Chapter 10

1 For the law hauing the shadow of good things to come, and not the very image of the things, can neuer withthose sacrifices, which they offer yeare by yeare continually sanctifie the commers to it.

2 For would they not then have ceased to have beene offered, because that the offerers once purged, should not have had no more conscience of sinnes.

3 But inthose sacrifices there is a remembrance againe every 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 says 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, 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 onely shadowed out vnder 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 of it vnprofitable. For although it had not the perfect image of heauenly things, as if the workeman had put his last indeauour to it, yet even this rough draught was greatly profitable to the Auncient Fathers: albeit our condition be now much better. And let us observe, that even those things which are now set before our eyes, were showed to them a far off. And therefore both we, and they have the same Christ, the same righteousnesse, the same sanctification, and the same salvation: there is no difference or diversity, 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 indeed that the kingdome of Christ which we now enioy, was long agoe foretold to come: but the words of the Apostle signifie that we have the liuely pourtraiture of good things to come. He meanes then that sample and spirituall patterne, the full enioying of which is deferred until 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 onely 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, of which 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 vnder 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 have ceased to offer any more sacrifices. Moreover, we are diligently to observe, that he says with the same sacrifices, which had the like reason. For they were esteemed rather by the same ordinance of God, than of diverse 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 has once offered retaines his virtue for ever; they by and by reply, the sacrifice offered in the Masse, is not another, but the same. This is their solution. But how does 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. Let the Papists now crie a thousand times if they will, that the sacrifice which they offer every day, is the same sacrifice which Christ has once made upon 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 virtue to appease God, then this his sacrifice has not onely put an end to other oblations, but also that it is vnlawfull to reiterate the same: by which 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 among us even at this day: but the Apostle signifies 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 every remembrance then, but that which brings such a confession of faultes, and of the condemnation which they deserue before God, that it should be needfull to have a sacrifice, to procure a remedie. Such is the sacrifice of the Masse among the Papists. For they forge that the grace of the death of Christ is there applied to us, 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 every 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 every day, to the end the virtue of it may be applied to us. 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 to Christ.

For it is vnpossible that the blood of goates, &c.] Vers. 4 He confirms the former sentence by the same reason which he alleaged previously, to wit, that the blood of beasts did not purge mens soules. True it is, the Jews had in it 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 does rightly take away from them the virtue of purging. We are here then to understand 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 to the soule: but the blood of Christ is a far other thing. We must not therfore measure the oblation which hee made, according to those oblations which went before.

5 Therefore when he commeth into the world, he says, Sacrifice and offring you wouldest not:but a body hast you ordained me.

6 In burnt offrings and sinne offrings you 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 your will, O God.[〈2 pages missing〉]God, unless 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. You wilt not suffer your holy one to see corruption. For albeit God should have delivered Dauid from corruption as touching himselfe, yet this was truly and onely 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 use 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. does 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 among the Commandements of God, the sacrifices which God so streightly required vnder the law, are not set in the last place.

But a bodie hast you ordained me.] The words of Dauid doe signifie another thing: for in the Psalme it is, You 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 your servant for ever. Nevertheless I take it otherwise: to wit, that he yeelds himselfe teachable and obedient. For we are deafe, till God have opened our eares: that is to say, till he has corrected the dulnes and obstinacie which is rooted in us. And yet there is a close antithesis betweene the rude and ignorant people (to whom the sacrifices were as shadowes or remembrances without virtue) and Dauid, to whom God had more liuely reuealed the lawfull and spiritual use of the same. Now the Apostle following you Greekes says, A bodie hast you ordained me. For the Apostles were not so scrupulous to recite the very words; provided 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 give 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 understand 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 to God. I graunt that the law commands all of us 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 says, I desired to doe your will. Which specially agrees to 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 nevertheless this place ought to kindle in us a readinesse to obey. For, for this cause Christ is set before us, 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 give approbation that these words, Loe I come, are truly fulfilled in them. To the same purpose also is that to be referred which follows: It is written of me that I should doe your 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 takes 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 vnder the kingdome of Christ, has 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 have nothing in cōmon with him. For (as we have 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 service in it; but denies that the use 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 says, This is the will of God, even your sanctification, that every one of you should abstaine from vncleannesse. Thess. 4.3. But because the example of this obedience was in Christ far more excellent than in any other, principally by taking upon him the forme of a servant, and then in presenting himselfe to the death of the crosse: for this cause the Apostle says, that Christ has satisfied the commandement of his father, in offering himselfe a sacrifice; and that we by this meanes have beene sanctified.

When he says by the offering of the bodie of Jesus Christ, he alludes to that part of the Psalme, A bodie hast you ordained me, at the least it is so in the Greeke. And thus he signifies that Christ found sufficient matter in himselfe with which to appease his father: 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 whatever God requires.

11 And every Priest stands 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, sits for ever at the right hand of God,

13 And from hencefoorth carrieth,till his enemies be made his footestoole.

14 For with one offring has he consecrated for ever them that are sanctified.

15 For the holy Ghost also bears us record: for after that he had said before.

16 This is the Testament that I will make to them after those daies, says the Lord, I will put my lawes in their hearts,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 every Priest, &c.] Vers. 11 The conclusion of the whole disputation is, that the custome of offring every 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 every day, is ended. For the nature of things repugnant is such, that when the one is established, the other falls downe. Hitherunto hee has 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 have a full and absolute consecration in his onely oblation. Although we may expound the Greeke word, He has finished, or perfected,Vers. 14 yet I had rather say He has consecrated: because the question is now touching the things which concerne the service of God. When he says, those which are sanctified, vnder this word he comprehends all the children of God: and admonishes us in it that wee lose time to seeke the grace of our sanctification any where els.

But least men should make themselues believe that Christ is now idle in heauen, he says againe that he is set at the right hand of the Father.Vers. 12 By which manner of speech (as we have seene elsewhere) is signified rule and power. And therefore wee have no neede to feare that hee will suffer the virtue 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 virtue. Moreover, hee admonishes us by the wordes of this Psalme, how long this estate or condition must endure: to wit, till such time as Christ has wholy subdued all his enemies. Verse 13 Therefore 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 vnder our feete.

For the holy Ghost also bears witnes,Vers. 15 &c.] It is not superfluous or causelesse that he brings in this testimonie of Jeremiah the second time. Previously hee alleaged it to another end: to wit, to show 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 onely grounds himselfe, and stands upon this speech, Their sinnes, and their iniquities will I remember no more: and of it gathers, that there is no more use left for sacrifices, seeing that sinnes are done away. It may seeme this consequence is not very firme. For however previously there were innumerable promises of the remission of sinnes in the Law, and in the Prophets; yet nevertheless 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 every point; the Fathers had also the same promises of remission of sins vnder the law that we now have: and resting their faith upon thē, did call upon God, and reioyced that they obtained pardō. And yet nevertheless all this, the Prophet as if he spoke of some new thing not yet heard of, says, that there shall be no more remembrance of sinnes before God, vnder the new Covenant. From this we gather, that sinnes are now pardoned after another manner than they were in old time. But this diversity 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 has been made for all, once. For otherwise the Prophet has 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 by this 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 says, that even this sacrifice of Christ ought not to be reiterated of any: neither does he only say that this sacrifice of Christ is one, but also that it was offered once. Adde to this that he often attributes to Christ alone the honor of the Priesthood, so as none is sufficient or meete to offer Christ, but Christ himselfe onely. They have yet an euasion, when they call it an vnbloodie sacrifice: but the Apostle without exception affirmes, that to make a sacrifice, death is required. Moreover, the Papists have yet another shift, when they replie that the Masse is an applying of the onely sacrifice once done. But the Apostle teaches 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. From where it appeares that this kinde of applying which they have 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 does 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 onely, and in the Masse hee is offered by the hands of another. Secondly, the Apostle not onely 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 nevertheless it appeares that they doe it every 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 us to have our recourse to this onely sacrifice which Christ once offered upon the crosse: and discernes us 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 to us, require daily applyings which is done by sacrifice: and thus Jews and Christians should differ in nothing one from another, but in the externall signe.

19 Seeing therefore brethren, that by the blood of Jesus we may be bold to enter into the holy place.

20 By the new and liuing way, which he has prepared for us, through the vaile, which is his flesh:

21 And seeing wee have an hie Priest, which is over the house of God.

22 Let us draw near with a true hart in assurance of faith, our hearts being pure from an evil conscience,

23 And washed in our bodies with pure water, let us keep the profession of our hope without wauering (for he is faithfull which has 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 vnder the law, had their firme truth in Christ: so as the use of them is superfluous and vnprofitable to him that enioyeth Christ. Now the better to expresse this, hee describes the accesse which Christ gives us by an allegorie. For he compares heauen to the old Sanctuarie, and vnder 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 have 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 has not his weight, so let us 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 says, that we have libertie to enter into the holy places.] This privilege was neuer given to the Fathers vnder the law. For it was forbidden the people to enter into the visible Sanctuarie: unless the high Priest bare the names of the twelue tribes upon his shoulders, and twelue precious stones upon his breast, for a remembrance of all the people. But now it is far otherwise. For wee have entrance into heauen, not by figure onely, but in very truth by the meanes of Christ: because he has made us royall Priests, 1. Pet. 2.9. He says by the blood of Jesus: because that when the high Priest entred every yeere, the doore of the Sanctuarie was [〈2 pages missing〉]to a fained, and a double heart. In this word assurance, he shows what the nature of faith is: and withall admonishes us that the grace of Christ cannot be received, but of those which bring with them an assured and certaine perswasion.

He calles it the clensing of the heart from an evil conscience, either when we are accounted pure before God, Vers. 23 hauing obtained remission of sinnes; or, when the heart purged from evil affections, pricketh us no more forward with the prouocations of the flesh. For mine owne part I am content vnder 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 upon 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 proceeds 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 has adopted them for his children. Cor. 7.1.

Let us keepe the profession, &c.] Because he here exhorts the Jews to perseverance, he calles it hope, rather than faith. For even as hope springs out of faith, so also it nourisheth faith, and maintaines it to the end. Furthermore he requires confession: because it is no true faith, if it show not it selfe forth before men. And it seemes he does priuily reprooue the dissimulation of those, who to get favor of their nation, were too scrupulous in the observation of the ceremonies of the law. He would not have them to believe with the heart alone then, but also to show 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 has promised, is faithfull. For first of all by this wee are taught, that the stay of our faith rests upon this foundation, That God is faithfull. Now this truth consists in the promise. For before we believe, it is required that Gods voice goe before. Secondly, we are taught, that every voice or word of God is not sitte to beget faith in us: for faith findes no footing, nor rest, but in the promise onely. 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 believe?

24 And let us consider one another, to prouoke to love, and to good workes.

25 Not forsaking the fellowship that wee have among our selues, as the manner of some is: but let us exhort one another, and that so much the more, because yee see the day draweth near.

26 For if we sinne willingly after that we have received and acknowledged the truth, there remains no more sacrifice for sinnes,

27 But a fearefull looking for of judgment, and violent fire, which shall deuoure the aduersaries.

And let us consider one another.]Vers. 24 I doubt not but he speaks particularly to the Jews, 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 in it, as if they onely were received into the covenant 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 onely would have the estimation to be the Church of God: and which more is, they proudly attributed to themselues the title of the Church, as being onely proper to 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 [〈1 page duplicate〉][〈1 page duplicate〉]Jews 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 says, Let us consider one another: for thē God gathered his Church both of Jews and Gentiles, among whom in former time there had been alwaies great discord, so as this societie was as if one would have made fire and water to have agreed together. And therefore the Jews 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 love: for the Greeke word which he vseth, signifies an earnestnes of contention. To the end then that the Jews 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 love. That which by & by after follows, confirmes this exposition: Not forsaking (says 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 to his children, Ephes. 2.14. Thus the Gentiles were a new and vnwonted encreasing of the Church. The Jews 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 admonishes 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 admonishes them without cause, he gives them to wit, that it is a common vice of which they were guiltie. We now understand 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 every where among men, to wit, that every man is readie to preferre himselfe before his brother, but especially those who seeme to have somewhat in them more excellent than others, can hardly indure that their inferiours should be made their equalls. Moreover there is almost in al of us such emulation, that every 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, much lesse to esteeme them as brethren, were it not that they are drawne to 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 among us this perpetuall concord.

Therefore this admonition is exceeding needfull even for us, to the end we may be stirred vp and provoked by it to love, rather than to enuie, and that we separate not our selues from them with whom God has coupled us, but that we love all those with a brotherly affection, who are vnited with us by one consent of faith. And in very trueth, by how much the more Satan watcheth by all meanes to plucke us out of the Church, or craftely, and as it were by stealth, to withdraw us from the same: so much the more ought we to be carefull to seeke, and to love vnitie. And this we shall doe when none of us takes libertie to please himselfe, more than he ought, but rather all of us ayming at this marke, even to prouoke one another to love: and that there be no other emulation among us, but to exceede one another in good works. For certainly the contempt of our brethren, our peeuishnesse, enuie; the over excessiue love and estimation of our selues, and all other wayeward prouocations, doe sufficiently testifie both to our selues and others, [〈2 pages missing〉]account of every day as if it were the last.

For if we sinne willingly.] He shows what a seuere vengeance of God is near to all those who reuolt from the grace of Christ: for being once depriued of that onely salvation, they are destinate alreadie as it were to certaine perdition. Nouatus with all his route armed themselues previously with this place, 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 give credit to this Epistle, than to consent to such an absurditie: but the true exposition of this place, although it should receive 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, 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 have beene alreadie enlightened, therefore the Apostle says, If we sinne willingly after we have received the knowledge of the truth: as if he should say, If wee doe wittingly and willingly reiect the grace which wee have received. Now wee may see well how far off this doctrine disagrees from the error of Nouatus: And that the Apostle here onely comprehends Apostaraes, it does evidently appeare by the deduction of the text. For it tends to show, that those who were once received into the Church, should not forsake the same, as some were accustomed to doe. He says, that there remaines now no more sacrifice for sinnes, for those who doe thus; because they willingly sinned after they had received 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 says 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 however 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 delivered from eternall death, those who endeauour as much as they can to abolish the same; with the virtue and benefit of it, doe they not deserue that despaire onely should be allotted for them? God does 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 salvation out of him, let us not wōder 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, even to the very last breath, although they sinne often: and even 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 onely, who wofully abondoning Christ, doe depriue themselues of the benefit of his death. This member, After they have 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? Therefore, let us learne not onely with reuerence, and a readie teachablenesse to receive the spirit of truth which is offered us, but also constantly to perseuere in the knowledge of it, to the end this sharpe vengeance of the contempt of it fall not upon us.

But a fearefull looking for of judgment.] He meanes the torment of an evil conscience, which wicked contemners doe feele within them, who as they neuer had any taste or [〈2 pages missing〉]

Vnder 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 convince the offendour of his offence. Nevertheless we gather more certainely of this, what crime the Apostle meant to note out to us. 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, that he speakes here of Apostasie. Yet wee must note herewithall this equitie which almost all Politiques have followed: to wit, That none be condemned, till he be conuicted by witnesses.

Which treadeth vnder 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 mercie: but the manner of their ruine is diverse. For the Apostle threatens not bodily death alone, to the contemners of Christ, but also eternall damnation. For this cause he says, that these have deserued a most grieuous torment. Now he sets forth the reuolt of Christians by three formes of speech. For he says first, that by this meanes, the sonne of God is troden vnder foote: 2. that his blood is counted a prophane thing: 3. that they despite the spirit of grace. Now it is worse to tread vnder feete, than to despise: and the dignitie of Christ is far aboue the dignitie of Moses. And note also, that he does not simply oppose the Gospell to the law, but the person of Christ, and of the holy Ghost, to the person of Moses onely. 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 upon the bare and naked doctrine, but to the blood by which our salvation is established. And therefore he calles it the blood of the Testament, because the promises of it are then ratified and confirmed to us, when this pledge of our redemption is added.

But he shows what the meane of this ratification is, when he says, by which we are sanctified: because the blood which Christ shed should nothing profit us, if we were not sprinkled therewithall by the holy Ghost. From there comes both our purgation, and holinesse. Nevertheless he alludes to the auncient manner of sprinkling, which served nothing at all to true sanctification, 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 virtue, we inioy that grace which is offered us in Christ. For it is he that illuminates our vnderstandings by faith; which seales vp our adoption in our hearts; which regenerates us into newnesse of life; which ingrafts us into the body of Christ, to the ende hee may liue in us, 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 upon us 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 to them, which once they received; doe by it 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 have trode vnder foote Christ the Mediatour, who only obtaines for us that which we neede: wee must not wonder if he shut vp the way of salvation to those who have repulsed their only leader, which is the holy Ghost.

For we know him that has said, vengeance belongeth to me, &c.] These two places are taken out of the 32. of Deut. 35. Now seeing Moses there promiseth that God will show vengeance upon them that have 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 says that the impietie of those who have 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 us to patience, he commands us that we [〈4 pages missing〉]them by another meanes. As often then as the troubles which we have suffred for Christ shall come into our minds, let them bee so many goades in our sides to pricke us forward to profit more and more.

Partly while you were made,Vers. 33 &c.] We see to what manner of persons he speaks, to wit, to such whose faith had been tried by no small experiences: and yet he ceaseth not to exhort them to greater things. Therefore 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 says that they were made gazing stockes by reproches, and afflictions, as if they had bin brought upon scaffolds. From where wee may gather that the persecutions which they endured were great. But we must diligently observe the other member where he says, 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 whatever 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, unless wee meane to separate our selues even from Christ himselfe.

And suffered with joy 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 to them: for questionlesse they were men subiect to humane affections: but their sorrow was so tempered that it hindred not this joy of which 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 to them: but looking higher by the eyes of faith, they conceiued occasion of joy, by which 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 of which the faithfull have not experience. For the truth is, wee ioyfully receive that which we are perswaded shall turne to our salvation. Now it is certaine, that the children of God have this very feeling in the combates which they endure for the glorie of Christ. Therefore, 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 joy, as in the example of Steuen. And so much does the reason which he afterwards addes emport. Knowing (says he) in your selues how that you have in heauen, a better, and an enduring substance. They then endured with joy 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 evil. And surely where the taste of heauenly riches beares rule, there neither the world nor all his allurements have such savor, that the feeling of pouertie or reproch can ouerwhelme the mindes of such with sorrow. Therefore, if wee will patiently and ioyfully beare all things for Christ, let us accustome our selues to meditate upon 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 pass which hee says, knowing in your selues. For whoever shall not resolue himselfe in particular, that the heritage which God has promised to his children does also appertaine to him, it shall profit such a one nothing at all to have such a generall knowledge.

Cast not away therefore your confidence, &c.]Vers. 35 He shows what it is which does principally confirme us in perseverance: to wit, if we hold fast our confidence, because that if we cast that away, wee even depriue our owne selues of the reward which is set before us. From where 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 by it diminisheth nothing from the free promise of salvation. For although the faithfull know that their labor shall not be in vaine in the Lord, yet nevertheless they wholy rest themselues upon the onely mercie of God. But wee have elsewhere very often spoken sufficiently of this matter, to wit, how the name of reward does nothing at all impung the free imputation of righteousnes.

36 For you have neede of patience, that after you have done the will of God, you might receive the promise.

37 For yet a very little while, and he that shall come, will come, and will not tarrie.

38 Now the just shall liue by faith: but if any withdraw himselfe, my soule shall have no pleasure in him.

39 But we are not they which withdraw our selues to perdition, but follow faith to the conseruation of the soule.

For you have neede of patience,Vers. 36 &c.] He says that patience is necessarie, not onely because wee must perseuere to the end, but also because Satan has innumerable meanes to trouble us. Therefore if wee were not fortified with an inuincible patience, our courage would quaile us a thousand times, before wee should ever attaine to the middle of our course. True it is that the inheritance of eternall life is alreadie assured us: but because this our life is appointed to us as a place for to runne our course in, wee must endeuour to attaine to the end of it by patience. Now there are many stumbling blockes which present themselues before us in our way, which will not onely offer to slacke our pace, but wholy to breake off our enterprises, unless 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 us. In a word, Christians shall neuer set two steps forward without wearines, if they be not supported by patience. Therefore this is the onely meanes which makes us to perseuere constantly. Otherwise, wee shall neither obey God, neither yet shall wee ever enioy the inheritance promised to us, which hee here calls 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 admonishes us that the time shall not be long. Now there is nothing more fit to put life and courage into us, if at any time we faint, than when hope is given us 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 near, if so be you fight lustely, even a little while: so the Apostle admonishes us, that if we waxe not wearie, nor faint hearted, the Lord will come shortly, who will deliver us from all aduersities. Now to the ende the consolation might have the greater waight and authoritie, he alleadgeth the testimonie of the Prophet Abacuk, chap. 2.4. But in regard he followed the Greeke translation, 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 receives a commandement to write a new prophesie, by which the assurance of salvation might be brought to the faithfull. Nevertheless because men are naturally importunate, and so hastie in their affections, that they evermore thinke that God is too slowe, what haste soeuer hee makes; for this cause hee says, that the promise shall come, and shall not tarrie. Although he by and by addes, If it tarrie; waite: by it 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, even haste it selfe is slownesse. It follows afterward, Behold he that lifteth vp himselfe, his soule shall not continue strong; but the just 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 [〈2 pages missing〉]helpe himselfe with the Greeke translation, which agreed very wel to the doctrine he handled previously: as also now he applies it to it 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 shows 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 us note then that this sentence also belongs to us. For if God has showed us so great a favor as to give us the light of his Gospel, even to us (I say) who by this meanes are called to salvation; 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 to him? Behold the true conseruation of the soule: for in thus doing, we escape eternall perdition.