against it. And let us observe it well; for when we erre from the right way, we are not onely readie to excuse our faults to others, but are as ready to beguile our selues. Satan then steales in upon us, and by subtile sleights drawes us away: so as we are fallen, 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 does daily teach us in very many. Therefore it is not without cause that the Apostle forewarneth all the Disciples of Christ to looke to themselues in time. For long negligence growes easily more and more upon us 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 where 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: by it signifying, that the gifts which are conferred to us in Christ, are far aboue nature, or the world: and yet nevertheless that they are tasted by faith. He calles it the partaking of the holy Ghost: because it is he that distributes to every one (according as he wil) al that light and vnderstanding, without which none can say, that Jesus is the Lord, 1. Cor. 12.3. as also that hee opens the eyes of our vnderstanding, and reueales Gods secrets to us. He calles it the taste of the good word of God: by it signifying, that Gods will is not manifested to us in the same hand oner head, but that it brings therewithall to us a sweete delectation. In a word, by this epithite hee shows what difference there is betweene the Law and the Gospell: because the Law containes in it nothing but seueritie and judgment: but the Gospell is a sweete and gratious testimony of the love of God, and of his fatherly kindnes towards us. Lastly, he calles it the taste of the powers of the world to come: by which he signifies, that by faith we are received into the heauenly kingdome, that in spirit wee might behold that blessed immortalitie, which otherwise is hidden from our mindes.

Let us assure our selues then that the Gospell is not known of us to any purpose, but by the illumination of the holy Ghost: and that in such wise, that being carried aboue [〈2 pages missing〉]But if any hauing fallen doe againe recouer himselfe, wee may say that such a one came not so far 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 give his Sonne as a mocking stocke to them: vnworthie they are then that God should pardon them. Moreover, the reason why he says that Christ is crucified againe, is because we die with him vnder this condition, to exercise our selues continually in newnes of life. Those then which fall back againe into death, have 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 have let loose the bridle to themselues to Apostasie and reuolting.

7 For the earth which drinketh in the raine that commeth oft upon it, and brings foorth herbes meete for them by whom it is dressed, receiueth blessing of God.

8 But that which bears thornes and briars, is reprooued, and is near to cursing: whose end is to be burned.

9 But beloued, we have perswaded our selues better things of you, and such as accompanie salvation, though we thus speake.

10 For God is not vnrighteous, that hee should forget your worke, and labor of love, which you showed towards his name, in that you have ministred to the Saints, and yet minister.

FOr the earth &c.]Vers. 7 It is a very fit similitude to move our affections to the desire of profiting in due season. For as the earth cannot bring foorth good corne in haruest, unless 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 immediately take root in us, and should also show the power of it in our liues. For it is not to be expected it should ever bring forth fruit in us, if we either suffer it to be choked, or to be corrupted in us. But as the similitude is very fit; so also are we wisely to apply it to the Apostles meaning. The earth, says 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 receive 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 has beene plowed and watered, and yet brings forth nothing but thornes and briars, gives 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 onely 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 give no token at all of profiting and going forward, they show themselues to be cast-awaies, so as they give no hope of any good haruest. The Apostle then in this place not onely 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 have 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 pass, 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 says, that though he has thus spoken, it was not because he had conceiued so hard an opinion of them. And truely whoever he be that does 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 does more discourage us 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 admonishes the Iews, because he had good hope of them, and desired to bring them to salvation. We gather from this practise of the Apostle, that it is needfull to reprooue sharpely, and with great vehemencie, not the Reprobates onely, but even 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 have 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 to men, in regard of that they have done for him. I hope well says he, of your salvation, why? because God is not vnrighteous, that he should forget your workes. By this it may seeme that he buildes their salvation upon workes, and brings in God as one indebted to them. Thus the Sophisters who oppose the merits of workes to the grace of God, doe debate this point, and insist upon it very much; God, say they, is not vniust. For from hence they gather, that it should be vniust with God, if he give not to the merit of workes, the reward of eternall salvation. Answere. I answer in fewe wordes, that it is not the Apostles meaning, expresly to deale here about the cause of our salvation; and therefore we are not to judge of the merit of workes by this place: neither yet can we hence resolue, what it is that is due to workes. The Scripture every where shews none other cause of our salvation, than the free mercie of God. Now whereas God in many places promiseth reward to workes, this depends upon his free promise, by which he has adopted us for his children, and reconciled us to himselfe, not imputing our sinnes to us. Reward then is appointed to workes, not for any merit that is in them, but by the meere liberalitie of God. Yea even this free recompence of works proceeding from the free bountie and liberalitie of God, has no place till we be received into favor by the meanes of Christ. We gather from hence then, that God in doing this, payes nothing that he owes us, but keepes and fulfilles that promise, which of his free good will he has made, because he beholds both our selues and our workes with favor and pardon; or to speake yet more properly, he considers not our works so much, as his own grace in our works. Now you 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 says, he which has begun a good worke in you will performe it to the day of Christ, Philip. 1.6. For what shall God finde in us, by which he might be mooued to love us, unless it be that which he has given us 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 to the end, that which he has begunne in us by his free goodnesse, beeing no way provoked therevnto by any service that comes from us. 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 has made himselfe debter to us: not in receiving any thing of us, but in promising us all things freely; as says S. Augustine.

Your labor of love.] By this word he signifies that we must not spare, nor flie any paines, if we will doe our dutie towards our neighbors: for the question is not onely of helping them with siluer, but also with counsell, and industrie, and by all the waies and meanes we can. There is need then [〈2 pages missing〉]remember then that we have not such a Christian life as is perfect in all his parts, unless 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 diverse 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 every new inuention of mans braine. Now this commandement belongs to us 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 upon it be true, certaine, and surmounting all doubtings. See here then what this Greeke word Plerophoria imports, to wit, an assured perswasion, by which the spirit of every faithfull man concludes and resolues in it selfe, that it is utterly vnlawful to call into doubt or question those things which God (that cannot lie nor deceiue) has once pronounced. Hope, is here taken for faith, because of the affinitie which is betweene them. Nevertheless it seemes the Apostle did expresly place it here, because he spoke of perscuerance. We may also gather from hence, how far faith is off from that generall apprehension which is common both to the wicked and even to the Diuels themselues. For they also believe that God is just and true: but yet nevertheless from hence they conceiue no good hope at all, because they doe not therewithall apprehend the fatherly goodnes of God in Christ. Let us know then that true faith is alwaies coupled with hope.

He says to the end, or even to perfection: because they might know they were not yet come to it, 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 understand 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 upon the ground. And withall, that it is no small matter to leape over so many stumbling blocks of offence: neither is there any thing more difficult than to hold our meditations in heauen and upon 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 us to flie all carelesnes and sluggishnes of heart.

But that you 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 have a cheerefulnes of heart in perseuering. But this yet has 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 to us with you greater liuelines. If the doctrine should only be proposed simply and plainly, it would not move us so much as when we see that that which is required of us, 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 believe: 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 among others: as of him to whom hee would all men should looke as oft as they would finde a cleere mirror of faith. He says, faith and patience, as if hee should say, a constant faith which has also patience ioyned with it. For faith is first required: but because many who at the beginning might seeme to have an admirable faith, have yet nevertheless 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 says that we obtaine, & receive the promises by faith, he beates downe the opinion of [〈2 pages 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 to Christians, because it is a lawfull remedie to appease contentions. God does expresly charge us 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 have recourse to any other than to God, who is himselfe the eternall truth. Secondly, because it is he who knows the hearts, Ierem. 17.10. His office is plucked from him, whē any other is called to be a judge in those things which are hidden from the judgment of men. Thirdly, because that not onely in swearing, we call him to witnesse; but we also meane by it that he should show 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 honor.

Now whereas the scripture does sometimes use other formes of swearing; that does not crosse this doctrine. For the faithfull doe not sweare by the heauen or by the earth, as if they did attribute any divinity to them, but by such indirect oathes, they have respect to God onely. For there are diverse kinds of oathes. The first and the cheifest is this, when we call God for judge; and doe directly make our appeale to his iudgment seat. The second is, when we name the things that we love 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. Therefore 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 to them, such doe no lesse show their malice than their beastlinesse. Besides, this this place as has beene said, teaches, that there is a lawfull use of an oath among Christians: the which we are to note wel against those giddie spirits, who would willingly bring out of use that holy rule of an oath which God has given 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 does not onely say that it was thus in use in old time, but also testifies that it lasteth even yet to this day. Let us 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 believe; and how he vpholds us; even as a most gentle father is wont to do his children. Because he sees 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 by this also we may see how profitable and necessarie it is to have such an assurance of the love he beares us, that we might have no more accasion to wauer or tremble. For as God forbids us to use 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 use the maiestie of his name; so by both, he shows that he has his name in great price and estimation. The certentie then of our salvation must needes be a matter of great consequence, seeing he that forbiddes to take vp his name in vaine, vouchsafeth to sweare to confirme us in the assurance of it. We may also gather from hence, in what estimation our salvation is before god: seeing that to provide for the certaintie of it he not onely supports our incredulitie, but leauing as it were part of his own honor, and yeilding much more to our weaknes then he should, doeth yet nevertheless by this meanes graciously remedie the same.

To the heires of promise.] It seemes he specially speaks of [〈2 pages missing〉]who take hope in this place for the thing hoped for: but we rather adde to this, that the Apostle speakes not of a naked promise hanging in the aire, but of a promise which we receive 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 has touched previously.

Which hope we have 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 upon sure and firme ground, but we reele as a shippe to and fro in the middest of the sea, yea even in a troublesome sea tossed with floods and waues. For the devil 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 even to the very bottome. And indeed let us turne our cies whither soeuer wee will, we shall perceiue no firme land upon which 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, to which it is exposed and laid open: so ought we to fixe and fasten our hope in God, who is invisible. In this 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 upon earth, or in the world upon which it may safely rest and stay it selfe securely: neither ought it to rest it selfe upon the creatures, but onely upon God. And as the cable to which the anker is fastened, ioynes the shippe with the earth by a long and invisible distance; so the truth of God is a cable by which we are knit to him, so as there can be no distance of place so far off, neither yet any darknes be it neuer so thicke, that can let us to cleaue still fast to him. Being thus made fast to God, however wee must fight indeed daily against infinite stormes and tempests, yet are we nevertheless so out of danger, that we shall not perish with our shippe. And therefore he says, 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 of it should be clouen in twaine. This indeed falles out upon the Sea: but the power of God is far otherwise to sustaine and keepe us: 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 have said alreadie, that faith shall finde nothing which shall not be fleeting and vanishing, till it come near to God: of necessitie therefore it must pearce even into heauen. But because the Apostle has to doe with the Jews, hee alludes to the ancient Tabernacle, and says that they must not rest themselues in the things which are seene, but that they must enter even into the secret place, which is hidden behind the vaile: as if he should say, you must pass beyond all the externall figures and old shadowes, that faith may rest it selfe upon Christ alone. Now wee are to note this reason well, to wit, that as Christ is entred into heauen, even so ought our faith to ascend vp there after him. For by this we are taught to cast the eye of our faith upon nothing els. For men shall lose all their labor to seeke God in his maiestie, seeing it is too high for them to attaine to: but it is Christ who reaches us his hand to bring us into heauen. And this was shadowed out of olde even vnder 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 there in his breast and upon his shoulder, when in remembrance of them, twelue precious stones were imbroidered upon his breast-plate, and their names engrauen upon the two precious stones which hee [〈2 pages missing〉]God, adornes him with this title; Reioyce greatly O daughter Zion (says he) behold your righteous King commeth to you, Zach. 9.9. by it signifying to us that the righteousnes of which without this wee should bee destituted, is brought to us 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 of which hee spoke. Herehence it followes that wherever the kingdome of Christ shall be spread, there of necessitie must this peace be in abundance, as is showed by these places following; Isai. 2.4. and 9.7. and 11.6. and 65.25. ond other the like. Moreover, because peace, according to the Hebrues, signifies prosperitie, or an happie estate; wee may take it in this sense even in this place: nevertheless I had rather understand 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 of it does require, unless we be taught by the contrarie, what miserie it is to be tormented continually with vnquietnes of conscience: which all of us must needes feele till such time as we being reconciled to God in Christ, have our consciences by it quieted.

Vers. Without father.] I had rather to say so, than of an vnknowne father, as Erasmus does 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 has a father in heauen, and a mother in earth. For the Apostle presently after expounds his owne meaning, when he addes without kinred. He does then exempt Melchisedec from the common order of being borne: by it 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 us to consider ought in him but that which the Scripture teaches. 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 to us? 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 to us as a man that was neuer borne, or which neuer died; it shows to us as in a mirror, that there is neither beginning nor end in Christ.

Moreover, from hence we also learne what reuerence and sobrietie is required to be in us, as touching the spirituall mysteries of God. For the Apostle is not onely 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 known 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 far foorth as the manner of likenes would beare. For the proportion must alwaies bee held which is betweene the [〈2 pages missing〉]if one should say, because they were of the number of children, or sonnes: for the Apostle reasons not, as though the Priests received 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, in it 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 follows then, that all the successours of Abraham are inferiour to this Priest. Thus the right given 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 underneath 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 have 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: of which 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 has respect when he says, that Abraham received the promises, in which he signifies that Abraham is that excellent personage, and the first father of that holy nation, with which God made the covenant of eternall life. For it was no small honor to him, that he onely amongest all others should be chosen, as the man whom God betrusted with the right of adoption, and with the testimonie of his love. 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 to 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 prayer, by which he that is placed in any excellent degree of honor, and publike office, does recommend persons, and those that are committed to his gouernment particularly to 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 of which the Apostle here makes mention, is a signe of a far greater power and authoritie. Thus Isaack blessed his sonne Jacob, and Jacob blessed Ephraim and Manasses, the sonnes of Joseph. Gen. 27.27. Gen. 48.15. For this was not a mutuall acte, in which 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 understood by the 6. of Nūbers, 27. where commandement beeing given to the Priests to bless 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 even 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, of which 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 show himselfe to be he by whom God the Father blesseth us. This blessing also is mentioned, Psal. 116.17. and 118.1. Now let us 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 honor which God imparted to him. Melchisedec then tooke to 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 covenant of salvation. To conclude then, even 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 have alreadie said, he takes it as a proof that Melchisedec liueth, because no mention is made of his death. True it is this has no place in others, but there is great reason why it should have 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 have no place: neither is it lawfull to know any more than that which the scriptures doe set before us. Yet we are not to gather from hence, that this man who met Abraham, should be yet liuing: as some have 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. Moreover the Apostle mindes to show 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 showed 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 to him: thus then he limits not the right of his Priesthood within any cōpass of time, but rather closely shews that it endures for ever. 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 have replied that this right of Priesthood which Melchisedec enioyed, is now abolished, because God gaue another law by Moses, by which he transported it over to the Leuites. But the Apostle preuents this reply, when he says that the tithes were payd to the Leuites for a time, because they liued not alwaies: but that Melchisedec kept the right for ever which God had once given 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 among Christians ought to be out of question. For Christ is not simply reputed among the children of Abraham, as one among the rest, but by a speciall privilege is exempt from the common order. And that is it which himselfe says, Mat. 22.42. If he be the sonne of Dauid, how then does Dauid call him Lord? Wee see now that this argument from Leui to Christ holds not. Moreover, 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, does 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 have place among things of equalitie. Now the Apostle has fully showed by these fiue members, what comparison there is betweene Christ and Melchisedec. And by this 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. 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 in which the pith of the matter lay? And I doe the more wonder that so many of the ancient Doctors of the Church have been so far 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 even because one error drawes on another, for hauing forged a sacrifice of the Supper of Christ, hauing received no such commandement from him: & so when they had once corrupted the supper by adding a sacrifice to 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 received; but without judgment or discretion. For who will graunt that these personages had a more cleere sight than the Spirit of God? and yet nevertheless if wee receive that which they teach, the holie Ghost should be condemned of vnaduisednes, because he observed 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 to themselues such a sacrifice as Moses neuer thought of. For hee says 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 us whē we are hungrie and wearied with trauaile. Now the Papists deserue to be laughed at againe and againe, who after they have denied that there is any more bread and wine in the Masse after consecration, doe yet nevertheless come in chanting their song of the sacrifice of bread and wine.

11 If therefore perfection had been by the Priesthood of the Leuits (for vnder it the law was established to the people) what needed it furthermore, that another Priest should rise after the order of Melchisedec, and not to be called after the order of Aaron?

12 For if the Priesthood be changed, then of necessitie must there be a change of the law.

13 For he of whom these things are spoken, pertaineth to an other tribe, of which no man served at the altar.

14 For it is evident that our Lord sprung out of Iudah, concerning the which tribe Moses spoke 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 Jesus Christ. Hitherunto hee has onely dealt with the person and office of the Priesthood. But because God had appointed the Priest to establish and confirme the law, it followes that if so bee the Priesthood be abolished, then the law must needes cease. To the end this may be the [〈2 pages missing〉]the old time, because the Priesthood and the law was set over to him. Well, we see the Apostles drift. He contends to prove that the ceremonies ceased, seeing Christ is come with commandement to publish the new covenant. How can any thing be gathered from hence, that somewhat should be transported over to the ministers of Christ? for the onely person of Christ is opposed to Moses and Aaron. By what title then I pray you, dare the Romane Antichrist attribute to 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) known to the readers, to the ende they might be able cleerely to see and acknowledge how this good servant of the servants of Christ, cares not very much for the honor that is due to the master, and how like a beast he rentes the scriptures in pieces, to color and cloke his tyranny withal.

For he of whome these things are spoken, &c.] Because the Apostle directs his speech to such as confessed Jesus 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 of it, is of another tribe than that of Leui. For according to the law, the dignitie of the Priesthood was by a speciall privilege to continue in the tribe of Leui. Ver. 14 Now he says further, that it is evident that Christ sprung out of Iudah, because this was then commōly known: nevertheless the principall assurance was grounded upon 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 evident 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, you art a Priest for ever after the order of Melchisedec.

18 For the commandement that went afore, is disanulled, because of the weakenesse of it, and vnprofitablenesse.

19 For the law made nothing perfect but the bringing in of a better hope made perfect, by which we draw near to 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 to him, The Lord has sworne, and will not repent,you art a Priest for ever, after the order of Melchisedec.)

22 By so much the more is Jesus made a suretie of a better Testament.

ANd it is yet a more evident thing, &c.]Ver. 15 He prooues by another argument that the law is abolished. He reasoned previously 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, says 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 diverse garmēts, by sprinkling with blood, and other earthly ceremonies. Now this kind of observation in ordaining the Priesthood was agreeable to the nature of that Priesthood. Of which it followed that even 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 has respect onely to that difference which was between Christ and Aaron. So then however the signification of the shadowes was spirituall, nevertheless the shadowes themselues are rightly tearmed earthly, because they consisted of the elements of this world.

[〈2 pages 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 showed the way, by which men might come to the end of their salvation. Yet nevertheless even that was far 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, even as children have little beginnings given them, to prepare them by it afterwards to attaine to an higher knowledge: but because the particle Epi of which the Greeke word is composed, signifies a following, when one thing succeedes another; I have thought good to translate, But is come in, or was added. For in mine opinion he puts two introductions: the first in the figure of Melchisedec: the second in the law, which is last in regard of time. Now by this word law, he meanes the Leuiticall Priesthood, which came in after the Priesthood of Melchisedec. By a better hope he meanes, the state of the faithfull vnder the kingdome of Christ. And withall he has some respect to those of the Fathers, who not contenting themselues with their present estate, aspired to one further off. And of it it comes, that Christ said, Many kings and prophets have desired to see the things which yee see, Luk. 10.24. Therefore the law as a schoolemaster lead them by the hand, pointing out a further thing to them.

By which we drawe near to God.] Here is a close antithesis between us and the fathers. For in this we are promoted to a more excellent dignity than they, because God now communicates himselfe familiarly to us, whereas he only appeared to them darkly and a far off. And this is an alluding to the forme of the Tabernacle, or of the Temple. For the people remained far off in the court, and none approched near to 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 does familiarly manifest himselfe to us: which he did not to the Fathers. He then who yet holds, or any way prefers the shadowes of the law; he not only by it darkens the glorie of Christ, but also depriues us of a singular benefit: because as much as in him is, he placeth a wall of separation againe betweene God and us: to the approching towards which bountie and liberalitie the way is now made plaine for us by the Gospell. Whosoeuer therefore yet sticketh in these ceremonies, hee wittingly depriues himselfe of this great benefit of drawing near to God.

Was not without an oth.]Vers. 20 This is an argument shewing why the Law is to give place to the Gospell, to wit, because God preferred the Priesthood of Christ before Aarons: so that for the honor of it hee was content to confirme it with an oth. For when he ordained the Priests in old time, he used no oth: but as touching Christ, it is said, the Lord has sworn: which doubtless was done to the end his Priesthood should be adorned; and also to show the excellencie of it. 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 covenant. And for this cause the Apostle cōcludes, that the covenant which God made with us by the hand of Christ, is much more excellent than the old covenant, of which 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 ever, has a Priesthood which cannot pass from one to another.

25 Therefore he is able perfectly also to saue them that come to God by him, seeing he ever liueth, to make intercession for them.

26 For such an high Priest it became us to have, 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 makes men high Priests, which have infirmitie: but the word of the oth that was since the law, makes the sonne who is consecrated for evermore.

ANd among them many were made Priests,Ver. 23 &c.] He touched this comparison by the way previously: 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 previously he gathered that the old Priesthood ought to end, because mortall men were ordained to exercise the same: and now he simply shows why Christ continues an euerlasting high Priest. The which he does by an argument called 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 diversity of the cause makes diverse effects.

Therefore he is able also perfectly &c.] This is the fruite of the eternall Priesthood, Vers. 25 to wit, our salvation: provided that we gather this fruite by faith as we ought. For in vaine shall a man seeke salvation where there is either death, or mutabilitie: and therefore those who rest in the old and ancient Priesthood, shall neuer come to salvation. When he says, those that come to God, by this he signifies the faithfull, who doe onely enioy the salvation obtained by Christ. In the meane while he shows what it is that faith ought to behold in Christ the Mediatour. For it is the chiefe happines of man to be knit to his God, who is the welspring of life, and of all felicitie: but all of us are shut out from hauing accesse to him by our owne vnworthines. Therefore the proper office of the Mediatour is to succour us in this regard; to reach us his hand, to bring us into heauen. Now he alwaies alludes to the olde shadowes vnder the Law. For although the high Priest had the names of the twelue tribes upon his shoulders, and that hee bare also the signes of it continually upon 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 upon Christ, and hauing him our Mediatour, we enter by faith even into heauen: because there is no vaile to hinder us, but God with open face does appeare to us, and with an amiable countenance calles us to come boldly and familiarly to him.

Seeing he ever liueth, &c.] Can wee sufficiently esteeme this pledge of Gods love toward us, that Christ now liues rather for us, than for himselfe? He was received into eternall blessednes, that he might reigne in heauen: but the Apostle preacheth that it was for us. Therefore both the life, the kingdome, and the glorie of Christ are appointed to our salvation, as to their proper end: and Christ has nothing which wee may not bee bold to applie to our commoditie: because he was once given us of the Father upon this condition, that all he has should be made ours. Now the Apostle also immediatly shows 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 favor of God for them. Christ does this alwaies, because he is risen againe from death for this end. Therefore he iustly attributes to him the name of a Priest, because of his office of intercession.

For it became us to have 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 just, innocent, and without spot, are necessarily required to be in a Priest. Now this honor agrees to none but to Christ. It followes then that that which was required to be in the Priests vnder 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 to Christ, and was a figure or representation of him. For even the very outward ornaments of the high Priest showed this imperfection: otherwise to what end served so rich and costly garments, with which God caused Aaron to be adorned when he was to performe the divine service; were they not signes of an angelicall holinesse and excellencie, far exceeding all humane virtues? Now these signes were applied to 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 onely in a small measure. For al these virtues were blemished with many spots in him. But Christ which is exempt out of the common order of sinfull men, is onely 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 us, it is not, as if he would shut us out from hauing communion with him: but because this excellencie is proper to him aboue us, that he is voide of all impuritie. Now we may gather herehence, that all those prayers which depend not upon 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 us to God? Answere. The answer is easie: for there is no lawful Priest unless he be ordained of God. Now there is no place that shows where God has done the Angels this honor. And therefore it should bee an vsurpation full of sacriledge in them, if they should intrude into this office, not being called to it. Moreover (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 onely sufficient of it selfe to resolue this questiō. For none can knit us to god, but hee which attaineth to God. Now this is not given to the Angels themselues: for it is not said of them that they are made higher then the heauens. Therefore it belongs to none but to Christ to reconcile us 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, by which it appeares that the old Priesthood was not fully perfect. In this place he touches 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 every 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 every day offered diverse sacrifices: by which 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 has no neede to sacrifice for himselfe, 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 makes 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 show 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 abolishes utterly those things which had a place onely for a time.