58 Hebrews

The Rheims New Testament (1582) — Hebrews

The Epistle to the Hebrews, as printed in the Rheims New Testament of 1582, the English Catholic translation made from the Latin Vulgate at the English College, then in exile at Rheims, chiefly by Gregory Martin. The edition, with the Catholic tradition of its day, holds it to be Saint Paul's and defends that title in a note printed under the heading. The page gives the edition's argument of the book, all 13 chapters, each with its printed summary, every verse in the original spelling, and the marginal notes (cross-references, the days on which passages are read, and other readings); the edition's annotations follow 11 of the 13 chapters, as printed.

The Argument

THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE HEBREVVES.

THAT the Hebrevves vvere not all the Ievves, but only a part of them, it is manifeſt Act, 6: vvhere the primitiue Church of Hieruſalem, although it conſiſted of Ievves only, as vve reade Act. 2, yet is ſaid to conſiſt of tvvo ſortes, Greekes & Hebrues. Vvhich againe is manifeſt Phil. 3. vvhere S. Paul cōparing him ſelf with the Iudaical falſe-Apoſtles, ſaith, that he alſo is, an Hebrue of Hebrues. Finally, they ſeeme to haue been thoſe Ievves vvhich vvere borne in Iurie, vvhich for the moſt part dwelled alſo there. Therefore to the Chriſtian Ievves in Hieruſalem and in the reſt of Iurie, S. Paul vvriteth this Epiſtle, out of Italic: ſaying therevpon, The brethrē of Italie ſalute you. Heb. 13. By vvhich vvordes, & by theſe other in the ſame place, Knovv ye our brother Timothee to be dimiſſed, vvith vvhom (if he come the ſooner) I vvil ſee you, it is euident, that he vvrote this, not only after he vvas brought priſoner to Rome, vvherein S. Luke endeth the Actes of the Apoſtles: but alſo after he vvas ſet at libertie there againe.

Many cauſes are giuen of the Doctors, vvhy vvriting to the Ievves, he doth not put his name in the beginning, Paul an Apoſtle &c. as he doth lightly in his Epiſtles to the Churches and Biſhops of the Gentils. The moſt likely cauſe is, for that he vvas the preacher and Apoſtle and Maiſter of the Gentils. And againe in an other place he ſaith, that himſelf vvas appointed the Apoſtle of the Gentils, at Peter of the Ievves. Gal. 2. Only S. Peter therfore vvriting to the Ievves, doth vſe this ſtile: Peter an Apoſtle of IESVS Chriſt &c. becauſe he vvas more peculiarly their Apoſtle as being the vicar of Chriſt, vvho vvas alſo himſelf more ſpecially the miniſter of the Circumciſion that is (as him ſelf ſpeaketh) not ſen⟨illegible⟩ but to the ſheepe vvhich vvere loſt of the houſe of Iſraël. Mat. 15. [Margin: 2. Tim. 1. · 1. Tim. 2. · 1. Pet. 1. · * Yet vvas Chriſt head of the Gentils alſo. So likevviſe his vicar S. Peter, notwithſtādīg his more peculiar Apoſtleſhip ouer the Iewes. · Rom. 5.]

The Argument of the Epiſtle S. Paul him ſelf doth tell vs in tvvo vvordes, calling it verbum ſolatij, the vvord of ſolace and comfort. Vvhich alſo is plaine in the vvhole courſe of the Epiſtle namely in the tenth chapter. v. 32. &c. Vvhere he exhorteth them to take great comfort and confidence in their manifold tribulations ſuſtained of their ovvne countrie men the Ievves, vvhereof the Apoſtle alſo maketh mention to the Theſſalonians. 1. Theſſ. 2. v. 14. Thoſe perſecutions then of the obſtinate incredulous Ievves their countrie men, vvas one great tentation vnto them. An other tentation vvas, the perſuaſions that they brought vnto them out of Scriptures, to cleaue vnto the Lavv, and not to beleeue in IESVS the dead man. [Margin: Heb. 1⟨illegible⟩.]

And vvhereas the Ievves did magnifie their lavv, by the Prophetes, and by the Angels by vvhom it vvas giuen and by Moyſes, and by their land of promiſe, into vvhich Ioſue brought them, and by their father Abraham, and by their Aaronicall or Leuitical prieſth⟨illegible⟩d and ſacrifices, by their Taberna⟨illegible⟩le, & by their Teſtament: he ſhevveth that our Lord IESVS, as being the natural ſonne of God, paſſeth incomparably the Prophetes, the Angels, and Moyſes: that the Reſt or quietnes vvhich God promiſed, vvas not in their earthly land, but in heauen: that his figure Melchiſedec far paſſed Abraham: and that his prieſthod, Sacrifice, Tabernacle, and teſtament, far paſsed theirs. In al vvhich he ſhooteth often at theſe three markes: to take avvay the ſcandal of Chriſtes death, by giuing them ſundrie good reaſons & teſtimonies of it: to erect their mindes from viſible and earthly promiſes (to vvhich only, the Ievves vvere vvholy bent) to inuiſible and heauenly: and to inſinuate that the Ceremonies ſhould novv ceaſe, the time of their correction by Chriſt being novv come.

The Epiſtle may be deuided into theſe partes: the firſt, Of Chriſtes excellencie aboue the Prophetes, Angels, Moyſes, and Ioſue: c. 1. 2. 3. 4. The ſecond, of his prieſthod and excellencie thereof aboue the prieſthod of the old Teſtament: c. 5. vnto the middeſt of the 10. The laſt part is of exhortation c. 10. v. 9. to the end of the Epiſtle.

Note on the Title

Let the Chriſtian Reader note the corruption and impudent boldnes of our Aduerſaries, that vpon a falſe priuate perſuaſion of their ovvne, that S. Paul vvas not the author of this Epiſtle, leaue out his name in the title of the ſame, contrarie to the authentical copies both Greeke and Latin. In old time there vvas ſome doubt vvho ſhould be the vvriter of it, but then, vvhen it vvas no leſſe doubted vvhether it vvere Canonical Scripture at al. Aftervvard the vvhole Church (by vvhich onely vve knovv the true Scriptures from other vvritings) held it and deliuered it, as novv ſhe doth, to the faithful, for Canonical, and for S. Paules Epiſtle. Notvvithſtanding the Aduerſaries vvould haue refuſed the Epiſtle, as vvel as they do the Author, but that they falſely imagine certaine places thereof to make againſt the Sacrifice of the Maſſe. [Margin: Heretical corruption. · * In the Engliſh Bible of the yer⟨illegible⟩ 2579. · The Epiſtle to the Hebrues, is S. Paules.]

Chapter 1

God ſpake to their fathers by the Prophets: but to them ſelues by his ovvne Sonne, 14 vvho incomparably paſſeth al the Angels.

1 DIVERSELY and many vvaies in times paſt God ſpeaking to the fathers in the prophets:

2 laſt of al in theſe daies hath ſpoken to vs in his Sonne, vvhom he hath appointed heire of al, by vvhom he made alſo the vvorldes.

3 * Vvho being the brightneſſe of his glorie, and ″ the figure of his ſubſtance, & carying al things by the vvord of his povver, making purgation of ſinnes, ſitteth on the right hand of the Maieſtie in the high places:

4 being made ſo much better then Angels, as he hath inherited a more excellent name aboue them.

5 For to vvhich of the Angels hath he ſaid at any time, Thou art my ſonne, to day haue I begotten thee? and againe, I vvil be to him a father, and he ſhal be to me a ſonne.

6 And vvhen againe he bringeth in the firſt begotten into the vvorld, he ſaith, And ⟨illegible⟩ let al the Angels of God adore him.

7 And to the Angels truely he ſaith, He that maketh his Angels, ſpirites: and his miniſters, a flame of fire.

8 But to the Sonne: Thy throne ô God for euer & euer: a rod of equitie, the rod of thy kingdom.

9 Thou haſt loued iuſtice, and hated iniquitie: therfore thee, God, thy God hath anointed vvith the oile of exultation aboue thy fellovves.

10 And, Thou in the beginning ô Lord didſt found the earth: and the vvorkes of thy handes are the heauens.

11 They ſhal periſh, but thou ſhalt continue: and they ſhal al vvaxe old as a garment.

12 And as a veſture ſhalt thou chaunge them, & they ſhal be changed: but thou art the ſelf ſame, and thy yeres ſhal not faile. ⊢

13 But to vvhich of the Angels ſaid he at any time: Sit on my right hand, vntil I make thine enemies the footeſtoole of thy feete?

14 Are they not al, miniſtring ſpirits: ſent to miniſter for them vvhich ſhal receiue the inheritance of ſaluation?

Marginal notes to Chapter 1

v. 1 The Epiſtle at the third maſſe on Chriſtmas day.
v. 2 Sap. 7, 26.
v. 3 ᶜ ⟨non-Latin script⟩
v. 3 ᵇ ⟨non-Latin script⟩
v. 3 The excellencie of Chriſt aboue Angels.
v. 5 Pſ. 2, 7. 2. reg. 7, 14.
v. 6 Pſ. 96, 8.
v. 7 Pſ. 103, 4.
v. 7 Pſ. 44, 7.
v. 9 Pſ. 101, 26.
v. 13 Pſ. 109, 1
v. 13 1. Cor. 15, 25.
v. 14 ⸬ The holy Angels (ſaith S. Auguſtine) to the ſocietie of vvhom vve aſpire in this our peregrination, as they haue eternitie to continue, ſo alſo facilitie to knovv, and felicitie to reſt: for they do helpe vs vvithout al difficultie, becauſe vvith their ſpiritual motions pure and free, they labour or trauel not. De Ciuis. li. 11. c. 31.

Annotations to Chapter 1

ANNOTATIONS CHAP. I.

3. The figures.] To be the figure of his ſubſtance, ſignifieth nothing els but that vvhich S. Paul ſpeaketh in other vvordes to the Phillippians c. 2. v 6. that he is the forme and moſt expreſſe reſemblance of his fathers ſubſtance. So S. Ambroſe and others expound it, and the Greeke vvord Character is very ſignificant to that purpoſe. Note alſo by this place, that the Sonne, though he be a figure of his ⟨illegible⟩athers ſubſtance, is notvvithſtanding of the ſame ſubſtance. So Chriſtes body in the Sacrament and his myſtical death and ſacrifice in the ſame, though called a figure, image, or repreſentation of Chriſtes viſible body and ſacrifice vpon the Croſſe, yet may be and is the ſelf ſame in ſubſtance. [Margin: ⟨non-Latin script⟩ · The B. Sacrament a figure, and yet the true body.]

6. Let al the Angels adore.] The Heretikes maruel that vve adore Chriſt in the B. Sacrament, vvhen they might learne by this place, that vvhereſoeuer his perſon is, there it ought to be adored both of men and Angels. And vvhere they ſay it vvas not made preſent in the Sacrament nor inſtituted to be adored, vve anſvver that no more vvas he incarnate purpoſely to be adored: but yet ſtraight vpon his deſcending from heauen, it vvas the duety both of Angels and al other creatures to adore him. [Margin: The adoratiō of Chriſt in the B. Sacrament.]

Chapter 2

He inferreth of the foreſaid, that it ſhal be incomparably more damnable for them to neglect the nevv Teſtament then the old, 3 conſidering the irrefragable authoritie of the Apoſtles alſo. 5 Then he proſecuteth the excellencie of Chriſt aboue the Angels, 9 vvho neuertheles, vvas made leſſer then Angels, to ſuffer and die for men, to deſtroy the dominion of the Diuel, 15 to deliuer men from feare of death, 17 and to be a fitte Prieſt for men.

1 THERFORE more aboundantly ought vve to obſerue thoſe things vvhich vve haue heard: leſt perhaps vve runne out.

2 For if the vvord that vvas ſpoken by Angels, became ſure, and al preuarication and diſobedience hath receiued a iuſt retribution of revvard:

3 hovv ſhal vve eſcape if vve neglect ſo great ſaluation? vvhich vvhen it vvas begonne to be declared by our Lord, of them that heard vvas confirmed on vs,

4 * God vvithal teſtifying by ſignes, & vvonders, and diuers miracles, & diſtributions of the holy Ghoſt according to his vvil.

5 For not to Angels hath God made ſubiect the world to come, whereof vve ſpeake.

6 But one hath teſtified in a certaine place, ſaying: Vvhat is man, that thou art mindeful of him: or the ſonne of man, that thou viſiteſt him?

7 Thou didſt miniſh him litle leſſe then Angels: with glorie and honour thou haſt crovvned him, and conſtituted him ouer the vvorkes of thy handes.

8 Al things haſt thou made ſubiect vnder his feete. For in that he ſubiected al things to him, he left nothing not ſubiect to him. But novv vve ſee not as yet al things ſubiected to him.

9 But * him that vvas a litle leſſened vnder the Angels, vve ſee IESVS, becauſe of the paſſion of death, crovvned vvith glorie and honour: that through the grace of God he might taſt death for al.

10 For it became him for vvhom al things, and by vvhom al things, that had brought many children into glorie, to conſummate the author of their ſaluation, by his paſſion.

11 For he that ſanctifieth, and they that be ſanctified: al of one. For the which cauſe he is not aſhamed to call them brethrē,

12 ſaying, I vvil declare thy name to my brethren: in the middes of the Church vvil I

13 praiſe thee. And againe, Ivvil haue affiance in him. And againe, Behold here am I and my children: vvhom God hath giuen me.

14 Therfore becauſe the children haue communicated vvith fleſh & bloud, him ſelf alſo in like maner hath been partaker of the ſame: that * by death he might deſtroy him that had the empire of death, that is to ſay, the Deuil:

15 and might deliuer them that by the feare of death through al their life vvere ſubiect to ſeruitude.

16 For no vvhere doth he take Angels: but the ſeede of Abraham he taketh.

17 Vvherevpon he ought in al things to be like vnto his brethren: that he might become a merciful and faithful high Prieſt before God, that he might repropitiate the ſinnes of the people.

18 For in that vvherein him ſelf ſuffered and vvas tempted: he is able to helpe them alſo that are tempted.

Marginal notes to Chapter 2

v. 1 ᶜ As that vvhich runneth out of a broken veſſel, or that rūneth by, is loſt.
v. 1 ᶜ ⟨non-Latin script⟩
v. 3 Mar. 16, 20.
v. 6 Pſ. 8, 5.
v. 7 1 Cor. 15 Eph. 1.
v. 8 P⟨illegible⟩ilip. 2, 8.
v. 9 ⸬ This proueth againſt the Caluiniſts that Chriſt by his Paſsiō merited his owne glorification. which they would not for ſhame deny of Chriſt, but that they are at a point to deny al meritorious workes, yea euē in Chriſt alſo▪ and therfore they tranſlate alſo this ſentēce heretically, by tranſpoſing the wordes. In the Bible printed the yere 1579.
v. 12 Pſ. 21, 23
v. 13 Pſ. 17, 3.
v. 13 Eſ. 8, 18.
v. 14 Oſe. 13, 14. 1 Cor. 15, 54.
v. 16 ᶜ The dignitie of man, in that Chriſt tooke our nature vnto his perſon in Deitie, and not the nature of Angels.

Chapter 3

By example of Chriſt (vvho is incomparably more excellent then Moyſes alſo) he exhorteth them to be faithful vnto God. 7 Their revvard ſhal be, to enter into euerlaſting reſt, if they perſeuere, as contrarievviſe to be excluded (as vvas ſhadowed in their forefathers in the vvildernes) if they ſinne and become incredulous.

1 WHEREFORE holy brethren, partakers of the heauenly vocation, conſider the Apoſtle, & high prieſt of our confeſſion IESVS:

2 vvho is faithful to him that made him, as alſo * Moyſes in al his houſe.

3 For, this man is eſteemed vvorthie of more ample glorie aboue Moyſes, by ſo much as more ample glorie then the houſe, hath he that framed it.

4 For euery houſe is framed of ſome man▪ but he that created al things, is God.

5 And Moyſes in deede vvas faithful in al his houſe as a ſeruant, for a teſtimonie of thoſe things vvhich vvere to be ſaid:

6 but Chriſt as the Sonne in his ovvne houſe: which houſe are vve, if vve keepe firme the confidence and glorie of hope vnto the end.

7 Vvherefore, as the holy Ghoſt ſaith, To day if you ſhal heare his voice,

8 harden not your hartes as in the exacerbation according to the day of tentation in the deſert,

9 vvhere your fathers tempted me: proued & ſavv my vvorkes

10 fourtie yeres. For the vvhich cauſe I vvas offended vvith this generation, and ſaid, They doe alvvaies erre in hart. And they haue not knovven my vvaies.

11 to vvhom I ſvvare in my vvrath, If they ſhal enter into my reſt.

12 Bevvare brethren, leſt perhaps there be in ſome of you an euil hart of incredulitie, to depart from the liuing God.

13 but exhort your ſelues euery day, vvhiles to day is named, that none of you be obdurate vvith the fallacie of ſinne,

14 For vve be made partakers of Chriſt: yet ſo if vve keepe the beginning of his ſubſtance firme vnto the end.

15 Vvhile it is ſaid, To day if you ſhal heare his voice, do not obdurate your hartes as in that exacerbation.

16 For ſome hearing did exaſperate: but not al they that vvent out of Aegypt by Moyſes.

17 And vvith vvhom vvas he offended fourtie yeres? vvas it not with them that ſinned, * vvhoſe carcaſſes vvere ouerthrovven in the deſert?

18 And to vvhom did he ſvveare that they ſhould not enter into his reſt: but to them that were incredulous?

19 And vve ſee that they could not enter in, becauſe of incredulitie.

Marginal notes to Chapter 3

v. 2 The excellencie of Chriſt aboue Moyſes.
v. 2 Nu. 12, 7
v. 7 Pſ. 94, 8
v. 14 ⸬ Faith is the ground worke of our creatiō in Chriſt, which if we hold not faſt, al the building is loſt.
v. 17 Nu. 14, 37. 21, 23.

Chapter 4

That they muſt feare to be excluded out of the foreſaid reſt (vvhich he proueth out of the pſalme) 12 conſidering that Chriſt ſeeth their moſt invvard ſecretes. 14 And that he (as their Prieſt vvho alſo him ſelf ſuffered) is able and ready to ſtrengthen them in confeſsion of their faith.

1 LET vs feare therfore leſt perhaps forſaking the promis of entring into his reſt, ſome of you be thought to be vvanting.

2 For to vs alſo it hath been denounced, as alſo to them▪ but the vvord of hearing did not profit them, not mixt vvith faith of thoſe things vvhich they heard.

3 For vve that haue beleeued, ſhal enter into the reſt: as he ſaid, As I ſvvare in my vvrath, if they ſhal enter into my reſt: and truely the vvorkes from the foundation of the vvorld being perfited.

4 For he ſaid in a certaine place of the ſeuenth day, thus: And God reſted the ſeuenth day from al his vvorkes.

5 And againe in this, If they ſhal enter into my reſt.

6 Becauſe then it remaineth that certaine enter into it, and they to vvhom firſt it vvas preached, did not enter becauſe of incredulitie:

7 againe he limiteth a certaine day: To day, in Dauid ſaying, after ſo long time, as is aboue ſaid, To day if you ſhal heare his voice: doe not obdurate your hartes.

8 For if Ieſus had giuen them reſt: he vvould neuer ſpeake of an other day aftervvard.

9 Therfore there is left a ſabbatiſme for the people of God.

10 For he that is entred into his reſt, the ſame alſo hath reſted frō his vvorkes, as God from his.

11 Let vs haſten therfore to enter into that reſt: that no man fal into the ſame example of incredulitie.

12 For the vvord of God is liuely and forcible, and more perſing then any tvvo edged ſvvord: and reaching vnto the diuiſion of the ſoule and the ſpirit, of the ioyntes alſo and the marowes, and a diſcerner of the cogitations and intentes of the hart.

13 And there is no creature inuiſible in his ſight▪ but al things are naked and open to his eies, to vvhom our ſpeache is.

14 Hauing therfore a great high Prieſt that hath entred the heauens, IESVS the ſonne of God, let vs hold the confeſſion.

15 For vve haue not a high prieſt that can not haue compaſſion on our infirmities: but tempted in al things by ſimilitude, except ſinne.

16 ″ Let vs goe therfore vvith confidence to the throne of grace: that vve may obteine mercie, and finde grace in ſeaſonable aide.

Marginal notes to Chapter 4

v. 3 Pſ. 94, 11
v. 4 ⸬ If the Apoſtle had not euidētly here ſhewed that the Sabboths reſt was a figure of the eternal repoſe in heauen, who durſt to haue applied that Scripture of Gods reſt the ſeuenth day, to that purpoſe? Or hovv can our Aduerſaries now reprehend the like applicatiō manifoldly vſed in al holy auncient writers to the like end?
v. 4 Gen. 2, 2.
v. 7 Heb. 3, 7.
v. 8 ᶜ So Ioſue is called in Greeke.
v. 12 ⸬ Whatſoeuer God threateneth by his vvord concerning the puniſhment of ſinne and incredulitie, ſhal be executed, be the offenſe neuer ſo ſecrete, deepe, or hidden in our harts▪ becauſe Gods ſpeach paſſeth eaſily and ſearcheth throughly euery part, power, and facultie of mans ſoul.
v. 15 The Epiſtle in a Maſſe for the election of the Pope.

Annotations to Chapter 4

ANNOTATIONS CHAP. IIII.

16. Let vs go vvith confidence.] The Aduerſaries go about to proue by theſe vvordes that vve neede no helpe of Saincts to obtaine any thing, Chriſt him ſelf being ſo readie, and vve being admoniſhed to come to him vvith confidence as to a moſt merciful Mediator and Biſhop. But by that argument they may as vvel take avvay the helpes and praiers of the liuing one for an other. And vve do not require the helpe either of the Saincts in heauen, or of our brethren in earth, for any miſtruſt of Gods mercie, but for our ovvne vnvvorthines: being aſſured that the praier of a iuſt man auaileth more vvith him, then the deſire of a greuous ſinner: and of a number making interceſſion together, rather then of a man alone. vvhich the Heretikes can not deny except they reproue the plaine Scriptures Neither do vve come leſſe to him, or vvith leſſe confidence, vvhen vve come accompanied vvith the praiers of Angels, Saincts, Prieſts, or iuſt men ioyning vvith vs, as they fondly imagine and pretend: but vvith much more affiance in his grace, mercie, and merites, then if vve praied our ſelues alone. [Margin: Scripture abuſed againſt inuocation of Saincts.]

Chapter 5

That Chriſt being a man and infirms, vvas therein but as al Prieſts. and that he alſo vvas called of God to this office: offering as the others: 8 and ſuffered obediently for our example. 11 Of vvhoſe Prieſthod he hath much to ſay, but that the Hebrues haue neede rather to heare their Catechiſme againe.

1 FOR ″ euery high Prieſt taken from amōg men, is appointed for mē in thoſe things that pertaine to God: that he may offer giftes and ſacrifices for ſinnes:

2 that cā haue compaſſion on them that be ignorant and do erre: becauſe him ſelf alſo is cōpaſſed vvith infirmitie:

3 & therfore he ought, as for the people, ſo alſo for him ſelf to offer for ſinnes.

4 * Neither doth any man ″ take the honour to him ſelf, but he that is called of God, * as Aaron. ⊢

5 So Chriſt alſo ″ did not glorifie him ſelf that he might be made a high prieſt: but he that ſpake to him, My Sonne art thou, I this day haue begottē thee.

6 As alſo in an other place he ſaith, Thou art ″ a prieſt for euer, according to the order of Melchiſedec. ⊢

7 Vvho in the daies of his fleſh, ″ vvith a ſtrong crie and teares, offering praiers and ſupplications to him that could fa⟨illegible⟩e him from death, vvas heard ″ for his reuerence. ⊢

8 And truely vvhereas he was the Sonne, he learned by thoſe things vvhich he ſuffered, obedience:

9 and being conſummate, ″ vvas made to al that obey him, cauſe of eternal ſaluation,

10 called of God a high prieſt according to the order of Melchiſedec.

11 Of vvhome vve haue great ſpeache and ″ inexplicable to vtter: becauſe you are become vveake to heare.

12 For vvhereas you ought to be maiſters for your time, you neede to be taught againe your ſelues vvhat be the elements of the beginning of the vvordes of God: and you are become ſuch as haue neede of milke, & not of ſtrong meate.

13 For euery one that is partaker of milke, is vnſkilful of the vvord of iuſtice: for he is a childe.

14 But ſtrong meate is for the perfect, them that by cuſtome haue their ſenſes exerciſed to the diſcerning of good & euil.

Marginal notes to Chapter 5

v. 1 The Epiſtle for a Biſhop that is a Confeſſor, and for S. Thomas of Canterburie.
v. 3 2 Par. 26, 18.
v. 4 1 Par. 23 13.
v. 5 Pſ. 2, 7.
v. 6 Pſ. 109, 4.

Annotations to Chapter 5

ANNOTATIONS CHAP. V.

1. Euery high Prieſt.] By the deſcription of a Prieſt or high Prieſt (for to this purpoſe al is one matter) he proueth Chriſt to be one in moſt excellent ſort, Firſt then, a Prieſt muſt not be an Angel, or of any other nature but mans. Secondly, euery man is not a Prieſt, but ſuch an one as is ſpecially choſen out of the reſt, and preferred before other of the community, ſeuered, aſſumpted, and exalted into a higher ſtate and dignitie then the vulgar. Thirdly, the cauſe and purpoſe vvhy he is ſo ſequeſtred and piked out from the reſidue, is to take charge of Diuine things, to deale as a mediator betvvixt God and the people, to be the Deputie of men in ſuch things as they haue to craue or to receiue of God, and to preſent or giue to him againe. Fourthly, the moſt proper and principal part of a Prieſts office is, to offer oblations, giftes, and ſacrifices to God for the ſinnes of the people: vvithout vvhich kind of moſt ſoueraine dueties, no perſon, people, or Commonvvealth can appertaine to God: and vvhich can be done by none, of vvhat other dignitie or calling ſoeuer he be in the vvorld, that is not a Prieſt: diuers Princes (as vve read in the Scriptures) puniſhed by God, and king Saul depoſed from his kingdom, ſpecially for attempting the ſame. [Margin: The deſcriptiō of a Prieſt, and his office. · 3 Reg. 13. · 2 Par. 26.]

And generally vve may learne here, that in ijs qua ſunt ad Deum, in an matters touching God, his ſeruice, and religion, the Prieſt hath onely charge and authority: as the Prince temporal is the peoples gouernour, guider, and ſo retaine, in the things touching their vvorldly affaires: Vvhich muſt for al that by him be directed and manneged no othervviſe, but as is agreable to the due vvorſhip and ſeruice of God. againſt vvhich if the terrene Povvers commit any thing, the Prieſts ought to admoniſh them from God. [Margin: 1 Reg. 13. · The Princes temporal authoritie how far it extendeth.]

Vve learne alſo hereby, that euery one is not a Prieſt, and that the people muſt alvvaies haue certaine perſons choſen out from among them, to deale in their ſutes and cauſes vvith God, to pray, to miniſter Sacraments, and to ſacrifice for them. And vvhereas the Proteſtants vvil haue no Prieſt, Prieſthod, nor ſacrifice, but Chriſt and his death, pretending theſe vvordes of the Apoſtle to be verified onely in the Prieſthod and Seruice of the old lavv, and Chriſtes perſon alone, and after him of no moe: therein they ſhevv them ſelues to be ignorant of the Scriptures, and of the ſtate of the nevv Teſtament, and induce a plaine Atheiſme and Godleſneſſe into the vvorld. for, ſo long as man hath to doe vvith God, there muſt needes be ſome deputed, and choſen out from among the reſt, to deale according to this declaration of the Apoſtle, in things pertaining to God, and thoſe muſt be Prieſts. for els, if men neede to deale no more, but immediatly vvith Chriſt, vvhat doe they vvith their Miniſters? Vvhy let they not euery man pray, and miniſter for him ſelf, and to him ſelf? Vvhat doe they vvith Sacraments, ſeing Chriſtes death is as vvel ſufficient vvithout them, as vvithout ſacrifice? Vvhy ſtandeth not his death as vvel vvith Sacrifice, as vvith Sacraments: as vvel vvith Prieſthod, as vvith other Eccleſiaſtical functiō? There is no other cauſe in the vvorld, but that (Sacrifice being the moſt principal act of religion that man ovveth to God, both by his Lavv, and by the lavv of nature) the Diuel by theſe his miniſters, vnder pretence of deferring or artributing the more to Chriſtes death, vvould aboliſh it. [Margin: There is a peculiar order & calling of Prieſts of the new Teſtament. · Prieſts and ſacrifice neceſſarie in the new Teſtament, & nothing derogatorie to Chriſts prieſthod or ſacrifice.]

This definition of a Prieſt and his function, vvith al the properties thereto belonging, holdeth not onely in the lavv of Moyſes, and order of Aarons Prieſthod, but it vvas true before, in the lavv of nature, in the Patriarches, in Melchiſedec, and novv in Chriſt, and all his Apoſtles, and Prieſts of the nevv Teſtament: ſauing that it is a peculiar excellencie in Chriſt, that he onely offered for other mens ſinnes, and not at all for his ovvne, as all other doe. [Margin: The difference and excellencie of Chriſts Prieſthod.]

4. Taketh to him ſelf.] A ſpecial prouiſo for all Prieſts, preachers, and ſuch as haue to deale for the people in things pertaining to God, that they take not that honour or office at their ovvne hands, but by lavvful calling and conſecration, euen as Aaron did. By vvhich clauſe if you examine Luther, Caluin, Beza, and the like, or if al ſuch as novv a daies intrude them ſelues into ſacred functions, looke into their conſciences, great and foul matter of damnation vvil appeare. [Margin: Al true prieſts and preachers muſt be lawfully called thereto.]

5. Did not glorifie him ſelf.] The dignity of Prieſthod muſt needes be paſſing high and ſoueraine, vvhen it vvas a promotion and pereferment in the ſonne of God him ſelf according to his manhod, and vvhen he vvould not vſurpe, nor take vpon him the ſame, vvithout his fathers expreſſe commiſſion and calling therevnto: An eternal example of humility, and an argument of condemnation to al mortal men, that arrogate vniuſtly any function or povver ſpiritual, that is not giuen them from aboue, and by lavvful calling, and commiſſion of their ſuperiors. [Margin: The dignitie & function of Prieſthod is not to be vſurped.]

6. A Prieſt for euer.] In the 109 Pſalme, from vvhence this teſtimonie is taken, both Chriſtes kingdom and Prieſthod are ſet fourth. but the Apoſtle vrgeth ſpecially his Prieſthod, as the more excellent and preeminent ſtate in him, our Redemption being▪ vrought & atchieued by ſacrifice, vvhich vvas an act of his Prieſthod, and not of his kingly povver, though he vvas properly a king alſo, as Melchiſedec vvas both Prieſt, and king, being a reſemblance of Chriſt in both, but much more in his Prieſthod. And our Lord had this excellent double dignitie (as appeareth by the diſcourſe of S. Paul, and his allegations here out of the Pſalmes) at the very firſt moment of his conception or incarnation. for you muſt bevvare of the vvicked hereſie of the Arians and Caluiniſts (except in theſe later it be rather an errour proceding of ignorance) that ſticke not to ſay, that Chriſt vvas a Prieſt, or did ſacrifice, according to his Godhead. Vvhich is to make Chriſt, God the fathers Prieſt, and not his ſonne, and to doe ſacrifice and homage to him as his Lord, and not as his equal in dignity and nature. Therfore S. Auguſtine ſaith in Pſal. 109. That as he vvas man, he vvas Prieſt: as God, he vvas not Prieſt. And Theodorete in Pſal 109. As man, he did offer ſacrifice: but as God, he did receiue ſacrifice. And againe, Chriſt touching his humanity vvas called a Prieſt, and he offered no other hoſt but his ovvne body. &c. Dialog. 1 circa med. Some of our nevv Maiſters not knovving ſo much, did let fall out of their pennes the contrarie, and being admoniſhed of the errour, and that it vvas very Arianiſme, yet they perſiſt in it of mere ignorance in the groundes of Diuinitie. [Margin: Chriſt both Prieſt & king: but his Prieſthod more excellent of the two. · Pſal. 2. 109. · Chriſt a Prieſt as he is man, not as he is God. · ⟨illegible⟩. pag. 89.]

7. With a ſtrong crie.] Though our Sauiour make interceſſion for vs, according to his humane nature, cōtinually in heauen alſo: yet he doth not in any external creatures make ſacrifice, nor vſe the praiers ſacrificall, by vvhich our redemption vvas atchieued, as he did in the time of his mortal life, and in the act of his Paſſion, and moſt principally, vvhen vvith a loud voice, and vvith this praier, In manus tuas commende ſpiritum meum, he voluntarily depoſed his ſoul, yelding it in moſt proper ſort for a ſacrifice. for in that laſt point of his death, conſiſteth ſpecially his high Prieſtly office, and the very vvorke and conſummation of our redemption. [Margin: The ſacrifice on the Croſſe, vvas the principal acte of Chriſts prieſthod. · Luc. 23. 46.]

Obſerue more ouer, that though commonly euery faithful perſon pray both for him ſelf and others, and offer his praiers to God, yet none offereth by office, and ſpecial deputation, and appointment, in the perſon of the vvhole Church and people, ſauing the Prieſt. Vvhoſe praiers therfore be more effectual in them ſelues, for that they be the voice of all faithful men together, made by him that is appointed and receiued of God for the peoples legate. And of this kind vvere all Chriſtes praiers, in all his life and death, as all his other actions vvere: his faſting, vvatching, preaching, inſtituting, miniſtring, or receiuing Sacraments: euery one being done as Prieſtly actions. [Margin: Prieſts praiers more effectual. · Chriſts Prieſtly actions.]

7. For his reuerence.] Theſe vvordes haue our Engliſh Tranſlators perniciouſly and moſt preſumptuouſly corrupted, turning them thus, In that vvhich he feared, contrarie to the verſion and ſenſe of al antiquity, and to Eraſmus alſo, and contrarie to the ordinarie vſe of the Greeke vvord, as Beza him ſelf defineth it Luc. 2 v. 25: and contrarie to the propriety of the Greeke phraſe, as not onely the Catholikes, but * the beſt learned Lutherans do ſhevv and proue by many examples. They folovv herein the ſingular preſumption of Caluin, vvho vvas the firſt (as his fellovv Beza confeſſeth) that euer found out this interpretation. Vvhich neither S. Chryſoſtom, nor any other, as perfect Graecians as they vvere, could euer eſpie. Vvhere, onely to haue made choiſe of that impious and arrogant Sectaries ſenſe, before the ſaid fathers and all the Churches beſides, had been ſhameful ynough: but to ſet the ſame dovvne for very Scripture of Gods bleſſed vvord, that is intolerable, and paſſeth al impiety. And vve ſee plainely that they haue no conſcience, indifferencie, nor other purpoſe, but to make the poore Readers beleeue, that their opinions be Gods ovvne vvord, and to dravv the Scriptures to ſound after the fantaſie of their hereſies. But if the good Reader knevv, for vvhat point of doctrine they haue thus framed their tranſlation, they vvould abhorre them to the depth of Hel. forſooth it is thus: they vvould haue this Scripture meane, that Chriſt vvas in horrible feare of damnation, and that he vvas not onely in paines corporal vpon the Croſſe (vvhich they hold, not to haue been ſufficient for mans redemption) but that he vvas in the very ſorovves & diſtreſſes of the damned, vvithout any difference, but that it vvas not euerlaſting, as theirs is. [Margin: Notorious Heretical trāſlatiō to mainteine Caluins horrible blaſphemie. · ⟨non-Latin script⟩ Flac. Illyr. vpon this place. · Caluins blaſphemie that Chriſt ſuffered hel paines vpō the croſſe, and that his death othervviſe were inſufficient.]

For this horrible blaſphemie (vvhich is their interpretation of Chriſtes deſcending into Hel) Gods holy vvord muſt be corrupted, and the ſacrifice of Chriſtes death (vvhereof they talke ſo preſumptuouſly) muſt no⟨illegible⟩ be ynough for our redemption, except he be damned for vs alſo to the paines of Hel. Vvo be to our poore Countrie, that muſt haue ſuch bookes, and read ſuch tranſlations. See Caluin and Beza in their Commentaries and Annotations vpon this place, and you ſhal ſee, that for defenſe of the ſaid blaſphemies they haue thus tranſlated this text. See the Annotations before, Act. 2, 27 and Mat. 27, 46. [Margin: Chriſt yelding vp the Ghoſt, accompliſhed our redemption.]

9. Conſummate.] The ful vvorke of his ſacrifice, by vvhich vve vvere redeemed, vvas vvholy conſummate and accompliſhed, at the yelding vp of his ſpirit to God the Father, vvhen he ſaid, Conſummatum eſt. though for to make the ſame effectual to the ſaluation of particular men, he him ſelf did diuers things, and novv doth in heauen, and our ſelues alſo muſt vſe many meanes, for the application thereof to our particular neceſſities. See the next Annotation. [Margin: Io. 19. 30▪]

9. Was made to all.] The Proteſtants vpon pretence of the ſufficiencie of Chriſtes Paſſion, and his onely redemption, oppoſe them ſelues guilefully in the ſight of the ſimple, againſt the inuocation of Saincts, and their interceſſion, and help of vs, againſt our penitential vvorkes or ſuffering for our ovvne ſinnes, either in this life or the next: againſt the merites of faſting, praying, almes, and other things commended to vs in holy Vvritte, and againſt moſt things done in the Church, in ſacrifice, Sacrament, and ceremonie. But this place and many other ſhevv, that Chriſtes Paſſion, though it be of it ſelf far more ſufficient and forcible, then the Proteſtants in their baſeneſſe of vnderſtanding can conſider, yet profiteth none but ſuch, as both doe his commaundements, and vſe ſuch remedies and meanes to apply the benefite thereof to them ſelues, as he appointeth in his vvord, or by the Holy Ghoſt in his Church. And the Heretikes that ſay, faith onely is the thing required to apply Chriſtes benefites vnto vs, are hereby alſo eaſily refuted. for vve do not obey him onely by beleeuing, but by doing vvhatſoeuer he commaundeth. Laſtly, vve note in the ſame vvordes, that Chriſt appointeth not by his abſolute and eternal election, men ſo to be partakers of the fruite of his redemption, vvithout any condition or reſpect of their ovvne vvorkes, obedience, or free vvil: but vvith this condition alvvaies, if men vvil obey him, and do that vvhich he appointeth. See S. Auguſtine (or Proſper) to. 7 Reſponſ. Proſperi li. 2. ⟨illegible⟩r⟨illegible⟩iculo 1 ad obiectiones Vincentij, vvhere he ſaith of the cup of Chriſtes paſſion, It hath in deede in it ſelf, to profite al: but if it be not drunken, it healeth not. [Margin: Chriſts Paſsiō ſufficient for al, but profitable to them only vvhich obey, not by faith only, but by doing as he and his Church commaund.]

11. Inexplicable.] Intending to treate more largely and particularly of Chriſtes or Melchiſedek⟨illegible⟩ Prieſthod, he forvvarneth them that the myſterie thereof is far paſſing their capacitie, and that through their feeblenes in faith and vveakenes of vnderſtanding, he is forced to omit diuers deepe points concerning the Prieſthod of the nevv lavv. Among vvhich (no doubt) the myſterie of the Sacrament and Sacrifice of the altar, called MASSE, vvas a principal & pertinent matter: vvhich the Apoſtles the Fathers of the primitiue Church vſed not to treate of ſo largely and particularly in their, vvritings, vvhich might come to the hands of the vnfaithful, vvho of al things tooke ſooneſt ſcandal of the B. Sacrament, as vve ſee Io. 6. He ſpake to the Hebru⟨illegible⟩s (ſaith S. Hierom ep 126) that is, to the Ievves, and not to faithful men, to vvhom he might haue been hold to vtter the Sacrament. And in deede it vvas not reaſonable to talke much to them of that ſacrifice vvhich vvas the reſemblance of Chriſtes death, vvhen they thought not right of Chriſtes death it ſelf. Vvhich the Apoſtles vviſedom and ſilence our Aduerſaries vvickedly abuſe againſt the holy Maſſe. [Margin: The Apoſtle omitteth to ſpeake of the B. Sacrament as a myſterie then to deepe for the Ievves capacitie.]

Chapter 6

He exhorteth them to be perfect ſcholers, and not to neede to be Catechumen⟨illegible⟩ againe▪ 4 conſidering they can not be baptized againe: 9 and remembring their former good vvorkes; for the vvhich God vvil not faile to performe them his promis, if they faile not to imitate Abraham by perſeuerance in the faith vvith patience. 20 And ſo endeth his digreſsion, and returneth to the matter of Chriſtes Prieſthod.

1 VVHERFORE intermitting the vvord of the beginning of Chriſt, let vs proceede to perfection, not againe laying ″ the foundatiō of penance from dead vvorkes, and of faith tovvard God,

2 of the doctrine of baptiſmes, and of impoſition of handes, and of the reſurrection of the dead, and of eternal iudgement.

3 And this ſhal vve doe, if God vvill permit.

4 For * it is ″ impoſſible for them that were once illuminated, haue taſted alſo the heauenly gift, and vvere made partakers of the holy Ghoſt,

5 haue moreouer taſted the good vvord of God, and the povvers of the world to come,

6 and are fallen: to be renevved againe to penāce, crucifying againe to them ſelues the ſonne of God, and making him a mockerie.

7 For the earth drinking the raine often cōming vpon it, & bringing forth graſſe commodious for them by vvhom it is tilled, receiueth bleſſing of God.

8 but bringing forth thornes and bryers, it is reprobate, and very neere a curſe, vvhoſe end is, to be burnt.

9 But vve confidently truſt of you, my beſt beloued, better things and neerer to ſaluation: although vve ſpeake thus.

10 For ″ God is not vniuſt, that he ſhould forget your vvorke & loue which you haue ſhevved in his name, vvhich haue miniſtred to the ſainctes and do miniſter.

11 And our deſire is that euery one of you ſhevv forth the ſame carefulneſſe to the accompliſhing of hope vnto the end:

12 that you become not ſlouthful, but imitatours of them vvhich by faith and patience ſhal inherite the promiſſes.

13 For God promiſing to Abraham, becauſe he had none greater by vvhō he might ſweare, he ſware by him ſelf,

14 ſaying, * Vnles bleſſing I ſhal bleſſe thee, and multiplying ſhal multiplie thee.

15 And ſo patiently enduring he obtained the promiſe.

16 For mē ſvveare by a greater then them ſelues: and the end of al their controuerſie, for the confirmation, is an othe.

17 Vvherein God meaning more aboundantly to ſhevv to the heires of the promiſe the ſtabilitie of his coūſel, he interpoſed an othe:

18 that by tvvo things vnmoueable, vvhereby it is impoſſible for God to lie, vve may haue a moſt ſtrong comfort. vvho haue fled to hold faſt the hope propoſed,

19 vvhich vve haue as an anker of the ſoule, ſure and firme, and going in into the inner partes of the vele,

20 vvhere IESVS the precurſor for vs is entered, made a high prieſt for euer according to the order of Melchiſedec.

Marginal notes to Chapter 6

v. 3 Heb. 10, 26.
v. 9 ⸬ It is euident by theſe vvordes, againſt the Nouatians and the Caluiniſts, that S. Paul meant not preciſely, that they had done, or could do any ſuch ſinne, vvhereby they ſhould be put out of all hope of ſaluation, and be ſure of damnation⟨illegible⟩, during their life.
v. 13 Gen. 22, 16.

Annotations to Chapter 6

ANNOTATIONS CHAP. VI.

1. The foundation of penance.] Vve ſee hereby, vvhat the firſt groundes of Chriſtian inſtitution or Catechiſme were in the primitiue Church, and that there vvas euer a neceſſarie inſtruction and beleefe of certaine points had by vvord of mouth and tradition, before men came to the Scriptures: vvhich could not treate of things ſo particularly, as vvas requiſite for the teaching of al neceſſarie groundes. Among theſe points were the 12 Articles conteined in the Apoſtles Creede: the doctrine of penance before Baptiſme: the maner and neceſsitie of Baptiſme▪ the Sacrament of Impoſition of hands after Baptiſme, called Confirmation: the articles of the Reſurrection, Iudgement, and ſuch like. Vvithout vvhich things firſt laid, if one ſhould be ſent to picke his faith out of the Scripture, there vvould be madde rule quickly. See S. Auguſtine in expoſit. inchoat. ep. ad Ro. verſut finem. [Margin: The Apoſtles forme of Catechiſme, and the poīts therof.]

4. Impoſsible.] How hard the holy Scriptures be, and how dangerouſly they be read of the vnlearned, or of the proud be they neuer ſo vvel learned, this one place might teach vs. Vvhereat the Nouatians of old did ſo ſtumble, that they thought, and heretically taught, that none falling into any mortal ſinne after Baptiſme, could be receiued to mercie or penance in the Church: and ſo to a contentious man, that vvould folow his owne ſenſe, or the bare vvordes, vvithout regard of the Churches ſenſe and rule of faith (after vvhich euery Scripture muſt be expounded) the Apoſtles ſpeach doth here ſound. Euen as to the ſimple, and to the Heretike that ſubmitteth not his ſenſe to the Churches iudgement, certaine places of this ſame Epiſtle, ſeeme at the firſt ſight, to ſtand againſt the daily oblation or ſacrifice of the Maſſe: vvhich yet in truth make no more for that purpoſe, then this text we now ſtand on, ſerueth the Nouatians: as vvhen we come to the places, it ſhal be declared. [Margin: The Nouatians (as al Heretikes) made Scripture the groūd of their hereſie. · * Ambr. de poenit. li. 2. c. 2. · Other places make no more for the Proteſtants then this doth for Nouatus.]

And let the good Readers beware here alſo of the Proteſtants expoſition, for they are herein vvorſe then Nouatians, ſpecially ſuch as preciſely folovv Caluin: holding impiouſly, that it is impoſsible for one that forſaketh entirely his faith, that is, becommeth an Apoſtata or an Heretike, to be receiued to penance or to Gods mercie. To eſtabliſh vvhich falſe and damnable ſenſe, theſe fellowes make nothing of S. Ambroſes, S. Chryſoſtoms, and the other fathers expoſition, vvhich is the holy Churches ſenſe, That the Apoſtle meaneth of that penance vvhich is done before and in Baptiſme. vvhich is no more to ſay, but that it is impoſsible to be baptized againe, and thereby to be renouated and illuminated, to die, be buried, and riſe againe the ſecond time in Chriſt, in ſo eaſie and perfect penance and cleanſing of ſinnes, as that firſt ſacrament of generation did yeld: vvhich applieth Chriſtes death in ſuch ample maner to the receiuer, that it taketh avvay al paines due for ſinnes before committed: and therfore requireth no further penance aftervvard, for the ſinnes before committed, al being vvaſhed away by the force of that Sacrament duely taken. S. Auguſtine calleth the remiſsion in Baptiſme, Magnam indulgentiam, a great pardon. Enchirid. c. 64. [Margin: Caluins hereſie vpon this place, vvorſe then the Nouatians. · Ambr. loco cit. & in ep. ad Heb. Chry. ho. 9 in c. 6 ad Hebr. · The fathers expoſition of this place.]

The Apoſtle therfore warneth them, that if they fall from their faith, and from Chriſtes grace and lavv vvhich they once receiued in their Baptiſme, they may not looke to haue any more that firſt great and large remedie applied vnto them, nor no man els that ſinneth after Baptiſme: though the other penance, vvhich is called the Second table after ſhipvvracke, vvhich is a more paineful medicine for ſinne then Baptiſme, requiring much faſting, praying, and other afflictions corporal, is open not onely to other ſinners, but to al once baptized, Heretikes, or oppugners of the truth malitiouſly and of purpoſe or what way ſo euer, during this life. See S. Cypriah ep. 52. S. Ambroſe vpon this place. S. Auguſtine cont. ep. Parm. li. 2. c. 13. and ep. 50. S. Damaſcene li. 4. c. 10. [Margin: The Sacramēt of penance is ready for al ſinners vvhatſoeuer. · Hiero. ep. 8 ad Demetriad. c. 6.]

10. God is not vniuſt.] It is a vvorld to ſee, vvhat vvringing & vvrithing the Proteſtants make, to ſhift them ſelues from the euidence of theſe vvordes, vvhich make it moſt cleere to all not blinded in pride and contention, that good vvorkes be moritorious, and the very cauſe of ſaluation, ſo far that God ſhould be vniuſt, if he rendered not heauen for the ſame. Reuera grandis iniuſtitia Dei (ſaith S. Hierom) Si tantùm peocata puniret, & bona opera non ſuſciperet. That is, In deede great vvere Gods iniuſtice ⟨illegible⟩ if he vvould onely puniſh ſinnes, and vvould not receiue good vvorkes. Li. 2. cont. Iouin. c. 2. [Margin: Gods iuſtice in revvarding meritorious vvorkes.]

Chapter 7

To proue the Prieſthod of Chriſt incomparably to excel the prieſthod of Aaron (and therfore, that Leuitical prieſthod novv to ceaſe, and that lavv alſo vvith it) he ſcanneth euery vvord of the verſe alleaged out of the Pſalme, Our Lord hath ſvvorne: thou art a Prieſt for euer, according to the order of Melchiſedec.

1 FOR this ″ Melchiſedec, the king of Salem, Prieſt of the God moſt high, * vvho mette Abraham returning from the ſlaughter of the kings, and bleſſed him:

2 to vvhom alſo Abrahā deuided tithes of al: firſt in deede by interpretation, the king of iuſtice: & then alſo king of Salem, vvhich is to ſay, king of peace,

3 ″ vvithout father, without mother, vvithout genealogie, hauing neither beginning of daies nor end of life, but likened to the ſonne of God, continueth a prieſt for euer.

4 And ″ behold hovv great this man is, to vvhom alſo Abraham the Patriarke gaue ″ tithes of the principal things.

5 And certes * they of the ſonnes of Leui that take the prieſthod, haue commaundement to take tithes of the people according to the Lavv, that is to ſay, of their brethren: albeit them ſelues alſo iſſued out of the loines of Abraham.

6 but he vvhoſe generation is not numbered among them, tooke tithes of Abraham, and bleſſed him that had the promiſes.

7 But vvithout al contradiction, that vvhich is leſſe, ″ is bleſſed of the better.

8 And here in deede, men that die, receiue tithes: but there he hath vvitnes, that he liueth.

9 And (that it may ſo be ſaid) by Abraham Leui alſo, which receiued tithes, vvas tithed.

10 for as yet he vvas in his fathers loines, vvhen Melchiſedec mette him.

11 If then conſummation vvas by the Leuitical prieſthod (for vnder it the people receiued the Lavv) ″ vvhat neceſſitie vvas there yet an other prieſt to riſe according to the order of Melchiſedec, and not to be called according to the order of Aaron?

12 For the prieſthod being ″ tranſlated, it is neceſſarie that a tranſlation of the Lavv alſo be made.

13 For he on vvhom theſe things be ſaid, is of an other tribe, of the vvhich, none attended on the altar,

14 For it is manifeſt that our Lord ſprung of Iuda: in the which tribe Moyſes ſpake nothing of prieſtes'.

15 And yet it is much more euident: if according to the ſimilitude of Melchiſedec there ariſe an other prieſt,

16 which vvas not made according to the Lavv of the carnal commaundement, but according to the povver of life indiſſoluble.

17 For he vvitneſſeth, That thou art ″ a prieſt for euer, according to the order of Melchiſedec.

18 Reprobation certes is made ″ of the former cōmaundement, becauſe of the vveakeneſſe and vnprofitableneſſe thereof.

19 For the Lavv brought nothing to perfection, but an introduction of a better hope, by the vvhich vve approche to God.

20 And in as much as it is not vvithout an othe, (the other truely vvithout an othe vvere made prieſtes:

21 but this ″ vvith an othe, by him that ſaid vnto him: Our Lord hath ſvvorne, and it ſhal not repent him: thou art a prieſt for euer)

22 by ſo much, is IESVS made a ſuretie of a better teſtamēt.

23 And the other in deede vvere made prieſtes, ″ being many, becauſe that by death they vvere prohibited to continue:

24 but this, for that he continueth for euer, hath an euerlaſting prieſthod.

25 vvhereby he is able to ſaue alſo for euer going' by him ſelf to God: alvvaies liuing to make interceſſion for vs.

26 For it vvas ſeemely that vve ſhould haue ſuch a high prieſt, holy, innocent, impolluted, ſeparated from ſinners, and made higher then the heauens.

27 vvhich hath not neceſſitie daily (as the prieſtes) firſt * for his ovvne ſinnes to offer hoſtes, then for the peoples. for ″ this he did once, in offering him ſelf. ⊢

28 For the Lavv appointeth prieſtes them that haue infirmitie: but the vvord of the othe vvhich is after the Lavv, the Sonne for euer perfected.

Marginal notes to Chapter 7

v. 1 Gen. 14, 18.
v. 2 ⸬ When the fathers & catholike expoſitours pike out allegories and myſteries out of the names of mē, the Proteſtāts not endued vvith the Spirit vvherby the ſcriptures vvere giuē, deride their holy labours in the ſearch of the ſame: but the Apoſtle findeth high myſterie in the very names of perſons and places, as you ſee.
v. 5 Nu. 18, 21. Deu. 18, 1. Ioſ. 14, 4.
v. 8 ⸬ The tithes giuen to Melchiſedech were not giuē as to a mere mortal mā, as al of the tribe of Leui & Aarons order were: but as to one repreſenting the Sonne of God, vvho now liueth and reigneth and holdeth his prieſthod & the functions therof for euer.
v. 14 ` Prieſthod.
v. 17 Pſ. 109, 4.
v. 20 Pſ. 10⟨illegible⟩, 4.
v. 23 The Epiſtle for a Cōfeſſor that is a Biſhop.
v. 25 ` them that goe
v. 25 ⸬ Chriſt according to his humane nature praieth for vs, & continually repreſenteth his former paſſion and merites to God the Father.
v. 27 Leu. 9, 7. 16, 6.

Annotations to Chapter 7

ANNOTATIONS CHAP. VII.

1. Melchiſede⟨illegible⟩.] The excellencie of this perſon vvas ſo great, that ſome of the antiquity tooke him to be an Angel, and ſome the holy Ghoſt. Vvhich opinion not onely the Hebrues, that auouch him to be Sem the ſonne of Noë, but alſo the cheefe fathers of the Chriſtians do condemne: not doubting but he vvas a mere man and a Prieſt and a king, vvhoſoeuer he vvas. for els he could not in office and order and ſacrifice haue been ſo perfect a type and reſemblance of our Sauiour, as in this Chapter and other is ſhevved.

3. Without father.] Not that he vvas vvithout father and mother, ſaith S. Hierom ep. 126: for Chriſt him ſelf vvas not vvithout father, according to his diuinity, not vvithout mother, in his humanity: but for that his petigree is not ſet out in the Geneſis, as the genealogie of other Patriarches is, but is ſodenly induced in the holy hiſtorie, no mention made of his ſtocke, tribe, beginning or ending, and therfore in that caſe alſo reſembling in a ſort the ſonne of God, vvhoſe generation vvas extraordinarie, miraculous, and ineffable, according to both his natures, lacking a father in the one, and a mother in the other. his perſon hauing neither beginning nor ending, and his kingdom, and Prieſthod ſpecially, in him ſelf and in the Church, being eternall, both in reſpect of the time paſt, and the time to come: as the ſaid Doctor in the ſame epiſtle vvriteth. [Margin: The reſemblāce of Melchiſedec to Chriſt, in many points. · By the ſundrie excellencies of Melchiſedeck⟨illegible⟩ Prieſthod is proued the excellēcie of the Prieſthod & ſacrifice of the nevv Teſtament.]

4. Behold.] To proue that Chriſtes Prieſthod far paſſeth the Prieſthod of Aaron: and the Prieſthod of the nevv Teſtament, the Prieſthod of the old lavv: and conſequently that the ſacrifice of our Sauiour and the ſacrifice of the Church doth much excel the ſacrifices of Moyſes lavv, he diſputeth pro⟨illegible⟩oundly of the preeminences of Melchiſedec aboue the great Patriarch Abraham, vvho vvas father of the Leuites.

4. Tithes.] The firſt preeminence, that Abraham paied tithes, and that of the beſt and moſt cheefe things that he had, vnto Melchiſedec, as a duety and homage, not for him ſelf onely in perſon, but for Leui, vvho yet vvas not borne, and ſo for the vvhole Prieſthod of Leuies ſtocke, acknovvledging thereby, Melchiſedec not onely to be a Prieſt, but his Prieſt and Superior, and ſo of al the Leuitical order. And it is here to be obſerued, that vvhereas in the 14 of Geneſis, vvhence this holy narration is taken, both in the Hebrue, and in the 70, it ſtandeth indifferent or doubtfull, vvhether Melchiſedec paied tithes to Abraham, or tooke tithes of him: the Apoſtle here putteth al out of controuerſie, plainely declaring that Abraham paid tithes to the other, at the inferiour to his Prieſt and Superior. And touching paiment of tithes, it is a natural duety, that men ovve to God in al lavves, and to be giuen to his Prieſts in his behalfe, for their honour and liuelihod. Iacob promiſed or vovved to pay them, Gen. 28. Moyſes appointed them Leuit. 27. Num. 18. Deut. 12. 14. 26. Chriſt confirmeth that duety Mat. 23: and Abraham ſpecially here giueth them to Melchiſedec plainely thereby approuing them or their equiualent to be due to Chriſt and the Prieſthod of the nevv Teſtament, much more then either in the lavv of Moyſes, or in the lavv of Nature. Of vvhich tithes due to the Clergie of Chriſes Church ſee S. Cyprian ep. 66. S. Hierom ep. 1▪ c. 7. and ep. 2 c. 5. to Hellodorus and Nepolianus. S. Auguſtine ſer. 119 de tempore. [Margin: He receiued tithes of Abrahā, & conſequently of Leui & Aarō. · Tithes.]

7. Is bleſſed of the better.] The ſecond preeminence is, that Melchiſedec did bleſſe Abraham: vvhich vve ſee here S. Paul maketh a great and ſoueraine holy thing, grounding our Sauiours prerogatiue aboue the vvhole order of Aaron therein: and vve ſee that in this ſort it is the proper act of Prieſhod ⟨illegible⟩ and that vvithout al controuerſie as the Apoſtle ſaith, he is greater in dignitie, that hath authority, to bleſſe, then the perſon that hath not, and therfore the Prieſts vocation to be in this behalfe far aboue any earthly king, vvho hath not povver to giue benediction in this ſacred maner, neither to man, nor other creature. As here Melchiſedec, ſo Chriſt bleſſed much more, and ſo haue the Biſhops of his Church done, and do, Vvhich no man can maruel that our forefathers haue ſo highly eſteemed and ſought for, if he marke the vvonderful myſterie and grace thereof here expreſſed. ⟨illegible⟩ alſo vvhich here taketh bloſſing of Melchiſedec, him ſelf (though in an inferior ſort) bleſſed his ſonnes, as the other Patriarches did, and fathers do their children by that example. [Margin: He bleſſed Abraham. · Bleſſing a great preeminēce, ſpecially in Prieſts.]

11. If conſummation.] The principal propoſition of the vvhole epiſtle and al the Apoſtle diſcourſe, is inſerted & grounded vpon the former prerogatiues of Melchiſedec aboue Abraham and Leul: that is, that the end, perfection, accompliſhment, and conſummation of al mans dueties and debtes to God, by the general redemption, ſatisfaction, full price and perfect ranſom of al mankind, vvas not atchieued by any or al the Prieſts of Aarons order, not by any ſacrifice or act of that Prieſthod, or of al the lavv of Moyſes, vvhich vvas grounded vpon the Leuitical Prieſthod, but by Chriſt and his Prieſthod, vvhich is of the order and rite of Melchiſedec. [Margin: The ful accompliſhment of mans redēption vvas not by Aarons but by Melchiſedecks Prieſthod.]

11. What neceſsitie.] This diſputation of the preeminence of Chriſtes Prieſthod aboue the Leuitical order, is againſt the erroneous perſuaſion of the Ievves, that thought their lavv. Prieſthod, and ſacrifices to be euerlaſting, and to be ſufficient in them ſelues, vvithout any other Prieſt then Aaron and his ſucceſſors and vvithout al relation to Chriſtes Paſſion or any other redemption or remiſſion, then that vvhich their Leuitical offices did procure: not knovving that they vvere all figures of Chriſtes death, and to be ended and accompliſhed in the ſame. Vvhich point vvell vnderſtood and kept in mind, vvill cleere the vvhole controuerſie betvvixt the Catholikes and Proteſtants, concerning the ſacrifice of the Church, for, the ſcope of the Apoſtles diſputation being, to auouch the dignity, preeminence, neceſſitie, and eternal fruite and effect of Chriſtes Paſſion, he had not to treate at all of the other, vvhich is a ſacrifice depending of his Paſſion, ſpecially vvriting to the Hebrues, that vvere to be inſtructed and reformed firſt touching the ſacrifice of the Croſſe, before they could fruitfully heare any thing of the other, though in couert and by moſt euident ſequele of diſputation, the learned and faithfull may eaſily perceiue vvherevpon the ſaid Sacrifice of the Church (vvhich is the Maſſe) is grounded. And therfore S. Hierom ſaith, ep. 126: that al theſe commendations of Melchiſedec are in the type of Chriſt, euius profectus Eccleſiae ſacramenta ſunt. [Margin: The Apoſtle to conſute the Ievves falſe perſuaſion of Aarons Prieſthod and ſacrifices, ſpeaketh altogether of the ſacrifice of the Croſſe.]

12. Tranſlated.] Note vvel this place, and you ſhal perceiue thereby, that euery lavvful forme and manner of lavv, ſtate, or gouernement of Gods people dependeth on Prieſthod, riſeth, ſtandeth, falleth, or altereth vvith the Prieſthod. In the lavv of Nature, the ſtate of the people hanged on one kind of Prieſthod: in the lavv of Moyſes, of an other in the ſtate of Chriſtianity, of an other: and therfore in the former ſentence the Apoſtle ſaid, that the Ievviſh people or Commonvvealth had their lavv vnder the Leuitical Prieſthod, and the Greeke more properly expreſſeth the matter, that they vvere legitimated, that is to ſay, made a lavvful people or communitie vnder God, by the Prieſthod▪ for there is no iuſt nor lavvful Commonvvealth in the vvorld, that is not made legal and Gods peculiar, and diſtinguiſhed from vnlavvful Commonvveales that hold of falſe goddes, or of none at al, by Prieſthod. Vvherevpon it is cleere, that the nevv lavv, and al Chriſtian peoples holding of the ſame, is made lavvful by the Prieſthod of the nevv Teſtament, and that the Proteſtants ſhamefully are deceiued, and deceiue others, that vvould haue Chriſtian Commonvveales to lacke an external Prieſthod, or Chriſtes death to aboliſh the ſame▪ for, this is a demonſtration. that if Chriſt haue aboliſhed Prieſthod, he hath aboliſhed the nevv lavv, vvhich is the nevv Teſtament and ſtate of Grace, vvhich as Chriſtian Commonvvealths liue vnder. Neither vvere it true, that the Prieſthod vvere trāſlated vvith the Lavv, if al external Prieſthod ended by Chriſtes death, vvhere the nevv lavv began▪ for ſo the lavv ſhould not depend on Prieſthod, but dure vvhen al Prieſthod vvere ended: vvhich is againſt S. Paules doctrine. [Margin: No lavvful ſtate of people vvith out an external Prieſthod. · ⟨non-Latin script⟩ · External Prieſthod neceſſarie for the nevv Teſtament.]

Furthermore it is to be noted, that this legitimation or putting Communities vnder lavv, and Prieſthod, of vvhat order ſoeuer, is no othervviſe, but ioyning one vvith an other in one homage or ſacrifice external, vvhich is the proper act of Prieſthod for, as no lavvful ſtate can be vvithout prieſthod, ſo no prieſthod can be vvithout ſacrifice. And vve meane alvvaies of Prieſthod & ſacrifice taken in their ovvne proper ſignification, as here S. Paul taketh them, for, the conſtitution difference, alteration, or trāſlation of ſtates and lavves riſe not vpon any mutation of ſpiritual or metaphorically taken Prieſthod, or ſacrifice: but vpon thoſe things in proper acception, as it is moſt plaine. [Margin: External ſacrifice alſo neceſſarie for the ſame.]

Laſtly, it foloweth of this, that though Chriſt truely ſacrificed him ſelf vpon the Croſſe (there alſo a Prieſt according to the order of Melchiſedec) and there made the ful redemption of the vvorld, confirmed, and conſummated his compact, and Teſtament, and the lavv and prieſthod of this his nevv and eternal ſtate, by his bloud: yet that can not be the forme of ſacrifice into vvhich the old Prieſthod and ſacrifices vvere tranſlated, vvherevpon the Apoſtle inferreth the tranſlation of the Law. For they all vvere figures of Chriſtes death, and ended in effect at his death, yet they vvere not altered into that kind of ſacrifice, vvhich vvas to be made but once, and vvas executed in ſuch a ſort, that peoples and nations Chriſtened could not meete often to vvorſhip at it, nor haue their law and Prieſtes conſtituted in the ſame▪ though for the honour and duety, remembrance and repreſentatiō thereof, not onely vve Chriſtian⟨illegible⟩, but alſo al peoples faithful both of Iewes & Gentiles, haue had their prieſthod and ſacrifices according to the difference of their ſtates. Vvhich kind of Sacrifices vvere tranſlated one into an other: and ſo no doubt is the Prieſthod Leuitical properly turned into the Prieſthod and ſacrifice of the Church, according to Melchiſedecks rite, and Chriſtes inſtitution in the formes of bread and vvine. See the next note. [Margin: The tranſlation of the old Prieſthod & ſacrifices, muſt needes be into the ſaid Prieſthod and ſacrifice of the Church.]

17. A Prieſt for euer.] Chriſt is not called a Prieſt for euer, onely for that his perſon is eternal, or for that he ſitteth on the right hand of God, and perpetually praieth or maketh interceſsion for vs, or for that the effect of his death is euerlaſting: for al this proueth not that in proper ſignification his Prieſthod is perpetual: but according to the iudgement of al the fathers grounded vpon this deepe and diuine diſcourſe of S. Paul, and vpon the very nature, definition, and propriety of Prieſthod, and the excellent act and order of Melchiſedec, and the ſtate of the new law, he is a Prieſt for euer according to Melchiſedecks order, ſpecially in reſpect of the ſacrifice of his holy body and bloud, inſtituted at his laſt ſupper, and executed by his commiſsion, commaundement, and perpetual concurrence vvith his Prieſts, in the formes of bread and vvine: in vvhich things onely the ſaid high Prieſt Melchiſedec did ſacrifice. For though S. Paul make no expreſſe mention hereof, becauſe of the depth of the myſterie, and their incredulity or feebleneſſe to vvhom he vvrote: yet it is euident in the iudgement of all the learned fathers (vvithout exception) that euer vvrote either vpon this epiſtle, or vpon the 14 of Geneſis, or the Pſalme 109, or by occaſion haue treated of the ſacrifice of the altar, that the eternity and proper act of Chriſtes Prieſthod, and conſequently the immutability of the new, law, conſiſteth in the perpetual offering of Chriſtes body and bloud in the Church. [Margin: Hovv Chriſt is a Prieſt for eues. · Chriſts eternal Prieſthod conſiſteth in the perpetual ſacrifice of his body & bloud in the Church.]

Which thing is ſo vvell knowen to the Aduerſaries of Chriſtes Church and Prieſthod, and ſo graunted, that they be forced impudently to cauill vpon certaine Hebrue particles, that Melchiſedec did not offer in bread and vvine: yea and vvhen that vvill not ſerue, plainely to deny him to haue been a Prieſt: vvhich is to giue checkmate to the Apoſtle, and to ouerthrow all his diſcourſe. Thus vvhiles theſe vvicked men pretend to defend Chriſtes onely Prieſthod, they in deede aboliſh as much as in them lieth, the vvhole order, office, and ſtate of his eternall law and Prieſthod. [Margin: The Proteſtāts cauilling vpon particles, agaīſt Melchiſedecks ſacrifice & Prieſthod, directly againſt the Apoſtle.]

Arnobius ſaith, By the myſterie of bread and vvine he vvas made a Prieſt for euer. And againe, The eternal memorie, by vvhich he gaue the food of his body to them that feare him▪ in pſal. 109. 110. Lactatius, In the Church he muſt needes haue his eternal Prieſthod according to the order of Melabiſedec. Li. 14. Inſtitut. S. Hierom to Luagrius, Aarons Prieſthod had an end, bus Melchiſedecks, that is, Chriſtes and the Churches is perpetuall, both for the time paſt and to come. S. Chryſoſtom therfore calleth the Churches ſacrifice, hoſtia⟨illegible⟩ inconſumptib⟨illegible⟩em, an hoſt or ſacrifice that can not be conſumed. ho. 17 in 9 Hebr. S. Cyprian, boſtiam qua ſublatae, nulla eſſet futura religio, an hoſt vvhich being taken away, there could be no religion. de Cana⟨illegible⟩ D⟨illegible⟩mini. nu 2. Emiſſenus, perpetuam oblationem & perpetuò currentem redemptionem, a perpetual oblation and a redemption that runneth or continueth euerlaſtingly. ho. 5 de Paſch. And our Sauiour expreſſeth ſo much in the very inſtitution of the B. Sacrament of his body and bloud: ſpecially vvhen he calleth the later kind, the nevv Teſtament in his bloud, ſignifying that as the old law vvas eſtabliſhed in the bloud of beaſtes, ſo the new (vvhich is his eternal Teſtament) ſhould be dedicated and perpetual in his owne bloud: not onely as it vvas ſhed on the Croſſe, but as giuen in the Chalice. And therfore into this ſacrifice of the altar (ſaith S. Auguſtine li. 17 de Ciuit. c. 20. S. Leo ſer. 8 de Paſsione, and the reſt) vvere the old ſacrifices to be tranſlated. See S. Cyprian ep. 63 ad Cecil. nu. 2. Ambroſe de Sacram. li. 5. 6. 4. S. Auguſtine in Pſal. 33. Conc. ⟨illegible⟩. and li. 17. de Ciuit. c. 17. S. Hierom ep. 17. c. 2. & ep. 126. Epiph. har. 55. Theodoret in Pſal. 109. Damaſcene li. 4. c. 14. [Margin: Chriſts eternal Prieſthod and ſacrifice in the Church is proued out of the fathers. · Ep. 126. · * That is, from Adā to the end of the vvorld, repreſented by ſacrifice.]

Finally if any of the fathers, or all the fathers, had either vviſedom, grace, or intelligence of Gods vvorde and myſteries, this is the truth. If nothing vvil ſerue our Aduerſaries, Chriſt Ieſus confound them, and defend his eternal Prieſthod, and ſtate of his new Teſtament eſtabliſhed in the ſame.

18. Of the former commaundement.] The vvhole law of Moyſes conteining all their old Prieſthod, ſacrifice, ſacraments, and ceremonies, is called the Old commaundement: and the new Teſtament conteining the ſacrifice of Chriſtes body and bloud, and al the ſacraments and graces giuen by the ſame, is named the Nevv mandatum: for vvhich our forefathers called the Thurſday in the holy vveke, Maundy thurſday, becauſe that in it, the new law and Teſtament was dedicated in the Chalice of his bloud: the old mandatum, law, Prieſthod, and ſacrifices, for that they vvere inſufficient and vnperfect, being taken avvay: and this new ſacrifice, after the order of Melchiſedec, giuen in the place thereof. [Margin: The old commaundement, and the new. · Maundy thurſday vvhy ſo called. · The introduction of a new Prieſthod.]

19. The introduction.] Euer obſerue, that the abrogation of the old law, is not an aboliſhing of al Prieſthod, of al Prieſthod, but an introductiō of a new, conteining the hope of eternal things, vvhere the old had but temporal. [Margin: The eternitie of the new Prieſthod confirmed by the fathers othe, & Chriſts paſſion.]

21. With an othe.] This othe ſignifieth the infallible and abſolute promis of the eternitie of the new Prieſthod and ſtate of the Church: Chriſt by his death, and bloud ſhed in the ſacrifice of the Croſſe, confirming it, ſealing it, and making him ſelf the ſurety and pledge therof. For though the new Teſtament vvas inſtituted, giuen, and dedicated in the Supper, yet the vvarrant, confirmation, and eternal operation therof, vvas atchieued vpon the Croſſe, in the one oblation and one general and euer laſting redemption there made.

23. Being many.] The Proteſtants not vnderſtanding this place, feine very foliſhly, that the Apoſtle ſhould make this difference betvvixt the old ſtate and the new: that in the old, there were many Prieſts: in the new, none at all but Chriſt. Which is againſt the Prophet Eſay, ſpecially prophecying of the Prieſts of the new Teſtament (as S. Hierom declareth vpon the ſame place) in theſe vvordes, You ſhal be called the Prieſts of God: the miniſters of our God, ſhal it be ſaid to your & it taketh away al viſible Prieſthod, & conſequently the lawful ſtate that the Church and Gods people haue in earth, vvith al Sacraments and external vvorſhip. [Margin: By the compariſon of many prieſts, & one, is not meant that there is but one Prieſt of the new Teſtament. · Eſa. c. 61. · * ⟨non-Latin script⟩ ▪ · * ⟨non-Latin script⟩.]

The Apoſtle then meaneth firſt, that the abſolute ſacrifice of cōſummation, perfection, and vniuerſal redemption, vvas but one, once done, and by one onely Prieſt done, and therfore it could not be any of the ſacrifices, or al the ſacrifices of the Iewes law, or vvrought by any or by all of them, becauſe they vvere a number at once, and ſucceding one an other, euery of their offices and functions ending by their death, and could not vvorke ſuch an eternal redemption as by Chriſt onely vvas vvrought vpon the Croſſe. Secondly, S. Paul inſinuateth therevpon, that Chriſt neuer loſeth the dignitie or practiſe of his eternal Prieſthod, by death nor othervviſe, neuer yeldeth it vp to any, neuer hath ſucceſſors after him, that may enter into his roome or right of Prieſthod, as Aaron and al other had in the Leuitical Prieſthod, but that him ſelf vvorketh and concurreth vvith his miniſters the Prieſts of the new Teſtament, in al their actes of Prieſthod, as vvel of ſacrifice as Sacrament, bleſsing, preaching, praying, and the like vvhat ſo euer. [Margin: The meaning is, that the abſolute ſacrifice of eternal redēption could not be done by thoſe many Aaronical prieſts but by one onely, Chriſt Ieſus: vvho liueth a Prieſt for euer, hath no ſucceſſor, and as cheefe prieſt, worketh and concurreth vvith al Prieſts in their prieſtly functions.]

This therfore vvas the fault of the Hebrues, that they did not acknowledge their Leuitical ſacrifices and Prieſthod to be reformed and perfited by Chriſtes ſacrifice on the Croſſe: and againſt them the Apoſtle onely diſputeth, and not againſt our Prieſts of holy Church, or the number of them, vvho al confeſſe their Prieſthod and al exerciſes of the ſame, to depend vpon Chriſtes onely perpetual Prieſthod.

27. This did he once.] This is the ſpecial preeminence of Chriſt, that the offereth for other mens ſinnes onely, hauing none of his owne to offer for, as al other Prieſts both of the old and new law haue. And this againe is the ſpecial dignitie of his owne perſon, not communicable to any other of vvhat order of Prieſthod ſo euer, that he by his death (which is the onely oblation that is by the Apoſtle declared to be irreiterable in it ſelf) paied the one full ſufficient ranſom for the redemption of all ſinnes.

Chapter 8

Out of the ſame Pſalme 109 he vrgeth this alſo, Sit thou on my right hand, ſhevving that the Leuitical tabernacle on earth, vvas but a ſhadovv of his true Tabernacle in heauen: vvithout vvhich he ſhould not be a Prieſt at all: 6 Vvhereas he is of a better Prieſthod the⟨illegible⟩ they, as alſo he proueth by the excellencie of the nevv Teſtament aboue the old.

1 BVT the ſumme concerning thoſe things vvhich be ſaid, is: Vve haue ſuch an high prieſt, vvho is ſette on the right hand of the ſeate of maieſtie in the heauens,

2 a miniſter of the holies, and of the true tabernacle, vvhich our Lord pight & not man.

3 For euery high prieſt is appointed to offer giftes and hoſtes, vvherfore it is ″ neceſſarie that he alſo haue ſome thing that he may offer:

4 ″ if then he vvere vpon the earth, neither vvere he a prieſt: vvhereas there vvere that did offer giftes according to the Lavv,

5 that ſerue the exampler & ſhadow of ″ heauenly things. As it vvas anſvvered Moyſes, vvhen he finiſhed the tabernacle, * See (quod he) that thou make al things according to the exampler vvhich vvas ſhevved thee in the mount.

6 But novv he hath obtained a better miniſterie, by ſo much as he is mediatour of a better teſtament, vvhich is eſtabliſhed in better promiſes.

7 For if that former had been void of fault, there ſhould not certes a place of a ſecōd been ſought.

8 For blaming them, he ſaith: Behold the daies ſhal come, ſaith our Lord: and I vvil conſummate vpon the houſe of Iſrael, and vpon the houſe of Iuda a nevv Teſtament:

9 not according to the teſtament vvhich I made to their fathers in the day that I tooke their hand to bring them out of the land of Aegypt: becauſe they did not continue in my teſtament: and I neglected them, ſaith our Lord.

10 For this is the teſtament vvhich I vvil diſpoſe to the houſe of Iſrael after thoſe daies, ſaith our Lord: Giuing my lavves ″ into their minde, & in their hart vvil I ſuperſcribe them: and I vvil be ″ their God, and they ſhal be my people:

11 and eueryone ″ ſhall not teach his neighbour, and euery one his brother, ſaying, Knovv our Lord: becauſe al ſhal knovv me from the leſſer to the greater of them:

12 becauſe I wil be merciful to their iniquities, & their ſinnes I wil not now remember.

13 And in ſaying a nevv, the former he hath made old. And that vvhich grovveth auncient and vvaxeth old, is nigh to vtter decay.

Marginal notes to Chapter 8

v. 2 ⸬ Chriſt liuing and reigning in heauē, continueth his prieſtly functiō ſtil, and is miniſter not of Moyſes Sancta & tabernacle, but of his ovvne body & bloud, vvhich be the true holies, and tabernacle, not formed by mā, but by Gods ovvne hand.
v. 5 ᶜ ⟨non-Latin script⟩ ▪
v. 5 Exo, 25, 9. 40.
v. 7 ⸬ The promiſes and effectes of the Law were temporal, but the promiſes and effectes of Chriſtes Sacraments in the Church be eternal.
v. 7 Hier. 31, 31.

Annotations to Chapter 8

ANNOTATIONS CHAP. VIII.

3. Neceſſarie that he alſo.] Euen now being in heauen, becauſe he is a Biſhop and Prieſt, he muſt needes haue ſomewhat to offer, and vvherein to do ſacrifice: and that not in ſpiritual ſort onely, for that could not make him a Prieſt of any certaine order. And it is moſt falſe and vvicked, to hold vvith the Caluiniſtes, that Melchiſedecks Prieſthod vvas vvholy ſpiritual. For then Chriſts death vvas not a corporal, external, viſible, and truely named ſacrifice: neither could Chriſt or Melchiſedec be any otherwiſe a Prieſt, then euery faithful man is: vvhich to hold (as the Caluiniſts folowing their owne doctrine muſt needes do) is directly againſt the Scriptures, and no leſſe againſt Chriſtes one oblation of his body vpon the Croſſe, then it is againſt the daily ſacrifice of his body vpon the altar. Therfore he hath a certaine hoſt in external and proper maner, to make perpetual oblation thereby in the Church: for, viſible and external act of ſacrificing in heauen he doth not exerciſe. [Margin: Chriſts prieſthod & ſacrifice is external, not ſpiritual only. · * Beza in ſchol. Teſt. Gracolat. in c. 7 Heb. num. 8.]

4. If vpon the earth.] It is by his death, and reſurrection to life againe, that his body is become apt and fitte in ſuch diuine ſort to be ſacrificed perpetually. For if he had liued in mortal ſort ſtill, that vvay of myſtical repreſentation of breaking his body and ſeparating the bloud from the ſame, could not haue been agreable, and ſo the Church and Chriſtian people ſhould haue lacked a prieſthod and ſacrifice, & Chriſt him ſelf ſhould not haue been a Prieſt of a peculiar order, but either muſt haue offered in the things that Aarons Prieſts did, or els haue been no Prieſt at all. For, to haue offered onely ſpiritually, as all faithful men do, that could not be ynough for his vocation, and our redemption, and ſtate of the new Teſtament. How his fleſh vvas made fit to be offered and eaten in the B. Sacrament, by his death, ſee Iſychius li. 1 in leuit. cap. 2. [Margin: How Chriſtes body is made fit to be ſacrificed and eaten perpetually.]

5. Heauenly things.] As the Church or ſtate of the new Teſtament is commonly called Regnum coelorum & Dei, in the Scriptures, ſo theſe heauenly things be probably taken by learned men, for the myſteries of the new Teſtament. And it ſeemeth that the paterne giuen to Moyſes to frame his tabernacle by, vvas the Church, rather then the heauens them ſelues: al S. Paules diſcourſe tending to ſhew the difference betwixt the new Teſtament and the old, and not to make compariſon betwene the ſtate of heauen and the old law. Though incidently, becauſe the condition of the new Teſtament more neerely reſembleth the ſame, then the old ſtate doth, he ſometime may ſpeake ſomewhat therof alſo. [Margin: Kingdom of heauen, and heauēly things, ſpokē of the Church.]

10. Into their minde.] This alſo and the reſt folowing is fulfilled in the Church, and is the proper effect of the new Teſtament, vvhich is the grace and ſpirit of loue, graffed in the hartes of the faithful by the holy Ghoſt, vvorking in the Sacraments and ſacrifice of the new law to that effecte. [Margin: Grace, the effect of the new Teſtament.]

10. Their God.] This mutual couenant made betwixt God and the faithful, is that vvhich vvas dedicated and eſtabliſhed, firſt in the chalice of his bloud, called therfore the nevv Teſtament in his bloud: and vvhich vvas ſtraight after ratified by the death of the ⟨illegible⟩ſtator, vpon the Croſſe. [Margin: The new Teſtamēt or couenant betwene God & man. · Luc. ⟨illegible⟩.]

11. Shal not teach.] So it vvas in the primitiue Church, in ſuch ſpecially as vvere the firſt founders of our new ſtate in Chriſt. And that vvhich vvas verified in the Apoſtles and other principal men, the Apoſtle ſpeaketh generally as though it vvere ſo in the vvhole. as S. Peter applieth the like out of Ioël, and our Sauiour ſo ſpeaketh, vvhen he ſaith that ſuch as beleeue in him, ſhal vvorke miracles of diuers ſortes. Chriſtian men then muſt not abuſe this place to make chalenge of new inſpirations and ſo great knowledge that they neede no Scriptures or teaching in this life, as ſome Heretikes doe: vvith much like reaſon and ſhew of Scriptures as the Proteſtants haue to refuſe external, ſacrifice. And it is no leſſe phantaſtical madneſſe to deny external ſacrifice, ſacraments, or Prieſthod, then it is to aboliſh teaching and preaching. [Margin: Scriptures abuſed for phātaſtical inſpirations. · Act. 2. · Io. 14. ⟨illegible⟩. 12.]

Chapter 9

In the old Teſtament, that ſecular Sanctuarie had tvvo partes: the one ſignifying that time, vvith the ceremonies therof for the emundation of the fleſh: the other ſignifying heauen, vvhich then vvas ſhut, vntil our High prieſt Chriſt entered into it, and that vvith his ovvne bloud, ſhed for the emundation of our conſciences. Wherevpon he concludeth the excellencie of his tabernacle and hoſt aboue the old. 25 Noting alſo the differences, that he entered but once (ſo effectual vvas that one blouddy offering of himſelf, for euer) vvheras the Leuitical High prieſt entered euery yere once.

1 THE former alſo in deede had iuſtificatiōs of ſeruice, and a ſecular ſanctuarie.

2 For the tabernacle vvas made, the firſt, vvherin vvere, the candleſtickes, and the table, and the propoſition of Ioaues, vvhich is called Holy.

3 But after the ſecond vele, the tabernacle, vvhich is called Sancta Sanctorum:

4 hauing a golden cenſar, and the arke of the teſtamēt couered about on euery part vvith gold, in the vvhich vvas ″ a golden potte hauing Manna, and the rod of Aaron that had bloſſomed, & * the tables of the teſtament,

5 and ouer it vvere * the ″ Cherubins of glorie ouerſ had ovving the propitiatorie. of vvhich things it is not needeful to ſpeake novv particularly.

6 But theſe things being ſo ordered, in the firſt tabernacle in deede the prieſts alvvaies entered, accōpliſhing offices of the ſacrifices.

7 But in the ſecond, * once a yere the high prieſt only: not vvithout bloud vvhich he offereth for his ovvne and the peoples ignorance:

8 the holy Ghoſt ſignifying this, that the vvay of the holies was not yet manifeſted, the former tabernacle as yet ſtanding.

9 vvhich is a parable of the time preſent: according to vvhich are offered giftes and hoſtes, vvhich can not concerning the conſcience make perfect him that ſerueth,

10 onely in meates and in drinkes, and diuerſe baptiſmes, and iuſtices of the fleſh laid on them ″ vntil the time of correction.

11 But Chriſt aſſiſting an high Prieſt of the good things to come, by a more ample and more perfect tabernacle not made vvith hand, that is, not of this creation:

12 neither by the bloud of goates or of calues, but by his ovvne bloud entered in once into the Holies, ″ eternal redemption being found. ⊢

13 For * if the bloud of goates and of oxen & the aſhes of an heifer being ſprinkled, ſanctifieth the polluted to the cleanſing of the fleſh:

14 hovv much more hath' the bloud of Chriſt vvho by the holy Ghoſt offered himſelf vnſpotted vnto God, cleanſed' our conſcience from dead vvorkes, to ſerue the liuing God?

15 And therfore he is the mediatour of the nevv Teſtament: that death being a meane, vnto the redemption ″ of theſe preuarications vvhich vvere vnder the former teſtament, they that are called may receiue the promiſe of eternal inheritance. ⊢

16 For * vvhere there is a teſtament: the death of the teſtatour muſt of neceſſitie come betvvene.

17 For a teſtament is confirmed in the dead: othervviſe it is yet of no value, vvhiles he that teſted, liueth.

18 Vvherevpon neither vvas the firſt certes dedicated vvithout bloud.

19 For al the commaundement of the Lavv being read of Moyſes to al the people: he taking the bloud of calues and goates vvith vvater and ſcarlet vvool and hyſſope, ſprinkled the very booke alſo it ſelf and al the people,

20 ſaying, * ″ This is the bloud of the Teſtament, vvhich God hath commaunded vnto you.

21 The tabernacle alſo & al the veſſel of the miniſterie he in like maner ſprinkled with bloud.

22 And al things almoſt according to the lavv are cleanſed with bloud: and vvithout ſheading of bloud there is not remiſſion.

23 It is neceſſarie therfore that ″ the examplers of the coeleſtials be cleanſed vvith theſe: but the celeſtials them ſelues vvith better hoſtes then theſe.

24 For IESVS is not entred into Holies made vvith hand, examplers of the true: but into heauen it ſelf, that he may appeare novv to the countenance of God for vs.

25 Nor that he ſhould ″ offer him ſelf often, as the high prieſt entereth into the Holies, euery yere in the bloud of others:

26 othervviſe he ought to haue ſuffered often from the beginning of the vvorld: but novv once in the cōſummation of the vvorldes, to the deſtructiō of ſinne, he hath appeared by his ovvne hoſt.

27 And as it is appointed to men to die once, and after this, the iudgement:

28 ſo alſo Chriſt vvas offered once to exhauſt the ſinnes of many, the ſecond time he ſhal appeare vvithout ſinne to them that expect him, vnto ſaluation.

Marginal notes to Chapter 9

v. 1 ᶜ ⟨non-Latin script⟩
v. 1 Exo. 25. 26, 1. 36.
v. 1 The Epiſtle vpon Imber ſaturday in Septemb.
v. 4 3 Reg. 8.
v. 4 2 Par. 5.
v. 5 Exo. 25, 22.
v. 6 Exo 30, 10.
v. 7 Leu. 16, 2. 30.
v. 8 ⸬ The vvay to heauē vvas not open before Chriſts paſſion. & therfore the Patriarches and good men of the old Teſtament vvere in ſome other place of reſt vntil then.
v. 9 ᶜ ⟨non-Latin script⟩
v. 9 ᶜ Al things done in the old Teſtament and prieſthod were figures of Chriſtes actions.
v. 11 ᵇ The Epiſtle vpon Paſſion Sunday.
v. 12 Leu. 9, 8, 16, 6. 14▪
v. 13 Nu. 19.
v. 14 ` ſhal
v. 14 ` cleanſe
v. 15 Gal. 3, 15▪
v. 19 ⸬ Here we may learne that the Scriptures conteine not al neceſſarie tites or truthes, whē neither the place to which the Apoſtle alludeth, nor any other, mentioneth half theſe ceremonies, but he had them by tradition.
v. 19 Exo. 24. 8.
v. 28 ᶜ By this word vvhich ſignifieth to emptie or draw out euen to the botom, is declared the plentiful and perfect redēption of ſinne by Chriſt.
v. 28 ᶜ ad exhaurienda, peccata.

Annotations to Chapter 9

ANNOTATIONS CHAP. IX.

4. A golden potte.] The Proteſtants count it ſuperſtitious to keepe vvith honour and reuerence the holy memories or monuments of Gods benefites and miracles, or the tokens of Chriſtes Paſſion, as his Croſſe, garments, or other things appertaining to him or his Saincts, and thinke it impoſſible that ſuch things ſhould dure ſo long: vvhen they may here ſee the reuerent and long reſeruation of Manna, vvhich of it ſelf vvas moſt apt to putrifie, and of Aarons rodde, onely for that it ſodenly floriſhed by miracle, the tables of the Teſtament &c. See a notable place in S. Cyril li. 6 cont. Iulian. vvhere he defendeth againſt Iulian the Apoſtataes blaſphemie, he keeping and honouring of that Croſſe or vvood vvhich Chriſt died on. See alſo S. Paulinus ep. 11. and vvhat reuerence S. Hierom and the faithful of his time did to the ſepulchres of Chriſt and his Martyrs, and to their relikes. We reuerence and vvorſhip (ſaith he) euery vvhere Martyrs ſepulchres, and putting the holy aſhes to our eies, if vve may, vve touch it vvith our mouth alſo: and do ſome thinke, that the monument vvherein our Lord vvas buried, it to be neglected? But our Proteſtant can not ſkill of this, they had rather folovv Vigilantius, Iulianus the Apoſtata, and ſuch Maiſters, then the holy Doctors and euident practiſe of the Church is al ages. [Margin: Relikes. · They cōtinue vvithout putrefaction. · The holy CROSSE. · The ſepulchres of Chriſt and his Saincts. · ep. 17. c. 5.]

5. Cherubins.] You ſee it is a fond thing, to conclude vpon the firſt or ſecond commaundement, that there ſhould be no ſacred images in the Church, vvhen euen among theſe people that vvere moſt prone to idolatrie, and groſſe in imagination of ſpiritual things ſuch as Angels are, and to vvhom the precept vvas ſpecially giuen, the ſame God that forbade them grauen idols, did commaund theſe images of Angels to be made and ſet in the ſoueraine holieſt place of al the Tabernacle or Temple. By vvhich it is plaine, that much more the images of Chriſt and his B. mother and Saincts, that may be more truely pourtered then mere ſpiritual ſubſtances can be, are not contrarie to Gods cōmaundement, nor againſt his honour, or repugnant to any other Scripture at all, vvhich condemne onely the Idols or pourtraitures of the Heathen made for adoration of falſe Gods. [Margin: Images in Salomons temple commaunded by God.]

10. Vntil the time of correction.] Al thoſe groſſe and carnal ſacrifices, ceremonies, and obſeruations inſtituted to cleanſe and purifie the fleſh from legal irregularities and impurities onely, and not reaching to the purging of the ſoules & conſciences of men, being commaunded not for euer, but till Chriſtes comming, ceaſed then: and better, more forcible, and more ſpiritual Sacraments vvere inſtituted in their place. For vve may not imagine Chriſt to haue taken avvay the old, and put none in their places or to alter the ſacraments onely into other ſacraments external, and not alſo to tranſlate the ſacrifices to ſome other more excellent▪ for it is called, tempus correctionis, non abolitionis ſacrificij aut legis: the time of correction not of aboliſhing ſacrifice or lavv. Neither haue they more reaſon to affirme Chriſtes one oblation vpon the Croſſe to haue rather taken avvay al kind of ſacrifice, then al manner of Sacraments. The time and ſtate of the nevv Teſtament is not made lavvleſſe, hoſtleſſe, or vvithout ſacrifice, but it is the time of correction or reformation and abettering al the foreſaid things. [Margin: Sacrifice not taken avvay by the nevv Teſtament, but changed into a better.]

12. Eternal redemption.] No one of the ſacrifices, nor al the ſacrifices of the old lavv, could make that one general price, ranſom, and redemption of all mankind, and of al ſinnes, ſauing this one higheſt Prieſt Chriſt, and the one ſacrifice of his bloud once offered vpon the Croſſe. Vvhich ſacrifice of redemption can not be often done, becauſe Chriſt could not die but once. though the figures alſo thereof in the lavv of nature and of Moyſes, vvere truely called ſacrifices, as ſpecially this high and maruelous commemoration of the ſame in the holy Sacrament of the altar, according to the rite of the nevv Teſtament, is moſt truely and ſigularly (as S. Auguſtine calleth it) a ſacrifice. But neither this ſort, nor the other of the old lavv, being often repeated and done by many Prieſts (al vvhich vvere and are ſinners them ſelues) could be the general redeeming and conſummating ſacrifice: nor any one of thoſe Prieſts, nor al the Prieſts together, either of the lavv of Nature, or of Aarons, or Melchiſedecks order (except Chriſt alone) coulde be the general redeemers of the vvorld. [Margin: One only ſacrifice on the Croſſe the redēption of the vvorld: and one onely Prieſt (Chriſt) the redeemes thereof. · Li. de Sp. & lit. c. 11.]

And this is the Apoſtles meaning in al this compariſon and oppoſition of Chriſtes death to the old ſacrifices, and of Chriſt to their Prieſts: and not that Chriſtes death or ſacrifice of the Croſſe ſhould take avvay al ſacrifices, or proue that thoſe Aaronical offices vvere no true ſacrifices at al, nor thoſe Prieſts, verily Prieſts. They vvere true Prieſts & true ſacrifices, though none of thoſe ſacrifices vvere the high, capital, and general ſacrifice of our price and redemption: nor none of them, or of thoſe Prieſts, could vvithout reſpect to this one ſacrifice of Chriſtes death, vvorke any thing to Gods honour, or remiſſion of ſinnes, as the Ievves did falſely imagine, not referring them at al to this general redemption and remiſsion by Chriſt, but thinking them to be abſolute ſacrifices in them ſelues. And that to haue been the errour of the Hebrues, you may read in S. Auguſtine li. 3. doct. Chriſt. c. 6. And this, vve tel the Proteſtants, is the onely purpoſe of the Apoſtle. [Margin: The Apoſtles diſputatiō being only againſt the errour of the Iewes cōcerning their ſacrifices and prieſts: the Proteſtants applying it againſt the ſacrifice of the Maſſe & prieſtes of the new Teſtament.]

But they be ſo groſſe, or ignorant in the Scriptures, and ſo malitiouſly ſet againſt Gods and the Churches truth, that they peruerſely and foliſhly turne the vvhole diſputation againſt the ſacrifice of the B. Maſſe, and the Prieſts of the new Teſtament: as though vve held, that the ſacrifice of the altar vvere the general redemption or redeeming ſacrifice, or that it had no relation to Chriſtes death, or that, it vvere not the repreſentation and moſt liuely reſemblance of the ſame, or vvere not inſtituted and done, to apply in particular to the vſe of the partakers, that other general benefite of Chriſtes one oblation vpon the Croſſe. Againſt the Ievves then onely S. Paul diſputeth, and againſt the falſe opinion they had of their Prieſts and ſacrifices, to vvhich they attributed al remiſſion and redemption, vvithout reſpect of Chriſtes death.

15. Of thoſe preuarications.] The Proteſtants do vnlearnedly imagine, that becauſe al ſinnes be remitted by the force of Chriſtes paſſion, that therfore there ſhould be no other ſacrifice after his death. Vvhereas in deede they might as vvell ſay, there ought neuer to haue been ſacrifice appointed by God, either in the lavv of Nature, or of Moyſes: as al their argumēts made againſt the Sacrifice of the Church vpon the Apoſtles diſcourſe, proue as vvel, or rather onely, that there vvere no ſacrifices of Aarons order or Leuitical lavv at all. For againſt the Ievves falſe opinion concerning them, doth he diſpute, and not a vvord, touching the ſacrifice of the Church, vnto vvhich ⟨illegible⟩n al this diſcourſe he neuer oppoſeth Chriſtes ſacrifice vpon the Croſſe: al Chriſtian men vvel knovving that the hoſt & oblation of thoſe tvvo, though they differ in maner and external forme, yet is in deede al one.

The Apoſtle then ſhevveth here plainely, that al the ſinnes that euer vvere remitted ſince the beginning of the vvorld, vvere no othervviſe forgiuen, but by the force and in reſpect of Chriſtes Paſſion. Yet it folovveth not therevpon, that the oblations of Abel, Abraham, Aaron, &c vvere no ſacrifices, as by the Heretikes fooliſh deduction it ſhould do: S. Paul not oppoſing Chriſtes Paſſion to them, for the intent to proue them to haue been no ſacrifices, but to proue, that they vvere not abſolute ſacrifices, nor the redeeming or conſummating Sacrifice, vvhich could not be many, nor done by many Prieſts, but by one, and at one time, by a more excellent Prieſt thē any of them, or any other mere mortal man.

And that you may ſee the blaſphemous pride and ignorance of Caluin, and in him, of al his fellovves: read (ſo many as may read Heretical bookes) his commentarie vpon this place, and there you ſhal ſee him gather vpon this, that Chriſtes death had force from the beginning & vvas the remedie for al ſinnes ſince the creation of the vvorld, therfore there muſt be no mo⟨illegible⟩ but that one ſacrifice of Chriſtes death. Vvhich muſt needes by his deduction hold (as it doth in deede) no leſſe againſt the old ſacrifices then the nevv ſacrifice of the Church, and ſo take avvay al, vvhich is againſt the Apoſtles meaning and al religion. [Margin: Caluins argumēt againſt the ſacrifice of the altar, maketh no leſſe againſt the ſacrifices of the old Lavv.]

20. This is the bloud.] Chriſtes death vvas neceſſarie for the full confirmation, ratification, and accompliſhement of the nevv Teſtament, though it vvas begonne to be dedicated in the ſacrifice of his laſt ſupper, being alſo vvithin the compaſſe of his Paſſion. Vvhich is euident by the vvordes prouounced by Chriſt ouer the holy chalice, vvhich be correſpondent to the vvordes that vvere ſpoken (as the Apoſtle here declareth) in the firſt ſacrifice of the dedication of the old lavv, hauing alſo expreſſe mention of remiſſion of ſinnes thereby, as by the bloud of the nevv Teſtament. Vvhereby it is plaine, that the B. Chalice of the altar hath the very ſacrificall bloud in it that vvas ſhed vpon the Croſſe, in & by vvhich, the nevv Teſtament (vvhich is the lavv of ſpirit, grace, and remiſſion) vvas dedicated, and doth conſiſt. And therfore it is alſo cleere, that many diuine things, vvhich to the Heretikes or ignorant may ſeeme to be ſpoken onely of Chriſtes ſacrifice vpon the Croſſe, be in deede verified & fulfilled alſo in the ſacrifice of the altar. Vvhereof S. Paul for the cauſes aforeſaid vvould not treate in plaine termes See Iſychius li. 1 in Leuit. c. 4 paulo poſt initium, applying al theſe things to the immolation of Chriſt alſo in the Sacrament. [Margin: The correſpondēce of vvordes in dedicating both Teſtamēts proueth the real preſence of bloud in the Chalice.]

23. The examplers.] Al the offices, places, veſſels, and inſtruments of the old lavv, vvere but figures and reſemblances of the ſtate and ſacraments of the nevv Teſtament, vvhich are here called celeſtials, for that they are the liuely image of the heauenly ſtate next enſuing: vvhich be therfore ſpecially dedicated and ſanctified in Chriſtes bloud, ſacrificed on the altar, and ſprinkled vpon the faithful, as the old figures and people vvere cleanſed by the bloud of beaſts. And therfore by a tranſition vſual in the holy Scriptures, the Apoſtle ſodenly paſſeth in the ſentēce immediatly folovving, and turneth his talke to Chriſtes entrance into heauen, the ſtate vvhereof, both by the Sacraments of the old lavv, and alſo more ſpecially by them of the nevv, is prefigured. [Margin: In the old Teſtament vvere figures of the novv: in the nevv, is reſemblance of the heauenly ſtate.]

25. Offer him ſelf often.] As Chriſt neuer died but once, not neuer ſhal die againe, ſo in that violent, painful, and blouddy ſort he can neuer be offered againe, neither needeth he ſo to be offered any more: hauing by that one action of ſacrifice vpon the Croſſe, made the full ranſom, redemption, and remedie for the ſinnes of the vvhole vvorld. Neuertheleſſe, as Chriſt died and vvas offered after a ſort in all the ſacrifices of the Lavv and Nature, ſince the beginning of the vvorld (al vvhich vvere figures of this one oblation vpon the Croſſe) ſo is he much rather offered in the ſacrifice of the altar of the nevv Teſtament, incomparably more neerely, diuinely, and truely expreſſing his death, his body broken, his bloud ſhed. then did any figure of the old lavv, or other ſacrifice that euer vvas: as being in deede (though in hidden, ſacramental, and myſticall, and vnblouddy maner) the very ſelf ſame B. body and bloud, the ſelf ſame hoſt, oblation and ſacrifice, that vvas doue vpon the Croſſe. [Margin: Chriſt once offered in blouddy ſort, but vnblouddily oftē, namely in the ſacrifice of the altar.]

And this truth is moſt euident by the very forme of vvordes vſed by our Sauiour in the inſtitution and conſecration of the holy Sacrament, and by the profeſſion of all the holy Doctors. Our ſacrifice, ſaith S. Cyprian, is correſpondent to the Paſsion of Chriſt. And, The ſacrifice that vve offer, is the Paſsion of Chriſt. ep. 63. nu. 4. & nu. 7. S. Auguſtine de f⟨illegible⟩d. ad Pet. c. 19. In thoſe carnal ſacrifices vvas the proſiguring of the fleſh of Chriſt, vvhich he vvas to offer for ſinnes, and of the bloud, vvhich he vvas to ſheads. but in this Sacrifice is the commemoration of the fleſh of Chriſt vvhich he hath novv giuen, and of the bloud vvhich he hath ſhed: in illis praenuntiabarut occidendus, in hoc annuntiatur occiſus. In them he vvas forſhevved as to be killed: in theſe he is ſhevved, as killed. And S. Gregorie Nazia⟨illegible⟩ ſaith, oral. in morbum, that the Prieſt in this ſacrifice, immiſcet ſe magnis Chriſi Paſsionibus. S. Ambroſe li. 1. Offic. c. 48. Offertur Chriſtus in imagine quaſi recipiens paſsionem. Alexander the firſt. ep. ⟨illegible⟩ Orthodox. nu. 4. ⟨illegible⟩. 1. Conc. Cuius corpus & ſanguis conficitur, paſsio etiam celebratur. S. Gregorie, ho. 37 in Euang. So often as vve offer the hoſt of his Paſsion, ſo often vve removve his Paſsion. And, He ſuffeteth for vs againe in myſterie. And Iſychius, li. 26. ⟨illegible⟩ in Leuit. poſt m⟨illegible⟩d. By the ſacrifice of the onely-begotten many thinges are giuen vnto vs, to vvitte, the remiſsion or pardoning of al mankinde, and the ſingular introduction or bringing in of the myſteries of the nevv Teſtament. [Margin: The ſacrifice of the altar & that on the Croſſe, both one.]

And the ſaid fathers and others, by reaſon of the difference in the maner of Chriſtes preſence and oblation in reſpect of that on the Croſſe, called this the vnblouddy ſacrifice, as * Caluin him ſelf confeſſeth, but anſvvereth them in the pride of hereticall ſpirit, vvith theſe vvordes: Nihil moror quòd ſi⟨illegible⟩ loquantur vttuſti ſcriptores. that is, I paſſe not for it, that the auncient vvriters do ſo ſpeake: calling the diſtinction of blouddy and vnblouddy ſacrifice, ſcholaſticall and friuolous, and diabolicum comment⟨illegible⟩m, a diueliſh deuiſe. Vvith ſuch ignorant and blaſphemous men vve haue to do, that thinke they vnderſtand the Scriptures better then all the fathers. [Margin: The fathers call it the vnblouddy ſacrifice of the altar. · Comment. in 9 Hebr. · Caluins cont⟨illegible⟩ ̄pt of the fathers.]

Chapter 10

Becauſe in the yerely feaſt of Expiation vvas only a commoration of ſinnes, therfore in place of al thoſe old ſacrifices the Pſalme telleth vs of the oblation of Chriſtes body. 10 vvhich he offered blouddily but once (the Leuitical Prieſts offering ſo euery day) becauſe that once vvas ſufficient for euer, 15 in that it purchaſed (as the prophet alſo vvitneſſeth) remiſsion of ſinnes. 19 After al this he proſecuteth and exhorteth them vnto perſeuirance partly vvith the opening of Heauen by our high-prieſt, 26 partly vvith the terrour of damnation if they fall againe: 32 bidding them remember hovv much they had ſuffered already, and not loſe their revvard.

1 FOR the lavv hauing ″ a ſhadovv of good things to come, not the very image of the things: euery yere vvith the ſelf ſame hoſtes which they offer inceſſantly, can neuer make the commers thereto perfect:

2 othervviſe ″ they ſhould haue ceaſed to be offered, becauſe the vvorſhippers once cleanſed ſhould haue no conſcience of ſinne any longer.

3 but in them there is made a cōmemotation of ſinne euery yere.

4 for it is ″ impoſſible that vvith the bloud of oxen and goates ſinnes ſhould be taken avvay.

5 Therfore comming into the vvorld he ſaith: ″ Hoſt and oblation thou vvouldeſt not: ″ but a body thou haſt fitted to me:

6 Holocauſtes and for ſinne did not pleaſe thee.

7 Then ſaid I Behold I come: in the head of the booke it is vvritten of me: That I may doe thy vvil ô God.

8 Saying before, Becauſe hoſtes and oblations, & holocauſtes, & for ſinne thou vvouldeſt not, ″ neither did they pleaſe thee, vvhich are offered according to the lavv,

9 then ſaid I, Behold I come that I may doe thy vvil ô God: he taketh avvay the firſt, that he may eſtabliſh that that folovveth.

10 In the vvhich vvil, vve are ſanctified by the oblation of the body of IESVS Chriſt once.

11 And euery prieſt in deede is ready daily miniſtring, and ″ often offering the ſame hoſtes, vvhich can neuer take avvay ſinnes:

12 but this man offering one hoſt for ſinnes, for euer * ſitteth on the right hand of God,

13 hence forth expecting, vntil his enemies be put the footeſtoole of his feete.

14 For by one oblation hath he conſummated for euer them that are ſanctified.

15 And the holy Ghoſt alſo doth teſtifie to vs. For after that he ſaid:

16 And this is the Teſtament vvhich I vvil make to them after thoſe daies, ſaith our Lord, giuing lavves in their hartes, & in their mindes vvil I ſuperſcribe them:

17 and their ſinnes and iniquities I vvil novv remēber no more.

18 But vvhere there is remiſſion of theſe, ″ novv there is not an oblation for ſinnes.

19 Hauing therfore brethren confidence in the entring of he holies in the bloud of Chriſt:

20 vvhich he hath dedicated to vs a nevv and liuing vvay by the vele, that is, his fleſh,

21 and a high prieſt ouer the houſe of God,

22 let vs approche vvith a true hart in fulneſſe of faith, hauing our hartes ſprinkled from euil conſciencel and our body vvaſhed vvith cleane vvater,

23 let vs hold the confeſſion of our hope vndeclining (for he is faithful that hath promiſed)

24 and let vs conſider, one an other vnto the prouocation of charitie and of good vvorkes:

25 not forſaking our aſſemblie as ſome are accuſtomed, but comforting, and ſo much the more as you ſee the day approching.

26 * For ″ if vve ſinne vvillingly after the knovvledge of the truth receiued, novv there is not left an hoſt for ſinnes,

27 but a certaine terrible expectation of iudgement and rage of fire, vvhich ſhal conſume the aduerſaries.

28 A man making the lavv of Moyſes fruſtrate: vvithout any mercie * dieth vnder tvvo or three vvitneſſes.

29 hovv much more thinke you, doth he deſerue vvorſe puniſhements vvhich hath troden the ſonne of God vnder foote, and eſtemed ″ the bloud of the teſtament polluted, vvherein he is ſanctified, and hath done contumelie to the ſpirit of grace?

30 For vve knovv him that ſaid, Reuenge to me, I vvil repay. And againe, That our Lord vvil iudge his people.

31 ″ It is horrible to fal into the handes of the liuing God.

32 But call to minde the old daies: vvherein being illuminated, you ſuſtained a great fight of paſſions.

33 and on the one part certes by reproches and tribulations made a ſpectacle: and on the other part made companions of them that conuerſed in ſuch ſort.

34 For, ″ you both had compaſſion on them that vvere in bondes: and the ſpoile of your ovvne goodes you tooke ″ vvith ioy, knovving that you haue a better and a permanent ſubſtāce.

35 Do not therfore leeſe your confidence, vvhich hath a great remuneration.

36 For patience is neceſſarie for you: that doing the vvil of God, you may receiue the promiſe.

37 For * yet a litle and a very litle vvhile, he that is to come, vvil come, and vvil not ſlacke.

38 and my iuſt ″ liueth of faith. ⊢ but if he vvithdravv him ſelf, he ſhal not pleaſe my ſoule.

39 But vve are not the children of vvithdravving vnto perdition: but of faith to the vvinning of the ſoule.

Marginal notes to Chapter 10

v. 1 Leu. 16, 14.
v. 4 Pſ. 39, 7.
v. 6 ᶜ For ſinne, is the proper name of a certaine ſacrifice called in Hebrue ⟨non-Latin script⟩: as ⟨illegible⟩olocauſt is an other kinde. See the Annot. 2. Cor. 5. v. 2⟨illegible⟩.
v. 11 Pſ. 109.
v. 12 Cor. 15, 25.
v. 15 Hier. 31, 33, 34.
v. 16 Heb. 8, 8.
v. 16 ⸬ This is partly fulfilled in & by the grace of the new teſtament, but it ſhal be perfectly accompliſhed in heauen.
v. 20 ᶜ ⟨non-Latin script⟩
v. 20 ᶜ To dedicat, is to be authour & beginner of a thing. The Proteſtants trāſlate, he hath prepared, for their hereſie that Chriſt vvas not the firſt mā that entered into heauen.
v. 25 Heb. 6, 4
v. 28 Deu. 19. 15. Mat. 18, 16. to 8, 17.
v. 29 ⸬ Hereſie and Apoſtaſie from the Catholike faith, puniſhable by death.
v. 30 Deu. 32, 35. Rom. 12, 19.
v. 31 Pſ. 134, 14.
v. 32 The Epiſtle for many Martyrs.
v. 35 ᶜ Good vvorkes make great cōfidence of ſaluation, & haue great revvard.
v. 36 Aba⟨illegible⟩, 2, 3. Ro. ⟨illegible⟩1, 17. Gal. 3, 12.

Annotations to Chapter 10

ANNOTATIONS CHAP. X.

1. A ſhadovv.] The ſacrifices and ceremonies of the old law, vvere ſo far from the truth of Chriſts Sacraments, and from giuing ſpirit, grace, remiſsion, redemption, and iuſtification, and therevpon the entrance into heauen and ioyes celeſtiall, that they vvere but mere ſhadowes, vnperfectly and obſcurely repreſenting the graces of the new Teſtament and of Chriſtes death: vvhereas all the holy Churches rites and actions inſtituted by Chriſt in the Prieſthod of the new law, conteine and giue grace, iuſtification, and life euerlaſting to the faithful and vvorthy receiuers: and therfore they be not ſhades or darke reſemblances of Chriſtes paſſion, vvhich is the fountaine of all grace and mercie, but perfect images and moſt liuely repreſentations of the ſame, ſpecially the ſacrifice of the altar, vvhich becauſe it is the ſame oblation, the ſame hoſt, and offered by the ſame Prieſt Chriſt IESVS (though by the miniſterie of man and in myſterie) is the moſt pure and neere image, character, and correſpondence to the ſacrifice of Chriſtes paſsion, both in ſubſtance, force, and effect, that can be. [Margin: The old ſacrifices obſcurely ſhadovved, but the ſacrifice of the altar moſt plainely reproſenteth the ſacrifice on the Croſſe.]

2. They ſhould haue ceaſed.] If the hoſtes and offerings of the old law had been of them ſelues perfect to all effectes of redemption and remiſsion, as the Hebrues (againſt vvhom the Apoſtle diſputeth) did thinke, and had had no relation to Chriſtes ſacrifice on the Croſſe or any other abſolute and vniuerſal oblation or remedie for ſinne, but by and of their owne efficacie could haue generally purged and cleanſed man of all ſinne and damnation: then they ſhould neuer haue needed to be ſo often repeated and reiterated. For being both, generally auailable for all, by their opinion, and particularly applied (in as ample ſort as they could be) to the ſeueral infirmities of euery offender, there had been no ſinnes left. But ſinnes did remaine, euen thoſe ſinnes for vvhich they had offered ſacrifices before, notvvithſtanding their ſacrifices vvere particularly applied vnto them. For, offering yerely they did not onely offer ſacrifices for the new committed crimes, but euen for the old, for vvhich they had often ſacrificed before: the ſacrifices being rather recordes and atteſtations of their ſinnes, then a redemption or full remiſsion, as Chriſtes death is. Vvhich being once applied to man by Baptiſme, vvipeth away all ſinnes paſt, God neuer remembring them any more, nor euer any ſacrifice or ſacrament or ceremonie being made or done for them any more, though for new ſinnes other remedies be daily requiſite. Their ſacrifices then could not of them ſelues remitte ſinnes, much leſſe make the general redemption vvithout relation to Chriſtes Paſsion. And ſo you ſee it is plaine euery vvhere, that the Apoſtle proueth not by the often repetition of the Iewiſh ſacrifices, that they vvere no ſacrifices at all, but that they vvere not of that abſolute force or efficacie, to make redemption or any remiſsion, vvithout dependance of the one vniuerſal redemption by Chriſt: his vvhole purpoſe being, to incul⟨illegible⟩ate vnto them the neceſsitie of Chriſtes death, and the oblation of the new Teſtament. As for the Churches holy ſacrifice, it is cleane of an other kinde then thoſe of the Iewes, and therfore he maketh no oppoſition betwixt it, and Chriſtes death or ſacrifice on the Croſſe, in all this Epiſtle: but rather as a ſequele of that one general oblation, couertly alvvaies inferreth the ſame: as being in a different maner the very ſelf ſame hoſt and offering that vvas done vpon the Croſſe, and continually is vvrought by the ſelf ſame Prieſt. [Margin: The Ievves ſacrifices vvere not abſolute & Independēt, becauſe they vvere often repeated. · The Apoſtle proueth by the often repeating of the Ievves ſacrifices, not that they vvere none, but that they vvere not abſolute & ſufficient.]

4. Impoſsible.] The hoſtes and ſacrifices of the old law, vvhich the carnal Iewes made all the count of, vvithout relation to Chriſtes death, vvere not onely not perfect and abſolute ſufficient in them ſelues, but they did not, nor could not remit any ſinnes at all, being but onely ſignes therof, reſerring the offenders for remiſsion in deede, to Chriſtes Paſſion. I or the bloud of bruit beaſtes could haue no other effect, nor any other element or creature, before Chriſtes death▪ the fruite vvhereof, before it vvas extant, could be no othervviſe properly applied vnto them, but by beleefe in him. [Margin: The old ſacrifices remitted not ſinnes, but vvere only ſignes therof.]

5. Hoſt and oblation.] He meaneth not that God vvould no hoſt nor ſacrifice any more, as the Proteſtants falſely imagin: for that vvere to take away not onely the ſacrifice of Chriſtes body vpon the altar, but the ſacrifice of the ſame body vpon the Croſſe alſo. Therfore the Prophet ſpeaketh onely of the legal and carnal ſacrifices of the Iewes, ſignifying that they did neuer of them ſelues pleaſe God, but in reſpect of Chriſt, by vvhoſe oblation of his owne body they ſhould pleaſe. [Margin: God refuſeth the Iewes ſacrifices, not al ſacrifice.]

5. But a body.] If Chriſt had not had a body, he could not haue had any vvorthy matter or any matter at all to ſacrifice in viſible maner, other then the hoſtes of the old law. Neither could he either haue made the general redemption by his one oblation vpon the Croſſe, nor the daily ſacrifice of the Church: for both vvhich, his body vvas fitted by the diuine vviſedom. Which is an high concluſion, not vnderſtood of Ievves, Pagans, nor the Heretikes of our time, that Chriſtes humane nature vvas taken to make the Sonne of God (vvho in his diuine nature could not be either Prieſt or hoſt) fitte to be the ſacrifice and Prieſt of his father, in a more vvorthy ſort, then all the Prieſts or oblations of the old law. And that this body vvas giuen him, not onely to be the ſacrifice vpon the Croſſe, but alſo vpon the altar, S. Auguſtine affirmeth in theſe vvordes. The table vvhich the Prieſt of the nevv Teſtament doth exhibit▪ is of his body and bloud: for that it the ſacrifice vvhich ſucceded al theſe ſacrifices that vvere offered in ſhadovv of that to come. For the vvhich alſo vve acknovvledge that voice of the ſame Mediatour in the pſalme, BVT A BODY THOV HAST FITTED TO ME, becauſe in ſteede of all thoſe ſacrifices and oblations his body is offered, and is miniſtred to the partakers or receiuers. Li. 17 Ciuit. Dei. c. 20. And againe li. 4 de Trin. c. 14. Who ſo iuſt and holy a Prieſt, as the onely ſonne of God? What might ſo conueniently be offered for men, of men, as mans fleſh? and vvhat ſo fitte for this immolation or offering, as mortal fleſh? vvhat ſo cleane for cleanſing the vices of mortal men, as ſhe fleſh borne of the virgins vvombe? and vvhat can be offered and receiued ſo gratefully, as the fleſh of our ſacrifice, made the body of our Prieſt? [Margin: That Chriſt ſhould haue a body, vvas neceſſarie for his Prieſthod, and ſacrifice. · The body of Chriſt is the ſacrifice of the alter. · Pſ. 39.]

8. Neither did they pleaſe thee.] By that he ſaith, the things offered in the Lavv, did not pleaſe God, and likevviſe by that he ſaith, the former to be taken avvay, that the ſecond may haue place, it is euident, that all hoſtes and ſacrifices be not taken avvay by Chriſt, as the Heretikes foliſhly conceiue: but that the old hoſtes of brute beaſtes be abrogated to giue place to that vvhich is the proper hoſt of the nevv lavv, that is, Chriſtes ovvne body. [Margin: The Ievves ſacrifices refuſed, not al ſacrifice.]

1⟨illegible⟩. Often offering the ſame hoſtes.] As S. Paul is forced often to inculcate that one principle of the efficac⟨illegible⟩e and ſufficiencie of Chriſtes death, becauſe of the Hebrues to much attributing to their legal ſacrifices, and for that they did not ⟨illegible⟩ them to Chriſtes onely oblation: ſo vve, through the intolerable ignorance and importunity of the Heretikes of this time (abuſing the vvordes of the Apoſtle ſpoken in the devve defence and declaration of the valure and efficacie of Chriſtes Paſſion aboue the ſacrifices of the Lavv) are forced to repeat often, that the Apoſtles reaſon of many Prieſts and often repetition of the ſelf ſame ſacrifices, concerneth the ſacrifices of the Lavv onely, vnto vvhich he oppoſeth Chriſtes ſacrifice and Prieſthod: and ſpeaketh no vvord of or againſt the Sacrifice of the nevv Teſtament, vvhich is the ſacrifice of Chriſtes ovvne Prieſthod, Lavv, and inſtitution, yea the ſame ſacrifice done daily vnblouddily, that once vvas done blouddily: made by the ſame Prieſt Chriſt Ieſus, though by his miniſters hands: and not many hoſtes, as thoſe of the old lavv vvere, but the very ſelf ſame in number, euen Chriſtes ovvne body that vvas crucified. And that you may ſee that this is the iudgement of all antiquity, and their expoſition of theſe and the like vvordes of this Epiſtle, and that they ſeeing the very ſame arguments that the Proteſtants novv make ſo much a doe vvithall among the ſimple and vnlearned, yet vvel perceiued that they made nothing againſt the daily oblation or ſacrifice of the altar, and therfore anſvvered them before the Proteſtants vvere extant, 1200 yeres: vve vvil ſet dovvne ſome of their vvordes, vvhoſe authoritie and expoſition of the Scriptures muſt preuaile in all that haue vviſedom or the feare of God, aboue the falſe and vaine gloſes of Caluin and his folovvers. [Margin: We muſt often note that the Apoſtles ſpeache of many Prieſts and often ſacrificing, concerneth only the Iewes Prieſts and ſacrifices, not the Prieſts and ſacrifice of the new Teſtament. · The Caluiniſts arguments againſt Chriſts body often offered, and in many places, anſvvered by the fathers long a goe.]

Thus then firſt ſaith S. Ambroſe: Quid ⟨illegible⟩ &c. What vve then? do not vve offer euery day? vve offer ſurely: but this ſacrifice is an exampler of that: for vve offer alvvaies the ſelf ſame, and not novv one lambe, to morovv an other, but alvvaies the ſelf ſame thing: therfore it is one ſacrifice, othervviſe, by this reaſon becauſe it is offered in many places, there ſhould be many Chriſtes, not ſo, but it is one Chriſt in euery place, here vvhole, and there vvhole, one body. But ⟨illegible⟩ vvhich vve doe, is done for a commemoratie⟨illegible⟩ of that vvhich vvas done▪ for vve offer not an other ſacrifice, as the high Prieſt of the old lavv, but alvvaies the ſelf ſame, &c. Prima⟨illegible⟩ius S. Auguſtines ſcholer doth alſo preoccupate theſe Proteſtants obiections thus: What ſhal vve ſay then I do not our Prieſts daily offer ſacrifice? they offer ſurely, becauſe vve ſinne daily, and daily haue neede to be cleanſed: and becauſe he can not die, he hath giuen vs the ſacrament of his body and bloud: that as his Paſsion vvas the redemption and abſolution of the vvorld, ſo alſo this oblation may be redemption and cleanſing to all that offer it in truth and veritie. So ſaith this holy father, to vvitte, that as the ſacrifice of the Croſſe vvas a general redemption, ſo this of the altar is, to all that vſe it, a particular redemption or application of Chriſtes redemption to them. In vvhich ſenſe alſo V. Bede calleth the holy Maſſe, redemption⟨illegible⟩ corporis & anima ⟨illegible⟩, the euerlaſting redemption of body and ſoul. li. 4 c. 22. hiſtor. Againe the ſame Primaſius, The diuinity of the Word of God vvhich is euery vvhere, maketh that there are not many ſacrifices, but one, although it be offered of many, and that as it is one body vvhich he tooke of the Virgins vvombe, not many bodies, euen ſo alſo one ſacrifice, not diuers, as thoſe of the Ievves vvere. [Margin: in 10 cap. Hebr. · ibidem. · The general redemption vpon the Croſſe is particularly applied in the ſacrifice of the altar. · Primaſ. le⟨illegible⟩ citate.]

S. Chryſoſtom alſo, and after him Theophylacte, and Oecumenius, and of the Latines, Haimo, Paſchaſius, Remigius, and others, obiect to them ſelues thus: Do not vve alſo offer euery day? vve offer ſurely, but this ſacrifice is an exampler of that, for vve offer alvvaies the ſelf ſame: and not novv one lambe, to morrovv an other, but the ſelf ſame: therfore this is one ſacrifice. Othervviſe, becauſe it is offered in many places, there ſhould be many Chriſtes. And a litle after, Not an other ſacrifice, as the high Prieſt of the old Lavv, but the ſelf ſame vve do alvvaies offer, rather vvorking a remembrance or commemoration of the ſacrifice. See the Annotation Luke 22, 19. vpon theſe vvordes, A commemoration. Thus did al the auncient fathers Greeke and Latin treate of theſe matters, and ſo they ſaid Maſſe, and offered daily, and many of them made ſuch formes of celebrating the diuine ſacrifice, as the Greekes and Latines do vſe in their Liturgies and Maſſes, and yet they lavv theſe places of the Apoſtle and made commentaries vpon them, and vnderſtood them (I trovv) as vvel as the Proteſtants. [Margin: * ho. 17 in ep. ad Heb.]

He that for his further confirmation or comfort liſt ſee vvhat the aūcient Councels and Doctors beleeued, taught, and practiſed in this thing, let him read the firſt holy Councel of Nice cap. 14: & in fine Conc. ex Grace. the Councel of Epheſus Anathematiſ. 11. the Chalcedon Councel act. 3. pag. 112. Conc. Aneyran. c. 1. 4. & 5. Neocaeſar. can. 13. Laodic. can. 19. Carthag. 2 cap. ⟨illegible⟩. Carthag. 3 cap. 24. & Carthag. 4 cap. 33. &c. 41. S. Denys cap. 3 Eccl. hier. S. Andrevve in hiſtoria Paſsiones. S. Ignatius ep. ad Smyrnonſes. S. Martialis ep. ad Burdegalenſes. S. Iuſtine Dialog. cum Triphone. S. Irencus li. 4 cap. 32. 34. Tertullian de cultu forminarum, & de corona milis. Origen homil. ⟨illegible⟩ in Leuit. S. Cyprian ep. ad Cecilium. nu. 2. & de Cana Domini. nu. 14. & Euſebius demonſt. Euang. li. 1 cap. 10. and the reſt vvhich vve haue cited by occaſion before, & might cite but for rediouſnes: a truth moſt knovven and agreed vpon in the Chriſtian religion. [Margin: Councels and fathers.]

18. Novv there is not.] Chriſtes death can not be applied vnto vs in that full and ample ſort as it is in baptiſme, but once: Chriſt appointing that large remiſſion and application to be made but once in euery man, as Chriſt died but once. for it is not meant, that all ſinne ſhal ceaſe after Chriſtes ſacrifice vpon the Croſſe, nor that there ſhould be no oblation for ſinnes committed after Baptiſme, or that a man could not ſinne at al after Baptiſme, or that if he ſinned aftervvard, he could haue no remedie or remiſſion by Gods ordinance in the Church, vvhich diuers falſehods ſundrie Heretikes gather of this and ſuch like places: but onely the Apoſtle telleth the Hebrues, as he did before chap. 6, and as he doth ſtraight aftervvard, that if they fall novv (vvherevnto they ſeemed very prone) to their old lavv, and voluntarily after the knovvledge and profeſſion of the Chriſtian faith by Baptiſme, commit this ſinne of incredulitie and apoſtaſie, they can neuer haue that aboundant remiſſion applied vnto them by Baptiſme, vvhich can neuer be miniſtred to them againe And that general full pardon he calleth here, oblation, and aftervvard in the 26 verſe, hoſtiam pro peccato, an hoſt for ſinne. [Margin: When the Apoſtle ſeemeth to ſay, there is no remiſſion or oblation for ſinne, he alvvaies meaneth that ful remiſſion by Baptiſme.]

26. If vve ſinne vvillingly.] As the Caluiniſts abuſe other like places againſt the holy ſacrifice of the Maſſe, ſo they abuſe this as the Nouatians did before them, to proue that an Heretike, Apoſtata, or any that vvilfully forſaketh the truth, can neuer be forgiuen. Vvhich (as is before declared in the 6 chapter) is moſt vvicked blaſphemie: the meaning hereof being, as is there ſaid, onely to terrifie the Hebrues, that falling from Chriſt they can nor ſo eaſily haue the hoſt of Chriſtes death applied vnto them, becauſe they can not be baptized any more, but muſt paſſe by ſacramental penance, and ſatisfaction, and other hard remedies vvhich Chriſt hath preſcribed after Baptiſme in the Churches diſcipline. Therfore S. Cyril ſaith, li. 5 in Io. cap. 17. Penan⟨illegible⟩e is not excluded by theſe vvordes of Paul, but the renevving by the lauer of regeneration. He doth not here take avvay the ſecond or third remiſsion of ſinnes (for he is not ſuch an enemy to our ſaluation) but the hoſt vvhich is Chriſt he denieth that it is to be offered againe vpon the Croſſe. So ſaith this holy Doctor. And by this place & the like you ſee, hovv perilous a thing it is for Heretikes & ignorant perſons to read the Scriptures. Vvhich by folovving their ovvne fantaſie * they peruert to their damnation. [Margin: The Caluiniſts hereſie againſt remiſſion of ſinnes. · Al ſinnes may be remitted by penāce, but not ſo fully as by Baptiſme. · Perilous reading of the Scriptures. · 2 Pet. 3.]

29. The bloud of the Teſtament.] Vvhoſoeuer maketh no more account of the bloud of Chriſtes ſacrifice, either as ſhed vpon the Croſſe, or as in the holy Chalice of the altar (for our Sauiour calleth that alſo * the bloud of the nevv Teſtament) then he doth of the bloud of calues and goates, or of other common drinkes, is vvorthy death, and God vvil in the next life, if it be not puniſhed here, reuenge it vvith greuous puniſhment. [Margin: Contempt of Chriſts bloud in the Sacramēt. · Luc. 22.]

31. It is horrible.] Let al Chriſtian people do ſatisfaction and penance for their ſinnes in this life. for the iudgemēts of God in the next life done by God him ſelf, of vvhat ſort ſoeuer, vvhether temporall as in Purgatorie, or eternal as in Hell, be exceding greuous. [Margin: Penance.]

34. You had compaſsion.] To be merciful to the afflicted for religion, & to be partakers of their miſeries, is a very meritorious vvorke, and giueth great confidence before God in the day of repaiment or remuneration for the ſame. [Margin: Mercie to the empriſoned for religion.]

34. With ioy.] If all Chriſtian men vvould conſider this, they vvould not thinke it ſo great a matter to loſe their land or goods for defenſe of the Catholike faith. [Margin: Loſſe of goods for religion.]

38. Liueth of faith.] Faithful men afflicted in this life, haue their comfort in their aſſured faith and hope of Chriſtes comming to deliuer them once from all theſe miſeries: & ſo by that faith and comfort they liue, vvhereas othervviſe this miſerable life vvere a death. [Margin: Faith is the cōfort of the afflicted.]

Chapter 11

He exhorteth them by the definition of faith, to ſticke vnto God, though they ſee not yet his revvard: ſhevving that all the Saincts aforetime did the like, being all conſtant in faith, though not one of them receiued the promis, that is, the inheritance in heauen: but they and vve novv after the comming of Chriſt receiue it together.

1 AND ″ faith is, the ſubſtance of things to be hoped for, the argument of things ″ not appearing.

2 For in this the old men obtained teſtimonie.

3 * By faith, vve vnderſtand that the vvorldes vvere framed by the vvord of God: that of inuiſible things viſible things might be made.

4 * By faith, Abel offered a greater hoſte to God thē Cain: * by vvhich he obtained teſtimonie that he vvas i⟨illegible⟩ſt, God giuing teſtimonie to his giftes, & by it, he being dead, yet ſpeaketh.

5 * By faith Henoch vvas tranſlated, that he ſhould not ſee death, and he vvas not found: becauſe God tranſlated him. for before his tranſlation he had teſtimonie that he had pleaſed God.

6 But vvithout faith it is impoſſible to pleaſe God. For ″ he that commeth to God, muſt beleeue that he is, and is a revvarder to them that ſeeke him.

7 * By faith, Noë hauing receiued an anſvver concerning thoſe things vvhich as yet vvere not ſeen, ſeating, framed the arke for the ſauing of his houſe, by the vvhich he condemned the vvorld: and vvas inſtituted heire of the iuſtice vvhich is by faith.

8 * By faith, he that is called, Abraham, obeied to goe forth into the place vvhich he vvas to receiue for inheritāce: and he vvent forth, not knovving vvhither he vvent.

9 By faith, he abode in the land of promiſe, as in a ſtrāge lād, dvvelling in cottages vvith Iſaac & Iacob the coheires of the ſame promiſe.

10 For he expected the citie that hath foundations: vvhoſe artificer and maker is God.

11 * By faith, Sara alſo her ſelf being barren, receiued vertue in conceauing of ſeede, yea paſt the time of age: becauſe ſhe beleeued that he vvas faithful which had promiſed.

12 For the vvhich cauſe euen of one (and him quite dead) there roſe as the ſtarres of heauen in multitude, & as the ſand that is by the ſea ſhore innumerable.

13 According to faith died al theſe, not hauing receiued the promiſes, but beholding them a farre of, and ſaluting them, and cōfeſſing that they are pilgrimes & ſtrangers vpon the earth,

14 for they that ſay theſe things, doe ſignifie that they ſeeke a countrie.

15 And in deede if they had been mindeful of the ſame from vvhence they came forth, they had time verely to returne.

16 but novv they deſire a better, that is to ſay, a heauenly. Therfore God is not confounded to be called their God. for he hath prepared them a citie.

17 * By faith, Abraham offered Iſaac, vvhen he vvas tempted: and his onlie-begotten did he offer vvho had receiued the promiſes: (

18 to vvhom it vvas ſaid, That in Iſaac ſhal ſeede be called to thee.)

19 accounting that God is able to raiſe vp euen from the dead. wherevpō he receiued him alſo for a parable.

20 * By faith, alſo of things to come, Iſaac bleſſed Iacob and Eſau.

21 * BY faith, Iacob dying, bleſſed euery one of the ſonnes of Ioſeph: * and ″ adored the toppe of his roddo.

22 * By faith, Ioſeph dying, made mention of the going forth of the children of Iſraël: and gaue commaundement concerning his bones.

23 * By faith, Moyſes being borne, vvas hidde three monethes by his parents: becauſe they ſavv him a proper infant, and they feared not * the kings edict.

24 * By faith, Moyſes being made great, denied him ſelf to be the ſonne of Pharaos daughter:

25 rather choſing to be afflicted vvith the people of God, then to haue the pleaſure of temporal ſinne,

26 eſteeming the reproche of Chriſt, greater riches then the treaſure of the Aegyptians. for he looked vnto the remuneration.

27 * By faith, he left Aegypt: not fearing the fiercenes of the king. for him that is inuiſible he ſuſteined as if he had ſeen him.

28 By faith, he celebrated the Paſche, & the ſheading of the bloud: that he vvhich deſtroied the firſt-borne, might not touche them.

29 * By faith they paſſed the redde ſea as it vvere by the drie land: vvhich the Aegyptians aſſaying, vvere deuoured.

30 * By faith the vvalles of Iericho fel dovvne, by the circuting of ſeuen daies.

31 * By faith, Rahab the harlot periſhed not vvith the incredulous, receiuing the ſpies vvith peace.

32 And vvhat ſhal I yet ſay? For the time vvil faile me telling of Gedeon, Barac, Sampſon, Iephtè, Dauid Samuël, & the prophets:

33 vvho by faith ouercame kingdōs, ″ vvrought iuſtice, obteined promiſes, ſtopped the mouthes of lions,

34 extinguiſhed the force of fire, repelled the edge of the ſvvord, recouered of their infirmitie, vvere made ſtrong in battel, turned avvay the campe of forainers:

35 vvomen receiued of reſurrection their dead, and others vvere racked, not accepting redemption, that they might finde a better reſurrection.

36 And others had trial of mockeries and ſtripes, moreouer alſo of bādes & priſons:

37 they vvere ſtoned, they vvere hevved, they vvere tempted, they died in the ſlaughter of the ſvvord, they vvent about in ſheep-ſkinnes, in goates ſkinnes, needy, in diſtreſſe, afflicted:

38 of vvhom the vvorld vvas not vvorthie. vvandering in deſertes, in mountaines and dennes, and in caues of the earth.

39 And al theſe being approued by the teſtimonie of faith, ⊢ receiued not the promiſe,

40 God for vs prouiding ſome better thing, that they vvithout vs ſhould not be conſummate.

Marginal notes to Chapter 11

v. 1 ⸬ By this vvord ſubſtāce is meant, that faith is the ground of our hope.
v. 1 ᶜ ⟨non-Latin script⟩
v. 3 Gen. 1, 13
v. 4 Gen. 4, 4
v. 4 Mat. 23, 35.
v. 5 ⸬ Here it appeareth that Henoch yet liueth and is not dead: againſt the Caluiniſts. See the annot. Apocal. chap. 11.
v. 5 Gen. 5, 24. Eccl. 44, 16.
v. 6 ⸬ Vve muſt beleeue that God vvill reward all our good workes: for he is a rewarder of true iuſtice, not an accepter or imputer of that that is not.
v. 7 Gen. 6, 13. Eccl. 44, 17.
v. 8 Gen. 12, 4. 13, 1.
v. 11 Gen. 17, 19. 18, 10. 21, 2.
v. 12 Eccl. 44 22.
v. 17 Gen. 22, 9.
v. 17 Gen. 21, 12. Rom. 9, 7.
v. 19 ᶜ That is, in figure and myſteri⟨illegible⟩ of Chriſt dead, & aliue againe.
v. 20 Gen. 27, 27, 36.
v. 21 Gen. 48, 15.
v. 21 Gen. 47, 31.
v. 22 Gen. 50, 24, 25.
v. 22 ⸬ The tranſlation of Relikes or Saincts bodies, & the due regard and honour vve ought to haue to the ſame, are proued hereby.
v. 23 Exo. 2, 2.
v. 23 Exo. 1, 16.
v. 24 Exo. 2, 11
v. 26 ⸬ The Proteſtants that deny vve may or ought to doe good in reſpect or for revvard in heauen, are hereby cōfuted.
v. 26 Exo. 12, 37.
v. 28 Gen. 14, 22.
v. 30 Ioſ. 6, 10
v. 31 Ioſ. 6, 23 25. 2, 3.
v. 32 The Epiſtle for many Martyrs.

Annotations to Chapter 11

ANNOTATIONS CHAP. XI.

1. Faith is.] By this deſcription of faith, and by all the commendation therof through the vvhole chapter, you may vvell perceiue that the Apoſtle knevve not the forged ſpecial faith of the Proteſtants, vvhereby euery one of theſe new Sectmaſters & their folovvers beleeue their ſinnes are remitted, and that them ſelues ſhal be ſaued, though their ſectes be cleane contrarie one to an other. [Margin: Not only or a ſpecial faith.]

⟨illegible⟩. Not appearing] This is the praiſe of faith, ſaith S. Auguſtine, if that vvhich is beleeued, be not ſeen. For vvhat great thing is it, if that be beleeued, vvhich is ſeen? according to that ſentence of our Lord vvhen he rebuked his diſciple, ſaying: Becauſe then haſt ſeen me Thomas, thou haſt beleeued: bleſſed are they that haue not ſeen and haue beleeued. Aug. in euang. Io. tract. 79. Vvhich may be a rebuke alſo and a checke to al thoſe faithles ſpeaches, I vvould ſee him, taſt him, touch him and feele his very fleſh in the Sacrament, othervviſe I vvil not beleeue. [Margin: Faith is of things not ſeen: as in the B. Sacrament.]

6. He that commeth.] Faith is the foundation and ground of all other vertues and vvorſhip of God, vvithout vvhich no man can pleaſe God. Therfore if one be a Iewe, a Heathen, or an heretike, that is to ſay, be vvithout the Catholike faith, al his vvorkes ſhal profit him no vvhit to ſaluation. [Margin: Nothing profitable or meritorious with out faith.]

21. Ad⟨illegible⟩red the toppe of his rod.] The learned may ſee here that the Apoſtle doth not tie him ſelf to the Hebrue in the place of Geneſis vvhence it is alleaged, but folovveth the Septuaginta, though it differ from the Hebrue, as alſo the other Apoſtles and Euangeliſts and our Sauiour him ſelf did: neither vvere they curious (as men novv a daies) to examine all by the Hebrue only, becauſe they vvriting and ſpeaking by the holy Ghoſt, knevve very vvell that this tranſlation is the ſenſe of the holy Ghoſt alſo, and as true, and as directly intended as the other: and therfore alſo that tranſlation continued alvvaies authentical in the Greeke Church, notvvithſtanding the diuerſitie thereof from the Hebrue. Euen ſo vve that be Catholikes, folovv vvith al the Latin fathers the authentical Latin tranſlation, though it be not alvvaies agreable to the Hebrue or Greeke that novv is. But Caluin is not onely very ſaucie, but very ignorant, vvhen he ſaith that the Septuaginta vvere deceiued, and yet that the Apoſtle vvithout curioſity vvas content to folovv them: becauſe it is euident, that the Hebrue being thē vvithout pointes, might be trāſlated the one vvay as vvel as the other. Vvhich they vnderſtood ſo vvel (and therfore vvere not deceiued) that vvithin three lines after▪ in the beginning of the next chapter, they tranſlate the ſame vvord, as he vvould haue it in this place. [Margin: The citatiōs the nevv Teſtament, not only according to the Hebrue, but to the Septuagīta. · Gen. 47. v. 31. · * Aug. de ciu. Dei li. ⟨illegible⟩5 c. 14. · The vulgar latin tranſlation. · ⟨non-Latin script⟩, rod. · * ⟨non-Latin script⟩ · * ⟨non-Latin script⟩, bed.]

Againe obſerue in thoſe vvordes, He adored the toppe of his rod, that adoration (as the Scripture vſeth this vvord) may be done to creatures, or to God at and before a creatures as at or before the Arke of the Teſtament in old time, novv at or before the crucifixe, relikes, images: and in the Pſalmes 93. 131. Adore ye his footeſto⟨illegible⟩le. Adore ye tovvard his holy mount. We vvil adore tovvard the place vvhere his feete ſtoode: or (vvhich by the Hebrue phraſe is al one) Adore ye his holy mount. We vvill adore the place vvhere his feete ſtood. as alſo the Greeke fathers, S Damaſcene li. 1 de imaginibus, and Leontius cited of him, yea S. Chryſoſtom alſo do handel theſe places, and namely that of the Apoſtle vvhich vve novv ſpeake of, interpreting the Greeke as our Latin hath, and as vve do, He adored the rod or the toppe of his rod, that is, the ſcepter of Ioſeph novv Prince of Aegypt, ſo fulfilling Ioſephs dreames vvhich foretold the ſame Gen. 37: and vvithal ſignifying as it vvere by this propheticall fact, the kingdom of Iſrael or of the ten tribes that vvas to come of Ioſeph by Ephraim his yonger ſonne in the firſt king Ieroboam. thus the Greeke fathers. Vvhere vnto may be added, that al this vvas done in type and figure of Chriſtes ſcepter and kingdom, vvhom he adored by and in his Croſſe, as he did Ioſeph by or in his rod and ſcepter: and therfore the Apoſtle ſaith, he did it by faith, as hauing reſpect tovvard things to come. By al vvhich it is euident, that it is falſe vvhich the Calu⟨illegible⟩niſts teach, that vve may not adore image, cru⟨illegible⟩ifixe, or any viſible creature, that is, vve may not adore God at or by ſuch creatures, nor kneele before them: and therfore their corrupt tranſlation of this place for the ſame purpoſe is intolerable, ſaying thus, (LEANING) vpon his ſtaffe he adored (GOD)▪ adding no leſſe then tvvo vvordes more then is in the Greeke, which though it might be the ſenſe of the place, and S. Auguſtine ſo expoundeth it, yet they ſhould not make his expoſition the text of holy Scripture, ſpecially vvhereas he only of al the auncient fathers (as Beza confeſſeth) ſo expoundeth it. [Margin: Adoration of creatures, and namely of holy things. · * Ioſ. 7, 6. · * Oceum. in collect. · * 3 Reg. 11, 12. · Corrupt tranſlation againſt Dulia.]

33. Wrought iuſtice.] Men are not iuſt by beleefe onely, as the Proteſtants affirme, but by vvorking iuſtice. And vve may note that in all this long commendation of faith in the fathers and holy perſons, their good vvorkes are alſo ſpecially recounted, as Rahabs harbouring the ſpies, Abrahams offering his ſonne (vvhich their vvorkes S. Iames doth inculcate:) No⟨illegible⟩s making the Arke Gen. 6. Abels better oblation then Cains Gen. 4. & Hebr. 11. v. 4. and ſo forth. therfore S. Clement Alexandrinus ſaith, that the ſaid perſons and others vvere luſt by ſaith and obedience, by faith and hoſpitality, by faith and patience, by faith and humility. [Margin: Not faith onely. · Ia⟨illegible⟩. 2. · Li. 4 Stro. pag. 240.]

The Apoſtles purpoſe then is nothing els, but to proue to the Hebrues (vvho made ſo great account of their Patriarches and forefathers and their famous actes) that all theſe glorious perſonages and their vvorkes vvere commendable and acceptable onely through the faith they had of Chriſt, vvithout vvhich faith none of all their liues and vvorkes ſhould haue profited them any vvhit: the Gentiles doing many noble actes (as Heretikes may alſo doe) vvhich are of no eſtimatiō before God, becauſe they lacke faith. And that is the ſcope of S. Paules Epiſtle to the Romanes, and of al other paſſages vvhere he commendeth faith: further prouing ſpecially in this Epiſtle to the Hebrues, that all their ſacrifices vvere nothing els but figures and atteſtations of the Chriſtian faith in Chriſt and his death. Al vvhich high reſolution & concluſion againſt the Ievves and Gentiles, that the Chriſtian faith is the true faith & religion, the Heretikes of our time ignorantly and brutiſhly abuſe againſt Chriſtian vvorkes, ſacrifice, and Sacraments, vvhich the Apoſtle meant ſpecially to commend and eſtabliſh by his high commendation of the faith in Chriſt. [Margin: No vvorkes of the Patriarkes or any other profitable, but by their faith in Chriſt. Which is alvvaies the Apoſtles meaning in cōmending faith.]

40. Without vs ſhould not.] The fathers before Chriſt could not be accompliſhed; that is, not admitted to the heauenly ioyes, viſion, and fruition of God, till the Apoſtles and other of the nevv lavv vvere aſſociate to them, and the vvay to euerlaſting glorie opened by our Lordes death and Aſcenſion. Neither ſhal either they or vve be fully perfected in glorie both of body and ſoul, till the general reſurrection: Gods prouidence being ſo, that vve ſhould not one be conſummated vvithout an other, all being of one faith, and redeemed by one Lord Chriſt. [Margin: The Patriarkes and other iuſt not in heauen before Chriſt.]

Chapter 12

By the foreſaid examples he exhorteth them to patience, 2 and by example of Chriſt him ſelf crucified, 5 and becauſe this diſcipline it an argument that they be Gods children, 9 vvith vvh⟨illegible⟩ſe rodde they ſhould be much more content then vvish that of their carnal fathers: and becauſe it bringeth iuſtification. 12 Exhorting them therfore to plucke vp their hartes, and to take faſter footing: 18 conſidering that all bring novv ſo ſvveete, and not terrible▪ as in the old Teſtament, their damnation, if they refuſe to heare, vvil be ſo much the greater.

1 AND therfore vve alſo hauing ſo great a cloud of vvitneſſes put vpon vs: * laying avvay al vveight and ſinne that compaſſeth vs, by patience let vs runne to the fight propoſed vnto vs,

2 looking on the author of faith, and the conſummator IESVS, vvho, ioy being propoſed vnto him, ſuſtained the croſſe, contemning confuſion, and ſitteth on the right hand of the ſeate of God.

3 For, thinke diligently vpon him vvhich ſuſtained of ſinners ſuch contradiction againſt him ſelf: that you be not vvearied, fainting in your mindes.

4 For you haue not yet reſiſted vnto bloud, repugning againſt ſinne:

5 and you haue forgotten the conſolatiō, vvhich ſpeaketh to you, as it vvere to children, ſaying, My ſonne, neglect not the diſcipline of our Lord: neither ⟨illegible⟩e thou vvearied vvhiles thou art rebuked of him.

6 For vvhom our Lord loueth, he chaſteneth: and ⟨illegible⟩ he ſcourgeth euery childe that he receiueth,

7 Perſeuêre ye in diſcipline. As vnto children doth God offer him ſelf to you. for vvhat ſonne is there, vvhom the father doth not correct?

8 But if you be vvithout diſcipline, vvhereof al be made partakers: then are you baſtards, & not children.

9 Moreouer the fathers in deede of our fleſh vve had for inſtructors, and vve did reuerence them: ſhal vve not much more obey the Father of ſpirites, & liue?

10 And they in deede for a time of fevv daies, according to their vvil inſtructed vs: but he, to that vvhich is profitable in receiuing of his ſanctification.

11 And al diſcipline for the preſent certes ſeemeth not to be of ioy, but of ſorovv: but aftervvard it vvil render to them that are exerciſed by it, moſt peaceable fruite of iuſtice.

12 For the vvhich cauſe ſtretch vp the ſlacked handes and the looſe knees:

13 and make ſtraight ſteppes to your feete: that no man halting erre, but rather be healed.

14 * Folovv peace vvith al men, and holineſſe: vvithout vvhich no man ſhal ſee God:

15 looking diligently leſt any man be vvanting to the grace of God: leſt any roote of bitternes ſpringing vp do hinder, and by it many be polluted.

16 Leſt there be any fornicator or prophane perſon as Eſau: * vvho for one diſh of meate ſold his firſt-birth-rightes.

17 For knovv ye that aftervvard alſo deſiring to inherite the benediction, he vvas reprobated:* for ⟨illegible⟩ he found not place of repētance, although vvith teares he had ſought it.

18 For you are not come to * a palpable mount, and an acceſſible'fire, and vvhirlevvinde, and darkenes, and ſtorme,

19 and the ſoūd of trompet, & voice of vvordes, vvhich they that heard, excuſed them ſelues, that the vvord might not be ſpokē to them, (

20 for they did not heare that which was ſaid, And if a beaſt ſhal touche the mount, it ſhal be ſtoned.

21 And ſo terrible vvas it vvhich vvas ſeen, Moyſes ſaid: I am frighted and tremble.

22 But you are come to mount Sion, and the citie of the liuing God, heauenly Hieruſalem, and the aſſemblie of many thouſand Angels,

23 & the Church of the firſt-borne, vvhich are vvritten in the heauens, and the iudge of all, God: and the ſpirites of the iuſt made perfect,

24 and the mediator of the nevv Teſtament IESVS, and the ſprinkling of bloud ſpeaking better then * Abel.

25 See that you refuſe him not ſpeaking for if they eſcaped not, refuſing him that ſpake vpon the earth: much more vve, that turne avvay from him ſpeaking to vs from heauen.

26 Vvhoſe voice moued the earth then: but novv he promiſeth, ſaying, Yet once: and I vvil moue not only the earth, but heauen alſo.

27 And in that he ſaieth, Yet once, he declareth the tranſlation of moueable things as being made, that thoſe things may remaine vvhich are vnmoueable.

28 Therfore receiuing an vnmoueable kingdom, vve haue grace: by the vvhich let vs ſerue pleaſing God, vvith feare & reuerence.

29 For * our God is a conſuming fire.

Marginal notes to Chapter 12

v. 1 Col. 3. 8.
v. 1 1 Pet. 2, 1.
v. 5 Prou. 3, 11.
v. 6 Apoc. 3, 19.
v. 13 Rom. 12, 18.
v. 15 ⸬ That vve be not good, there is no lacke on Gods part, vvho offereth his grace to vs: but the defect is in our ſelues that are not anſvverable to Gods calling of vs and grace tovvards vs.
v. 16 ᶜ Such as forſake their ſaluation and religion to ſaue their lands and goods, are like Eſau.
v. 16 Gen. 25, 33.
v. 17 Gen. 27, 38.
v. 18 Exo. 19. 20.
v. 18 ` ⟨illegible⟩kindled (or) burning.
v. 20 Exo. 19, 12.
v. 22 ⸬ The faithful are made fellovves of Angels & of al the perfect ſoules departed ſince the beginning of the vvorld, and of Chriſt him ſelf.
v. 23 ᶜ ⟨non-Latin script⟩
v. 25 Gen. 4, 10.
v. 26 Ag. 2, 7.
v. 28 ᶜ ⟨non-Latin script⟩
v. 29 Deu. 4, 24.

Annotations to Chapter 12

ANNOTATIONS CHAP. XII.

6. He ſcourgeth.] By this vve proue that God often puniſheth the ſinnes euen of his louing children, though not vvith eternal damnation, yet vvith temporall chaſtiſement and correction: & that he doth not alvvaies together vvith the remiſſion of deadly ſinnes & eternal puniſhment, exempt the offender receiued to his grace, from al fatherly correction either in this life or in the next. Neither haue the Heretikes of this time any reaſon or ſcripture in the vvorld, vvhy they ſhould take avvay Gods chaſtiſement of his children in the next life, more then in this vvorld. [Margin: Temporal puniſhment after remiſſiō of ſinnes, either here, or in ⟨illegible⟩urgatorie▪]

17. He found not.] It is not meant, that Eſau could not find remiſſion of his ſinne at Gods hand: but that, hauing once ſold and yelded vp the right of his firſt-birth to his yonger brother, it vvas to late to be ſorie for his vnaduiſed bargaine.

Chapter 13

He commandeth vnto them mutual loue, 2 hoſpitality, 3 compaſsion, 4 chaſtitie, 5 contentation, 7 imitation of the faith of their Catholike Prelates and Martyrs (not harkening to the doctrines of Heretikes, nor fearing the caſting out of the Ievves ſynagogus) 17 and obedience to their preſent paſtors. 18 And ſo vvith requeſting their praiers, and praying for them, he endeth the Epiſtle.

1 LET the charitie of the fraternitie abide in you.

2 And ⟨illegible⟩ hoſpitalitie do not forget, for by this, certaine being not avvare, * haue receiued Angels to harbour.

3 Remember them in bondes, as if you vvere boūd vvith them: and them that labour, as your ſelues alſo remaining in bodie.

4 ⟨illegible⟩ Mariage honorable in all, and the bed vndefiled. For, fornicatours & aduouterers God vvil iudge.

5 Let your maners be vvithout auarice: contented vvith things preſent. For he ſaid, I vvil not leaue thee, neither vvil I forſake thee.

6 ſo that vve do confidently ſay: Our Lord is my helper: I vvil not feare vvhat man ſhal doe to me.

7 ⟨illegible⟩ Remember your Prelates, vvhich haue ſpoken the vvord of God to you: the end of vvhoſe conuerſation beholding, imitate their faith.

8 IESVS Chriſt yeſterday, and to day: the ſame alſo for euer.

9 Vvith various & ſtrāge doctrines be not led avvay. For it is beſt that the hart be eſtabliſhed vvith grace, ⟨illegible⟩ not vvith meates: vvhich haue not profited thoſe that vvalke in them.

10 ⟨illegible⟩ Vve haue an altar: vvhereof they haue not povver to eate vvhich ſerue the tabernacle.

11 For * the bodies of thoſe beaſtes, vvhoſe bloud for ſinne is caried into the holies by the high prieſt, are burned vvithout the campe.

12 For the vvhich thing IESVS alſo, that he might ſanctifie the people by his ovvne bloud, ſuffered vvithout the gate.

13 Let vs goe forth therfore to him vvithout the campe: carying his reproche.

14 For vve haue not here a permanent citie: but vve ſeeke that vvhich is to come.

15 By him therfore let vs offer ⟨illegible⟩ the hoſt of praiſe alvvaies to God, that is to ſay, * the fruite of lippes confeſſing to his name.

16 And beneficence and communication do not forget▪ for vvith ſuch hoſtes ⟨illegible⟩ God is promerited.

17 ⟨illegible⟩ Obey your Prelates, and be ſubiect to them. For they vvatch as being to render account for your ſoules: ⊢ that they may doe this vvith ioy, and not mourning, for this is not expedient for you.

18 Pray for vs▪ for vve haue confidence that vve haue a good conſcience, vvilling to conuerſe vvel in all.

19 And I beſeeche you the more to doe this, that I may the more ſpedily be reſtored to you.

20 And the God of peace vvhich brought out from the dead the great Paſtor of the ſheepe, in the bloud of the eternal teſtamēt, our Lord IESVS Chriſt:

21 fitte you in al goodnes, that you may doe his vvil, doing in you that vvhich may pleaſe before him by IESVS Chriſt: to vvhom is glorie for euer and euer. Amen.

22 And I deſire you brethren that you ſuffer the vvord of conſolation. For in very fevv vvordes haue I vvritten to you.

23 Knovv you our brother Timothee to be diſmiſſed: vvith vvhom (if he come the ſooner) I vvil ſee you.

24 Salute al your prelates, and al the ſainctes. The brethren of Italie ſalute you.

25 Grace be vvith you al. Amen.

Marginal notes to Chapter 13

v. 1 ᶜ ⟨non-Latin script⟩
v. 1 Rom. 12. 10.
v. 2 1 Pet. 4.
v. 2 Gen. 18, 3. 19, 2. 3.
v. 5 Deu. 31.
v. 5 Ioſ. 1.
v. 6 Pſal. 55, 12. 117, 6.
v. 7 The epiſtle for a Confeſſor that is a Biſhop.
v. 9 ⸬ Nevv, diuers, changeable, & ſtrange doctrines to be auoided, for ſuch be hereticall. Againſt vvhich the beſt remedie or preſeruatiue is, alvvaies to looke backe to our firſt Apoſtles, & the holy fathers doctrine.
v. 10 Leu. 16, 27.
v. 15 Oſe. 14, 3.
v. 21 ᶜ ⟨non-Latin script⟩, that is, make you perfect and abſolute in al goodnes.
v. 21 ᶜ aptet vos

Annotations to Chapter 13

ANNOTATIONS CHAP. XIII.

2. Hoſpitality.] Hoſpitality, that is, receiuing and harbouring of poore pilgrimes, perſecuted and deſolate perſons, is ſo acceptable to God and ſo honorable, that oftentimes it hath been mens good happe to harbour Angles in ſteede of poore folke vnawares. Vvhich muſt needes be euer a great benediction to them and their families, as vve ſee by Abraham and Lot Gen. 18. & 19. (and the like fell alſo to S. Gregorie, as Io. Diaconus vvriteth, to vvhoſe ordinarie table of poore men, not onely Angels but Chriſt alſo came in Pilgrimes vveede. In vit. li. 1. c. 10. & li. 2. c. 22, 23.) vvhereof if vve had not example and vvarrant by S. Paules vvordes in this place, and many other expreſſe Scriptures of the old Teſtament, theſe ſcorneful miſcreants of this time making ſo litle account both of good vvorkes and ſuch miraculous enterance of Chriſt and his Angels into holy mens harbour, vvould make this alſo ſeeme fabulous, as they do other like things. [Margin: Hoſpitalitie. · Angels harbo⟨illegible⟩red.]

4. Mariage honorable.] The Apoſtle (ſaith a holy doctor) ſaith, Mariage honorable in all, and the bed vndefiled. And therfore the ſeruants of God in that they are not maried, thinke not the good of mariage to be a fault, but yet they doubt not perpetual continencie to be better them good mariage, ſpecially in this time vvhen it is ſaid of continencie, He that can take, let him take. De fid. ad Pet. 6. 3. apud Aug. in fine. Marke the doctrine of the fathers and of the Catholike Church concerning matrimonie, that it is honorable, and ſo honorable, that it is a holy ſacrament, but yet inferiour to virginity and perpetual continencie: honorable in all, that is, all ſuch as may lawfully marie and are lawfully maried: not in brother and ſiſter, not in perſons that haue vowed the contrarie, to vvhom the ſame Apoſtle ſaith it is damnable. 1. Tim. 5. v. 11. And this vvere the meaning of this place, if it vvere to be read thus, Mariage is honorable. [Margin: Hovv mariage is honorable in al, if the Apoſtle did ſo ſay, as he doth not. · * 1 Cor. 7. v. 38.]

But to ſee how the Proteſtants in all their tranſlations, to abuſe the ſimple, do falſifie this ſentence of the Apoſtle, to make it ſerue for the mariage of Votaries, it is notorious. Firſt, they vſe deceit in ſupplying the verbe ſubſtantiue that vvanteth, making it the Indicatiue moode thus, Mariage is honorable &c. as though the Apoſtle affirmed al mariage to be honorable or lavvful, vvhere the verbe to be ſupplied ought rather to be the Imperatiue moode, Let mariage be honorable, that ſo the ſpeache may be an exhortation or commaundement to them that be or vvil be maried, to vſe them ſelues in that ſtate in al fidelity, cleanlineſſe, and coniugal continencie one tovvard an other: as vvhen S. Peter alſo and this Apoſtle exhorte maried men to giue honour to their vviues as to the vveaker veſſels, and to poſſeſſe their veſſel in honour, not in the paſſions of ignominie and vncleanlineſſe: this is honorable or chaſt mariage, to vvhich he here exhorteth. And that it is rather an exhortation, then an affirmation, it is euident by the other partes and circumſtances of this place both before & after: al vvhich are exhortations in their owne tranſlations, this only being in the middes, and as indifferent to be an exhortation as the reſt (by their owne confeſsion) they reſtraine of purpoſe. Our text therfore and al Catholike tranſlatiōs leaue the ſentence indifferent as it is in the Greeke, and as true tranſlatours ought to do, not preſuming to addict it to one ſide, leſt they ſhould reſtraine the ſenſe of the holy Ghoſt to their owne particular fantaſie. [Margin: One ſhort place manifoldly corrupted by the Proteſtants. · They reſtraīe the ſenſe to their Heretical fanſie. · 1 Pet. 3. · 1 Theſ. ⟨illegible⟩ · * ⟨non-Latin script⟩.]

Againe, our new Tranſlatours corrupt the text in that they tranſlate, in omnibus, among al men, becauſe ſo they thinke it vvould ſound better to the ignorant, that Prieſts, Religious, and al vvhoſoeuer, may marie: vvhere they can not tell either by the Greeke or Latin, that in omnibus ſhould be the maſculine gendre, rather then the neutre (as not only Eraſmus, but the Greeke doctors alſo take it) to ſignifie that mariage ſhould be honorably kept betweene man and vvife in al pointes and in al reſpectes. See S. Chryſ. and Theophyl. in hunc locum. For there may be many filthy abuſes in vvedlocke, vvhich the Apoſtle vvarneth them to take heede of, and to keepe their mariage-bed vndefiled. But the third corruption for their purpoſe aforeſiad, and moſt impudent, is, that ſome of the Caluiniſtes for, in omnibus, tranſlate, inter quoſuis, vvith a marginal interpretation to ſignifie al orders, conditions, ſtates, and qualities of men. So boldly they take away al indifferencie of ſenſes, and make Gods vvord to ſpeake iuſt that vvhich them ſelues vvould, and their hereſie requireth, in vvhich king they paſſe al impudencie and al heretikes that euer vvere. [Margin: * The Eng. Bib. 1577. · * O⟨illegible⟩cum. in Collect. · * Beza in no. Teſt. Groecolat. an. 1565.]

7. Remember your Prelates.] Vve be here vvarned to haue great regard in our life and beleefe, to the holy fathers, Doctors, & glorious Biſhops gone before vs in Gods Church, not doubting but they being our lawful Paſtors, had and taught the truth: of vvhom S. Auguſtine ſaid, That vvhich they found in the Church, they held faſt: that vvhich they learned, they taught: that vvhich they receiued of their fathers, the ſame they deliuered to their children. Cont. Iulian. li. 2 c. 10. Vvhich reſpect to our holy forefathers in faith, is now in this vvicked contempt of the Heretikes, ſo much the more to be had. See the ſaid holy doctors ſecond booke againſt Iulian the Pelagian throughout, vvhat great account he maketh of them in the confutation of hereſies, and hovv far he preferreth them aboue the proud Sectmaiſters of that time: as vve muſt now doe againſt our new doctors. This place alſo is rightly vſed to proue that the Church of God ſhould keepe the memories of Saincts departed, by ſolemne holidaies and other deuout vvaies of honour. [Margin: Vve muſt haue regard to the faith & doctrine of the fathers. · Memories and feaſtes of Saīcts.]

9. Not vvith meates.] He ſpeaketh not of Chriſtian faſtes, but of the legal difference of meates, vvhich the Hebrues vvere yet pro⟨illegible⟩e vnto: not conſidering that by Chriſtes faith they vvere made free from al ſuch obſeruations of the Law. [Margin: Iudaical abſtinence from meates.]

10. We haue an altar.] He putteth them in minde by theſe vvordes, that in folowing to much their old Iewiſh rites, they depriued them ſelues of an other maner and a more excellent ſacrifice and meate: meaning, of the holy altar, and Chriſtes ovvne bleſſed body offered and eaten there. of vvhich, they that continue in the figures of the old Law, could not be partakers. This altar (ſaith I ſychius) is the altar of Chriſtes body, vvhich the Ievves for their incredulity muſt not behold. Li. 6 c. 21 in Leuit. And the Greeke vvord (as alſo the Hebrue anſvvering therevnto in the old teſtament) ſignifieth properly an altar to ſacrifice on, and not a metaphorical and ſpiritual altar. Vvhereby vve proue againſt the Heretikes, that vve haue not a common table or profane communion borde, to eate mere bread vpon, but a very altar in the proper ſenſe, to ſacrifice Chriſtes body vpon: and ſo called of the fathers in reſpect of the ſaid body ſacrificed. Greg. Nazianz. in orat. de ſorore Gorgonia. Chryſ. demonſt. quòd Chriſtus ſit Deus. Socrat. li. 1. c. 20. 25. Aug. ep. 86. De ciu. Dei. li. 8. c. 27. & li. 22. c. 10. Confeſſ. li. 9 c. 11. 13. Cont. Fauſt. Manich. li. 20. c 21. Theophyl. in 23. Mat. And vvhen it is called a table, it is in reſpect of the heauenly foode of Chriſts body and bloud receiued. [Margin: Material altars for the ſacrifice of chriſts body. · ⟨non-Latin script⟩. · ⟨non-Latin script⟩.]

15. The hoſte or praiſe.] Though it may ſignifie the ſpiritual ſacrifices of praiſe and thankesgiuing of vvhat ſort ſoeuer: ye it ſpecially may be thought to ſignifie the great Sacrifice of the B. body and bloud of Chriſt: not as vpon the Croſſe, vvhich vvas but once done in bloudy ſort, but as in the Church, and new Teſtament, vvhere it is daily done vnblouddily, being the proper hoſt of laude and thankes giuing▪ and therfore called the Euchariſt, and being the fruite and effecte of Chriſt and his Prieſts lippes or vvordes, that is, of conſecration: becauſe this ſacrifice is made by the force of the holy vvordes, And vvhen vve reade in the pſalme and other places of the olde Teſtament, of the hoſt of praiſe, it may be thought to be a prophecie of the nevv Sacrifice, & not of euery vulgar thankes giuing. And ſo the old fathers in the primitiue Church to hide the myſteries from the vnvvorthy or heathen, often ſpeake. What is (ſaith S. Auguſtine) a more holy ſacrifice of praiſe, then that vvhich conſiſteth in thankes giuing, all vvhich the faithful do knovv in the ſacrifice of the Church. Li. 1. cont. aduerſ. leg. & preph. c. 18. Againe, c. 20. The Church from the times of the Apoſtles by the moſt certaine ſucceſsions of Biſhops, offereth to God in the body of Chriſt the Sacrifice of praiſe. And a ⟨illegible⟩ aftervvard, Novv Iſrael according to the ſpirit, that is, the Church offereth a ſingular Sacrifice according to the ſpirit: of vvhoſe houſe be vvil not take calues nor goates, but vvil take the Sacrifice of praiſe, not according to the order of Aaron, but according to the order of Melchiſedec. See ep. 120. c. 19. & ep. 57. ad q. 1. in fine. Thus you ſee, vvhen the holy fathers handle the Scriptures, they finde Maſſe and Sacrifice in many places, vvhere the ignorant heretikes or the ſimple might thinke they ſpeake onely of a common thankes giuing. [Margin: The Sacrifice of the altar is the principal hoſt of praiſe and thankes giuing, therfore called, Euchariſtia.]

16. God is promerited.] This latin vvord promeretur, cannot be expreſſed effectually in any one Engliſh vvord. It ſignifieth, Gods fauour to be procured by the foreſaid vvorkes of almes and charitie, as by the deſerts and merites of the doers. Which doctrine and vvord of merites the Aduerſaries like ſo il, that they flee▪ both here and els vvhere from the vvord, tranſlating here for, promeretur Deus, God is pleaſed, more neere to the Greeke, as they pretend. Which in deede maketh no more for them then the latin, vvhich is agreable to moſt auncient copies, as vve ſee by Primaſius S. Auguſtines ſcholer. For if God be pleaſed vvith good vvorkes and ſhew fauour for them, then are they meritorious, and then only faith is not the cauſe of Gods fauour to men. [Margin: The Proteſtants auoid the vvord merite. · ⟨non-Latin script⟩ · Good vvorkes meritorious.]

17. Obey your Prelates.] There is nothing more inculcated in the holy Scriptures, then obedience of the lay people to the Prieſts and Prelates of Gods Church, in matters of ſoule, conſcience, and religion. Vvhereof the Apoſtle giueth this reaſon, becauſe they haue the charge of mens ſoules, and muſt anſvver for them: vvhich is an infinite preeminence and ſuperiority, ioyned vvith burden, and requireth maruelous ſubmiſsion and moſt obedient ſubiection of al that be vnder them and their gouernement. From this obedience there is no exception nor exemption of kings nor Princes, be they neuer ſo great. If they haue ſoules, and be Chriſtian men, they muſt be ſubiect to ſome Biſhop, Prieſt, or other Prelate. And vvhatſoeuer he be (though Emperour of all the vvorld) if he take vpon him to preſcribe and giue lawes of religion to the Biſhops and Prieſts, vvhom he ought to obey and be ſubiect vnto in religion, he ſhal he damned vndoubtedly, except he repent, becauſe he doth againſt the expreſſe vvord of God and law of nature. And by this you may ſee the difference of an heretical and a diſordered time, from other Catholike Chriſtian daies. For hereſie and the like damnable reuoltes from the Church of God, is no more but a rebellion and diſobedience to the Prieſts of Gods Church, vvhen men refuſe to be vnder their diſcipline, to heare their doctrine, and interpretation of Scriptures, to obey their lawes and counſels. This diſobedience and rebellion from the Spiritual Gouernour, vnder pretence of obedience to the Temporal, is the bane of our daies, and ſpecially of our Countrie, vvhere theſe new Sectes are properly mainteined by this falſe principle, That the Prince in matters of ſoule and religion may commaund the Prelate: vvhich is directly and euidently againſt this Scripture and all other, that commaund the ſheepe of Chriſtes fold to obey their ſpiritual Officers. [Margin: The Apoſtle doth inculcate obedience to the Prieſts and Biſhops of Gods Church. · No perſon exempted from this obediēce, in matters of religion.]

Colophon

Printed edition: The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin … in the English College of Rhemes (Rhemes: Iohn Fogny, 1582; STC 2884, ESTC S102491), the Catholic New Testament translated from the Latin Vulgate chiefly by Gregory Martin. Copy transcribed: the Eton College Library copy, as filmed for Early English Books Online (image set 2646).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A16049 (keyed 2005–06, proofread and released 2006), placed in the public domain under Creative Commons CC0 1.0 Universal. Converted for the Good Works Library in October 2026.

What was done: the spelling, punctuation and capitals of the transcription are kept exactly, including u/v, i/j, "vv" for w, long s (ſ), the abbreviation stroke (as in "vpō") and the edition's own marks (″ for an annotated word, ⸬ and * for marginal references, ⊢ for the end of a liturgical Gospel or Epistle; ▪ is the transcribers' sign for a punctuation mark they could not identify). Removed as apparatus: the TEI markup, page breaks, line-end hyphenation, and the small cross ✝ that the edition sets at the beginning of each verse beside the verse number in the margin; the number is given here instead. Marginal notes are gathered after each chapter, keyed to their verse; the annotations follow as the edition prints them. Words the transcribers could not read are shown as ⟨illegible⟩; words printed in Greek or other non-Latin letters, which the transcription did not key, are shown as ⟨non-Latin script⟩. No gap has been filled or guessed.

The book's heading in the edition reads: "THE EPISTLE OF PAVL THE APOSTLE TO THE HEBREVVES." The page title gives it in ordinary capitals and lower case, without other change.

Notes on this transcription: The paragraph printed under the title of the book, an annotation on the title itself, is given under the heading "Note on the Title".

On this page 92 places are marked ⟨illegible⟩ and 25 words or phrases in Greek or other non-Latin letters are marked ⟨non-Latin script⟩.

This is an archival transcription of a historic English Bible. It is not a Good Works Translation.

🌲