The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin, according to the best corrected copies of the same, diligently conferred vvith the Greeke and other editions in diuers languages; vvith arguments of bookes and chapters, annotations, and other necessarie helpes, for the better vnderstanding of the text, and specially for the discouerie of the corruptions of diuers late translations, and for cleering the controversies in religion, of these daies: in the English College of Rhemes

THE EPISTLE OF PAVL THE APOSTLE TO THE HEBREVVES. (Book Hebrews)

Let the Christian Reader note the corruption and impudent boldnes of our Aduersaries,* 1.1 that vpon a false priuate persuasion of their ovvne, that S. Paul vvas not the author of this Epistle, * 1.2 leaue out his name in the title of the same, contrarie to the authentical copies both Greeke and Latin.* 1.3 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 Aduer∣saries 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.

CHAP, I.

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

[verse 1] DIVERSELY and many vvaies in times past God speaking to the fathers in the prophets:* 1.4 ✝ [leftJustify 2] last of al in these daies hath spoken to vs in his Sonne, vvhom he hath ap∣pointed heire of al, by vvhom he made also the vvorldes.* 1.5 ✝ [leftJustify 3] * Vvho being thec 1.6 brightnesse of his glo∣rie, and ″ theb 1.7 figure of his sub∣stance, & carying al things by the vvord of his povver,* 1.8 making purgation of sinnes, sitteth on the right hand of the Maiestie in the high places: ✝ [leftJustify 4] being made so much better then Angels, as he hath inherited a more excellent name aboue them.

✝ [leftJustify 5] For to vvhich of the Angels hath he said at any time,* 1.9 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. ✝ [leftJustify 6] And vvhen againe he bringeth

in the first begotten into the vvorld, he saith,* 1.10 And •• let al the An∣gels of God adore him. ✝ [rightJustify 7] And to the Angels truely he saith,* 1.11 He that maketh his Angels, spirites: and his ministers,* 1.12 a flame of fire. ✝ [rightJustify 8] But to the Sonne: Thy throne ô God for euer & euer: a rod of equitie, the rod of thy king∣dom. ✝ [rightJustify 9] Thou hast loued iustice, and hated iniquitie: therfore thee, God, thy God hath anointed vvith the oile of exultation aboue thy fellovves.* 1.13 ✝ [rightJustify 10] And, Thou in the beginning ô Lord didst found the earth: and the vvorkes of thy handes are the heauens. ✝ [rightJustify 11] They shal perish, but thou shalt continue: and they shal al vvaxe old as a garment. ✝ [rightJustify 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. ⊢ ✝ [rightJustify 13] But to vvhich of the Angels said he at any time:* 1.14 Sit on my right hand,* 1.15 vntil I make thine enemies the footestoole of thy feete? ✝ [rightJustify 14] Are they not al,∷ 1.16 ministring spirits: sent to minister for them vvhich shal receiue the inheritance of saluation?

ANNOTATIONS CHAP. I.

3. The figures.]* 1.17 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 re∣semblance of his fathers substance. So S. Ambrose and others expound it, and the Greeke vvord Character is very significant to that purpose.* 1.18 Note also by this place, that the Sonne, though he be a figure of his ••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 repre∣sentation of Christes visible body and sacrifice vpon the Crosse, yet may be and is the self same in substance.

6. Let al the Angels adore.] The Heretikes maruel that vve adore Christ in the B. Sacrament, vvhen they might learne by this place,* 1.19 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 insti∣tuted 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 crea∣tures to adore him.

CHAP. II.

He inferreth of the foresaid, that it shal be incomparably more damnable for them to ne∣glect 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.

[verse 1] THERFORE more aboundantly ought vve to obserue those things vvhich vve haue heard:c 1.20c 1.21 lest perhaps vve runne out. ✝ [rightJustify 2] For if the vvord that vvas spoken by Angels, became sure, and al preuarication and disobedience hath receiued a iust re∣tribution of revvard: ✝ [rightJustify 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,* 1.22 ✝ [leftJustify 4] * God vvithal testifying by signes, & vvonders, and diuers miracles, & distributions of the holy Ghost according to his vvil. ✝ [leftJustify 5] For not to Angels hath God made subiect the world to come, whereof vve speake. ✝ [leftJustify 6] But one hath testified in a certaine place, saying: Vvhat is man, that thou art mindeful of him:* 1.23 or the sonne of man, that thou visitest him? ✝ [leftJustify 7] Thou didst minish him litle lesse then Angels: with glorie and honour thou hast crovv∣ned him,* 1.24 and constituted him ouer the vvorkes of thy handes. ✝ [leftJustify 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.* 1.25 ✝ [leftJustify 9] But * him that vvas a litle lessened vnder the Angels, vve see IESVS,∷ 1.26 because of the passion of death, crovvned vvith glorie and honour: that through the grace of God he might tast death for al. ✝ [leftJustify 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. ✝ [leftJustify 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, ✝ [leftJustify 12] saying, I vvil declare thy name to my brethren:* 1.27 in the middes of the Church vvil I [leftJustify 13] praise thee.* 1.28 And againe, Ivvil haue affiance in him. And againe, Behold here am I and my children:* 1.29 vvhom God hath giuen me. ✝ [leftJustify 14] Therfore be∣cause 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,* 1.30 that is to say, the Deuil: ✝ [leftJustify 15] and might deliuer them that by the feare of death through al their life vvere subiect to seruitude.

✝ [leftJustify 16] For no vvhere doth he take Angels: butc 1.31 the seede of Abraham he taketh. ✝ [leftJustify 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 repropi∣tiate the sinnes of the people. ✝ [leftJustify 18] For in that vvherein him self suffered and vvas tempted: he is able to helpe them also that are tempted.

CHAP. III.

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

[verse 1] WHEREFORE holy brethren, partakers of the heauenly vocation, consider the Apostle, & high priest of our confession IESVS: ✝ [rightJustify 2] vvho is faith∣ful to him that made him,* 1.32 as also * Moyses in al his house.* 1.33 ✝ [rightJustify 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. ✝ [rightJustify 4] For euery house is framed of some man▪ but he that created al things, is God. ✝ [rightJustify 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: ✝ [rightJustify 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.

✝ [rightJustify 7] Vvherefore,* 1.34 as the holy Ghost saith, To day if you shal heare his voice, ✝ [rightJustify 8] harden not your hartes as in the exacerbation according to the day of tentation in the desert, ✝ [rightJustify 9] vvhere your fathers tempted me: proued & savv my vvorkes ✝ [rightJustify 10] fourtie yeres. For the vvhich cause I vvas offended vvith this ge∣neration, and said, They doe alvvaies erre in hart. And they haue not knovven my vvaies. ✝ [rightJustify 11] to vvhom I svvare in my vvrath, If they shal enter into my rest.

✝ [rightJustify 12] Bevvare brethren, lest perhaps there be in some of you an euil hart of incredulitie, to depart from the liuing God. ✝ [rightJustify 13] but exhort your selues euery day, vvhiles to day is named, that none of you be obdurate vvith the fallacie of sinne, ✝ [rightJustify 14] For vve be made partakers of Christ: yet so if vve keepe the∷ 1.35 beginning of his substance firme vnto the end. ✝ [rightJustify 15] Vvhile it is said, To day if you shal heare his voice, do not obdurate your hartes as in that exacerbation. ✝ [rightJustify 16] For some hearing did exasperate: but not al they that vvent out of Aegypt by Moyses. ✝ [rightJustify 17] And vvith vvhom vvas he offended fourtie yeres? vvas it not with them that sinned,* 1.36 * vvhose carcasses vvere ouerthrovven in the de∣sert? ✝ [rightJustify 18] And to vvhom did he svveare that they should not enter into his rest: but to them that were incredulous? ✝ [rightJustify 19] And vve see that they could not enter in, because of incredulitie.

CHAP. IIII.

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.

[verse 1] LET vs feare therfore lest perhaps forsaking the promis of entring into his rest, some of you be thought to be vvanting. ✝ [leftJustify 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. ✝ [leftJustify 3] For vve that haue beleeued, shal enter into the rest:* 1.37 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. ✝ [leftJustify 4] For he said in a certaine place of the∷ 1.38 se∣uenth day,* 1.39 thus: And God rested the seuenth day from al his vvorkes. ✝ [leftJustify 5] And againe in this, If they shal enter into my rest. ✝ [leftJustify 6] Because then it re∣maineth that certaine enter into it, and they to vvhom first it vvas preached, did not enter because of incredulitie: ✝ [leftJustify 7] againe he limiteth a certaine day:* 1.40 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. ✝ [leftJustify 8] For ifc 1.41 Iesus had giuen them rest: he vvould neuer speake of an other day aftervvard. ✝ [leftJustify 9] Therfore there is left a sabbatisme for the people of God. ✝ [leftJustify 10] For he that is entred into his rest, the same also hath rested frō his vvorkes, as God from his.

✝ [leftJustify 11] Let vs hasten therfore to enter into that rest: that no man fal into the same example of incredulitie. ✝ [leftJustify 12] For∷ 1.42 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. ✝ [leftJustify 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.

✝ [leftJustify 14] Hauing therfore a great high Priest that hath entred the heauens, IESVS the sonne of God, let vs hold the confession. ✝ [leftJustify 15] For vve haue not a high priest that can not haue compas∣sion on our infirmities: but tempted in al things by simili∣tude, except sinne.* 1.43 ✝ [leftJustify 16] ″ Let vs goe therfore vvith confidence to the throne of grace: that vve may obteine mercie, and finde grace in seasonable aide.

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 ad∣monished

to come to him vvith confidence as to a most merciful Mediator and Bishop.* 1.44 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.

CHAP. V.

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 He∣brues haue neede rather to heare their Catechisme againe.

[verse 1] FOR ″ euery high Priest taken from amōg men,* 1.45 is appointed for mē in those things that pertaine to God: that he may offer giftes and sacrifices for sinnes: ✝ [rightJustify 2] that cā haue compassion on them that be igno∣rant and do erre: because him self also is cōpassed vvith infirmitie: ✝ [rightJustify 3] & therfore he ought, as for the people, so also for him self to offer for sinnes.* 1.46 ✝ [rightJustify 4] * Neither doth any man ″ take the honour to him self, but he that is called of God, * as Aa∣ron.* 1.47 ⊢ ✝ [rightJustify 5] So Christ also ″ did not glorifie him self that he might be made a high priest:* 1.48 but he that spake to him, My Sonne art thou, I this day haue begottē thee. ✝ [rightJustify 6] As also in an other place he saith,* 1.49 Thou art ″ a priest for euer, according to the order of Melchisedec. ⊢ ✝ [rightJustify 7] Vvho in the daies of his flesh, ″ vvith a strong crie and teares, offering praiers and supplications to him that could fa••e him from death, vvas heard ″ for his reuerence. ⊢ ✝ [rightJustify 8] And truely vvhereas he was the Sonne, he learned by those things vvhich he suffered, obedience: ✝ [rightJustify 9] and being consummate, ″ vvas made to al that obey him, cause of eternal saluation, ✝ [rightJustify 10] called of God a high priest according to the order of Mel∣chisedec.

✝ [rightJustify 11] Of vvhome vve haue great speache and ″ inexplicable to vtter: because you are become vveake to heare. ✝ [rightJustify 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. ✝ [leftJustify 13] For euery one that is partaker of milke, is vnskilful of the vvord of iu∣stice: for he is a childe. ✝ [leftJustify 14] But strong meate is for the perfect, them that by custome haue their senses exercised to the dis∣cerning of good & euil.

ANNOTATIONS CHAP. V.

1. Euery high Priest.]* 1.50 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 spe∣cially 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 me∣diator 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 prin∣cipal 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,* 1.51 that is not a Priest: diuers Princes (as vve read in the Scriptures) punished by God,* 1.52 and king Saul deposed from his kingdom, specially for attempting the same.

And generally vve may learne here,* 1.53 that in ijs qua sunt ad Deum,* 1.54 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.

Vve learne also hereby,* 1.55 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,* 1.56 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.

This definition of a Priest and his function,* 1.57 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.

4. Taketh to him self.] A special prouiso for all Priests,* 1.58 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 fun∣ctions, looke into their consciences, great and foul matter of damnation vvil appeare.

5. Did not glorifie him self.]* 1.59 The dignity of Priesthod must needes be passing high and soue∣raine, 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 ex∣presse

commission and calling therevnto: An eternal example of humility, and an argument of con∣demnation 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.

6. A Priest for euer.] In the 109 Psalme, from vvhence this testimonie is taken, both Christes kingdom and Priesthod are set fourth.* 1.60 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 dis∣course of S. Paul,* 1.61 and his allegations here out of the Psalmes) at the very first moment of his con∣ception or incarnation.* 1.62 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.* 1.63 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.

7. With a strong crie.]* 1.64 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,* 1.65 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.

Obserue more ouer,* 1.66 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 appoint∣ment, 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.* 1.67 And of this kind vvere all Christes praiers, in all his life and death, as all his other actions vvere: his fasting, vvatching, preaching, insti∣tuting, ministring, or receiuing Sacraments: euery one being done as Priestly actions.

7. For his reuerence.]* 1.68 These vvordes haue our English Translators perniciously and most pre∣sumptuously corrupted, turning them thus, In that vvhich he feared, contrarie to the version and sense of al antiquity,* 1.69 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 im∣pious 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 into∣lerable, 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.* 1.70 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.

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•• 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 trans∣lations. 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 Anno∣tations before,* 1.71 Act. 2, 27 and Mat. 27, 46.

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.* 1.72 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.

9. Was made to all.] The Protestants vpon pretence of the sufficiencie of Christes Passion, and his onely redemption,* 1.73 oppose them selues guilefully in the sight of the simple, against the inuoca∣tion 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 sa∣crifice, 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 vn∣derstanding 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 re∣quired 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, obedi∣ence, 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. ••r••iculo 1 ad obie∣ctiones 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.

11. Inexplicable.]* 1.74 Intending to treate more largely and particularly of Christes or Melchisedek•• 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••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 resem∣blance of Christes death, vvhen they thought not right of Christes death it self. Vvhich the Apo∣stles vvisedom and silence our Aduersaries vvickedly abuse against the holy Masse.

CHAP. VI.

He exhorteth them to be perfect scholers, and not to neede to be Catechumen•• 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.

[verse 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, ✝ [leftJustify 2] of the doctrine of baptismes, and of imposition of handes, and of the resurrection of the dead, and of eternal iudgement. ✝ [leftJustify 3] And this shal vve doe, if God vvill permit.* 1.75 ✝ [leftJustify 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, ✝ [leftJustify 5] haue moreouer tasted the good vvord of God, and the povvers of the world

to come, ✝ [rightJustify 6] and are fallen: to be renevved againe to penāce, crucifying againe to them selues the sonne of God, and ma∣king him a mockerie. ✝ [rightJustify 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. ✝ [rightJustify 8] but bringing forth thornes and bryers, it is reprobate, and very neere a curse, vvhose end is, to be burnt.

✝ [rightJustify 9] But∷ 1.76 vve confidently trust of you, my best beloued, better things and neerer to saluation: although vve speake thus. ✝ [rightJustify 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. ✝ [rightJustify 11] And our desire is that euery one of you shevv forth the same care∣fulnesse to the accomplishing of hope vnto the end: ✝ [rightJustify 12] that you become not slouthful, but imitatours of them vvhich by faith and patience shal inherite the promisses. ✝ [rightJustify 13] For God promising to Abraham, because he had none greater by vvhō he might sweare,* 1.77 he sware by him self, ✝ [rightJustify 14] saying, * Vnles bles∣sing I shal blesse thee, and multiplying shal multiplie thee. ✝ [rightJustify 15] And so patiently enduring he obtained the promise. ✝ [rightJustify 16] For mē svveare by a greater then them selues: and the end of al their controuersie, for the confirmation, is an othe. ✝ [rightJustify 17] Vvherein God meaning more aboundantly to shevv to the heires of the promise the stabilitie of his coūsel, he interposed an othe: ✝ [rightJustify 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, ✝ [rightJustify 19] vvhich vve haue as an anker of the soule, sure and firme, and going in into the inner partes of the vele, ✝ [rightJustify 20] vvhere IESVS the precursor for vs is entered, made a high priest for euer according to the or∣der of Melchisedec.

ANNOTATIONS CHAP. VI.

1. The foundation of penance.]* 1.78 Vve see hereby, vvhat the first groundes of Christian insti∣tution 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 Con∣firmation: 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.

4. Impossible.]* 1.79 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.* 1.80 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,* 1.81 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 obla∣tion 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.

And let the good Readers beware here also of the Protestants exposition, for they are herein vvorse then Nouatians,* 1.82 specially such as precisely folovv Caluin: holding impious∣ly, 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,* 1.83 these fellowes make nothing of S. Ambroses, S. Chrysostoms, and the other fathers exposition, vvhich is the holy Churches sense, That the Apostle mea∣neth of that penance vvhich is done before and in Baptisme.* 1.84 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 par∣don. Enchirid. c. 64.

The Apostle therfore warneth them,* 1.85 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:* 1.86 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. Au∣gustine cont. ep. Parm. li. 2. c. 13. and ep. 50. S. Damascene li. 4. c. 10.

10. God is not vniust.]* 1.87 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 •• if he vvould onely punish sinnes, and vvould not receiue good vvorkes. Li. 2. cont. Iouin. c. 2.

CHAP. VII.

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 Melchi∣sedec.

[verse 1] FOR this ″ Melchisedec, the king of Salem, Priest of the God most high,* 1.88 * vvho mette Abraham returning from the slaughter of the kings, and blessed him: ✝ [leftJustify 2] to vvhom also A∣brahā deuided tithes of al: first in deede by in∣terpretation,

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∷ 1.89 the king of iustice: & then also king of Salem, vvhich is to say, king of peace, ✝ [rightJustify 3] ″ vvithout father, without mother, vvithout genealogie, hauing neither beginning of daies nor end of life, but likened to the sonne of God, con∣tinueth a priest for euer.

✝ [rightJustify 4] And ″ behold hovv great this man is, to vvhom also Abraham the Patriarke gaue ″ tithes of the principal things. ✝ [rightJustify 5] And certes * they of the sonnes of Leui that take the priest∣hod, * 1.90 haue commaundement to take tithes of the people ac∣cording to the Lavv, that is to say, of their brethren: albeit them selues also issued out of the loines of Abraham. ✝ [rightJustify 6] but he vvhose generation is not numbered among them, tooke tithes of Abraham, and blessed him that had the promises. ✝ [rightJustify 7] But vvithout al contradiction, that vvhich is lesse, ″ is bles∣sed of the better. ✝ [rightJustify 8] And here in deede,∷ 1.91 men that die, re∣ceiue tithes: but there he hath vvitnes, that he liueth. ✝ [rightJustify 9] And (that it may so be said) by Abraham Leui also, which receiued tithes, vvas tithed. ✝ [rightJustify 10] for as yet he vvas in his fathers loines, vvhen Melchisedec mette him. ✝ [rightJustify 11] If then consummation vvas by the Leuitical priesthod (for vnder it the people re∣ceiued 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? ✝ [rightJustify 12] For the priesthod being ″ translated, it is necessarie that a translation of the Lavv also be made. ✝ [rightJustify 13] For he on vvhom these things be said, is of an other tribe, of the vvhich, none attended on the altar, ✝ [rightJustify 14] For it is manifest that our Lord sprung of Iuda: in the which tribe Moyses spake nothing of` 1.92 priestes'. ✝ [rightJustify 15] And yet it is much more euident: if according to the similitude of Melchisedec there arise an other priest, ✝ [rightJustify 16] which vvas not made according to the Lavv of the carnal commaunde∣ment, but according to the povver of life indissoluble. ✝ [rightJustify 17] For he vvitnesseth, That thou art ″ a priest for euer, according to the order of Melchisedec.* 1.93 ✝ [rightJustify 18] Reprobation certes is made ″ of the former cō∣maundement, because of the vveakenesse and vnprofitable∣nesse thereof. ✝ [rightJustify 19] For the Lavv brought nothing to perfe∣ction, but an introduction of a better hope, by the vvhich vve approche to God. ✝ [rightJustify 20] And in as much as it is not vvithout an othe, (the other truely vvithout an othe vvere made prie∣stes:* 1.94 ✝ [rightJustify 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)

✝ [leftJustify 22] by so much, is IESVS made a suretie of a better testamēt. ✝ [leftJustify 23] And the other in deede vvere made priestes,* 1.95 ″ being many, because that by death they vvere prohibited to continue: ✝ [leftJustify 24] but this, for that he continueth for euer, hath an euerlasting priesthod. ✝ [leftJustify 25] vvhereby he is able to saue also for euer` 1.96 go∣ing' by him self to God:∷ 1.97 alvvaies liuing to make interces∣sion for vs.

✝ [leftJustify 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. ✝ [leftJustify 27] vvhich hath not necessitie daily (as the priestes) first * for his ovvne sinnes to offer ho∣stes,* 1.98 then for the peoples. for ″ this he did once, in offering him self. ⊢ ✝ [leftJustify 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.

ANNOTATIONS CHAP. VII.

1. Melchisede••.] 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.]* 1.99 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 hu∣manity: but for that his petigree is not set out in the Genesis, as the genealogie of other Patriar∣ches 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,* 1.100 and a mother in the other. his person hauing neither beginning nor ending, and his king∣dom, 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.

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••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,* 1.101 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.* 1.102 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 Melchi∣sedec

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.

7. Is blessed of the better.]* 1.103 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 pre∣rogatiue aboue the vvhole order of Aaron therein: and vve see that in this sort it is the proper act of Prieshod •• and that vvithout al controuersie as the Apostle saith,* 1.104 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 ex∣pressed. 〈…〉〈…〉 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.

11. If consummation.]* 1.105 The principal proposition of the vvhole epistle and al the Apostle dis∣course, 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 man∣kind, 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.

11. What necessitie.] This disputation of the preeminence of Christes Priesthod aboue the Le∣uitical order,* 1.106 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 vn∣derstood and kept in mind, vvill cleere the vvhole controuersie betvvixt the Catholikes and Pro∣testants, 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.

12. Translated.] Note vvel this place, and you shal perceiue thereby, that euery lavvful forme and manner of lavv,* 1.107 state, or gouernement of Gods people dependeth on Priesthod, riseth, stan∣deth, 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,* 1.108 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,* 1.109 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 Prote∣stants 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 Te∣stament 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.

Furthermore it is to be noted,* 1.110 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 homa∣ge or sacrifice external, vvhich is the proper act of Priesthod for, as no lavvful state can be vvith∣out 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.

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,* 1.111 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, vvhere∣vpon the Apostle inferreth the translation of the Law. For they all vvere figures of Chri∣stes death, and ended in effect at his death, yet they vvere not altered into that kind of sa∣crifice, 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 re∣presentatiō thereof, not onely vve Christian••, 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 Priest∣hod 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.

17. A Priest for euer.] Christ is not called a Priest for euer, onely for that his person is eternal,* 1.112 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 Melchi∣sedec, and the state of the new law,* 1.113 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.

Which thing is so vvell knowen to the Aduersaries of Christes Church and Priesthod,* 1.114 and so graunted, that they be forced impudently to cauill vpon certaine Hebrue parti∣cles, 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.

Arnobius saith, By the mysterie of bread and vvine he vvas made a Priest for euer. And a∣gaine,* 1.115 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 Mel∣abisedec. Li. 14. Institut. S. Hierom to Luagrius,* 1.116 Aarons Priesthod had an end, bus Melchisedecks, that is, Christes and the Churches is perpetuall,* 1.117 both for the time past and to come. S. Chrysostom therfore calleth the Churches sacrifice, hostia•• inconsumptib••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•• D••mini. nu 2. Emissenus, perpetuam oblationem & perpetuò currentem redemptionem, a perpetual oblation and a redemption that runneth or continueth euer∣lastingly. 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 Te∣stament 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. ••. 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.

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

18. Of the former commaundement.]* 1.118 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,* 1.119 Maundy thursday, because that in it, the new law and Testament was dedicated in the Chalice of his bloud: the old mandatum, law, Priest∣hod, 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.* 1.120

19. The introduction.] Euer obserue, that the abrogation of the old law, is not an abo∣lishing of al Priesthod, of al Priesthod, but an introductiō of a new, conteining the hope of eternal things, vvhere the old had but temporal.* 1.121

21. With an othe.] This othe signifieth the infallible and absolute promis of the eter∣nitie 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.]* 1.122 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,* 1.123 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* 1.124 Priests of God: the * 1.125 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.

The Apostle then meaneth first,* 1.126 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 sacri∣fice as Sacrament, blessing, preaching, praying, and the like vvhat so euer.

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.

CHAP. VIII.

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•• they, as also he proueth by the excellencie of the nevv Testament aboue the old.

[verse 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 ma∣iestie in the heauens, ✝ [leftJustify 2] a∷ 1.127 minister of the holies, and of the true taber∣nacle, vvhich our Lord pight & not man. ✝ [leftJustify 3] For euery high priest is ap∣pointed to offer giftes and hostes, vvherfore it is ″ necessarie that he also haue some thing that he may offer: ✝ [leftJustify 4] ″ if then he vvere vpon the earth, neither vvere he a priest: vvhereas there vvere that did offer giftes ac∣cording to the Lavv, ✝ [leftJustify 5] thatc 1.128 serue the exampler & shadow of ″ heauenly things. As it vvas ansvvered Moyses, vvhen he finished the tabernacle,* 1.129 * See (quod he) that thou make al things according to the exampler vvhich vvas shevved thee in the mount.

✝ [leftJustify 6] But novv he hath obtained a better ministerie, by so much as he is mediatour of a better testament, vvhich is esta∣blished in better promises. ✝ [leftJustify 7] For∷ 1.130 if that former had been void of fault, there should not certes a place of a secōd been sought.* 1.131 ✝ [leftJustify 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: ✝ [leftJustify 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. ✝ [leftJustify 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 peo∣ple: ✝ [leftJustify 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: ✝ [leftJustify 12] because I wil be merciful to their iniquities, & their sinnes I wil not now remember. ✝ [leftJustify 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.

ANNOTATIONS CHAP. VIII.

3. Necessarie that he also.]* 1.132 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 spi∣ritual 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,* 1.133 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 obla∣tion thereby in the Church: for, visible and external act of sacrificing in heauen he doth not exercise.

4. If vpon the earth.]* 1.134 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 separa∣ting the bloud from the same, could not haue been agreable, and so the Church and Chri∣stian 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. Sa∣crament, by his death, see Isychius li. 1 in leuit. cap. 2.

5. Heauenly things.] As the Church or state of the new Testament is commonly called Regnum coelorum & Dei,* 1.135 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 Te∣stament 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 re∣sembleth the same, then the old state doth, he sometime may speake somewhat therof also.

10. Into their minde.]* 1.136 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.

10. Their God.]* 1.137 This mutual couenant made betwixt God and the faithful, is that vvhich vvas dedicated and established,* 1.138 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 ••••∣stator, vpon the Crosse.

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,* 1.139 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,* 1.140 vvhen he saith that such as beleeue in him,* 1.141 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.

CHAP. IX.

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 sig∣nifying 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 con∣sciences. 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.

[verse 1] THE former also in deede had iustificatiōs c 1.142 of seruice,* 1.143 and a secular sanctuarie.* 1.144 ✝ [leftJustify 2] For the tabernacle vvas made, the first, vvher∣in vvere, the candlestickes, and the table, and the proposition of Ioaues, vvhich is called Holy. ✝ [leftJustify 3] But after the second vele, the tabernacle, vvhich is called Sancta San∣ctorum: ✝ [leftJustify 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,* 1.145 & * the tables of the testament,* 1.146 ✝ [leftJustify 5] and ouer it vvere * the ″ Cherubins of glorie ouers had ovving the pro∣pitiatorie.* 1.147 of vvhich things it is not needeful to speake novv particularly. ✝ [leftJustify 6] But these things being so ordered, in the first tabernacle in deede the priests alvvaies entered, accōplishing offices of the sacrifices.* 1.148 ✝ [leftJustify 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:* 1.149 ✝ [leftJustify 8] the holy Ghost signifying this, that the vvay of the holies was∷ 1.150 not yet ma∣nifested, the former tabernacle as yet standing. ✝ [leftJustify 9] vvhich is ac 1.151 parable of the time present: according to vvhich are of∣fered giftes and hostes, vvhich can not concerning the con∣science make perfectc 1.152 him that serueth, ✝ [leftJustify 10] onely in meates and in drinkes, and diuerse baptismes, and iustices of the flesh laid on them ″ vntil the time of correction.

✝ [leftJustify 11] Butb 1.153 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: ✝ [leftJustify 12] neither by the bloud of goates or of calues, but by his ovvne bloud en∣tered in once into the Holies, ″ eternal redemption being found.* 1.154 ⊢ ✝ [leftJustify 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:* 1.155 ✝ [leftJustify 14] hovv much more` 1.156 hath' the bloud of Christ vvho by the holy Ghost offered himself vnspotted vnto God,` 1.157 cleansed' our conscience from dead vvorkes, to serue the liuing God? ✝ [leftJustify 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.* 1.158 ⊢ ✝ [leftJustify 16] For * vvhere there is a testament: the death of the testatour must of neces∣sitie

come betvvene. ✝ [rightJustify 17] For a testament is confirmed in the dead: othervvise it is yet of no value, vvhiles he that tested, liueth. ✝ [rightJustify 18] Vvherevpon neither vvas the first certes dedicated vvithout bloud. ✝ [rightJustify 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∷ 1.159 vvater and scarlet vvool and hyssope, sprinkled the very booke also it self and al the peo∣ple,* 1.160 ✝ [rightJustify 20] saying, * ″ This is the bloud of the Testament, vvhich God hath commaunded vnto you. ✝ [rightJustify 21] The tabernacle also & al the vessel of the ministerie he in like maner sprinkled with bloud. ✝ [rightJustify 22] And al things almost according to the lavv are cleansed with bloud: and vvithout sheading of bloud there is not remission.

✝ [rightJustify 23] It is necessarie therfore that ″ the examplers of the coe∣lestials be cleansed vvith these: but the celestials them selues vvith better hostes then these. ✝ [rightJustify 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. ✝ [rightJustify 25] Nor that he should ″ offer him self often, as the high priest entereth into the Holies, euery yere in the bloud of others: ✝ [rightJustify 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. ✝ [rightJustify 27] And as it is appointed to men to die once, and after this, the iudgement: ✝ [rightJustify 28] so also Christ vvas offered oncec 1.161 to exhaust the sinnes of many, the second time he shal appeare vvithout sinne to them that ex∣pect him, vnto saluation.c 1.162

ANNOTATIONS CHAP. IX.

4. A golden potte.]* 1.163 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 Pas∣sion, as his Crosse, garments, or other things appertaining to him or his Saincts, and thinke it im∣possible that such things should dure so long:* 1.164 vvhen they may here see the reuerent and long re∣seruation 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.* 1.165 See also S. Paulinus ep. 11. and vvhat re∣uerence S. Hierom and the faithful of his time did to the sepulchres of Christ and his Martyrs, and to their relikes.* 1.166 We reuerence and vvorship (saith he) euery vvhere Martyrs sepulchres,* 1.167 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.

5. Cherubins.] You see it is a fond thing, to conclude vpon the first or second commaunde∣ment, that there should be no sacred images in the Church, vvhen euen among these people that vvere most prone to idolatrie,* 1.168 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 com∣maund these images of Angels to be made and set in the soueraine holiest place of al the Taberna∣cle 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.

10. Vntil the time of correction.] Al those grosse and carnal sacrifices, ceremonies, and obserua∣tions 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,* 1.169 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.

12. Eternal redemption.] No one of the sacrifices, nor al the sacrifices of the old lavv, could make that one general price,* 1.170 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, accor∣ding to the rite of the nevv Testament,* 1.171 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 con∣summating 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 redee∣mers of the vvorld.

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 sa∣crifice of the Crosse should take avvay al sacrifices,* 1.172 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 redemp∣tion 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.

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 disputa∣tion 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 ap∣pointed 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 con∣cerning them, doth he dispute, and not a vvord, touching the sacrifice of the Church, vnto vvhich

••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:* 1.173 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•• 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.

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 sa∣crifice of his last supper,* 1.174 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 Testa∣ment. 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.

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,* 1.175 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 tran∣sition 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.

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 offe∣red any more:* 1.176 hauing by that one action of sacrifice vpon the Crosse, made the full ransom, re∣demption, 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 ex∣pressing 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 vn∣blouddy maner) the very self same B. body and bloud, the self same host, oblation and sacrifice, that vvas doue vpon the Crosse.

And this truth is most euident by the very forme of vvordes vsed by our Sauiour in the insti∣tution and consecration of the holy Sacrament,* 1.177 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••d. ad Pet. c. 19. In those carnal sacri∣fices 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•••••••• saith, oral. in morbum, that the Priest in this sacrifice, immiscet se magnis Chrisi Passioni∣bus. S. Ambrose li. 1. Offic. c. 48. Offertur Christus in imagine quasi recipiens passionem. Alexander the first. ep. 〈◊〉〈◊〉 Orthodox. nu. 4. 〈◊〉〈◊〉. 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. •• in Leuit. post m••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.

And the said fathers and others,* 1.178 by reason of the difference in the maner of Christes presence and oblation in respect of that on the Crosse,* 1.179 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•• 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,* 1.180 scholasticall and friuolous, and diabolicum comment••••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.

CHAP. X.

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 purcha∣sed (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.

[verse 1] FOR the lavv hauing ″ a shadovv of good things to come,* 1.181 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: ✝ [leftJustify 2] othervvise ″ they should haue ceased to be offered, because the vvor∣shippers once cleansed should haue no conscience of sinne any longer. ✝ [leftJustify 3] but in them there is made a cōmemotation of sinne euery yere. ✝ [leftJustify 4] for it is ″ impos∣sible that vvith the bloud of oxen and goates sinnes should be taken avvay.* 1.182 ✝ [leftJustify 5] Therfore comming into the vvorld he saith: ″ Host and oblation thou vvouldest not: ″ but a body thou hast fitted to me: ✝ [leftJustify 6] Holocaustes andc 1.183 for sinne did not please thee. ✝ [leftJustify 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. ✝ [leftJustify 8] Saying before, Because hostes and oblations, & holocaustes, & for sinne thou vvouldest not, ″ neither did they please thee, vvhich are offered accor∣ding to the lavv, ✝ [leftJustify 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. ✝ [leftJustify 10] In the vvhich vvil, vve are sanctified by the oblation of the body of IESVS Christ once. ✝ [leftJustify 11] And euery priest in deede is ready daily ministring, and ″ often offering the same hostes,* 1.184 vvhich can neuer take avvay sinnes: ✝ [leftJustify 12] but this man offering one host for sinnes,* 1.185 for euer * sitteth on

the right hand of God, ✝ [rightJustify 13] hence forth expecting, vntil his enemies be put the footestoole of his feete. ✝ [rightJustify 14] For by one oblation hath he consummated for euer them that are sancti∣fied. ✝ [rightJustify 15] And the holy Ghost also doth testifie to vs. For after that he said:* 1.186 ✝ [rightJustify 16] And this is the Testament vvhich I vvil make to them after those daies,* 1.187 saith our Lord, giuing lavves∷ 1.188 in their hartes, & in their mindes vvil I superscribe them: ✝ [rightJustify 17] and their sinnes and iniquities I vvil novv remēber no more. ✝ [rightJustify 18] But vvhere there is remission of these, ″ novv there is not an oblation for sinnes.

✝ [rightJustify 19] Hauing therfore brethren confidence in the entring of he holies in the bloud of Christ: ✝ [rightJustify 20] vvhich he hath dedi∣cated to vs a nevv and liuing vvay by the vele, that is, his flesh,c 1.189c 1.190 ✝ [rightJustify 21] and a high priest ouer the house of God, ✝ [rightJustify 22] let vs approche vvith a true hart in fulnesse of faith, hauing our hartes sprinkled from euil consciencel and our body vva∣shed vvith cleane vvater, ✝ [rightJustify 23] let vs hold the confession of our hope vndeclining (for he is faithful that hath promised) ✝ [rightJustify 24] and let vs consider, one an other vnto the prouocation of charitie and of good vvorkes: ✝ [rightJustify 25] not forsaking our assem∣blie as some are accustomed, but comforting, and so much the more as you see the day approching.* 1.191 ✝ [rightJustify 26] * For ″ if vve sinne vvillingly after the knovvledge of the truth receiued, novv there is not left an host for sinnes, ✝ [rightJustify 27] but a certaine terrible expectation of iudgement and rage of fire, vvhich shal consume the aduersaries. ✝ [rightJustify 28] A man making the lavv of Moyses frustrate:* 1.192 vvithout any mercie * dieth vnder tvvo or three vvitnesses. ✝ [rightJustify 29] ∷ 1.193 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 te∣stament polluted, vvherein he is sanctified, and hath done contumelie to the spirit of grace? ✝ [rightJustify 30] For vve knovv him that said,* 1.194 Reuenge to me, I vvil repay. And againe, That our Lord vvil iudge his people. ✝ [rightJustify 31] ″ It is horrible to fal into the handes of the liuing God.* 1.195

✝ [rightJustify 32] But call to minde the old daies:* 1.196 vvherein being illu∣minated, you sustained a great fight of passions. ✝ [rightJustify 33] and on the one part certes by reproches and tribulations made a specta∣cle: and on the other part made companions of them that conuersed in such sort. ✝ [rightJustify 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 bet∣ter

and a permanent substāce. ✝ [leftJustify 35] Do not therfore leese your c 1.197 confidence, vvhich hath a great remuneration. ✝ [leftJustify 36] For pa∣tience is necessarie for you:* 1.198 that doing the vvil of God, you may receiue the promise. ✝ [leftJustify 37] For * yet a litle and a very litle vvhile, he that is to come, vvil come, and vvil not slacke. ✝ [leftJustify 38] and my iust ″ liueth of faith. ⊢ but if he vvithdravv him self, he shal not please my soule. ✝ [leftJustify 39] But vve are not the chil∣dren of vvithdravving vnto perdition: but of faith to the vvinning of the soule.

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,* 1.199 and therevpon the entrance into heauen and ioyes celestiall, that they vvere but mere shadowes, vnperfectly and obscurely representing the graces of the new Testa∣ment 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 per∣fect 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 sub∣stance, force, and effect, that can be.

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 dam∣nation: then they should neuer haue needed to be so often repeated and reiterated. For being both,* 1.200 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 sacri∣fices 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 recor∣des 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 re∣quisite. 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,* 1.201 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••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 con∣tinually is vvrought by the self same Priest.

4. Impossible.] The hostes and sacrifices of the old law, vvhich the carnal Iewes made

all the count of,* 1.202 vvithout relation to Christes death, vvere not onely not perfect and abso∣lute 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 Pas∣sion. 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.

5. Host and oblation.]* 1.203 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, signi∣fying that they did neuer of them selues please God, but in respect of Christ, by vvhose oblation of his owne body they should please.

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,* 1.204 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 di∣uine nature could not be either Priest or host) fitte to be the sacrifice and Priest of his father,* 1.205 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.* 1.206 For the vvhich also vve acknovvledge that voice of the same Media∣tour 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?

8. Neither did they please thee.]* 1.207 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.

1••. Often offering the same hostes.]* 1.208 As S. Paul is forced often to inculcate that one principle of the efficac••e and sufficiencie of Christes death, because of the Hebrues to much attributing to their legal sacrifices, and for that they did not 〈◊〉〈◊〉 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 insti∣tution, 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,* 1.209 1200 yeres: vve vvil set dovvne some of their vvordes, vvhose autho∣ritie 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.

Thus then first saith S. Ambrose:* 1.210 Quid 〈◊〉〈◊〉 &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 〈◊〉〈◊〉 vvhich vve doe, is done for a commemoratie•• of that vvhich vvas done▪ for vve offer not an other sacrifice, as the high Priest of the old lavv,* 1.211 but alvvaies the self same, &c. Prima••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.* 1.212 So saith this holy father, to vvitte, that as the sacrifice of the Crosse vvas a general re∣demption, 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•••• corporis & anima 〈◊〉〈◊〉,* 1.213 the euerlasting redemption of body and soul. li. 4 c. 22. histor. Againe the same Pri∣masius, 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.

* 1.214 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 sa∣crifice. See the Annotation Luke 22, 19. vpon these vvordes, A commemoration. Thus did al the aun∣cient 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 com∣mentaries vpon them, and vnderstood them (I trovv) as vvel as the Protestants.

He that for his further confirmation or comfort list see vvhat the aūcient Councels and Do∣ctors beleeued,* 1.215 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. ••. 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 Tri∣phone. S. Irencus li. 4 cap. 32. 34. Tertullian de cultu forminarum, & de corona milis. Origen homil. 〈◊〉〈◊〉 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.

18. Novv there is not.]* 1.216 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 Chri∣stes 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.

26. If vve sinne vvillingly.]* 1.217 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, Apo∣stata, or any that vvilfully forsaketh the truth, can neuer be forgiuen. Vvhich (as is before de∣clared in the 6 chapter) is most vvicked blasphemie: the meaning hereof being, as is there said, onely to terrifie the Hebrues,* 1.218 that falling from Christ they can nor so easily haue the host of Chri∣stes death applied vnto them, because they can not be baptized any more, but must passe by sacra∣mental 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••e is not excluded by these vvordes of Paul, but the renevving by the lauer of regeneration. He doth not here take avvay the se∣cond 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.* 1.219 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.* 1.220

29. The bloud of the Testament.] Vvhosoeuer maketh no more account of the bloud of Chri∣stes sacrifice,* 1.221 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,* 1.222 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.

31. It is horrible.]* 1.223 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.

34. You had compassion.]* 1.224 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 re∣paiment or remuneration for the same.

34. With ioy.]* 1.225 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.

38. Liueth of faith.]* 1.226 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.

CHAP. XI.

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 con∣stant in faith, though not one of them receiued the promis, that is, the inheri∣tance in heauen: but they and vve novv after the comming of Christ receiue it together.

[verse 1] AND ″ faith is,∷ 1.227 the substance of things to be hoped for,c 1.228 the argument of things ″ not appearing. ✝ [rightJustify 2] For in this the old men obtained testimonie.

✝ [rightJustify 3] * By faith,* 1.229 vve vnderstand that the vvorldes vvere framed by the vvord of God: that of inuisible things visible things might be made.

✝ [rightJustify 4] * By faith,* 1.230 Abel offered a greater hoste to God thē Cain: * by vvhich he obtained testimonie that he vvas i••st,* 1.231 God gi∣uing testimonie to his giftes, & by it, he being dead, yet spea∣keth. ✝ [rightJustify 5] * By faith∷ 1.232 Henoch vvas translated,* 1.233 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. ✝ [rightJustify 6] But vvithout faith it is impossible to please God. For ″ he that commeth to God, must beleeue that he is, and is a∷ 1.234 revvarder to them that seeke him.

✝ [rightJustify 7] * By faith,* 1.235 Noë hauing receiued an ansvver concer∣ning those things vvhich as yet vvere not seen, seating, fra∣med the arke for the sauing of his house, by the vvhich he condemned the vvorld: and vvas instituted heire of the iu∣stice vvhich is by faith.

✝ [rightJustify 8] * By faith,* 1.236 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. ✝ [rightJustify 9] By faith, he abode in the land of promise, as in a strāge lād, dvvel∣ling

in cottages vvith Isaac & Iacob the coheires of the same promise. ✝ [leftJustify 10] For he expected the citie that hath foundations: vvhose artificer and maker is God.

✝ [leftJustify 11] * By faith,* 1.237 Sara also her self being barren, receiued ver∣tue in conceauing of seede, yea past the time of age: be∣cause she beleeued that he vvas faithful which had promised.

✝ [leftJustify 12] For the vvhich cause euen of one (and him quite dead) there rose as the starres of heauen in multitude,* 1.238 & as the sand that is by the sea shore innumerable.

✝ [leftJustify 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, ✝ [leftJustify 14] for they that say these things, doe signifie that they seeke a countrie. ✝ [leftJustify 15] And in deede if they had been minde∣ful of the same from vvhence they came forth, they had time verely to returne. ✝ [leftJustify 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.

✝ [leftJustify 17] * By faith,* 1.239 Abraham offered Isaac, vvhen he vvas temp∣ted: and his onlie-begotten did he offer vvho had receiued the promises:* 1.240 ( ✝ [leftJustify 18] to vvhom it vvas said, That in Isaac shal seede be called to thee.) ✝ [leftJustify 19] accounting that God is able to raise vp euen from the dead. wherevpō he receiued him alsoc 1.241 for a parable.

✝ [leftJustify 20] * By faith,* 1.242 also of things to come, Isaac blessed Iacob and Esau.

✝ [leftJustify 21] * BY faith,* 1.243 Iacob dying, blessed euery one of the sonnes of Ioseph:* 1.244 * and ″ adored the toppe of his roddo.

✝ [leftJustify 22] * By faith, Ioseph dying, made mention of the going forth of the children of Israël:* 1.245 and gaue commaundement ∷ 1.246 concerning his bones.

✝ [leftJustify 23] * By faith,* 1.247 Moyses being borne, vvas hidde three mo∣nethes by his parents: because they savv him a proper infant, and they feared not * the kings edict.* 1.248

✝ [leftJustify 24] * By faith,* 1.249 Moyses being made great, denied him self to be the sonne of Pharaos daughter: ✝ [leftJustify 25] rather chosing to be afflicted vvith the people of God, then to haue the pleasure of temporal sinne, ✝ [leftJustify 26] esteeming the reproche of Christ, grea∣ter riches then the treasure of the Aegyptians. for∷ 1.250 he looked vnto the remuneration.* 1.251 ✝ [leftJustify 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. ✝ [leftJustify 28] By faith, he celebrated

the Pasche, & the sheading of the bloud: that he vvhich de∣stroied the first-borne,* 1.252 might not touche them. ✝ [rightJustify 29] * By faith they passed the redde sea as it vvere by the drie land: vvhich the Aegyptians assaying, vvere deuoured.

✝ [rightJustify 30] * By faith the vvalles of Iericho fel dovvne,* 1.253 by the circuting of seuen daies.

✝ [rightJustify 31] * By faith,* 1.254 Rahab the harlot perished not vvith the in∣credulous, receiuing the spies vvith peace.

✝ [rightJustify 32] And vvhat shal I yet say? For the time vvil faile me telling of Gedeon, Barac, Sampson, Iephtè, Dauid Samuël, & the prophets:* 1.255 ✝ [rightJustify 33] vvho by faith ouercame kingdōs, ″ vvrought iustice, obteined promises, stopped the mouthes of lions, ✝ [rightJustify 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: ✝ [rightJustify 35] vvomen re∣ceiued of resurrection their dead, and others vvere racked, not accepting redemption, that they might finde a better re∣surrection. ✝ [rightJustify 36] And others had trial of mockeries and stripes, moreouer also of bādes & prisons: ✝ [rightJustify 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: ✝ [rightJustify 38] of vvhom the vvorld vvas not vvorthie. vvandering in desertes, in mountaines and dennes, and in caues of the earth. ✝ [rightJustify 39] And al these being ap∣proued by the testimonie of faith, ⊢ receiued not the pro∣mise, ✝ [rightJustify 40] God for vs prouiding some better thing, that they vvithout vs should not be consummate.

ANNOTATIONS CHAP. XI.

1. Faith is.] By this description of faith, and by all the commendation therof through the vvhole chapter,* 1.256 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 be∣leeue their sinnes are remitted, and that them selues shal be saued, though their sectes be cleane contrarie one to an other.

••. Not appearing] This is the praise of faith, saith S. Augustine, if that vvhich is beleeued, be not seen.* 1.257 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.

6. He that commeth.]* 1.258 Faith is the foundation and ground of all other vertues and vvor∣ship of God, vvithout vvhich no man can please God. Therfore if one be a Iewe, a Hea∣then, or an heretike, that is to say, be vvithout the Catholike faith, al his vvorkes shal profit him no vvhit to saluation.

21. Ad••red the toppe of his rod.]* 1.259 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,* 1.260 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* 1.261 is the sense of the holy Ghost also, and as true, and as directly intended as the other: and therfore also that transla∣tion continued alvvaies authentical in the Greeke Church, notvvithstanding the diuersitie thereof from the Hebrue.* 1.262 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 decei∣ued,* 1.263 and yet that the Apostle vvithout curiosity vvas content to folovv them: because it is euident, that* 1.264 the Hebrue being thē vvithout pointes,* 1.265 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.

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,* 1.266 or to God at and before a creatures as at or* 1.267 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••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* 1.268 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,* 1.269 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,* 1.270 as hauing respect tovvard things to come. By al vvhich it is euident, that it is false vvhich the Calu••nists teach, that vve may not adore image, cru••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.

33. Wrought iustice.] Men are not iust by beleefe onely, as the Protestants affirme, but by vvorking iustice.* 1.271 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:)* 1.272 No••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,* 1.273 that the said persons and others vvere lust by saith and obedience, by faith and hospitality, by faith and patience, by faith and humility.

The Apostles purpose then is nothing els,* 1.274 but to proue to the Hebrues (vvho made so great account of their Patriarches and forefathers and their famous actes) that all these glorious perso∣nages 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 Gen∣tiles, 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 spe∣cially to commend and establish by his high commendation of the faith in Christ.

40. Without vs should not.]* 1.275 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.

CHAP. XII.

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••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 consi∣dering 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.

[verse 1] AND therfore vve also hauing so great a cloud of vvitnesses put vpon vs:* 1.276 * laying avvay al vveight and sinne that compasseth vs,* 1.277 by pa∣tience let vs runne to the fight proposed vnto vs, ✝ [rightJustify 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.

✝ [rightJustify 3] For, thinke diligently vpon him vvhich sustained of sinners such contradiction against him self: that you be not vvearied, fainting in your mindes. ✝ [rightJustify 4] For you haue not yet resisted vnto bloud, repugning against sinne: ✝ [rightJustify 5] and you haue forgotten the consolatiō, vvhich speaketh to you, as it vvere to children, saying,* 1.278 My sonne, neglect not the discipline of our Lord: neither ••e thou vvearied vvhiles thou art rebuked of him. ✝ [rightJustify 6] For vvhom our Lord loueth,* 1.279 he chasteneth: and •• he scourgeth euery childe that he receiueth,

✝ [rightJustify 7] Perseuêre ye in discipline. As vnto children doth God offer him self to you. for vvhat sonne is there, vvhom the fa∣ther doth not correct? ✝ [rightJustify 8] But if you be vvithout discipline, vvhereof al be made partakers: then are you bastards, & not children. ✝ [rightJustify 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? ✝ [rightJustify 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. ✝ [rightJustify 11] And al discipline for the present cer∣tes 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.

✝ [rightJustify 12] For the vvhich cause stretch vp the slacked handes and the loose knees: ✝ [rightJustify 13] and make straight steppes to your feete: that no man halting erre,* 1.280 but rather be healed. ✝ [rightJustify 14] * Folovv peace vvith al men, and holinesse: vvithout vvhich no man

shal see God: ✝ [leftJustify 15] looking diligently lest any man∷ 1.281 be vvan∣ting to the grace of God: lest any roote of bitternes sprin∣ging vp do hinder, and by it many be polluted. ✝ [leftJustify 16] Lest there be any fornicator or prophane personc 1.282 as Esau: * vvho for one dish of meate sold his first-birth-rightes.* 1.283 ✝ [leftJustify 17] For knovv ye that aftervvard also desiring to inherite the benediction, he vvas reprobated:* 1.284* for •• he found not place of repētance, although vvith teares he had sought it.

✝ [leftJustify 18] For you are not come to * a palpable mount,* 1.285 and an ` 1.286 accessible'fire, and vvhirlevvinde, and darkenes, and storme, ✝ [leftJustify 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, ( ✝ [leftJustify 20] for they did not heare that which was said, And if a beast shal touche the mount,* 1.287 it shal be stoned. ✝ [leftJustify 21] And so terrible vvas it vvhich vvas seen, Moyses said: I am frighted and trem∣ble. ✝ [leftJustify 22] But∷ 1.288 you are come to mount Sion, and the citie of the liuing God, heauenly Hierusalem, and the assemblie of many thousand Angels, ✝ [leftJustify 23] & the Church of the first-borne, vvhich are vvritten in the heauens, and the iudge of all, God: and the spirites of the iustc 1.289 made perfect, ✝ [leftJustify 24] and the media∣tor of the nevv Testament IESVS, and the sprinkling of bloud speaking better then * Abel.

✝ [leftJustify 25] See that you refuse him not speaking* 1.290 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. ✝ [leftJustify 26] Vvhose voice moued the earth then: but novv he promi∣seth,* 1.291 saying, Yet once: and I vvil moue not only the earth, but heauen also. ✝ [leftJustify 27] And in that he saieth, Yet once, he declareth the transla∣tion of moueable things as being made, that those things may remaine vvhich are vnmoueable. ✝ [leftJustify 28] Therfore receiuing an vnmoueable kingdom, vve haue grace: by the vvhichc 1.292 let vs serue pleasing God, vvith feare & reuerence. ✝ [leftJustify 29] For * our God is a consuming fire.* 1.293

ANNOTATIONS CHAP. XII.

6. He scourgeth.]* 1.294 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.

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.

CHAP. XIII.

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.

[verse 1] LETc 1.295 the charitie of the fraternitie abide in you.* 1.296 ✝ [rightJustify 2] And •• hospitalitie do not forget,* 1.297 for by this,* 1.298 certaine being not avvare, * haue re∣ceiued Angels to harbour. ✝ [rightJustify 3] Remember them in bondes, as if you vvere boūd vvith them: and them that labour, as your selues also remaining in bodie. ✝ [rightJustify 4] •• Mariage honorable in all, and the bed vndefiled. For, fornicatours & aduouterers God vvil iudge. ✝ [rightJustify 5] Let your maners be vvithout auarice: contented vvith things present.* 1.299 For he said, I vvil not leaue thee, neither vvil I forsake thee.* 1.300 ✝ [rightJustify 6] so that vve do confidently say: Our Lord is my hel∣per: * 1.301 I vvil not feare vvhat man shal doe to me.

✝ [rightJustify 7] •• Remember your Prelates,* 1.302 vvhich haue spoken the vvord of God to you: the end of vvhose conuersation be∣holding, imitate their faith. ✝ [rightJustify 8] IESVS Christ yesterday, and to day: the same also for euer. ✝ [rightJustify 9] Vvith∷ 1.303 various & strāge doctrines be not led avvay. For it is best that the hart be established vvith grace, •• not vvith meates: vvhich haue not profited those that vvalke in them.

✝ [rightJustify 10] •• Vve haue an altar: vvhereof they haue not povver to eate vvhich serue the tabernacle.* 1.304 ✝ [rightJustify 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. ✝ [rightJustify 12] For the vvhich thing IESVS also, that he might sanctifie the people by his ovvne bloud, suffered vvithout the gate. ✝ [rightJustify 13] Let vs goe forth therfore to him vvithout the campe: carying his re∣proche. ✝ [rightJustify 14] For vve haue not here a permanent citie: but vve seeke that vvhich is to come. ✝ [rightJustify 15] By him therfore let vs of∣fer •• the host of praise alvvaies to God,* 1.305 that is to say, * the fruite of lippes confessing to his name.

✝ [leftJustify 16] And beneficence and communication do not forget▪ for vvith such hostes •• God is promerited. ✝ [leftJustify 17] •• 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. ✝ [leftJustify 18] Pray for vs▪ for vve haue confidence that vve haue a good conscience, vvilling to conuerse vvel in all. ✝ [leftJustify 19] And I beseeche you the more to doe this, that I may the more spe∣dily be restored to you. ✝ [leftJustify 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: ✝ [leftJustify 21] c 1.306c 1.307 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.

✝ [leftJustify 22] And I desire you brethren that you suffer the vvord of consolation. For in very fevv vvordes haue I vvritten to you. ✝ [leftJustify 23] Knovv you our brother Timothee to be dismissed: vvith vvhom (if he come the sooner) I vvil see you. ✝ [leftJustify 24] Sa∣lute al your prelates, and al the sainctes. The brethren of Italie salute you. ✝ [leftJustify 25] Grace be vvith you al. Amen.

ANNOTATIONS CHAP. XIII.

2. Hospitality.]* 1.308 Hospitality, that is, receiuing and harbouring of poore pilgrimes, persecuted and desolate persons,* 1.309 is so acceptable to God and so honorable, that often∣times 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.

4. Mariage honorable.]* 1.310 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 ma∣riage 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* 1.311 inferiour to vir∣ginity 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.

But to see how the Protestants in all their translations,* 1.312 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 Indi∣catiue moode thus, Mariage is honorable &c. as though the Apostle affirmed al mariage to be

honorable or lavvful,* 1.313 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 commaunde∣ment to them that be or vvil be maried, to vse them selues in that state in al fidelity, clean∣linesse,* 1.314 and coniugal continencie one tovvard an other:* 1.315 as vvhen S. Peter also and this A∣postle 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 exhor∣tation, 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* 1.316 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.

Againe,* 1.317 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* 1.318 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,* 1.319 that some of the Caluinistes for, in omni∣bus, translate, inter quosuis, vvith a marginal interpretation to signifie al orders, condi∣tions, 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.

7. Remember your Prelates.]* 1.320 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 con∣futation of heresies,* 1.321 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 holi∣daies and other deuout vvaies of honour.

9. Not vvith meates.]* 1.322 He speaketh not of Christian fastes, but of the legal difference of meates, vvhich the Hebrues vvere yet pro••e vnto: not considering that by Christes faith they vvere made free from al such obseruations of the Law.

10. We haue an altar.] He putteth them in minde by these vvordes, that in folowing to much their old Iewish rites,* 1.323 they depriued them selues of an other maner and a more ex∣cellent 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.* 1.324 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.* 1.325 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.

15. The hoste or praise.]* 1.326 Though it may signifie the spiritual sacrifices of praise and thankes∣giuing 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 〈◊〉〈◊〉 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 Scrip∣tures, 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.

16. God is promerited.] This latin vvord promeretur, cannot be expressed effectually in any one English vvord.* 1.327 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,* 1.328 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,* 1.329 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.

17. Obey your Prelates.]* 1.330 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 preemi∣nence 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,* 1.331 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 re∣fuse 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 Go∣uernour, vnder pretence of obedience to the Temporal, is the bane of our daies, and spe∣cially 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.

Notes

• * 1.1

  Heretical cor∣ruption.
• * 1.2

  In the English Bible of the yer•• 2579.
• * 1.3

  The Epistle to the Hebrues, is S. Paules.
• * 1.4

  The Epistle at the third masse on Christmas day.
• * 1.5

  Sap. 7, 26.
• c 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  The excellen∣cie of Christ aboue Angels.
• * 1.9

  Ps. 2, 7. 2. reg. 7, 14.
• * 1.10

  Ps. 96, 8.
• * 1.11

  Ps. 103, 4.
• * 1.12

  Ps. 44, 7.
• * 1.13

  Ps. 101, 26.
• * 1.14

  Ps. 109, 1
• * 1.15

  1. Cor. 15, 25.
• ∷ 1.16

  The holy Angels (saith S. Augustine) to the societie of vvhom vve aspire in this our peregri∣nation, as they haue eternitie to continue, so also facilitie to knovv, and felicitie to rest: for they do helpe vs vvithout al difficultie, be∣cause vvith their spiritual motions pure and free, they labour or tra∣uel not. De Ciuis. li. 11. c. 31.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  The B. Sacra∣ment a figure, and yet the true body.
• * 1.19

  The adoratiō of Christ in the B. Sacra∣ment.
• c 1.20

  As that vvhich run∣neth out of a broken vessel, or that rūneth by, is lost.
• c 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  Mar. 16, 20.
• * 1.23

  Ps. 8, 5.
• * 1.24

  1 Cor. 15 Eph. 1.
• * 1.25

  P••ilip. 2, 8.
• ∷ 1.26

  This pro∣ueth against the Caluinists that Christ by his Passiō me∣rited his owne glorification. which they would not for shame deny of Christ, but that they are at a point to deny al meri∣torious wor∣kes, yea euē in Christ also▪ and therfore they translate also this sen∣tēce heretical∣ly, by transpo∣sing the wor∣des. In the Bible printed the yere 1579.
• * 1.27

  Ps. 21, 23
• * 1.28

  Ps. 17, 3.
• * 1.29

  Es. 8, 18.
• * 1.30

  Ose. 13, 14. 1 Cor. 15, 54.
• c 1.31

  The dignitie of man, in that Christ tooke our nature vn∣to his person in Deitie, and not the nature of Angels.
• * 1.32

  The excellen∣cie of Christ aboue Moyses.
• * 1.33

  Nu. 12, 7
• * 1.34

  Ps. 94, 8
• ∷ 1.35

  Faith is the ground worke of our creatiō in Christ, which if we hold not fast, al the buil∣ding is lost.
• * 1.36

  Nu. 14, 37. 21, 23.
• * 1.37

  Ps. 94, 11
• ∷ 1.38

  If the Apo∣stle had not euidētly here shewed that the Sabboths rest was a fi∣gure 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 Aduersa∣ries now re∣prehend the like applicatiō manifoldly v∣sed in al holy auncient wri∣ters to the like end?
• * 1.39

  Gen. 2, 2.
• * 1.40

  Heb. 3, 7.
• c 1.41

  So Io∣sue is called in Greeke.
• ∷ 1.42

  Whatsoeuer God threate∣neth by his vvord concer∣ning the pu∣nishment of sinne and in∣credulitie, shal be exe∣cuted, be the offense neuer so secrete, deepe, or hid∣den in our harts▪ because Gods speach passeth easily and searcheth throughly e∣uery part, power, and fa∣cultie of mans soul.
• * 1.43

  The Epistle in a Masse for the election of the Pope.
• * 1.44

  Scripture a∣bused against inuocation of Saincts.
• * 1.45

  The Epistle for a Bishop that is a Con∣fessor, and for S. Thomas of Canterburie.
• * 1.46

  2 Par. 26, 18.
• * 1.47

  1 Par. 23 13.
• * 1.48

  Ps. 2, 7.
• * 1.49

  Ps. 109, 4.
• * 1.50

  The descrip∣tiō of a Priest, and his office.
• * 1.51

  3 Reg. 13.
• * 1.52

  2 Par. 26.
• * 1.53

  1 Reg. 13.
• * 1.54

  The Princes temporal au∣thoritie how far it exten∣deth.
• * 1.55

  There is a pe∣culiar order & calling of Priests of the new Testa∣ment.
• * 1.56

  Priests and sa∣crifice necessa∣rie in the new Testament, & nothing dero∣gatorie to Christs priest∣hod or sacri∣fice.
• * 1.57

  The difference and excellen∣cie of Christs Priesthod.
• * 1.58

  Al true priests and preachers must be law∣fully called thereto.
• * 1.59

  The dignitie & function of Priesthod is not to be vsur∣ped.
• * 1.60

  Christ both Priest & king: but his Priest∣hod more ex∣cellent of the two.
• * 1.61

  Psal. 2. 109.
• * 1.62

  Christ a Priest as he is man, not as he is God.
• * 1.63

  〈◊〉〈◊〉. pag. 89.
• * 1.64

  The sacrifice on the Crosse, vvas the prin∣cipal acte of Christs priest∣hod.
• * 1.65

  Luc. 23. 46.
• * 1.66

  Priests prai∣ers more effe∣ctual.
• * 1.67

  Christs Prie∣stly actions.
• * 1.68

  Notorious Heretical trā∣slatiō to main∣teine Caluins horrible blas∣phemie.
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Flac. Illyr. vpon this place.
• * 1.70

  Caluins blas∣phemie that Christ suffe∣red hel paines vpō the crosse, and that his death other∣vvise were in∣sufficient.
• * 1.71

  Christ yelding vp the Ghost, accomplished our redemp∣tion.
• * 1.72

  Io. 19. 30▪
• * 1.73

  Christs Passiō sufficient for al, but profi∣table to them only vvhich obey, not by faith only, but by doing as he and his Church com∣maund.
• * 1.74

  The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie.
• * 1.75

  Heb. 10, 26.
• ∷ 1.76

  It is euident by these vvor∣des, against the Nouatians and the Calui∣nists, that S. Paul meant not precisely, that they had done, or could do any such sinne, vvhere∣by they should be put out of all hope of saluation, and be sure of damnation••, during their life.
• * 1.77

  Gen. 22, 16.
• * 1.78

  The Apostles forme of Ca∣techisme, and the poīts ther∣of.
• * 1.79

  The Noua∣tians (as al Heretikes) made Scrip∣ture the groūd of their here∣sie.
• * 1.80

  Ambr. de poenit. li. 2. c. 2.
• * 1.81

  Other places make no more for the Prote∣stants then this doth for No∣uatus.
• * 1.82

  Caluins here∣sie vpon this place, vvorse then the No∣uatians.
• * 1.83

  Ambr. loco cit. & in ep. ad Heb. Chry. ho. 9 in c. 6 ad Hebr.
• * 1.84

  The fathers exposition of this place.
• * 1.85

  The Sacramēt of penance is ready for al sinners vvhat∣soeuer.
• * 1.86

  Hiero. ep. 8 ad De∣metriad. c. 6.
• * 1.87

  Gods iustice in revvarding meritorious vvorkes.
• * 1.88

  Gen. 14, 18.
• ∷ 1.89

  When the fa∣thers & catho∣like exposi∣tours pike out allegories and mysteries out of the names of mē, the Pro∣testāts not en∣dued vvith the Spirit vvherby the scriptures vvere giuē, de∣ride their holy labours in the search of the same: but the Apostle findeth high mysterie in the very na∣mes of persons and places, as you see.
• * 1.90

  Nu. 18, 21. Deu. 18, 1. Ios. 14, 4.
• ∷ 1.91

  The tithes giuen to Mel∣chisedech were not giuē as to a mere mortal mā, as al of the tribe of Leui & Aarons or∣der were: but as to one re∣presenting the Sonne of God, vvho now li∣ueth and reig∣neth and hol∣deth his priest∣hod & the fun∣ctions therof for euer.
• ` 1.92

  Priest∣hod.
• * 1.93

  Ps. 109, 4.
• * 1.94

  Ps. 10••, 4.
• * 1.95

  The Epistle for a Cōfessor that is a Bi∣shop.
• ` 1.96

  them that goe
• ∷ 1.97

  Christ ac∣cording to his humane nature praieth for vs, & continually representeth his former pa∣ssion and meri∣tes to God the Father.
• * 1.98

  Leu. 9, 7. 16, 6.
• * 1.99

  The resemblāce of Melchisedec to Christ, in many points.
• * 1.100

  By the sundrie excellencies of Melchisedeck•• Priesthod is pro¦ued the excellē∣cie of the Priest∣hod & sacrifice of the nevv Te∣stament.
• * 1.101

  He receiued ti∣thes of Abrahā, & consequently of Leui & Aarō.
• * 1.102

  Tithes.
• * 1.103

  He blessed A∣braham.
• * 1.104

  Blessing a great preeminēce, spe∣cially in Priests.
• * 1.105

  The ful accom∣plishment of mans redēption vvas not by Aa∣rons but by Melchisedecks Priesthod.
• * 1.106

  The Apostle to consute the Ievves false per∣suasion of Aa∣rons Priesthod and sacrifices, speaketh alto∣gether of the sacrifice of the Crosse.
• * 1.107

  No lavvful state of people vvith out an external Priesthod.
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.109

  External Priest∣hod necessarie for the nevv Testa∣ment.
• * 1.110

  External sacrifi∣ce also necessa∣rie for the same.
• * 1.111

  The translation of the old Pri∣esthod & sacri∣fices, must nee∣des be into the said Priesthod and sacrifice of the Church.
• * 1.112

  Hovv Christ is a Priest for eues.
• * 1.113

  Christs eternal Priesthod con∣sisteth in the perpetual sacri∣fice of his body & bloud in the Church.
• * 1.114

  The Protestāts cauilling vpon particles, agaīst Melchisedecks sacrifice & Pri∣esthod, directly against the A∣postle.
• * 1.115

  Christs eternal Priesthod and sacrifice in the Church is pro∣ued out of the fathers.
• * 1.116

  Ep. 126.
• * 1.117

  That is, from Adā to the end of the vvorld, represen∣ted by sa∣crifice.
• * 1.118

  The old com∣maundement, and the new.
• * 1.119

  Maundy thurs∣day vvhy so called.
• * 1.120

  The introdu∣ction of a new Priesthod.
• * 1.121

  The eternitie of the new Priesthod con∣firmed by the fathers othe, & Christs pas∣sion.
• * 1.122

  By the compa∣rison of many priests, & one, is not meant that there is but one Priest of the new Testament.
• * 1.123

  Esa. c. 61.
• * 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.126

  The meaning is, that the ab∣solute sacrifice of eternal re∣dēption could not be done by those many Aa∣ronical priests but by one onely, Christ Iesus: vvho li∣ueth a Priest for euer, hath no successor, and as cheefe priest, wor∣keth and con∣curreth vvith al Priests in their priestly functions.
• ∷ 1.127

  Christ liuing and reigning in heauē, continu∣eth his priestly functiō stil, and is minister not of Moyses San∣cta & taberna∣cle, but of his ovvne body & bloud, vvhich be the true ho∣lies, and taber∣nacle, not for∣med by mā, but by Gods ovvne hand.
• c 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.129

  Exo, 25, 9. 40.
• ∷ 1.130

  The promi∣ses and effectes of the Law were temporal, but the promi∣ses and effectes of Christes Sa∣craments in the Church be eter∣nal.
• * 1.131

  Hier. 31, 31.
• * 1.132

  Christs priest∣hod & sacrifice is external, not spiritual only.
• * 1.133

  Beza in schol. Test. Gracolat. in c. 7 Heb. num. 8.
• * 1.134

  How Christes body is made fit to be sacri∣ficed and eaten perpetually.
• * 1.135

  Kingdom of hea∣uen, and heauēly things, spokē of the Church.
• * 1.136

  Grace, the ef∣fect of the new Testa∣ment.
• * 1.137

  The new Te∣stamēt or coue∣nant betwene God & man.
• * 1.138

  Luc. 〈◊〉〈◊〉.
• * 1.139

  Scriptures a∣bused for phā∣tastical inspi∣rations.
• * 1.140

  Act. 2.
• * 1.141

  Io. 14. ••. 12.
• c 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.143

  Exo. 25. 26, 1. 36.
• * 1.144

  The Epistle vp∣on Imber satur∣day in Septemb.
• * 1.145

  3 Reg. 8.
• * 1.146

  2 Par. 5.
• * 1.147

  Exo. 25, 22.
• * 1.148

  Exo 30, 10.
• * 1.149

  Leu. 16, 2. 30.
• ∷ 1.150

  The vvay to heauē vvas not open before Christs passion. & therfore the Patriarches and good men of the old Testa∣ment vvere in some other place of rest vntil then.
• c 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.152

  Al things done in the old Testament and priesthod were figures of Chri∣stes actions.
• b 1.153

  The Epistle vpon Passion Sunday.
• * 1.154

  Leu. 9, 8, 16, 6. 14▪
• * 1.155

  Nu. 19.
• ` 1.156

  shal
• ` 1.157

  cleanse
• * 1.158

  Gal. 3, 15▪
• ∷ 1.159

  Here we may learne that the Scriptures conteine not al necessarie tites or truthes, whē neither the pla∣ce to which the Apostle allu∣deth, nor any other, mentio∣neth half these ceremonies, but he had them by tradition.
• * 1.160

  Exo. 24. 8.
• c 1.161

  By this word vvhich signi∣fieth to emptie or draw out euen to the botom, is de∣clared the plentiful and perfect redēp∣tion of sinne by Christ.
• c 1.162

  ad ex∣haurienda, peccata.
• * 1.163

  Relikes.
• * 1.164

  They cōtinue vvithout pu∣trefaction.
• * 1.165

  The holy CROSSE.
• * 1.166

  The sepulchres of Christ and his Saincts.
• * 1.167

  ep. 17. c. 5.
• * 1.168

  Images in Sa∣lomons temple commaunded by God.
• * 1.169

  Sacrifice not taken avvay by the nevv Te∣stament, but changed into a better.
• * 1.170

  One only sacri∣fice on the Crosse the re∣dēption of the vvorld: and one onely Priest (Christ) the re∣deemes thereof.
• * 1.171

  Li. de Sp. & lit. c. 11.
• * 1.172

  The Apostles disputatiō be∣ing only a∣gainst the er∣rour of the Iewes cōcer∣ning their sa∣crifices and priests: the Protestants ap∣plying it a∣gainst the sa∣crifice of the Masse & prie∣stes of the new Testament.
• * 1.173

  Caluins argu∣mēt against the sacrifice of the altar, maketh no lesse against the sacrifices of the old Lavv.
• * 1.174

  The correspon∣dēce of vvordes in dedicating both Testamēts proueth the real presence of bloud in the Chalice.
• * 1.175

  In the old Te∣stament vvere figures of the novv: in the nevv, is resem∣blance of the heauenly state.
• * 1.176

  Christ once of∣fered in bloud∣dy sort, but vn∣blouddily oftē, namely in the sacrifice of the altar.
• * 1.177

  The sacrifice of the altar & that on the Crosse, both one.
• * 1.178

  The fathers call it the vnbloud∣dy sacrifice of the altar.
• * 1.179

  Comment. in 9 Hebr.
• * 1.180

  Caluins cont••̄pt of the fathers.
• * 1.181

  Leu. 16, 14.
• * 1.182

  Ps. 39, 7.
• c 1.183

  For sinne, is the proper name of a cer∣taine sacrifice called in He∣brue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as ••olocaust is an other kinde. See the Annot. 2. Cor. 5. v. 2••.
• * 1.184

  Ps. 109.
• * 1.185

  Cor. 15, 25.
• * 1.186

  Hier. 31, 33, 34.
• * 1.187

  Heb. 8, 8.
• ∷ 1.188

  This is part∣ly fulfilled in & by the grace of the new te∣stament, but it shal be per∣fectly accom∣plished in hea∣uen.
• c 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.190

  To dedicat, is to be authour & beginner of a thing. The Pro∣testants trāslate, he hath prepared, for their heresie that Christ vvas not the first mā that entered in∣to heauen.
• * 1.191

  Heb. 6, 4
• * 1.192

  Deu. 19. 15. Mat. 18, 16. to 8, 17.
• ∷ 1.193

  Heresie and Apostasie from the Catholike faith, punisha∣ble by death.
• * 1.194

  Deu. 32, 35. Rom. 12, 19.
• * 1.195

  Ps. 134, 14.
• * 1.196

  The Epistle for many Martyrs.
• c 1.197

  Good vvorkes make great cō∣fidence of sal∣uation, & haue great revvard.
• * 1.198

  Aba••, 2, 3. Ro. ••1, 17. Gal. 3, 12.
• * 1.199

  The old sacrifi∣ces obscurely shadovved, but the sacrifice of the altar most plainely repro∣senteth the sa∣crifice on the Crosse.
• * 1.200

  The Ievves sa∣crifices vvere not absolute & Independēt, be∣cause they vvere often repeated.
• * 1.201

  The Apostle proueth by the often repeating of the Ievves sacrifices, not that they vvere none, but that they vvere not absolute & suf∣ficient.
• * 1.202

  The old sacri∣fices remitted not sinnes, but vvere only signes therof.
• * 1.203

  God refuseth the Iewes sa∣crifices, not al sacrifice.
• * 1.204

  That Christ should haue a body, vvas necessarie for his Priesthod, and sacrifice.
• * 1.205

  The body of Christ is the sacrifice of the alter.
• * 1.206

  Ps. 39.
• * 1.207

  The Ievves sacrifices re∣fused, not al sacrifice.
• * 1.208

  We must often note that the Apostles spea∣che of many Priests and often sacrifi∣cing, concer∣neth only the Iewes Priests and sacrifices, not the Priests and sacrifice of the new Testament.
• * 1.209

  The Caluinists arguments a∣gainst Christs body often of∣fered, and in many places, ansvvered by the fathers long a goe.
• * 1.210

  in 10 cap. Hebr.
• * 1.211

  ibidem.
• * 1.212

  The general re∣demption vpon the Crosse is particularly ap∣plied in the sa∣crifice of the al∣tar.
• * 1.213

  Primas. le∣•••• citate.
• * 1.214

  ho. 17 in ep. ad Heb.
• * 1.215

  Councels and fathers.
• * 1.216

  When the Apo∣stle seemeth to say, there is no remission or o∣blation for sin∣ne, he alvvaies meaneth that ful remission by Baptisme.
• * 1.217

  The Caluinists heresie against remission of sinnes.
• * 1.218

  Al sinnes may be remitted by penāce, but not so fully as by Baptisme.
• * 1.219

  Perilous rea∣ding of the Scriptures.
• * 1.220

  2 Pet. 3.
• * 1.221

  Contempt of Christs bloud in the Sacramēt.
• * 1.222

  Luc. 22.
• * 1.223

  Penance.
• * 1.224

  Mercie to the emprisoned for religion.
• * 1.225

  Losse of goods for religion.
• * 1.226

  Faith is the cō∣fort of the af∣flicted.
• ∷ 1.227

  By this vvord substāce is meant, that faith is the ground of our hope.
• c 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.229

  Gen. 1, 13
• * 1.230

  Gen. 4, 4
• * 1.231

  Mat. 23, 35.
• ∷ 1.232

  Here it ap∣peareth that Henoch yet li∣ueth and is not dead: against the Caluinists. See the annot. Apocal. chap. 11.
• * 1.233

  Gen. 5, 24. Eccl. 44, 16.
• ∷ 1.234

  Vve must beleeue that God vvill reward all our good workes: for he is a re∣warder of true iustice, not an accepter or imputer of that that is not.
• * 1.235

  Gen. 6, 13. Eccl. 44, 17.
• * 1.236

  Gen. 12, 4. 13, 1.
• * 1.237

  Gen. 17, 19. 18, 10. 21, 2.
• * 1.238

  Eccl. 44 22.
• * 1.239

  Gen. 22, 9.
• * 1.240

  Gen. 21, 12. Rom. 9, 7.
• c 1.241

  That is, in figure and my∣steri•• of Christ dead, & aliue againe.
• * 1.242

  Gen. 27, 27, 36.
• * 1.243

  Gen. 48, 15.
• * 1.244

  Gen. 47, 31.
• * 1.245

  Gen. 50, 24, 25.
• ∷ 1.246

  The transla∣tion of Relikes or Saincts bo∣dies, & the due regard and ho∣nour vve ought to haue to the same, are proued hereby.
• * 1.247

  Exo. 2, 2.
• * 1.248

  Exo. 1, 16.
• * 1.249

  Exo. 2, 11
• ∷ 1.250

  The Prote∣stants that deny vve may or ought to doe good in respect or for revvard in heauen, are hereby cōfuted.
• * 1.251

  Exo. 12, 37.
• * 1.252

  Gen. 14, 22.
• * 1.253

  Ios. 6, 10
• * 1.254

  Ios. 6, 23 25. 2, 3.
• * 1.255

  The Epistle for many Mar∣tyrs.
• * 1.256

  Not only or a special faith.
• * 1.257

  Faith is of things not seen: as in the B. Sacrament.
• * 1.258

  Nothing pro∣fitable or me∣ritorious with out faith.
• * 1.259

  The citatiōs the nevv Testa∣ment, not only according to the Hebrue, but to the Septuagīta.
• * 1.260

  Gen. 47. v. 31.
• * 1.261

  Aug. de ciu. Dei li. ••5 c. 14.
• * 1.262

  The vulgar latin translation.
• * 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rod.
• * 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bed.
• * 1.266

  Adoration of creatures, and namely of ho∣ly things.
• * 1.267

  Ios. 7, 6.
• * 1.268

  Oceum. in collect.
• * 1.269

  3 Reg. 11, 12.
• * 1.270

  Corrupt trans∣lation against Dulia.
• * 1.271

  Not faith onely.
• * 1.272

  Ia••. 2.
• * 1.273

  Li. 4 Stro. pag. 240.
• * 1.274

  No vvorkes of the Patriarkes or any other profitable, but by their faith in Christ. Which is alvvaies the A∣postles meaning in cōmending faith.
• * 1.275

  The Patriarkes and other iust not in heauen before Christ.
• * 1.276

  Col. 3. 8.
• * 1.277

  1 Pet. 2, 1.
• * 1.278

  Prou. 3, 11.
• * 1.279

  Apoc. 3, 19.
• * 1.280

  Rom. 12, 18.
• ∷ 1.281

  That vve be not good, there is no lacke on Gods part, vvho offereth his gra∣ce to vs: but the defect is in our selues that are not ansvverable to Gods calling of vs and grace tovvards vs.
• c 1.282

  Such as for∣sake their salua∣tion and reli∣gion to saue their lands and goods, are like Esau.
• * 1.283

  Gen. 25, 33.
• * 1.284

  Gen. 27, 38.
• * 1.285

  Exo. 19. 20.
• ` 1.286

  ••kindled (or) bur∣ning.
• * 1.287

  Exo. 19, 12.
• ∷ 1.288

  The faithful are made fel∣lovves of An∣gels & of al the perfect soules departed since the beginning of the vvorld, and of Christ him self.
• c 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.290

  Gen. 4, 10.
• * 1.291

  Ag. 2, 7.
• c 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.293

  Deu. 4, 24.
• * 1.294

  Temporal pu∣nishment after remissiō of sin∣nes, either here, or in ••urgatorie▪
• c 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.296

  Rom. 12. 10.
• * 1.297

  1 Pet. 4.
• * 1.298

  Gen. 18, 3. 19, 2. 3.
• * 1.299

  Deu. 31.
• * 1.300

  Ios. 1.
• * 1.301

  Psal. 55, 12. 117, 6.
• * 1.302

  The epistle for a Confessor that is a Bi∣shop.
• ∷ 1.303

  Nevv, diuers, changeable, & strange doc∣trines to be a∣uoided, for such be hereticall. Against vvhich the best reme∣die or preserua∣tiue is, alvvaies to looke backe to our first A∣postles, & the holy fathers doctrine.
• * 1.304

  Leu. 16, 27.
• * 1.305

  Ose. 14, 3.
• c 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, make you perfect and absolute in al goodnes.
• c 1.307

  aptet vos
• * 1.308

  Hospitalitie.
• * 1.309

  Angels harbo••∣red.
• * 1.310

  Hovv mariage is honorable in al, if the Apostle did so say, as he doth not.
• * 1.311

  1 Cor. 7. v. 38.
• * 1.312

  One short place manifold∣ly corrupted by the Prote∣stants.
• * 1.313

  They restraīe the sense to their Here∣tical fansie.
• * 1.314

  1 Pet. 3.
• * 1.315

  1 Thes. 〈◊〉〈◊〉
• * 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.317

  The Eng. Bib. 1577.
• * 1.318

  O••cum. in Collect.
• * 1.319

  Beza in no. Test. Groecolat. an. 1565.
• * 1.320

  Vve must haue regard to the faith & doctrine of the fathers.
• * 1.321

  Memories and feastes of Saīcts.
• * 1.322

  Iudaical absti∣nence from meates.
• * 1.323

  Material altars for the sacrifice of christs body.
• * 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.326

  The Sacrifice of the altar is the principal host of praise and thankes giuing, therfore called, Eucharistia.
• * 1.327

  The Prote∣stants auoid the vvord me∣rite.
• * 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.329

  Good vvorkes meritorious.
• * 1.330

  The Apostle doth inculcate obedience to the Priests and Bishops of Gods Church.
• * 1.331

  No person ex∣empted from this obediēce, in matters of religion.