and way to seeke God first that a man be humbled in himselfe and touched to the quicke by feeling himselfe guiltie of eternall death before God vtterly despairing of any helpe in himselfe secondly that such a one haue his refuge vnto Christ as to the onely hauen of his saluation for it is certain we cannot find in any place of scripture that we must bring any merit of workes vnto God to get our selues into fauour with him He therefore that shall well vnderstand this definition of seeking God shall winde himselfe out of this difficultie For reward is not to be referred to the dignitie or merit of workes but to faith Thus doe all the silly gloses of the Sophisters fal to the ground By faith say they we please God because by meriting forsooth we haue a purpose to please him But the Apostle would carrie vs higher than so to wit that the conscience might haue certaine assurance in it selfe that it shall not loose the labour in seeking God Which assurance farre surmounteth our capacitie specially when euery man descendeth into the consideration of himselfe For we must not onely hold this generall proposition Knowledge profits not vnlesse there be application that God is the rewarder of them that seeke him but euery maÌ„ must apply the profit fruit of this doctrine to himself in particular to wit we must know that God respecteth vs that he hath such a tender care of our saluation as he will neuer suffer vs to perish that he heareth our praiers and will be our perpetuall exceeding great reward Now seeing we can haue none of al this without Christ it must needs follow of necessitie that our faith haue alwaies an eie vnto him and that in him alone it is to rest and content it selfe Faith must content it selfe in Christ alone Thus from these two members we may gather how and wherefore it is impossible to please God without faith For iustly doeth he hate vs all seeing we euery one of vs are accursed by nature and as for any remedie to doe vs good in this case we haue none at all in our selues Wherefore it is necessarie that God preuent vs by his grace Which he doth when we so acknowledge him to be God that wee be not turned aside from him elsewhere by any peruerse superstition as also when we promise our selues to haue assured saluation in him Now if we would yet haue a more ample declaration of this point we must begin at this to wit that we shall neuer benefit our selues in any thing whatsoeuer wee expect or enterprise vnlesse we looke vnto God No other ende of liuing well but to serue to Gods glorie For there is none other ende of liuing well but to serue to his glorie to which ende we shall neuer be able to attaine vnlesse the knowledge of him goe before This is indeed but the one halfe of faith and would stand vs in no great stead vnlesse confidence be ioyned therewithall Wherefore faith is then perfect and entire to obtaine vs fauour with God when wee haue this setled confidence that we secke him not in vaine and when wee assure our selues of vndoubted saluation in him Now who is he that will trust in God to be the rewarder of his merits vnlesse hee bee blinded with pride and bewitched with a peruerse loue of himselfe And therefore this confidence or assurance whereof we speake resteth it selfe onely vpon the free grace of God and not vpon works neither vpon the proper dignitie of men But seeing this grace of God is no where â—o be found but in Christ there is none other but he to whom our faith must haue regard 7 By faith Noah beeing warned of God of the things which were as yet not seene Vers 7 Gen. 6.13 mooued with reuerence prepared the Arke to the sauing of his houshold through the which Arke he condemned the world and was made heire of the righteousnesse which is by faith THis was a singular example of vertue Noah to wit that all the world beeing plunged in pleasures and making themselues beleeue they should escape vnpunished as if there had beene no iudgment of God to come vpon them that Noah alone should set before his eies the diuine vengeance although it were yet to be deferred for a long time besides he trauelled wonderfully for the space of sixe score yeares to build an Arke he also continued firme and constant in the middest of so many mockes of the wicked And in the destruction of the whole world hee doubted not but he should be saued nay which more is he assured himselfe of life euen in the very graue that is to say in the Arke I do but lightly touch these things euery one may better consider of further circumstances by himselfe The Apostle attributes the praise of these so excellent and rare vertues vnto faith Hitherto hee hath intreated of the faith of the Fathers which liued vnder the first age of the world But this was as a second birth of mankinde when both Moah and his familie exscaped the flood Hence it followeth that in what time soeuer men liued yet they were no otherwise approoued of God neither did they euer any worke that was worthy of praise but by faith Let vs now see what the Apostle setteth before vs in the example of Noah to consider of first that he beeing warned of God of the things which were yet not seene feared Secondly that he built an Arke thirdly that he condemned the world by this building lastly that he was made heire of the righteousnes which is by faith The first thing which I noted doth greatly expresse the vertue of faith For it alwaies brings vs backe to this principle that faith is the euidence of things not seene And in very deede the nature and propertie of it is to behold in Gods word the things which are hidden The nature of faith and are farre distant from our sight When he was admonished that the flood should come after an hundred and twentie yeeres first of all the length of time might haue taken all feare away from him and the thing it selfe also was incredible In the meane time also he saw the wicked giue themselues ouer to all manner of pleasures without any care of God at al In a word a man might haue thought that this terrible newes of the flood was nothing else but a vaine scarre-crow But Noah bare such reuerence to the word of God that turning his eyes from beholding of things present he so feared the ruine wherewithall God had threatned the world as if it had beene present The faith then which he had in the word of God framed him to that obedience by which he gaue a testimonie in the building of the Arke Obiection But some make a question here why the Apostle makes faith the cause of feare seeing faith hath respect rather to the promises of grace than to the threatnings by
reason whereof Saint Paul calles the Gospell by which the righteousnes of God is offered vs vnto saluation the word of faith Rom. 10.8 It seemes then it is an improper speech to say that faith moued Noah to reuerence Answere I answere that properly faith springs out of the promises that it is built vpon them The true obiect of faith that they are rightly and truly her obiect and therefore wee say that Christ is the true obiect of faith in whose person the heauenly Father is mercifull vnto vs and in whom are sealed vp and confirmed all the promises of saluation How faith is said to be the cause of feare And yet notwithstanding this is no hindrance why faith should not looke vnto God and that it should not with reuerence receiue whatsoeuer hee commandeth Or if wee will haue it in fewer words The nature of faith is to heare God speake and without any doubting at al to receiue whatsoeuer proceeds out of his holy and sacred mouth Faith then you see is no lesse subiect to the commandements and threatnings than it is to the free promises But because we are neuer touched as we should and as neede requireth with the commandements of God to yeeld him that obedience he requireth neither yet mooued by his threatnings to seeke by prayers to preuent and turne away his wrath vnlesse wee haue first apprehended the promises of grace VVhy the Gospell is called the vvord of faith Rom. 10.8 so as wee can boldly acknowledge God to be our mercifull Father and the author of our saluation for this cause the Gospell is called as of the principall part of it the word of faith and thus wee doe put a mutuall relation or correspondencie between faith and the Gospell Yet howsoeuer faith in some things doe looke directly to the promises of God so also doth she no lesse looke vnto the threatnings so farre foorth as is necessarie for vs to be led to the feare and obedience of God To the sauing of his household He here sheweth the obedience of Noah which issueth from faith as water from a fountaine The building of the Arke was both a long work and of great labour he might haue been hindred yea a thousand times might this worke haue been broken off had there been no other impediments than the scoffes mocks of the wicked for no doubt they came running vpon this holy personage from euery coast to gaze at this strange building Whereas then hee did thus constantly beare all their outragious and proud assaults he shewed that he had a wonderfull power wrought in his affections to obey But whence came it that he so constantly obeyed God but that he had before rested in the promise which gaue him good hope of safetie and that he should perseuere in this confidence vnto the end For it had been impossible for him of his owne free will to haue endured so many troubles to haue ouercome so many hindrances and to endure so constant in his purpose Faith the mother of obedience vnlesse faith had gone before Faith then is the onely mistris or mother of obedience whence wee may gather on the contrarie that infidelitie is the onely let that keepeth vs from obeying of God Infidelitie only hinders obedience And at this day the incredulitie of the world doth manifest it selfe in this respect after a very fearefull manner to wit in that there is so little obedience By which he condemned the world If we say that Noah cōdemned the world because he was saued referring this word by the which to his safetie it should be too constrained a sense again that it should be vnderstood of faith the scope of the text will hardly suffer it wee must therefore vnderstand it of the Arke Now it is said that he condemned the world by the Arke for two causes For in that he was so long time occupied in building the Arke this tooke away all excuse from the reprobates and the euent which followed shewed that the destruction of the world was iust For why was the Arke the safegard of saluation to this one familie but that the wrath of the Lord spared this holy personage In what sense Noah is said to condemne the vvorld to the end he should not perish with the wicked Wherefore if he and his familie had not been preserued as a little remnant the condemnation of the world had not been so euident In that Noah then obeyed the commandement of God he by his example condemned the obstinacie of the world And in that he was so miraculously deliuered from the gates of death it was an instructiō that the whole world was iustly destroyed the which God would doubtlesse haue saued if it had not been vnworthie of so great a mercie And was made heire of that righteousnes which is by faith This is the last thing which the Apostle would haue vs to obserue in the person of Noah Faith the roote and cause of righteousnes Moses telleth how he was a iust man the Apostle testifieth that faith was the roote and the cause of this his iustice or righteousnesse The which is true not onely because a man will neuer yeeld himselfe in truth and vnfainedly obedient to God vnlesse he be first setled vpon the promises of his fatherly good will confidently beleeuing that himselfe and all his actions are acceptable vnto him but also because the life of a man be it neuer so holie if it once come to be examined according to the strict rule of Gods iustice can in no wise be wel-pleasing in his sight without remission of sinnes You see then it is necessarie that righteousnesse be grounded and vpheld by faith 8 By faith Abraham Gen. 12.4 when he was called obeyed God to goe out into a place which he should afterward receiue for inheritance and he went out not knowing whither he went 9 By faith he abode in the land of promise as in a strange countrie as one that dwelt in tents with Isaak and Iacob heires with him of the same promise 10 For he looked for a citie hauing a foundation whose builder and maker is God 11 Through faith Sara also receiued strength to conceiue seede Gen. 17.19 21.2 and was deliuered of a child when she was past age because she iudged him faithfull which had promised 12 And therefore sprang thereof one euen of one which was dead so many as the starres of the skie in multitude and as the sand of the sea shore which is innumerable Abraham HE comes now to speake of Abraham who was the principall father of the Church of God vpon earth of whose name the Iewes boasted as if by this onely title they had been exempt out of the common order of men because they were descended from his holy stocke and linage Now hee shewes them what they ought especially to haue if they would bee reputed among the children of Abraham and by this
of Iericho fell downe after they were compassed about seuen daies Iosh 6.20 Iosh 6.23 2.1 31 By faith the harlot Rahab perished not with them which obeyed not when she had receiued the spies peaceably BY faith he ordained c. Vers 28 This also ought to serue much for the recommendation of faith vnto the Iewes because they hold this sacrifice of the Passeouer for the most excellent of al others and haue it in greatest reuerence Now euen this so excellent a sacrifice he saith was celebrated by faith not so much because this Lambe was a figure of Christ as in regard that when hee sprinkled the two doore posts with the blood the fruit thereof did not yet appeare Wherefore seeing the truth was hidden from him it was needfull that he should waite for it by faith And yet which more is it might seeme a plain mockerie that Moses should oppose a few drops of blood as a remedie against the vengeance of God but he contenting himselfe with the onely word of God doubted not but the people should be deliuered from the plague which was neere at hand to ceaze vpon the Egyptians It is not without cause therefore you see that the Apostle commends his faith in this behalfe Those who expound that the Passeouer was celebrated by faith because Moses looked vnto Christ doe say very true but the Apostle makes mention simply of faith here because it rested in the word of God alone when as yet the fruite appeared not Away with curious speculations therefore for wee haue nothing to doe with them in this place Where he saith that Moses onely ordained the Passeouer the reason is because God ordained it by his hand By faith they passed through the red sea c. Vers 29 It is very certain that there were many vnbeleeuers amōg this so great a multitude but the Lord granted this to the faith of a few that the whole flocke did thus passe through the red sea drie shod we might know that the spies came secretly into the citie of Iericho and that in the same they were hid in the house of an harlot Although it is certaine that this is referred to her life past because her faith giues testimonie of her repentance 32 And what shall I more say Iudg. 6.11 ◠6 13.24 11.1 12.7 for the time would be too short for me to tell of Gedeon of Barac and of Sampson and of Iephte also of Dauid and Samuel and of the Prophets 33 Which through faith subdued kingdomes wrought righteousnes obtained the promises stopped the mouthes of lions 34 Quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battell turned to flight the armies of the aliants 35 The women receiued their dead raised to life other also were racked and would not be deliuered that they might receiue a better resurrection ANd what shall I say more Vers 32 Fearing least if hee should stand to reckon vp euery particular example he might thereby restraine the praises of faith but to a very few hee breaks off and saith I should neuer make an end if I should recite all of them one by one seeing those few which hee hath alreadie mentioned may bee extended to the whole Church of God And first he notes the time which was betweene Ioshuah and Dauid during the which God raised vp Iudges to gouerne his people which were these foure whereof he makes mention to wit Gedeon Barac Sampson and Iephte Gedeon As concerning Gedeon was it not a thing ridiculous in the eyes of flesh and blood that he should goe to assaile an infinite armie of enemies with three hundred men onely and what was the breaking of the pitchers in their hands Surely a very fond thing fit in all reason to serue to fray little children onely In like manner the forces that Barac had Barac were farre inferiour to the strength of his enemies and besides he was onely gouerned by the counsell of a sillie weake woman Sampson Sampson being but a countrie man and exercised in no other weapons than with tillage and husbandrie what was such a one able to doe think you against so proud conquerours that hee should bring all the people into subiection vnto him by his power And as for Iephte Iephte who would not euen at the first haue condemned his enterprise of rashnes seeing he promised to maintaine a people where their state was in a manner remedilesse But because all these personages followed the calling and leading of God and rested themselues vpon his promise executing the charge that was enioyned them they all doe receiue their due commendation by the testimonie of the holy Ghost So then whatsoeuer they did which deserued praise Imperfections are in the best that the Apostle attributes to faith although there was not one of them whose faith wauered not Gedeon was too too backward to take armes and durst not commit himselfe vnto God but with great difficulties Barac was so timerous and fearefull euen from the beginning that hee was inforced to do his dutie by Debora and that not without some disgrace vnto him Sampson ouercome by the flatteries of his concubine did vndiscreetly betray both his owne and the peoples safetie Iephte being too rash in vowing his foolish vow and being too obstinate in the performance of it dishonoured and disgraced his excellent victorie which hee obtained by the cruell death of his daughter Thus we shall alwaies finde something in the Saints worthie of reprehension The faith of the Saints acceptable vnto God albeit it was mingled with many imperfections and yet notwithstanding the imperfections of their faith it doth not therefore cease for all that to be approoued of God Wherefore we are not to be discouraged by reason of the vices wherewithall wee are incumbred neither yet thereby to become secure and carelesse prouided that we by faith do hold on our course in following our vocation And of Dauid Dauid Vnder Dauids name hee comprehends all the faithfull Kings with whom also he ioynes Samuel and the Prophets Samuel In which words his meaning is to shew that the kingdome of Iudah was established by faith and by the same faith endured vnto the end The many victories which Dauid had ouer his enemies were all vnable to ouercome aduersities vnlesse faith doe sustaine vphold vs. And hereof we gather that all those that haue a true confidence in God are furnished with such a power as is sufficient for them to resist and stand steadfast by what meanes soeuer Satan shall assayle them and especially that we shall neuer want patience to indure afflictions Those that are indued with a sauing faith shall neuer be destituted of patience if so bee we haue faith as also on the contrarie it is a sure marke that we are ouercome of infidelitie when we faint and quaile in the time of persecutions
him 9 But wee see Iesus crowned with glorie and honour Philip. 2.8 which was made little inferiour to the Angels through the suffering of death that by Gods grace he might taste death for all men FOr he hath not He proues againe by another argument that wee ought to obey Christ Vers 5 to wit because the Father hath put the rule and highest gouernment ouer the whole world into his hands of which honour the Angels are vncapable From whence it followes that there is nothing in the Angels be it neuer so great that ought to hinder him who onely is the highest that hee should not haue the soueraigntie ouer all creatures But it is needfull in the first place that we examine the Psalme which he alleageth because it seemes he draweth the words thereof vnfitly vnto Christ For may some say Obiection Dauid doth there recite the benefits which God sheweth to mankinde And after he had considered of the power of God in the heauens and in the starres he comes in the next place to speake of men concerning whom the wonderfull bountifulnes of Gods goodnes doth especially appeare And therefore it should seeme he speakes not of one man alone but of all men in generall To which I answere Answere all this lets not but these sentences may be restrained to the person of Christ I denie not but man from the beginning was set into the possession of the world to the end hee should haue lordship ouer all the workes of God but he deserued by his transgression to bee depriued and dispossessed of al that rule and gouernment For it is the iust punishment of ingratitude in a vassall who holds all he hath of another that his Lord whom he refuseth to acknowledge or serue faithfully as hee ought should dispoyle him of all that right and of all those benefits which were giuen him before And therefore as soone as Adam turned away from God by his sinne he was worthely depriued of all the benefits he had receiued Not that hee lost the vse but because hee could no longer lay claime vnto them himselfe hauing forsaken God the giuer of them And euen concerning the vse also God would there should remaine signes therein of this priuation As for example how comes it to passe that the beasts doe rise vp in fiercenes against vs and wheras they should feare our countenances we feare them so that some of them can neuer be brought into subiection and those that bee it is with great difficultie for the most part What is the reason that many of them are hurtfull vnto vs so many waies that the earth doth not of it selfe bring forth encrease according to the tilling and sowing bestowed vpon it that the heauens the aire the sea and other creatures are become so noysome and hurtfull vnto vs Is it not because we haue rebelled against our heauenly Creator not 〈…〉 this benefit of God doth in no sort any way belong vnto vs 〈…〉 selues appertaine vnto God till that right which wee haue lost in Adam be restored to vs againe in Christ For which cause S. Paul teacheth that meates and drinkes are sanctified vnto vs by the word and prayer 1. Tim. 4.5 And in another place hee saith that to the vnbeleeuing nothing is pure because without faith their mindes and consciences are impure and defiled Tit. 1.15 And that is it which we had in the beginning of this Epistle where it is said that Christ is ordained of his Father heire of all things Truly in that he attributes the inheritance to one onely hee thereby excludes all others as strangers And that very iustly for wee are all of vs banished out of Gods kingdome What haue we to doe then to scrape vnto our selues those creatures which hee hath ordained for the nourishment of his household children and seruants But Christ by whom wee are called againe into the familie and household of God receiueth vs with him into the societie of his right and title to the end that by him with all the elect wee might enioy the whole world with the blessing of God For man hauing receiued rule and lordship ouer all creatures and by his sinne losing all right and interest in them both for himselfe and all his posteritie God the Father instituted in his place a second Adam his only begotten sonne Iesus Christ God and Man to whom hee hath giuen power and lordship ouer all creatures and hath also giuen him authoritie to communicate the comfortable right and lawfull vse of them to whom he will that is to say vnto the faithfull but not to the reprobates and vnbeleeuers And therefore S. Paul shewes that Abraham was made heire of the world by faith that is to say because he was incorporated into the bodie of Christ Rom. 4.13 which being 〈…〉 men to seeke timely and earnestly Now this restauration and renument is begun in Christ as by the head We neede not doubt then to behold our title and recouerie of our first estate in him All our right to the creatures cōsists in Christ as often as there shall be any question moued touching the power and authoritie of man ouer all creatures And hereunto appertaines that which hee expressely mentioneth touching the world to come For hee takes it for the renued world to come And to the end we may the better vnderstand this let vs cōceiue in our minds two worlds first that old world which was corrupt by the sinne of Adam and the second that which is repaired by Christ For the estate of the first creation is forlorne and falne into ruine with man so farre foorth as there is respect vnto him Two worlds This Psalme then shall haue no place till such time as a restauration be made by Christ We now see well that he calles not onely the estate of those things which we waite for after the resurrection the world to come but that also which took his beginning from the first raigne of Christ and shall haue his accomplishment in the last redemption I cannot conceiue the reason why hee suppressed Dauids name and yet I assure my selfe that hee doth not call him a certaine one by way of contempt but doth so name him by way of honour as being one of the Prophets or of the most excellent and authentique authors Thou hast made him a little inferiour Verse 7 Here we doe meete with a new difficultie in the exposition of the words I grant as I haue alreadie said that the place is not improperly expounded of the Sonne of God but a man would thinke the Apostle doth now draw the words to a sense contrarie to Dauids meaning for it seemes that he referres this word a little to the time and thereby vnderstands the abasing of Christ in regard he was made none account of restraining the glorie to the day of the resurrection whereas Dauid stretcheth it generally to the whole life of man I answere that it was not
are all these things and by whom are all these things seeing that he brought many children vnto glorie that he should consecrate the Prince of their saluation through afflictions 11 For he that sanctifieth and they which are sanctified are all of one wherefore he is not ashamed to call them brethren Psal 22.23 12 Saying I will declare thy name vnto my brethren Psal 18.3 in the midst of the Church will I sing praises vnto thee 13 And againe I will put my trust in him And againe Isai 8.18 Behold here am I and the children which God hath giuen me THe point whereunto the Apostle aimeth is to make the abiection of Christ glorious in the eyes of the faithfull For when he saith that he clothed himselfe with our flesh it seemes he meant to set Christ among the common order of men And then the crosse being added it abaseth him below all sorts of men Christ must not be the lesse esteemed because he willingly abased himselfe for our sakes Wherefore good heede must be taken that Christ bee not the lesse esteemed because that of his owne good will he made himselfe of none account for our sakes And this is the point which is now handled in this text For the Apostle shewes that euen for this cause the Sonne of God ought to be honourably esteemed in regard he was thus consecrated to bee the Prince of our saluation First of all he takes it for granted that Gods ordaining of it ought to bee rested in because that as all things are sustained by his power so ought they also to serue to his glorie Wherefore wee ought to seeke no better cause than this It so pleased God Hereunto appertaines that circumlocution of words which hee vseth By whom and for whom are all things hee might in one word haue named God but his meaning was to shew that wee must hold and esteeme that to be chiefly good which God hath ordained and appointed whose will and glory is the very right end of all things Yet notwithstanding it seemes that which hee would say is not yet fully prooued to wit that it was conuenient that Christ should be consecrated after this manner But this depends vpon the ordinarie course which God is wont to hold in his dealing with those that are his For his will is they should be exercised with diuers miseries and that their whole life should bee a continuall crosse It was necessarie then that Christ as hee was the first borne should be consecrated by the crosse thereby entring into his principalitie because it is the rule and common condition of all This is the conformitie of the head with the members whereof S. Paul entreateth Rom. 8.29 Now it is a singular consolation to asswage and sweeten the bitternes of the crosse when the faithfull doe heare that they are sanctified vnto glorie together with Christ by miseries and tribulations and that in very deed they doe perceiue there is good cause why they should embrace the crosse amiably rather than fearefully Which cannot bee brought to passe vnlesse this shame of the crosse bee by and by swallowed vp and the glorie that thereby comes vnto them doth also shine forth For who will despise that which is sacred yea that which euen God himselfe hath sanctified Who will esteeme that to bee reprochfull wherewith we are prepared vnto glorie Now both the one and the other is here affirmed of the death of Christ By whom are all things When it is spoken of the creation this is attributed to the Son as a thing which is proper vnto him to wit that all things were created by him but the Apostle signifies nothing els in this place but that all creatures are steadie and vpholden in their estate by the power of God Whereas we haue turned the word to consecrate others haue put to make But for as much as the Greeke word which the Apostle vseth hath diuers significations I thinke it is very cleere that mine exposition agrees best to the scope of the text For he notes here a solemne and lawfull consecration by which the children of God are brought in to obtaine their degree yea euen to bee separated from the rest of the world and mention also is by and by after made of sanctification For he which sanctifieth and they which are sanctified c. Verse 11 He proues that that which he hath said ought to be accomplished in the person of Christ by reason of the coniunction which is between him and his members And in the meane while hee shewes that it is a singular testimonie of Gods goodnes that Christ hath taken our flesh He saith then that the author of holines and wee which are partakers of the same are all of one that is to say of one nature as I for mine owne part doe interpret it It is commonly vnderstood of Adam Some doe referre it to God but altogether without reason For I thinke it rather to be meant of one nature as if he should say made and framed of one lumpe Now this serues greatly to augment our confidence and assurance to wit that we are ioyned to the Sonne of God by so streight a bond that wee may finde the very same holines in our nature whereof we stand in neede For he doth not onely sanctifie vs as he is God but the proprietie to sanctifie is also in his humane nature not that the humanitie hath this vertue of it selfe but because God hath shed into it a perfect fulnes of holines to the end we should all draw our holines from thence To which this sentence hath respect For their sakes I sanctifie my selfe Ioh. 17.19 Doe vve at any time see our selues vnclean we neede not seeke farre for the remedie for it is in our owne flesh Thus then if wee be prophane and vncleane we neede not seeke that remedie farre off which is offered vs in our owne flesh If any had rather take it of the vnity in the Spirit which is farre otherwise betweene the faithfull and the Sonne of God than it is commonly betweene men I doe not gainsay it Notwithstanding I willingly follow that which is the most receiued seeing it is not contrarie to reason For which cause he is not ashamed to call them brethren This place here alleaged is taken out of the two and twenty Psalme Now that Christ is there brought in speaking or Dauid in the person of Christ wee haue first of all the Euangelists for witnesses who doe alleage many verses of this Psalme as namely these They parted my garments among them They gaue me gall for my drinke Also My God my God why hast thou forsaken me Afterwards euen the thing it selfe sheweth it For in the historie of the passion we may see a liuely image of all things there mentioned And the conclusion of the Psalme which is the vocation of the Gentiles cannot be referred to any other than to Christ All the ends of
the participatiō of one selfe same nature with vs. Wherefore not contenting himselfe to call him man he saith he was begotten of the seed of man He expresly names the seed of Abraham to get the more credit to that which he saith because it is taken out of the Scripture Wherefore in all things it became him We must consider two things in Christ his humane nature that is to wit Vers 17 the essence of the flesh and the affections And therefore the Apostle teacheth that he did not onely take flesh but also all those affectiōs which are proper to men He shewes also the fruites proceeding from thence the which is the true doctrine of faith to wit when wee feele in our selues the cause why the Sonne of God tooke our infirmities For what is all the knowledge that wee can possibly haue if wee feele not this fruite In the next place hee teacheth that Christ was subiect to humane passions to the end he might be a mercifull and a faithfull high Priest The which words I expound thus to the end he might bee mercifull Mercifull and so by consequence faithfull For in an high Priest whose office is to appease the wrath of God to succour the miserable to raise vp them that are falne and to comfort the wearie mercie is exceeding necessarie which the feeling of the same things begetteth in vs. For it will neuer be that those who are alwaies at their ease should bee touched with the anguish of another For doubtlesse that which Virgil the Latine Poet saith is taken from the ordinarie custome of men Knowing what griefe is in mine heart I learne to pitie anothers smart Not that the Sonne of God had any neede to be instructed or framed to a mercifull affection by hauing experience of our troubles and afflictions but because wee could not be perswaded of his gentle and inclinable affection to helpe vs vnlesse he had been exercised with our miseries For this as all the rest was done in regard of vs. As often then as we are pressed with any kinde of calamitie whatsoeuer let vs remember that nothing befalles vs whereof the Sonne of God hath not experience in himselfe that hee might haue compassion vpon vs and let vs not doubt but that he will assist vs euen as if hee himselfe suffered with vs. This word faithfull Faithfull signifies truth and vprightnes For it is the contrarie to a dissembler or one that dischargeth not the dutie of his office The experience that Christ hath had of our miseries doth so bow him to compassion that hee is carefull to entreate the helpe of God for vs. But what more Intending to make the purgation and satisfaction for our sinnes hee tooke our nature vpon him to the end that we might haue in our flesh the price of our reconciliation and last of all that he might bring vs together with himself into the Sanctuarie of God by the right of nature which we haue together in common with him By the things which should bee done concerning God hee meanes whatsoeuer tends and appertaines to our reconciliation with God Now because the first entrance in vnto God is by the liberty of faith we haue neede of a Mediatour which may remoue all doubtings away from vs. For in that he suffered c. Verse 18 Being exercised with our afflictions saith he hee is inclined to helpe vs for temptation signifies in this place nothing but experience or triall and to be able is taken to be fit inclined or disposed CHAP. III. 1 Therefore holy brethren partakers of the heauenly vocation consider the Apostle and high Priest of our profession Christ Iesus 2 Who was faithfull to him that hath appointed him euen as Moses was in all his house 3 For this man is counted worthie of more glorie than Moses in as much as he which hath builded the house hath more honour than the house 4 For euery house is builded of some man and he that hath built all things is God 5 Now Moses verily was faithfull in all his house as a seruant for a witnes of the things which should be spoken after 6 But Christ is as the Sonne ouer his own house whose house we are if we hold fast that confidence and that reioycing of that hope vnto the end WHerefore holy brethren He closeth vp and concludeth the former doctrine with a very profitable exhortation to wit the the Iewes shuld be attentiue and bethinke themselues well in acknowledging both what Christ is and how great he is For when he called him heretofore the Doctor and soueraigne high Priest in those few words he made cōparison betweene him Moses and Aaron now he comprehends both the members Two offices of Christ For hee adornes him with two titles because he also hath two offices and preheminences in the Church of God Moses performed the office of a Prophet and Teacher Aaron the office of the high Priest but both estates were giuen to Christ Wherefore if we will receiue him as we ought we must consider what he is we must I say cloath him with his vertue and power least in stead of him we take some vaine shadow and imagination of Christ First of all this word Consider hath his weight for it signifies that diligent attention is to be giuen to this matter because it cannot be contemned without a fearefull punishment ensuing and then that the true knowledge of Christ sufficeth to chase away yea to cause all darknes and errors to vanish Now to the end he might quicken them vp to a more earnest affection and studie he admonisheth thē of their own vocation as if he should say God hath not done you a small fauour in calling you to his kingdome It remaines then that you fixe your eies vpon Christ The only way to secure the calling of the faithfull is to shroud themselues vnder the wings of Christ as vpon your leader and guide in the way For the calling of the faithfull can no other way be secured vnlesse they wholly gather themselues vnder Christ And therefore let vs not imagine that this is said onely to the Iewes but that it is a generall doctrine propounded to all those who desire to come to the kingdome of God Let such looke diligently to Iesus because he is the onely master of our faith hath confirmed it by his sacrifice For Confession is here taken for faith And it is as much as if he had said that the faith which we seeme to hold is vaine and vnprofitable vnlesse it be applied to Christ Who was faithfull Verse 2 This is a Commendation of the Apostleship of Christ to the ende that the faithfull might rest thēselues securely in him Now he commends it two waies first because the heauenly father hath ordained him for our teacher secōdly in that Christ for his part hath faithfully executed the office enioyned him of his father These two things are alwaies necessarie to get authoritie to
of his calling This word then signifies that the falls of others ought to instruct vs to humilitie and vigilancie as also S. Paul saith These are fallen by vnbeleefe be not thou high minded but feare Rom. 11.20 For vnto vs was the Gospel preached Ver. 2 He admonisheth vs that the very same doctrine by which God at this day calles vs vnto himselfe and that which he ordained for the Fathers in old time is all one How so to the end we might learne that the calling of God will profit vs no more than it did them if we ratifie not the same by faith This then is added by way of concession or granting very true it is that the Gospel is preached to vs but least we should bragge thereof in vaine he replies straight way and tels vs that the vnbeleeuers to whom God did this honour to make them partakers of so great a benefit yet notwithstanding felt no fruit at all by it and in like manner that we shall feele no blessing by it vnlesse we receiue it by faith For this cause he repeates hearing twice Hearing prosits no◠vnlesse faith be ioyned with it to the end we might know that hearing will not profit vs though we haue the Gospel preached vnlesse faith be ioyned therewithall Moreouer here we are to note the mutuall relation which is betweene the word and faith which is such as the one cannot be separated from the other for if faith be separate from the word or the word from faith neither of both will profit not that the efficacie of the word depends on vs. For let the whole world be a liar yet God notwithstanding which cannot lie Faith giues the word entrance in respect of vs. will not cease therefore to be true Tit. 1.2 But the word brings forth his fruite no other way in respect of vs but when faith giues it entrance It is the power of God indeede to saluation yet to none but the beleeuers The righteousnesse of God is reuealed therein but it is from faith to faith Rom. 1.16 The word preached is the power of God to saluation yet none feele the fruit but such as beleeue Thus it appeares that we must alwaies conclude that the word if it be considered in it selfe and of it owne nature hath his efficacie and is of power to saue men but they onely which beleeue doe feele the fruit But as touching the first member where I said that there is no faith where the word wanteth that he who goeth about to make such a diuorce wholy quēcheth faith and brings it to nothing it is a thing worthy to be noted For hereby it appears No faith without a promise that faith can be in none but in the children of God to whom only the promise of adoption is offered For what faith haue the diuels to whom there is no promise made of saluation what faith also haue all wicked men who know not what the word of God is wherefore hearing must alwaies goe before faith and that in such wise that we well consider that it is God and not man that speaketh 3 For we which haue beleeued doe enter into rest as he said to the other As I haue sworne in my wrath if they shall enter into my rest although the workes were finished from the foundation of the world 4 For he spake in a certaine place of the seuenth day on this wise And God did rest the seuenth day from all his works Deut. 5.14 Gen. 2.2 5 And in this place againe if they shall enter into my rest 6 Seeing therefore it remaineth that some must enter thereinto and they to whom it was first preached entred not therein for their vnbeleefs sake 7 Againe he appointed in Dauid a certaine day by Today after so long a time saying as it is said This day if ye will heare his voyce harden not your hearts 8 For if Iesus had giuen them rest then would he not after this haue spoken of another day 9 There remaineth therefore a rest to the people of God 10 For he that is entred into his rest hath also ceased from his own works as God did from his HE beginnes now to polish and to amplifie the place of Dauid which he had alleadged hitherunto he hath handled it according to the letter as they say that is in the own naturall sense but now he amplifies it by way of decking or polishing of it Therefore now he rather alludes to the words of Dauid than making any interpretation of them In the tenth to the Romans S. Paul amplifies a place of Moses two wayes The place is Say not who shall ascend vp into heauen c. neither is there any inconuenience if in applying the scripture to that which is presently handled one doe illustrate by way of similitudes that which was spoken more plainely Now the summe of all these wordes is that whereas God threatened in the Psalme to depriue them of his rest the same threatning also appertaines vnto vs for at this day we are called by the Gospel to a certaine kind of rest The chiefest difficultie of this place is from hence that many haue offered violence vnto it to drawe it to another sense for the Apostle hath none other meaning but by setting of a certaine rest before vs to spurre vs on forward to the desire of it as also to pricke vs on with feare that we be not turned aside from inioying of it through infidelitie In the meane while he shewes that the rest into which we now enter is of much greater excellency than that of the land of Canaan But let vs declare the whole matter orderly For wee which haue beleeued c. Vers 3 It is an argument taken from the nature of things contrarie Infidelitie onely is it that hindreth vs to enter it followes then that by faith we doe enter thereinto For wee must call to minde what hath been said alreadie to wit that God being angrie with the vnbeleeuers swaie that they should not enter into his rest Those then enter into it who are not hindred by infidelitie prouided that God doe call them But by speaking in the first person hee drawes them after a more sweete way or meanes separating them out of the number of strangers Although the workes were finished from the foundation of the world To make a definition what our rest is hee sends vs to Moses that is to wit that God rested from all his workes by and by after the creation of the world and lastly hee concludes that the true rest of the faithfull which shall endure for euer is when they are conformed vnto God Now as it is indeede the chiefe felicitie of man to bee vnited with his God so ought it also to be the first end vnto which all enterprises deliberations and workes should be referred To what end all our enterprises deliberations and vvorkes ought to be referred He proues this because God
of a roll Now there is no inconuenience if by this booke we vnderstand the law which prescribes the rule of holy life to all the children of God Although another exposition seemes more true and proper to wit that he confesseth himselfe to be of the number of those who yeild themselues obedient vnto God I graunt that the law commands all of vs to obey God But Dauid meanes that he is numbred among those who are called to obey God And after he protests that he obeyed this vocation when he saith I desired to doe thy will Which specially agrees vnto Christ For although all the faithfull do aspire to the righteousnesse of God yet there is none but Christ which may be said to be wholly addicted to doe the will of God And yet notwithstanding this place ought to kindle in vs a readinesse to obey For for this cause Christ is set before vs as the patterne of perfect obedience to the end that all which are his should inforce themselues to follow his steppes striuing who can be formost yea that they altogether with one consent may answer the calling of god as also in their whole life to giue approbation that these words Loe I come are truly fulfilled in them To the same purpose also is that to be referred which followeth It is written of me that I should doe thy will O God As it is said elsewhere that the end of our election is to be holy and without blame before him Eph. 1.4 He taketh away the first Vers 9 that he may establish the second Here you see why and to what purpose this place is alleadged to wit to the ende we might know that the full and perfect righteousnesse vnder the kingdome of Christ hath no neede of the sacrifices of the law For the will of God as touching the rule of perfection is established though they be taken away It followes then that since the sacrifice of Christ is come the sacrifices of beasts ought to cease seeing they haue nothing in cōmon with him For as we haue said Dauid in this place had no occasion to reiect the sacrifices for any fault comming from them seeing he bends not his speech against hypocrites neither reprooues he the superstitious abuse of Gods worshippe and seruice therein but denies that the vse of sacrifices should be required of a faithful man which was taught in holinesse testifying that such a one may perfectly obey God without them By which will we are sanctified Vers 10 Hauing applied the place of Dauid to his purpose hee now by occasion turnes some words to his profit rather to deck and beautifie the matter withall than precisely to follow the exposition of the said place Dauid protests not so much in his owne person as in the person of Christ that he is ready to doe the will of God This extends it selfe to all the members of Christ For the doctrine of S. Paul is generall where he saith This is the will of God euen your sanctification that euery one of you should abstaine from vncleannesse 1. Thess 4.3 But because the example of this obedience was in Christ farre more excellent than in any other principally by taking vpon him the forme of a seruant and then in presenting himselfe to the death of the crosse for this cause the Apostle saith that Christ hath satisfied the commandement of his father in offering himselfe a sacrifice and that we by this meanes haue beene sanctified When he saith by the offering of the bodie of Iesus Christ he alludes to that part of the Psalme A bodie hast thou ordained me at the least it is so in the Greeke And thus he signifies that Christ found sufficient matter in himselfe wherewith to appease his father Christ alone is sufficient to fulfill whatsoeuer God requires so as he needed no supplies from any other For if the Leuiticall priest had had a fitte bodie the sacrifices of beasts had beene superfluous But Christ alone sufficeth and of himselfe is sufficient to fulfill whatsoeuer God requireth 11 And euery Priest standeth daily ministring and oft times offereth one manner of offering which can neuer take away sinnes 12 But this man after he had offered one sacrifice for sins sitteth for euer at the right hand of God 13 And from hencefoorth carrieth Psal 110.2 1. Cor. 15.25 till his enemies be made his footestoole 14 For with one offring hath he consecrated for euer them that are sanctified 15 For the holy Ghost also beareth vs record for after that he had said before 16 This is the Testament that I will make vnto them after those daies saith the Lord I will put my lawes in their hearts Ier. 31.33 and in their mindes I will write them 17 And I will remember their sinnes and iniquities no more 18 Now where remission of these things is there is no more offring for sinne ANd euery Priest c. Vers 11 The conclusion of the whole disputation is that the custome of offring euery day is wholy disagreeing contrarie to the Priesthood of Christ And that for this cause since his comming both the office of the Leuiticall Priests as also the manner and custome of offring euery day is ended For the nature of things repugnant is such that when the one is established the other falls downe Hitherunto hee hath very sufficiently debated the question touching the establishing of the Priesthood of Christ it remaines then that the old Priesthood doe cease which agreeth not with Christs For all the faithfull haue a full and absolute consecration in his onely oblation Although we may expound the Greeke word He hath finished or perfected Vers 14 yet I had rather say He hath consecrated because the question is now touching the things which concerne the seruice of God When he saith those which are sanctified vnder this word he comprehends all the children of God and admonisheth vs therein that wee lose time to seeke the grace of our sanctification any where els But least men should make themselues beleeue that Christ is now idle in heauen he saith againe that he is set at the right hand of the Father Vers 12 By which manner of speech as we haue seene elsewhere is signified rule and power And therefore wee haue no neede to feare that hee will suffer the vertue of his death to decay or be quenched or that he will suffer it to lie idlely buried he I say who for this cause is liuing to the end he may fill heauen and earth with his vertue Moreouer hee admonisheth vs by the wordes of this Psalme how long this estate or condition must endure to wit till such time as Christ hath wholy subdued all his enemies Verse 13 Wherefore if our faith seeke Christ sitting at the right hand of God and content it selfe that he is set there we shal in the end enioy the fruite of this victorie wee shall I say triumph with our head being vnclothed of the
corruption of our flesh after that our enemies Satan Sinne Death and the whole world shall be troden vnder our feete For the holy Ghost also beareth witnes Vers 15 c. It is not superfluous or causelesse that he brings in this testimonie of Ieremie the second time Heretofore hee alleaged it to another end to wit to shew that it was necessary the old Testament should be abolished in regard a new was promised that it might correct the weaknes of the old But now he aimes at another thing For hee onely grounds himselfe and stands vpon this speech Their sinnes and their iniquities will I remember no more and thereof gathers that there is no more vse left for sacrifices seeing that sinnes are done away It may seeme this consequence is not very firme For howsoeuer heretofore there were innumerable promises of the remission of sinnes in the Law and in the Prophets yet notwithstanding the Church ceased not for all that to offer sacrifices still for themselues and therfore remission of sinnes excludes not sacrifices But if we doe yet more neerely consider of euery point the Fathers had also the same promises of remission of sins vnder the law that we now haue and resting their faith vpon thē did call vpon God and reioyced that they obtained pardō And yet notwithstanding all this the Prophet as if he spake of some new thing not yet heard of saith that there shall be no more remembrance of sinnes before God vnder the new Couenant From this we gather that sinnes are now pardoned after another manner than they were in old time But this diuersitie consists neither in the word nor in faith but in the ransome of the remission God now then no more remembers sinnes and iniquities because the purgation hath been made for all once For otherwise the Prophet hath affirmed in vaine that it should be a benefit and grace of the new Testament That God would remember our sinnes no more Furthermore seeing wee are come to the end of the disputation which is here handled touching the Priesthood of Christ the readers are to be aduertised in few words that the inuention of the Papists touching the sacrifice of the Masse is no lesse refuted in this place than the sacrifices of the law are hereby abolished They maintaine that their Masse is a sacrifice to doe away the sinnes both of the quicke and the dead The Apostle on the contrarie saith that euen this sacrifice of Christ ought not to be reiterated of any neither doth he only say that this sacrifice of Christ is one but also that it was offered once Adde hereunto that he often attributes to Christ alone the honour of the Priesthood so as none is sufficient or meete to offer Christ but Christ himselfe onely None fit to offer Christ but himselfe They haue yet an euasion when they call it an vnbloodie sacrifice but the Apostle without exception affirmes that to make a sacrifice death is required Moreouer the Papists haue yet another shift when they replie that the Masse is an applying of the onely sacrifice once done But the Apostle teacheth on the contrary that the causes why the sacrifices of the law were abolished by the death of Christ was because that in them men remembred sinnes Foure maine reasons prouing the Masse to be full of sacriledge Whence it appeares that this kinde of applying which they haue forged is ceased In a word let the Papists turne them on which side they list yet shal they neuer be able to auoide it but that the present disputation of the Apostle doth still openly discouer that their Masse is full of sacriledge For first of al the Apostle is witnes that there was no man which was sufficient to offer Christ but himselfe onely and in the Masse hee is offered by the hands of another Secondly the Apostle not onely maintaines that Christ his sacrifice is but one but also that it was but once done so as it is vnlawfull to reiterate the same In the Masse although they buzze that it is the same sacrifice yet notwithstanding it appeares that they doe it euery day and themselues confesse it Thirdly the Apostle alloweth no sacrifice without blood and death they babble in vaine then that the sacrifice which they offer is vnbloodie Fourthly when the question is of the obtaining pardon for our offences the Apostle commaunds vs to haue our recourse to this onely sacrifice which Christ once offered vpon the crosse and discernes vs from the Fathers by this marke that the manner of often sacrificing is abolished by the comming of Christ The Papists to the end that Christ his death may be fruitfull and profitable vnto vs require daily applyings which is done by sacrifice and thus Iewes and Christians should differ in nothing one from another but in the externall signe 19 Seeing therefore brethren that by the blood of Iesus we may be bold to enter into the holy place 20 By the new and liuing way which he hath prepared for vs through the vaile which is his flesh 21 And seeing wee haue an hie Priest which is ouer the house of God 22 Let vs draw neere with a true hart in assurance of faith our hearts being pure from an euill conscience 23 And washed in our bodies with pure water let vs keep the profession of our hope without wauering for he is faithfull which hath promised SEeing then brethren c. Verse 19 He gathers his former doctrine into a conclusion or summe after which he addes an exhortation both to very good purpose of great weight threatning them seuerely which shall reiect the grace of Christ Now the summe is that all the ceremonies by which men had accesse into the Sanctuarie of God vnder the law had their firme truth in Christ so as the vse of them is superfluous and vnprofitable to him that enioyeth Christ Now the better to expresse this hee describes the accesse which Christ giues vs by an allegorie For he compares heauen to the old Sanctuarie and vnder a figuratiue manner of speech sets foorth the things which were spiritually fulfilled in Christ True it is that Allegories do sometimes rather darken than illustrate the matter but here they haue not a little grace and besides they bring much more light when the Apostle transfers the old figures of the law to Christ to the end we should know that all things which were shadowed in the law are now truly manifested in him Now as there is almost no word here that hath not his weight so let vs remember that there is also a close antithesis shewing that the truth which is seene in Christ must needes abolish the ancient figures First he saith that we haue libertie to enter into the holy places This priuiledge was neuer giuen to the Fathers vnder the law For it was forbidden the people to enter into the visible Sanctuarie vnlesse the high Priest bare the names of the twelue tribes vpon his
doubt of that which God hath promised 6.11 E Elect. It is profitable the elect should sometimes bee sharply reprooued 6.9 End What end we ought to haue in all our thoughts and deliberations Euer How farre this word Euer is to be extended 7.17 Exile A comfort for the exiled 11.38 A mediatation for the exiled 13.14 F Falles Falles generall and particular 6.4 Faith Faith giues the word entrāce in respect of vs. 5.2 Two effects of faith 3.6 Faith and charitie must goe together 6.11 Great difference betweene faith and a generall apprehension 6.11 Faith must passe beyond all externall shadows to rest it selfe vpon Christ alone 6.19 Faith the foundation of an holy life 10.35 No life without faith 10.38 The necessitie of faith 10.38 Faith was the onely band whereby the Patriarkes were knit vnto God 11.2 Faith must content it selfe with Christ alone 11.6 The nature of faith 11.7 The obiect of faith 11.7 How faith is said to bee the cause of feare 11.7 Why the Gospell is called the word of faith 11.7 Faith the mother of obedience 11.7 Faith the roote and cause of righteousnes 11.7 A principle of faith 11.8 Two trials of faith 11.8 Faith commended though it were mingled with distrust 11.11 That is the true faith which rests it selfe vpon the promises 11.11 When faith respects the promise and when it respects the recompence of reward 11.26 Fathers How farre the example of our fathers is to be followed 3.8 See chap. 11.13 Feare Feare ought not to take away the assurance of faith 4.1 How faith is said to bee the cause of feare 11.7 Feare is too ingenious in seeking starting holes 12.13 Felicitie We must go out of our selues to attaine true felicitie 4.10 Fight A double fight of the faithfull 12.4 Free-will We will freely but it is to do euill G Glorie What it is to giue glorie to God 6.15 To serue to Gods glorie is the onely ende of our life 11.6 God God is neuer angrie without cause 3.17 God is the father of the soule as well as of the bodie 12.9 God cares for vs euen whilst he afflicts vs. 12.12 Good Man his soueraigne good 4.10 Gospell Hee that reiects the Gospell reiects the saluation of God 2.3 Christ the author of the Gospel 2.12 Why the Gospel is called the word of faith 11.7 H Haste We neuer think God makes haste enough when wee waite for his deliuerance Halting We must take heede of halting in Gods matters betime 12.13 Hearing Hearing profits not vnlesse faith bee ioyned with it 4.2 Hearts None can soften our hard hearts but God 3.8 Hillarie A saying of Hillarie 11.38 Hisichius 8.5 Hisop The vertue of Hisop 9.21 Holy Ghost Foure effects which the Holy Ghost workes in vs. 10.29 See chap. 8.10 Hope Hope the constancie of faith 3.6 Hope findes no footing on earth 6.19 Hope springs out of faith 10.23 Hospitalitie Hospitalitie growne out of vse 13.2 Humilitie God allowes no seruice vnlesse it be ioyned with humilitie 12.28 I Illumination It is the worke of the Holy Ghost to illuminate our vnderstandings 8.10 Imperfections Imperfections remaine in the best 11.32 Infidelitie No darkenes like infidelitie 4.12 Infidelitie onely hinders obedience 11.7 K Kingdome Christs kingdome shal neuer bee vanquished though it be daily assaulted 1.13 Knowledge All knowledge that is separate from the knowledge of Christ is but meere vanitie 13.8 Hee is a man of knowledge that knowes how much he wants 5.12 L Last day See 10.25 Law In what sense the word law is to be taken 7.12 Their consciences can neuer be at quiet that rest only in the doctrine of the law 9.15 They profit il by the law that are not drawne thereby to faith 11.24 Laying on of hands chap. 6.2 Loue. He that wil exercise himselfe in the duties of loue must prepare himselfe to a life ful of labour 6.10 Loue extends her liberalitie to all c. 6.10 It is an hard matter to preserue loue 10.24 Nothing sooner lost than loue 13.1 The true badge of loue 13.16 M Marriage Mariage lawfull for all sorts 13.4 Masse Foure points proouing the Masse to bee full of sacriledge 10.18 Meates Obseruation of meates belongs nothing to the substance of our saluation 13.9 Mediator No Saint or Angel a fit Mediator and why 8.3 Merit Reward is not giuen vnto workes vpon any merit 6.10 Merit of workes 11.6 Moses The commendation of Moses faith 11.25 Moses faith oft mingled with the imperfections of the flesh 11.27 N Nature of faith 11.27 Neglect After a long neglect of holy duties followes an alienation of affections 6.4 Noah In what sense Noah is said to condemne the world 11.7 Nouatus The error of Nouatus confuted chap. 6.4.10.26 O Obedience Our obedience chiefly appeares in the deniall of our selues 5.8 Obiection An obiection of the Papists answered wherein they say they offer not another sacrifice c. 10.2 Offer None fit to offer Christ but himselfe 10.18 Offices Two offices of Christ 3.1 Opportunitie It is dangerous to neglect opportunitie 3.13 Oath It is lawful to take an oath 6.16 P Pastor The care of a good Pastor 4.1 We must learne to discerne true Pastors from false 13.17 Pardon Who they be that are excluded from hope of pardon 6.4 Patriarkes chap. 11.13 Patience The necessitie of patience 10.36 Peace We haue peace both in life and in death c. 2.15 In what sense the Hebrewes vsually take this word Peace 7.2 Wee must striue to keepe peace with men c. 12.14 We shall neuer keepe peace except wee take paines to pursue it 12.14 Person A mans person must bee excepted c. 11.4 Perseuerance Perseuerance in well doing is a vertue thin sowen 6.10 Petitions God often grants our petitions when he seems to denie them 5.7 Plerophoria 6.11 Poore When we inuite the poore to our houses in them wee giue entertainment to Christ 13.2 Praier Christs praier heard though he suffered death 5.7 Praier ought to bee feruent 5.7 How to pray with fruit 8.3 Prayers All praiers that depend not on Christs intercession are reiected 7.26 Preaching Preaching must not be contemned and why 4.12 see 4.2 Preaching hath a double vse Pride The end of threatnings is to beate downe the pride of the flesh c. 6.5 Promise No faith without a promise 4.2 Gods promise the onely obiect of faith 10.23 Promises That is the true saith which heares God speake and rests vpon the promises 11.11 The promises profit vs nothing c. 9.20 R Reconciliation No other meane to procure Reconciliation but the blood of Christ 9.22 Religion There is no religion but where the truth beares the sway 11.6 No religion without sanctification 12.16 Repentance Fearefull euents of late repentance 12.17 Reprobates The hearts of the Reprobates compared to the Anuill 4.12 Resurrection The end of Christs resurrection 13.20 Reward Reward impugnes not the free imputation of righteousnesse 10.35 When faith is said to respect reward 11.26 Rodde The rodde had neede to bee alwaies tied to our backs 12.7 S Sacrament The blood of beasts purged sacramentally 9.13 The word and Sacrament must goe together 9.20 The Exposition of the word the life and soule of the sacrament 9.20 Sacrifice Christs sacrifice absolutely perfect 7.27 See 9.14 Christs sacrifice absolutely perfect from the beginning 9.26 Thankfulnesse Gods cheifest sacrifice 13.15 No sacrifice acceptable vnto God but in Christ 13.15 See chap. 11.4 Three kinds of sacrifices 13.16 Saluation The Iewes and Gentiles haue but one meanes of saluation as touching the substance 10.1 Sanctuarie The Sanctuarie earthly and how 9.1 Scripture What marke wee must aime at if we meane to profit in the Scriptures 13.9 Seeke The meanes how to seeke God 11.6 Shadowes Wee haue no such neede of shadows now as the Iews had 4.8 Schisme The chiefe cause of all Schismes 10.25 Similitude A similitude setting forth the difference betweene the law and the Gospel 10.1 Sinne. How sinne is said to be destroyed 9.26 Sorrowe The taste of heuenly riches takes away the sorrow for losse of the earthly 10.34 Soules God is the father as well of the soule as the bodie 12.9 The soules of the faithfull liue with God after they be departed hence 12.23 Strangers No inheritance for vs in heauen vnlesse we count our selues strangers on earth 11.16 T Temptations What wee are to doe in spirituall temptations 5.7 Tempt How God is said to tempt 11.17 Throne The throne of God is hangd all ouer with grace 4.16 Tithes Causes why tithes were paid Leui. 7.4 Truth Many seeme friends to the trueth but few will suffer for it 12.12 V Vaile No vaile hinders our accesse to God now if we beleeue in Christ 7.25 Vncleane The remedie that takes away our vncleanenes is in our flesh 2.11 Vnitie A meanes to preserue vnitie 10.24 W Witnesses None ought to bee condemned without witnesses 10.28 Women Women haue interest in eternall life as well as men 11. Word The word preached the power of God c. 4.2 Gods word is not heard in it selfe 5.11 The word must goe with the sacrament 9.20 The word the life of the sacrament 9.20 No rule of faith but Gods word 11.4 Worlds Two worlds 2.6 The cause why the things of this world are in such high account with vs. 12.16 Works A definition of good works 13.21 Our workes become sweet in Gods sight when they are filled with the odours of Christ 12.21 No workes in account with God but those that proceed from a righteous mā 11.4 Worship Wee must not goe an haires breadth from Gods commandement in things pertaining to his worshippe 8.5 Zeale An vndiscreete zeale is no lesse hurtfull than a fainting slothfulnes ERRATA Pag. 78. lin 9. read fleshly p 84. l. 12. r. confession p. 133. l. 35. r. shoulders p. 135. l. 4. r. thus p. 172. l 22. r. that the grace p. 195. l. 13. r. true Sanctuarie p. 207. l. 16. r. this word booke p. 236. l. 10 put out for p. 239. l. 8. r. subsistence p. 257. l. 8. put out the p. 263. l. 36. r. recited p 271. l. 31. r. Saint Paul p. 291. l. 11. put out no. p. 320. for Col. 3. r. Col. 2.
promise I will giue thee the heathen for thine inheritance But what was this in respect of that large spreading of Christs kingdome the bounds whereof stretch from the East to the West By the same reason Dauid was in like manner called the sonne of God that is to say specially chosen of God to performe excellent things But this alas was scarse one sparkle of that glorie which shined in Christ in whom the Father hath ingrauen his owne image So that the name of Sonne doth appertaine onely to Christ by a speciall priuiledge neither can it be transferred vnto any other whatsoeuer but it shall be prophaned For the Father hath set his seale on him and vpon none else Ioh. 6.27 Ioh. 10.36 Obiection But it may seeme that the argument of the Apostle is not yet firme enough for whereupon doth he ground it to prooue that Christ is more excellent than the Angels but vpon this that hee hath the name of Sonne Obiection As if it were not common also as well to Princes and all those that are placed in high dignities as to him of whom it is written I haue said ye are Gods Psal 82.6 and ye all are the children of the most high Or as if the Prophet spake not more honourably of Israel when hee calles him the first borne of God Ierem. 31.9 for this title of sonne is euery where attributed vnto him Moreouer Dauid in other places calles the Angels the sonnes of God Who is like the Lord among the sonnes of the Gods Psal 89.6 But the answere is easie to wit Answer that Princes are called by this name in regard of their preheminence And Israel is so called to note out vnto vs the common grace of election The Angels in like manner are called the sonnes of the Gods by a figuratiue kinde of speech because they are celestiall spirits who haue a certaine taste of the diuinitie in the immortall blessednes But when Dauid in the person of Christ calles himselfe the sonne of God simply without any addition he therein notes out something more peculiar and excellent than all the honour not only of all Israel but of Princes and Angels also Otherwise it were but an improper kinde of speech and altogether vnfitting if he should be called the sonne of God by way of excellencie and yet should haue nothing in him more worthie than others for by this title he is exempt out of the order and number of all degrees both of men and Angels Seeing these words then Thou art my sonne are exclusiuely spoken of Christ it also followes that such honour is vnbeseeming any of the Angels If any doe yet replie Obiection that by this Dauid is exalted aboue the Angels I answere Answere there is no inconuenience at all if hee be preferred before them in as much as he is the figure of Christ neither in that sense is it any iniurie to the Angels that the high Priest was called the mediatour to purge sinnes For the Priests had not this as being properly theirs but because they represented the kingdome of Christ they therefore borrowed this name of mediatour from him Yea and howsoeuer the Sacraments are but dead things in themselues yet notwithstanding they are adorned with those titles which the Angels cannot attribute vnto themselues without sacriledge Hereby then it sufficiently appeares that the argumēt taken from this title of Sonne is good As touching the generation or begetting of the Sonne this wee are to note in a word that it is taken here by way of relation For the subtiltie of S. Augustine is friuolous who imagines that Christ is eternall to day and so continues True it is that Christ is the eternall sonne of God for hee is his wisedome begotten of him before all worlds but this makes nothing to this present place which speakes not of the eternall generation of the Sonne but is rather spoken in regard of vs who doe now acknowledge him to be the Sonne of God since the Father hath manifested him in the flesh And therfore that same declaration whereof also S. Paul makes mention Rom. 1.4 was as a kinde of eternall generation as you would say for this secret and hidden generation which went before was vnknowne vnto men and should not haue come to light if the Father had not approoued the same by a manifest and visible reuelation thereof Againe I will be his father c. In this second testimonie that which we haue noted ought also to haue place that is howsoeuer Salomon is here chiefly meant who otherwise was lesse than the Angels yet notwithstanding he is now separated from the common order of all men in that God promiseth him that he will be his Father for God was not reckoned his father as being one of the sonnes of Abraham or as to some of the Princes but to him which was more excellent than any other So that looke by what priuiledge hee is established Gods sonne by the same priuiledge all others are shut out from hauing equall degree of honour with him Now it appeares by the whole text that this is no otherwise said of Salomon but as he was a figure of Christ for the rule and gouernment of the whole world is destinate to this Sonne of whom hee there speakes and a perpetuitie of gouernment is promised vnto him On the contrarie wee may see that Salomons kingdome was bounded within streight limits and so farre was it off from enduring long that by and by after his death it was diuided and a little after that fell to ruine Yet in the Psalme the Sunne and the Moone are called foorth for witnesses and the Lord himselfe sweareth that this kingdome shall remaine safe and vnmoueable as long as they shall shine in the firmament Contrariwise the kingdome of Dauid fell to decay not long after and in the end was cleane abolished Moreouer it may be gathered from many places of the Prophets that this promise was neuer otherwise meant than of Christ So as none can cauill that we haue coyned a new exposition for this kinde of speech where they call Christ the sonne of Dauid was vsually receiued among the Iewes Vers 6. And againe Verse 6 when he bringeth in his first begotten sonne into the world he saith Psal 97.7 And let all the Angels of God worship him NOw he exalts Christ aboue the Angels for another reason to wit because the Angels are commaunded to worship him for thereupon it followes that he is their head and Prince Notwithstanding it should seeme that the Apostle doth ill in applying this to Christ which is spoken of God If we answere that Christ is the eternall God and that for this cause whatsoeuer appertaines to God doth also by right appertaine vnto him yet in so answering we should not satisfie all that might be obiected For it were to small purpose to proue a doubtfull thing if wee should ground our argument in this matter vpon the common titles of
the Apostles meaning to recite the natiue exposition of the words For no inconuenience followes if we say that he alludes to the words of Dauid thereby to adorne the point which he handleth as S. Paul in the tenth to the Romanes alleageth the place of Moses Who shall ascend into heauen He addeth by and by after not the interpretation but rather an amplification to adorne his speech transferring that to the heauenly heritage and to hell which Moses had said of the Heauens and of the Sea And such is the intention of Dauid Lord saith he thou hast aduanced man to such great dignitie that hee wants not much of approching neere to the honour of God or of the Angels For thou hast made him ruler ouer the whole world The Apostle ment not to ouerthrow this sense neither yet to turne it to a contrarie but his meaning is onely that we should behold in Christ that abasemēt which he did vndergo for a little time and afterward that glorie wherewithall he was crowned for euer which he doth rather by way of allusion to the words than to expresse that which Dauid ment by them He taketh to be mindfull and to visite for one thing sauing that to visite hath a more full signification For he notes the presence of God by the effects Now in that he hath put all things Vers 8 One would thinke that the argument should be framed thus All things are subiect to the man of whom Dauid speakes But all things are not made subiect to mankinde therefore hee speakes not of euery particular man But this argument would not hold because the second proposition which wee call the minor doth also agree vnto Christ For euen to him all things are not yet subiect as S. Paul shewes 1. Cor. 15.18 Therefore the words following haue another sense For after hee hath made Christ to bee the ruler ouer all creatures without exception he addeth by way of a contrarie obiection But we see not yet all things subiect vnto him and to satisfie vs herein he teacheth that one may see that accomplished in Christ notwithstanding euen now which followeth by and by after touching his crowning with glorie and honour As if he had said although this generall subiection doth not yet appeare vnto vs let vs notwithstanding content our selues with this that after his death he was raised to a more high degree of honour For that which is yet wanting shall at the last bee accomplished in his time But in the first place some are offended that the Apostle doth ouer nicely gather that all things should not as yet be subiect vnto Christ because Dauid meant to comprehend al things generally For the kindes of creatures which hee afterwards reckoneth vp shewes nothing of all this to wit the beasts of the field the fishes of the sea and the birds of the ayre I answere that one generall sentence is not to bee restrained to these kindes because Dauids meaning was only to shew some examples of this lordship in those things which doe most ordinarily present themselues before our eyes or rather to the least things that wee might know nothing is ours but by the bountie of God and by the participation of Christ Wherefore wee may thus resolue this sentence Thou hast put all things vnder him not onely the things which serue to eternall blessednes but also euen those lesser things which serue for the vse and benefit of the bodie Howsoeuer it is certaine that this inferiour lordship ouer the creatures depends vpon a superiour Hereupon some make this question Question how is it that we see not yet all things subiect vnto Christ Answere But wee shall finde a solution to this question in the place of Paul before alleaged and we haue also somewhat touched the same in the beginning of this Epistle Christ hath yet continuall warre with diuers enemies and therefore he is not yet in very deede in the peaceable possession of his kingdome Now he is not constrained to hold this warre by any necessitie but voluntarily for in that his enemies are not subdued vntill the last day it is to the end we in the meane while might be daily tried by such exercises Iesus Verse 9 which was made a little inferiour to the Angels Because the signification of the Greeke word which wee translate a little is ambiguous for it may either bee referred to the time or to the manner of this abasement he hath more regard to the thing in it selfe such as it was in the person of Christ than to the true and natural exposition of the words as I haue alreadie said wherein he giues vs occasion to consider of that glorie in the resurrection which Dauid extends to all the gifts wherewith man is adorned by Gods liberalitie towards him Yet it is not inconuenient that the Apostle doth thus applie the words of the Prophet because hee leaues the literal sense still whole and sound That which he saith by the suffering of death is as much as if it had bin said that Christ in enduring of death was exalted into this glorie which he obtained as S. Paul in like manner shewes in the second to the Philippians vers 8. not that Christ gat vnto himselfe some particular thing as the Sophisters forge who say that he first of all merited eternall life for himselfe and afterward for vs. For this manner of speech is onely to shew by what meanes he obtained his glorie But why was Christ crowned with glorie To the end euery knee should bow before him Philip. 2.10 Wherefore it may be concluded from the finall cause that all things were giuen into his hands That by the grace of God he might tast of death for all men Hee recites the cause and fruite of Christs death that wee should not thinke it any way diminished his dignitie For when we heare that so great a benefit is obtained for vs by his death there is no place left for contempt because the admiration of the diuine goodnesse doth wholy rauish vs. Where hee saith for all hee not onely meaneth that it should serue as an example to all as Chrysostome brings in the similitude of the Physition who first tasteth himselfe of the bitter potion to the end the patient should make no difficultie at all to drinke it vp but the Apostles meaning is that Christ died for vs because hee setting himselfe in our place hath deliuered vs from the curse of death And therefore he addes that it is done by the grace of God because the cause of our redemption was the infinite loue of God which caused him not to spare his onely begotten sonne Rom. 8.32 Whereas Chrysostome expounds to feele death in stead of to taste thereof as you would say with the tip of the lips because Christ obtained victorie ouer death I doe neither reiect nor disallow it notwithstanding I will not affirme that the Apostle meant to speake so subtilly 10 For it became him for whom
11 Let vs studie therfore to enter into that rest least any man fall after the same ensample of disobedience 12 For the word of God is liuely and mightie in operation and sharper than any two edged sword and entreth through euen vnto the diuiding asunder of the soule and the spirit and of the ioynts and the marrow and is a discerner of the thoughts the intents of the heart 13 Neither is there any creature which is not manifest in his sight but all things are naked and open vnto his eies with whom we haue to doe HAuing shewed vs the marke whereat we ought to aime Verse 11 he now admonisheth vs to put our selues into the way which we shall doe when we accustome our selues to renounce our own nature Now because he compares the entrance into this rest to a strait course he sets falling as opposite thereunto and so he continues the similitude in both the members Although he by and by makes an allusion to the historie which Moses recites of those that fell in the desert because they had rebelled against God Numb 26.65 And therefore he saith after the same manner of disobedience signifying that the punishment of infidelitie and rebellion is represented before vs as it were in a painted table also that we should not doubt but the like will befall vs if we be found guiltie of the same infidelitie To fall then is taken to perish or to speake more cleerely it is taken for the punishment and not for the sinne But this metaphor is to be referred both to the former word of entring as also to the pitiful fall of the Fathers 1. Cor. 10.8 by whose example he meant to terrifie the Iewes For the word of God is liuely Ver. 12 Whatsoeuer he intreateth of in this place touching the efficacie of the word tends to shew that they shall not goe vnpunished if they despise it as if he should say when the Lord sends vs his word he speakes vnto vs in good earnest to the end he may mooue all our inward senses and therefore what power is there in the soule which ought not to be touched to the quicke Now before we passe any further we must see whether the Apostle speakes of the word in generall or whether he applies this to the faithfull in particular For it is certaine and we may see it cleerely that the word is not effectuall indifferently and equally in all For the vertue thereof manifests it selfe in the elect that being humbled in the true acknowledgment of themselues they should haue their recourse to the grace of Christ which cannot be done vnlesse it pierce into the very depth of the heart For hypocrisie which hath many darke corners and wonderfull conueiances in the heart of man must be cast out neither is it enough that we feele some light prickings but we must be pierced and gaged to the bottome that so beeing ouerwhelmed with the feeling of eternall death we may learne to die to our selues In a word wee shall neuer be wholy renued in the spirit of our mind which S. Paul notwithstanding commands Eph. 4.23 till our old man be slaine by the stroke of this spirituall sword And therefore in another place the same Apostle saith that the faithfull are sacrificed to God by the Gospel Phil. 2.17 why because they could not be brought vnder the obedience of God vnlesse their owne will were brought to nothing neither could they otherwise receiue the light of Gods diuine wisdome vnlesse the light of the flesh by wisdome were put out As for the reprobates no such thing can be perceiued in them for either they proudly contemne God speaking vnto them yea they spare not to deride him or else they murmure against his doctrine obstinately kicke and spurne against it The hearts of the reprobates compared to the Anuill So that euen as the word of God is an hammer so haue they also an heart as the anuill driuing the blowes backe againe be they neuer so mightie And therefore it is vnpossible the word of God should pierce so farre in them as to come to the diuision of the soule and of the spirit For this cause it seemes that this title ought only to be restrained to the faithfull seeing none but they doe examine themselues thus to the quicke Notwithstanding the coherēce of the text of the Apostle shews that it is a generall sentence which extends it selfe euen to the reprobates For although they be not softened by it but doe set hearts of iron and steele against God and his word yet must they necessarily be shut vp vnder their owne condemnation It is true they laugh but it is the laughter of an hostler as they say for they feele themselues wrung as it were within many shiftings and turnings they make that they might not come neere the iudgement seat of God but thither are they drawne will they nill they euen by this word against which they so proudly exalt themselues So then we may compare them to madde dogges who although they bite and scratch the chaine yet they gaine nothing because they still remaine fast tied therewith Now howsoeuer this effect of the word doth not shewe it selfe at the first day yet by the euent at the last you shall know that the word is not preached to any man in vaine Verily it is a generall sentence which Christ pronounceth when he saith The Spirit shall come and reproue the world of sin Ioh. 16.8 But how doth the Spirit exercise this reproofe Verily by the Gospell preached Lastly although the word of God hath not alwaies this power in men yet it hath this power inclosed in it selfe Now the Apostle disputes here of the nature and proper office of it onely to the end we might know that as soone as it hath sounded in our eares our consciences are foorthwith arraigned before Gods iudgement seate and found guiltie As if hee should say If any man bee of that minde that hee thinkes it is but a beating of the aire in vaine when the word of God is preached he greatly erreth and deceiues himselfe For the word is liuely and full of secret efficacie which leaues no part of a man vntouched This is the summe then of these words to wit that as soon as the Lord hath opened his sacred mouth all our senses ought forthwith to be open and to receiue his word Why because he will not speake in vaine as if his words should either vanish or fall to the ground or as if no account were to bee made of them but he speakes with efficacie to the consciences of men that he might subiect them vnto himselfe The cause therefore why he giues such vertue to his word is that it might search all the parts of the soule examine the thoughts and discerne betweene the affections in a word that it might shew it selfe to be our Iudge But here a new question may arise to wit Question whether this
in this in that hee subiected himselfe to our infirmities for our benefit and profit Whence it appeares that our faith is confirmed and his honour no way diminished by this his bearing of our miseries Now hee assignes two causes wherefore it behoued that Christ should suffer the neerest cause and the last The nighest was that hee might learne obedience the last that by this meanes hee might be consecrated the high Priest of our saluation Now no man doubts but the daies of his flesh should be here taken for the life present Whence it followes that by this word flesh he meanes not the substance but the qualitie as 1. Cor. 15.50 Flesh and blood shall not inherit the kingdome of God These fantasticall spirits then doe altogether dote who haue dreamed that Christ is now dispoyled of his flesh because it is here said When he was in the flesh For there is great difference betweene being a true man although in the blessed estate of immortalitie and to be subiect to the miseries and infirmities of man which he endured whilest hee liued in this world but now hath put them off being entred into heauen Let vs come to the point of this text then Christs prayer vvas heard and yet he suffered death Christ which was the Sonne sought for remedie to his Father who was heard and yet notwithstanding endured death that by this meanes he might learne obedience There is no word here which hath not his weight For by the daies of his flesh he meanes that the time of our miseries is determined and limited which must needes bring great solace vnto vs. It were a troublesome estate yea and vnpossible to be borne if some hope were not set before vs that wee should come from vnder the burthen thereof in time The three things that follow do also bring great consolation Christ was the Sonne and therefore his dignitie did exempt him from the common condition of others notwithstanding he humbled himselfe thereunto for the loue he bare vs. Afflictions doe noâ— exempt vs out of the number of Gods children What is hee now that dare refuse this state and condition there is another reason to wit that if we be pressed with aduersities yet wee are not therefore out of the number of Gods children because wee see him that was the onely naturall Sonne of God to goe before vs. For we are the children of God only by the benefit of adoption yet hee who of right may attribute this honour to himselfe receiueth vs into his societie Did offer vp prayers and supplications c. The second is this that Christ sought remedie at his hands who was able to saue him that hee might be deliuered from his troubles And this he saith to the end none should thinke that Christ had an heart of brasse without feeling For we must alwaies consider to what end euery thing is spoken If Christ had not bin touched with any sorrow what consolation would haue come vnto vs by his passions But when we heare that he felt not bodily paines alone but also endured sharp torments in his spirit herein is the similitude shewed between him and vs. For when Christ saith he endured death and other miseries it was not to the end he should set them light or not be touched with any feeling of them for he prayed with cries and teares by which hee gaue testimonie of the great anguish that was in his heart The Apostle then by these teares and strong cries would expresse a vehement dolour it being an ordinarie manner of speech to note out that which was done by the signes Neither do I doubt but that he speakes of that prayer which the Euangelists recite to wit Father if it bee possible let this cup passe from me Matth. 26.39 Also another time My God my God why hast thou forsaken me For the Euangelists recite that in this second prayer there was a great crie In the first wee must not imagine that his eyes were drie whilest drops of blood trickled from his bodie by reason of the great sorrow hee was in For it is most certaine he was then shut vp vnder extreme anguishes We need not doubt then whether he were pressed with true sorrowes or no seeing he did thus earnestly pray vnto his Father for succour But what vse hath this Truly that as often as we are pressed vnder temptations we learne to fasten all our senses vpon the Sonne of God who felt the like Seeing hee goeth before vs then VVhat we are to doe in temptations of spirit wee haue no cause to be out of heart And withall wee are admonished not to sue vnto any for deliuerance out of our miseries but to God alone For what better rule of prayer can wee haue than the example of Christ Now he directed his prayer to none but to his Father O my Father saith he if it be possible c. Matth. 26.39 And the Apostle sheweth vs that we are to doe the like when he saith that Christ offered vp prayers to him that was able to saue him from death For hereby he signifieth that Christ prayed rightly because he had his recourse to him that was truly bountifull who is God onely His crie and teares doe also admonish vs to bee feruent and the more attent when we make our prayers Prayer ought to be seruent For wee ought not to goe to prayer retchlesly but with seruencie of spirit And was heard in that which he feared Some haue translated For his reuerence but I doe not at any hand approue of it For first the Adiectiue his is not added in the Greeke moreouer the word which followeth signifies of or some word like vnto it Seeing then that the Greeke Noune which is put here signifieth oftentimes rather feare or care I doubt not but the Apostle meant to shew that Christ was heard in that which he feared that is to say albeit he was ouerwhelmed with sorrowes and aduersities yet hee fell not vnder the flesh Our obedience cheifly appears in the denyall of our selues to yeild to that which is pleasing vnto God then and neuer till then doth our obedience appeare This I say is a singular and euident testimonie of perfect subiection when as we preferre death it selfe to which we are called of God although it brings feare and horror before life which all of vs doe rather naturally desire And beeing consecrate was made c. Vers 9 This is the last or furthest ende as they say wherefore it behooued Christ to suffer to wit that by this meanes he might be established and consecrated into his office of Priesthood Christ was consecrated into his office of Priesthood by the crosse As if the Apostle should haue said the suffering of the crosse and death was vnto Christ the solemne manner of his consecration By which word he signifies that all his passions tended to our saluation And thus it appeareth that they were so farre off
from diminishing any thing from his dignitie and excellencie that rather they were crownes of glorie vpon his head Now if our saluation be of any pretions account with vs oh in what honor estimation thē ought we to haue the cause thereof For hee deales not here onely with the doctrine of example but mounts vp higher to wit that Christ by his obedience hath wiped out all our transgressions Thus he was made the cause or author of our saluation because he obtained righteousnes for vs with God by a contrarie remedie blotted out the disobedience of Adam with his own blood This word sanctified or consecrate agrees much better to the rest of the text than if it were translated to perfect or to fulfill True it is that the Greeke word signifies both but because he here speakes of the Priesthood he mentioneth this word consecrate or sanctifie to very good purpose And Christ also himselfe so speakes in Ioh. 17.19 For their sakes sanctifie I my selfe Whence it appeares that this consecration ought properly to be referred to his humane nature in which he performed the office of a Priest as also in which he suffered To all those that obey him If we be desirous then that the obedience of Christ shall profit vs at all let vs imitate it For the Apostles meaning is in this place that the fruit thereof comes to none but to those which yeeld him obedience If we would haue Christs obedience profitable vnto vs we must learne to follow his example therein And in this speech he also recommends faith vnto vs. For neither is Christ nor any of his benefittes made ours but fo farre foorth as wee receiue both him and them by faith Although it seemes he hath put this word all to shew that none are shut out from this saluation if so bee they yeeld themselues teachable and obedient to the Gospel of Christ And is called of God c. Vers 10. 11. Because it was very requisite he should more largely followe the comparison betweene Christ and Melchisedec which he hath alreadie touched and that it was needfull to awaken the spirits of the Iewes to the greater attention he so entreth into the digression following which continues till the beginning of the seuenth chapter that yet therewithall he holds himselfe still to the point In the beginning of which digression he protests that he hath many things to say concerning this matter Verse 11 but their dulnes was such as they must be prepared thereunto that his speech might not bee in vaine nor his labour lost He tels them that the matter is hard not to discourage them but rather to whet their attention For euen as the easines of that which wee haue to learne doth easily beget slothfulnes and negligence so on the contrarie where the matter is more obscure and hard it stirs vp in vs the greater heedfulnes to hearken Notwithstanding he attributes the cause of the difficultie not to the thing it selfe but to them For it is certaine that God alwaies speaks in such cleerenes auoyding all obscuritie or doubtfulnes of speech Gods word is hard not so much in it selfe as by reason of our blindnes and carelesnes that his word is called our light but the brightnes of it is smothered by our darknes Which partly comes to passe by the blockishnes and dulnes of our minde and partly by our owne carelesnes For howsoeuer we be more than very dullards to vnderstand the doctrine of God yet besides there is also the vice of vntowardnes planted in our affections For we rather applie our mindes to vanitie than to the truth of God and either the rebellion of our nature the cares of this world the concupiscences of the flesh or some impediments or other are as so many cordes wherewithall wee often feele our selues to bee hampered As touching this word of whom it is not to be referred to Christ but to Melchisedec yet not as to a priuate man but to him that was the figure of Christ and in some sort representing his person 12 For when as concerning the time ye ought to be teachers yet haue ye neede againe that wee teach you what are the first principles of the word of God and are become such as haue need of milke and not of strong meate 13 For euery one that vseth milke is inexpert in the word of righteousnes for he is a babe 14 But strong meate belongeth to them that are of age which through long custome haue their wits exercised to discerne both good and euill FOr when as concerning the time Ver. 12 c. This reprehension is marucilous quicke and pearcing and all to the end hee might rouze vp the Iewes to shake off their slothfulnes He saith it is a very absurd thing yea and a great shame for them to bee yet but nouices when as concerning the time they ought to haue been great Doctors You should be able to teach others saith he but you are not yet capable your selues of the first principles For you doe not vnderstand so much as the least poynts of the Catechisme And to the end he might shame them yet more he speakes of the first rudiments which is as if he should haue said The A B C. True it is that wee are to learne all our life long He is a man of knowledge that knowes hovv much he vvants because he is rightly said to be a man of knowledge that knoweth how much he yet lacketh of perfect vnderstanding but yet wee are so to profit in learning that we doe not alwaies stick fast in the beginnings And wee are to take good heed that that which Isaiah saith be not fulfilled in vs Precept must be vpon precept precept vpon precept line vnto line line vnto line here a little and there a little Isai 28.10 But we are rather to looke to our selues that our proceedings in knowledge be answerable to the time wherein wee first began to learne VVe should not only count the yeeres but the daies since vve began to learn that so we may looke to our proceedings in knovvledge And questionlesse wee are not onely to reckon the yeeres but euen also the daies one after another that so euery one may stirre vp himselfe to daily profiting But few there are that take any account of themselues concerning the time past or that quicken vp themselues for the time to come and therefore are wee worthily punished for our idlenes because the greater part stand at a stay euen in the childrens Catechisme We are also further admonished that by how much the more vnderstanding any hath receiued so much the more is hee bound to straine himselfe to communicate thereof vnto others that so none be wise for himselfe in particular onely but that euery one employ his talent to the mutuall edification of his brethren And are such as haue need of milke S. Paul in the 1. Cor. 3.1 vseth the like Metaphor where
either suffer it to be choked or to be corrupted in vs. But as the similitude is very fit so also are we wisely to apply it to the Apostles meaning The earth saith he which drinkes in the raine presently after seed time if it brings not forth of the kernell a bastard or wilde grasse is at the length brought to the ripenesse of good corne by the blessing of God so also they that receiue the seede of the Gospel into their hearts and of this seede doe bring forth a good and naturall blade doe alwaies grow better and better till they bring forth ripe fruite Contrariwise the earth which hath beene plowed and watered and yet brings forth nothing but thornes and briars giues no hope to the reaper Ver. 8 but which is worse the more that which is come forth groweth the more is he left hopelesse And therefore the onely remedie is that the labourer set this field on fire which is so full of naughtie and vnprofitable grasse So they also who by their loose and wicked affections doe corrupt the seede of the Gospel that in their life they giue no token at all of profiting and going forward they shew themselues to be cast-awaies so as they giue no hope of any good haruest The Apostle then in this place not onely handles the fruit of the Gospel but still holds on his exhortation that we should imbrace the gospel with a cheerefull and readie affection And that as soone as seede time is done there do by and by some fruit appeare Thirdly that after much and often watering increasings doe follow Whereas we haue put meete hearbes or profitable others translate Hearbs of season Both significations agree well but the last is referred to the time the first to the qualitic As for the allegoricall senses wherewithall expositours doe please themselues I let them passe because they are far wide from the authors meaning But beloued we are perswaded better of you c. Verse 9 Because the former sentences were like thunderings by which the readers might be ouerwhelmed and altogether amazed it was needfull now to allaie this sharpnesse and therefore he saith that though he hath thus spoken it was not because he had conceiued so hard an opinion of them And truely whosoeuer he be that doth indeed desire to profit by teaching or exhorting ought thus to deale with his Disciples to wit that he rather increase affection in them than any way diminish the same For there is nothing that doth more discourage vs to heare the word of God than when we see we are reputed for desperate persons For this cause the Apostle here protests that he admonisheth the Iews because he had good hope of them and desired to bring them to saluation We gather from this practise of the Apostle It is profitable that the elect themselues should be somtimes sharpely reprooued that it is needfull to reprooue sharpely and with great vehemencie not the Reprobates onely but euen the Elect themselues and those whome we account as the children of God For God is not vniust c. These words import as much as if he should haue said Obiection that of these good beginnings he hopes there will be a good ending But here ariseth a difficultie for it seemes as if he meant to say that God is beholding vnto men in regard of that they haue done for him I hope well saith he of your saluation why because God is not vnrighteous that he should forget your workes By this it may seeme that he buildes their saluation vpon workes and brings in God as one indebted vnto them Thus the Sophisters who oppose the merits of workes to the grace of God doe debate this point and insist vpon it very much God say they is not vniust For from hence they gather that it should be vniust with God if he giue not to the merit of workes the reward of eternall saluation Answere I answer in fewe wordes that it is not the Apostles meaning expresly to deale here about the cause of our saluation and therefore we are not to iudge of the merit of workes by this place neither yet can we hence resolue No other cause of our saluation but Gods free mercie what it is that is due to workes The Scripture euery where shews none other cause of our saluation than the free mercie of God Now whereas God in many places promiseth reward to workes this depends vpon his free promise by which he hath adopted vs for his children and reconciled vs vnto himselfe not imputing our sinnes vnto vs. Reward then is appointed vnto workes not for any merit that is in them Reward is not giuen vnto workes for any merit but vpon Gods meere liberalitie but by the meere liberalitie of God Yea euen this free recompence of works proceeding from the free bountie and liberalitie of God hath no place till we be receiued into fauour by the meanes of Christ We gather from hence then that God in doing this payes nothing that he owes vs but keepes and fulfilles that promise which of his free good will he hath made God beholds not our works but rather his own grace in our works because he beholds both our selues and our workes with fauour and pardon or to speake yet more properly he considers not our works so much as his own grace in our works Now ye see how it is that he forgets not our works because in them he acknowledgeth both himselfe and the worke of his Spirit This is also that righteousnesse which the Apostle meaneth to wit because he cannot denie himselfe Thus this place is agreeable to the sentence of S. Paul where he saith he which hath begun a good worke in you will performe it to the day of Christ Philip. 1.6 For what shall God finde in vs whereby he might be mooued to loue vs vnlesse it be that which he hath giuen vs of his own before In a word the Sophisters deceiue themselues who imagine a mutuall relation and correspondencie between the righteousnesse of God and that merit of our workes for in this regard God rather respects himselfe and his own gifts that he might perfect vnto the end that which he hath begunne in vs by his free goodnesse beeing no way prouoked therevnto by any seruice that comes from vs. Thus I say you see what the righteousnes of God is in the reward of works to wit because he is faithfull and true of his promise and so hath made himselfe debter to vs not in receiuing any thing of vs but in promising vs all things freely as saith S. Augustine Your labour of loue By this word he signifies that we must not spare nor flie any paines if we will doe our dutie towards our neighbours for the question is not onely of helping them with siluer but also with counsell and industrie and by all the waies and meanes we can There is need then remember then that we haue not
in the place thereof Obiection But we see that there is another It appeares then that this auncient couenant was not perfect in all points Now to prooue this he alleadgeth the testimonie of Ieremiah the which we will intreat of by and by But it may seeme that this agrees not very well that he should affirme that there had bin no necessitie to seek a place for a second couenant if so be the first had beene vnblameable and that he addes withall that the people are reprooued so as for their default a remedie was giuen by the new couenant And is it not a wicked thing to affirme that for the sinne of the people the fault should therefore be cast vpon the couenant of God It seemes then that the argument is vnfound For although God should condemne the people an hundred times yet are we not to conclude that the couenant should therefore be faultie Answere But this obiection is easily answered For although the fault of breaking the couenant be iustly imputed to the people who by their disloyaltie turned away from the Lord yet notwithstanding the weaknes of this couenant by this meanes is therewithall touched to wit because it was not written in their hearts Wherfore god protesteth that the heart must be corrected before it can be holy and confirmed The Apostle therefore hath iust cause to affirme that a new couenant was to be established Behold the daies come Vers 8 c. The Prophet speakes of the time to come He reprooues the people for their disloyalty that hauing receiued the law they did not perseuere in the faith The law then is this couenant which God complaines the people brake And to remedie this euill he promiseth a newe couenant not like the first the fulfilling of which prophecie imports the abolishing of the old Testament But it seemes the Apostle doth misalleage this prophecie to make it serue his purpose Obiection For here the question is about the abrogation of ceremonies and the Prophet speaks of the whole lawe For let it be granted that God doth write the rule of holines of life in the hearts which yet is giuen by the voice of men and by them put into writing what is all this to the purpose in regard of ceremonies I answer Answere it is an argument from the whole to a part For we are not to doubt but the Prophet comprehends the whole ministrie of Moses when he saith I haue made a couenant with you which couenant you brake The law indeed was clothed as it were with ceremonies but now the bodie being destroyed and dead what vse is there of the garments for it is a common prouer be well enough knowne that the appurtenance or accessarie is of the nature of his principall It is no maruell then if the ceremonies which are but hangbies as you would say of the old testament with the whole ministrie of Moses be abolished And it is alwaies the vsuall custome of the Apostles when they contend about ceremonies to dispute generally of the whole law So then although this prophesie of Ieremiah stretcheth it selfe further than to the ceremonies yet notwithstanding because they are included vnder the name of the old Testament the Apostle fitly applies this prophesie to his present purpose Moreouer all doe confesse that by the daies whereof the Prophet makes mention is signified the kingdome of Christ He names the house of Israel and the house of Iudah because the posteritie of Abraham was deuided into two kingdomes therefore it is a promise that the whole bodie of all the elect shall be gathered againe together in one howsoeuer in times past they were seuered Not according to the couenant which I made c. Vers 9 Hereby he shewes that there should be a difference betweene that couenant which then was in force and the newe couenant the which he gaue them hope of Otherwise the prophet would haue said I will renue and establish againe with you the couenant which was broken by your default but he now saith expresly that it shall not be like vnto it Whereas he saith that the Couenant was made in that day when he tooke them by the hand to bring them out of bondage he aggrauates the crime of their reuolt by the repetition of so great a benefit although hee condemnes not the ingratitude of one generation onely but as those which were deliuered reuolted by and by and their successours likewise fell often into the same fault after thē so he doth in this speech challenge the whole nation of disloyaltie and of breaking the couenant When he saith he despised them or regarded them not he giues them to vnderstand that although they were once adopted to be his people yet that should profit them nothing vnlesse hee succour them by a new remedie The prophet hath other tearmes according as the matter is couched together in the Hebrewe text but that is of no great importance as touching the point now in question For this is the couenant Vers 10 c. There are two principall articles in this couenant The first is touching the free remission of sinnes the second of the inward reformation of the hearts there is a third but that depends vpon the second that is the illumination of the minde with the knoweledge of God Now there are here many things worthy our obseruation The first is that God calles vs to him in vaine whilest he onely speaketh vnto vs by the voice of man We must not denie but that which he teacheth is right and iust but yet he speakes but to deafe eares yea and albeit it may seeme that we vnderstand somewhat yet is it onely an outward sound that beates the aire for the heart still remaines full of rebellion and frowardnesse casting off the yoke of wholesome doctrine In a word Gods word neuer entreth into the secret of the hearts beeing of themselues more hard than iron or stones till he by his his Spirit doe soften them not onely that but the case is yet farre otherwise for we haue a contrarie law ingrauen within them Gods word neuer takes place in our hearts till he hath softened them by his spirit in such wise that multitudes of froward and wicked affections doe raigne therein which doe daiely prouoke vs to rebellion In vaine it is then that God doth publish his law vnto vs by the voice of man if withall he doe not write it in our hearts by his holy Spirit that is vnlesse he frame vs and turne vs to his obedience Now by this it appeares what free will is and what vprightnesse there is in our nature before God haue regenerated vs. I graunt that we both will and choose and that freely without constraint Freevvill but our will is carried away euen with a furious violence to resist God and is not able in any thing to subiect it selfe to his righteousnesse This is the cause why the law brings nothing but destruction and death
we must note the Antithesis that is betweene the flesh and the conscience He saith that those who offered sacrifices vnder the Law could not be washed by them spiritually or inwardly within the conscience His reason is added because al the ceremonies were carnall What leaues he now more vnto them Vers 10 Some indeed doe commonly vnderstand this as if the Apostle should say that this washing was a profitable schoolmaster among men seruing them for honestie but those which are of this opinion do not weigh the promises which are added hereunto as they deserue And therefore it is a fancie which ought vtterly to be reiected Also they doe ill expound the Iustifications of the flesh saying that they are so called because they onely purge or sanctifie the bodie seeing the Apostle thereby meanes that these earthly figures reach not vnto the soule For although such figures were true testimonies of perfect holinesse yet had they not this holinesse in them neither could they giue it vnto men For it was needfull that the faithfull should bee brought to Christ by such helpes to the end they might seeke that in him which was wanting in the figures Question If it bee demaunded wherefore the Apostle speakes so meanly and as it were in contempt of the Sacraments ordained of God in thus lessening of their vertue Answere I answere he doth it because he separates them from Christ for we know that when we esteeme them by themselues they are but weake elements of the world as S. Paul calles them Gal. 4.9 Whereas he saith vntill the time of reformation he alludes to the prophecie of Ierem. 31.37 for the new couenant succeeded the old as a reformation of it He doth purposely name meates and drinkes and such other things which were of no great importance because men might the more certainly iudge by these small and light obseruations how farre off the Law was from the perfection of the Gospell But Christ being come an high Priest Vers 11 c. Now he brings foorth the truth of the things which were vnder the law to the end that turning away their eyes from the figures they might looke vnto Christ in whom the substance was to bee found For he which beleeues that all that which was then shadowed out was truly manifested in Christ will no longer entangle his minde about shadowes but will embrace the truth and the very bodie it selfe Now we must diligently note the parts wherein he compares Christ with the high Priest who was in old time vnder the Law He said that the high Priest onely entred euery yeere once into the Sanctuarie with blood for the purgation of sinnes Christ hath this in common with him that he onely is put into the dignitie and office of the high Priest But yet there is a difference that Christ is come vpon this and hath brought with him eternall benefits which causeth that his Priesthood is perpetuall Secondly the ancient Priest ours who is Christ had this in common that both of them entred into the Holiest of all by the Sanctuarie but in this they differ that Christ onely is entred into heauen by the temple of his bodie Whereas the most holy place was open to the high Priest onely once a yeere to make the purgation of sinnes this did alreadie somewhat darkly represent the onely oblation of Christ This once then is common to them both but to the earthly Priest it was yeerely and to the heauenly Priest eternally vntil the consummation of the world The offring of blood is coÌ„mon to theÌ„ both but there is great difference in the blood because Christ offred not vp the blood of beasts but his owne blood Satisfaction was common to them both but the satisfaction of the law was reiterated euery yeere because it was without efficacie contrariwise the satisfaction made by Christ hath his efficacie alwaies and is the cause of eternall saluation Thus there is scarcely a word which hath not his weight Whereas others haue turned it Christ an high Priest present c. do not rightly expresse the Apostles meaning For he signifies that the Leuiticall Priests hauing performed their office vnto the time appointed for them Christ was put into their place as wee haue seene chap. 7. By this clause of good things to come are signified eternall good things For as in this place the time to come is opposed to the time present so also are the good things to come to those present The summe is that wee are brought into the kingdome of heauen by the Priesthood of Christ and are in such wise made partakers of spirituall righteousnesse and of eternall life that it is vnlawfull for vs to desire any better things Christ therfore hath wherewithall for to hold vs and satisfie vs in himselfe By a greater and more perfect Tabernacle c. Although some expound this place dâ—â—ers waies yet I doubt not but the Apostle vnderstands it of the bodie of Christ For as the Leuiticall Priests in former time entred into the most holy place by the commoÌ„ Sanctuarie so Christ is entred into the heauenly glorie by his bodie because ordained to bring men to Christ the eternall saluation of the soule onely depending on him so the sacrifices were true testimonies of this saluation What meanes the Apostle then when hee mentioneth the purification of the flesh Surely he speakes of the figuratiue or sacramentall purgation in this sense If the blood of beasts were a true witnes of purgation The blood of beasts purified sacramentally but Christs blood doth it really so as it sanctified and did purifie sacramentally how much more shall Christ himselfe who is the truth I say not beare witnes of purgation by outward ceremonie but shall indeede giue it to the consciences And therefore it is an argument from the signes to the thing signified because the effect of the thing farre excelleth the truth of the signes Who by the eternall Spirit Ver. 14 c. Now he shewes very plainly from whence the death of Christ takes his dignitie to wit from the vertue of the Spirit and not from the outward act For Christ indeed suffered as hee was man but this his death is healthfull for vs by reason of the efficacie which came from the Spirit For the sacrifice of our eternall purgation was more than a humane worke And for this cause he calleth the eternall Spirit to the end wee might know that the reconciliation which he made was eternall When hee saith without spot although he alludes to the sacrifices of the law where the beasts that were sacrificed ought to bee free from imperfection or fault yet notwithstanding his meaning is that Christ onely is the proper and lawfull sacrifice to appease God For some fault might alwaies be found in the others And for that cause he said before that the couenant of the law was not so perfect but some fault was to be found therewith Christs sacrifice absolutely perfect in
shoulders and twelue precious stones vpon his breast for a remembrance of all the people But now it is farre otherwise For wee haue entrance into heauen not by figure onely but in very truth by the meanes of Christ because he hath made vs royall Priests 1. Pet. 2.9 He saith by the blood of Iesus because that when the high Priest entred euery yeere the doore of the Sanctuarie was to a fained and a double heart In this word assurance he shewes what the nature of faith is and withall admonisheth vs that the grace of Christ cannot be receiued but of those which bring with them an assured and certaine perswasion He calles it the clensing of the heart from an euill conscience either when we are accounted pure before God Vers 23 hauing obtained remission of sinnes or when the heart purged from euill affections pricketh vs no more forward with the prouocations of the flesh For mine owne part I am content vnder this word to comprehend both the one and the other That which followes of the body washed with pure water many take it for Baptisme but it seemes more probable to me that the Apostle alludes to the auncient ceremonies of the law so as by this word water he signifies the holy spirit as Ezech. 36.25 speakes saying I will poure cleane water vpon you c. Now the summe of the whole matter is this that we are partakers of Christ if beeing sanctified in bodie and in soule we come to him besides that this sanctification is an assured faith a pure conscience and a cleannesse both of bodie and soule which proceedeth from the holy Ghost and is accomplished by him and not a sanctification which consists in an outward pompe of ceremonies To the same purpose S. Paul exhorts the faithfull to purge themselues from all filthinesse of the flesh and spirit seeing God hath adopted them for his children 2. Cor. 7.1 Let vs keepe the profession c. Because he here exhorts the Iewes to perseuerance As hope springs out of saith so doth â—t also nourish the same he calles it hope rather than faith For euen as hope springs out of faith so also it nourisheth faith and maintaines it vnto the end Furthermore he requires confession because it is no true faith if it shew not it selfe forth before men And it seemes he doth priuily reprooue the dissimulation of those who to get fauour of their nation were too scrupulous in the obseruation of the ceremonies of the law He would not haue them to beleeue with the heart alone then but also to shewe by effects in what honor and estimation they had Christ Further we are diligently to note the reason which he by and by addeth to wit that god who hath promised is faithfull For first of all by this wee are taught that the stay of our faith rests vpon this foundation That God is faithfull Now this truth consists in the promise For before we beleeue it is required that Gods voice goe before Secondly we are taught that euery voice or word of God is not sitte to beget faith in vs for faith findes no footing nor rest but in the promise onely The promise of God the onely obiect of faith And from this place we gather also that there is a relation and mutuall correspondencie betweene the faith of men and the promises of God for if God promise not who can beleeue 24 And let vs consider one another to prouoke vnto loue and to good workes 25 Not forsaking the fellowship that wee haue among our selues as the manner of some is but let vs exhort one another and that so much the more because yee see the day draweth neere 26 For if we sinne willingly after that we haue receiued and acknowledged the truth there remaineth no more sacrifice for sinnes 27 But a fearefull looking for of iudgement and violent fire which shall deuoure the aduersaries And let vs consider one another Vers 24 I doubt not but he speaks particularly to the Iewes and specially directs this his exhortation to them We know well how great the arrogancie and pride of this nation was For in regard they were of the stock and linage of Abraham they so gloried therein as if they onely were receiued into the couenant of eternal life and therefore reiected all others And thus beeing puffed vp with such a prerogatiue and despising all people in regard of themselues they onely would haue the estimation to be the Church of God and which more is they proudly attributed vnto themselues the title of the Church as being onely proper vnto them Now to correct this their pride the Apostles were constrained to take so much the more pains And in mine opinion the Apostles drift here is that the Iewes should not bee displeased to see the Gentiles made partakers with them and to bee vnited with them into the same bodie of the Church Now in the first place he saith Let vs consider one another for theÌ„ God gathered his Church both of Iewes and Gentiles amongst whom in former time there had been alwaies great discord so as this societie was as if one would haue made fire and water to haue agreed together And therefore the Iewes withdrew and separated themselues thinking it an vnreasonable thing that the Gentiles shuld be compared with theÌ„ Against this peruerse prouocation of enuie which pricked them forward the Apostle sets a contrarie prouocation to wit of loue for the Greeke word which he vseth signifies an earnestnes of contention To the end then that the Iewes who were inflamed with enuie should not enter into combat against the Gentiles he exhorts them to an holy emulation to wit that they should stirre vp and prouoke one another to loue That which by by after followeth confirmes this exposition Not forsaking saith hee the fellowship or our assembling The composition of the Greeke word is to be noted which signifies not simply an assemblie or a congregation but a congregation augmented with new encreasings The wall being then broken downe God assembled those together which had bin strangers from the Church to knit them vnto his children Ephes 2.14 Thus the Gentiles were a new and vnwonted encreasing of the Church The Iewes tooke this as a great dishonour to them so as many among them reuolted from the Church thinking they had sufficient occasion so to doe because of such a mingling of the Gentiles with them For they could not easily bee perswaded that they ought to lose their prerogatiue Why so they thought that the right of adoption belonged to them properly and particularly The Apostle then admonisheth them that they should not bee stirred vp to forsake the Church because of this equalitie and to the end they might not thinke that he admonisheth them without cause he giues them to wit that it is a common vice whereof they were guiltie We now vnderstand what the Apostles meaning is and what necessitie there was that constrained him
out vnto vs. For if this had not beene added a doore had beene opened to many false coâ—â—ectures But now the matter is out of all question None ought to be condemned but such as are conuinced by witaesses that he speakes here of Apostasie Yet wee must note herewithall this equitie which almost all Politiques haue followed to wit That none be condemned till he be conuicted by witnesses Which treadeth vnder foote the Sonne of God This is common both to the Apostataes of the law and the Gospel to wit that both the one and the other doe perish without mercie but the manner of their ruine is diuers For the Apostle threatens not bodily death alone to the contemners of Christ but also eternall damnation For this cause he saith that these haue deserued a most grieuous torment Now he sets forth the reuolt of Christians by three formes of speech For he saith first that by this meanes the sonne of God is troden vnder foote 2. that his blood is counted a prophane thing 3. that they despite the spirit of grace Now it is worse to tread vnder feete than to despise and the dignitie of Christ is far aboue the dignitie of Moses And note also that he doth not simply oppose the Gospell to the law but the person of Christ and of the holy Ghost to the person of Moses onely And counteth the blood of the Testament as an vnholy thing He aggrauates this ingratitude by making comparison of the benefits Questionlesse it is a great villanie to prophane the blood of Christ which is the matter of our sanctification Now they doe it which reuolt from the faith for the eie of our faith lookes not vpon the bare and naked doctrine but to the blood by which our saluation is established And therefore he calles it the blood of the Testament because the promises thereof are then ratified and confirmed vnto vs when this pledge of our redemption is added But he shewes what the meane of this ratification is when he saith by which we are sanctified because the blood which Christ shed should nothing profit vs if we were not sprinkled therewithall by the holy Ghost From thence comes both our purgation and holinesse Notwithstanding he alludes to the auncient manner of sprinkling which serued nothing at all to true sanctification Foure effects which the holy Ghost works in vs. but was only a shadow or figure of it The spirit of grace He calles it the spirit of grace because of the effect for as much as by him and his vertue we inioy that grace which is offered vs in Christ For it is he that illuminates our vnderstandings by faith which seales vp our adoption in our hearts which regenerates vs into newnesse of life which ingrafts vs into the body of Christ to the ende hee may liue in vs and wee in him He is rightly then called the spirit of grace seeing by him Christ with all his benefits is made ours Now it is too great and wicked an impietie to despite him who bestows vpon vs so many and so excellent benefits From this we may gather that all those who willingly doe cause the spirit of God to become vnprofitable vnto them which once they receiued doe thereby reuile and despite him Therefore wee are not to wonder if God doe so seuerely punish such sacriledges we must not maruell if he stoppe his eares to those which haue trode vnder foote Christ the Mediatour who only obtaines for vs that which we neede wee must not wonder if he shut vp the way of saluation to those who haue repulsed their only leader which is the holy Ghost For we know him that hath said vengeance belongeth vnto me c. These two places are taken out of the 32. of Deut. 35. Now seeing Moses there promiseth that God will shew vengeance vpon them that haue wronged his people it seemes that that which is there spoken of vengeance is here improperly wrested to the matter in hand For what should the Apostles drift now be He saith that the impietie of those who haue mocked God shall not goe vnpunished And S. Paul in the 12. to the Rom. 19. following the true meaning of this place of Moses applies it to another ende For exhorting vs to patience he commands vs that we them by another meanes As often then as the troubles which we haue suffred for Christ shall come into our minds let them bee so many goades in our sides to pricke vs forward to profit more and more Partly while ye were made Vers 33 c. We see to what manner of persons he speaketh to wit to such whose faith had been tried by no small experiences and yet he ceaseth not to exhort them to greater things Wherefore let no man deceiue himselfe through false flatteries as if hee were come to the goale or had no more need to be stirred vp by others Now he saith that they were made gazing stockes by reproches and afflictions as if they had bin brought vpon scaffolds Whence wee may gather that the persecutions which they endured were great But we must diligently obserue the other member where he saith they were made companions of the faithfull in their persecutions For seeing the cause for the which al the faithfull do suffer is the cause of Christ yea the common cause of them all therefore whatsoeuer one of them endures the rest ought to beare the burthen with them and to take it to heart as if they themselues did endure it And truly thus wee must doe vnlesse wee meane to separate our selues euen from Christ himselfe And suffered with ioy the spoyling of your goods Vers 34 It is not to be doubted but the losse of their goods was cause of sorrow and heauines vnto them for questionlesse they were men subiect to humane affections but their sorrow was so tempered that it hindred not this ioy whereof the Apostle speakes For as pouertie is reputed among aduersities so no doubt the spoiling of their goods considered in it selfe was cause of sorrow and griefe vnto them but looking higher by the eyes of faith they conceiued occasion of ioy whereby all the griefe which they had sustained was sweetened For it behooueth that our senses bee thus turned from the world when we behold the heauenly reward Neither doe I say ought whereof the faithfull haue not experience For the truth is wee ioyfully receiue that which we are perswaded shall turne to our saluation Now it is certaine that the children of God haue this very feeling in the combates which they endure for the glorie of Christ Wherefore the affection of the flesh can neuer so ouerwhelme them with griefe that they should not lift vp their mindes to heauen and by this meanes enter into a spirituall ioy as in the example of Steuen And so much doth the reason which he afterwards addes emport Knowing saith he in your selues how that you haue in heauen a better and an enduring
the world was created by God For to what purpose haue men reason and knowledge but that they might confesse their Creator Yet so it is that faith only causeth vs to know and acknowledge that God created the world wherefore no marueile if faith bee accounted the chiefe vertue aboue all others in the ancient fathers But here a question may be demaunded Question why the Apostle affirmes that we vnderstand that by faith which the Infidels themselues doe know For the beholding of the heauens and the earth constraines the very wicked to acknowledge the maker of them And S. Paul also by this condemnes all men as guiltie of ingratitude because that when they knew God they did not giue that honour which to him belonged Rom. 1.21 And to say the truth it had bin vnpossible that the feeling of religion should alwaies haue word of God next that they depend on nothing but vpon his free promises In the first place he saith that the sacrifice of Abel was not esteemed for any respect better than his brothers but onely because it was sanctified by faith For in very truth the fat of the beasts had no such sweete sauour that God should bee appeased in respect thereof The person of a man must be accepted before his sacrifice can be allowed who is accepted of God then but he whose heart is purged by faith And the Scriptures doe shew sufficiently for what cause sacrifices were well pleasing vnto him for these are the words of Moses God had respect to Abel and to his gifts From whence we may easily gather that his sacrifices were acceptable vnto God because he himself pleased God And from whence came it that he pleased him but because his heart was purged by faith God testifying of his gifts He confirmeth that which I haue said to wit that there comes no works from vs that are acceptable to God till such time as wee our selues are receiued into fauour or to speake more briefly no workes are reputed for iust before God No vvorks are accounted for iust before God but those that proceed from a righteous man but the workes of a righteous man For see the argument of the Apostle God testified of the gifts of Abel by the which he obtained the praise of righteousnes before him Now this is a profitable doctrine and so much the more worthie to bee noted because the truth of it cannot easily be perswaded vnto vs. For when we see some brightnes to shine be it in any worke whatsoeuer wee are suddenly rapt vp into an admiration of it and wee thinke God cannot iustly reprooue it but hee who onely lookes to the inward puritie of the heart rests not at all in the outward visors of workes Let vs learne then that no iust worke can proceede from vs till such time as we be iustified our selues in the sight of God He being yet dead This he also attributes to faith to wit that God testified he had care of Abel after his death as well as during the time of his life For when he saith that he spake being yet dead he signifies that which Moses recites to wit that God was moued by his cruell death to take vengeance of it Whereas then it is said that Abel or his blood cried both the one and the other are figuratiue speeches Now this was a singular testimonie of the loue of God towards him that he had a care of him after he was dead And from hence it appeares that he is of the number of the Saints of God whose death was pretious vnto him as it is in the 115. Psalme vers 15. 5 By faith was Enoch translated that he should not see death Gen. 5.24 neither was he found for God had translated him for before he was translated he was reported of that he had pleased God 6 Now without faith it is impossible to please God for he that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him BY faith Enoch c. Vers 5 He makes choise but of a few of the ancients to the end hee might make way to come the sooner to Abraham and his posteritie Enoch He shewes that Enoch was translated by the meanes of faith But first of all we must vnderstand the reason why God tooke him out of this world after such an extraordinarie manner It was an excellent testimonie whereby all men might know how greatly hee was beloued of God For at that time impietie and all manner of corruptions reigned euery where if hee had died after the common manner of men none would haue thought hee had been so presented by the prouidence of God that hee should not be infected with the common contagion of the time but in regard he was caught vp without dying the hand of God did therein manifestly shew it selfe from heauen by pulling him as it were out of the midst of the sire It is no small signe of honour then you see which the Lord shewed him in this translating of him Now the Apostle affirmes that hee obtained this by faith It is true indeed that Moses declares how he was a iust man and one that walked with God but for as much as faith is the beginning of righteousnes therefore this loue of God towards him is rightly attributed to faith As touching curious questions wherewith curious heads are wont to intangle themselues it is better to passe by them in silence Curious questions are to be auoided They aske forsooth what became of Enoch and Helias And ed with the feeling of his goodnesse He that hath not a true taste of Gods goodnesse wil neuer seeke to God nor call vpon â—im hoping for saluation at his hand for we either despise or flie from God if wee behold not saluation in him Now let vs remember that wee must beleeue this and not content our selues with a bare naked opinion of it For although the wicked and vnbeleeuers doe sometimes conceiue something like vnto it yet for all that they doe not therfore come vnto God because they are not staied vpon a firme and steadfast faith this is the second part of faith by which we obtaine fauour with God to wit when we are certainly perswaded that we haue saluation in him But many doe malitiously corrupt this second member by drawing from it the merit of workes and the confidence of meriting Merit of works For see how they frame their argument If wee be acceptable to God by faith because we beleeue him to be a rewarder of them that seeke him faith then say they hath respect to the merit of workes But the onely way to refâ—â—e this errour The meanes how to seeke God is to consider of the meanes by which we seeke God For we must not bee so foolish to thinke wee seeke God when wee erre from the right way of seeking him Now the scripture assigneth this to be the meane
repentance did profit him nothing or that he got nothing by it although he sought that blessing with teares which through his own default he had lost Now in as much as he doth here denounce such a danger to hang ouer the heads of all the contemners of Gods grace Question it may therevpon be demaunded a man hauing receiued the grace of God and afterward contemne it preferring the world before his kingdome whether there be no more hope of pardon for such a one I answer Answere pardon is not precisely denied to such but they are to be admonished to take heede the like also befall not them And in very trueth wee may see many examples euery day of Gods seueritie in this behalfe whereby he takes vengeance vpon the mockeries and scoffs of prophane men For howsoeuer they promise themselues the next day to amend in oftentimes he preueÌ„ts their hopes in taking them suddainly out of this world by new and vnexpected kinds of death and whilest they esteeme all that which they heare of Gods iudgements to be but as a fable he pursues them so as they are constrained to feele him their iudge and whilest they would faine lulle their consciences asleepe they are suddenly abashed by feeling horrible torments and is it not a iust punishment of their blockishnes Now howsoeuer this happeÌ„s not to all yet not withstaÌ„ding because there is danger that it may befall some therefore the Apostle for good cause admonisheth all in generall to beware Others aske another question here to wit Question if any sinner that repents bee profited nothing at all thereby For it seemes he meant to say so when he teacheth that repentance did Esau no good I answer Answere that repentance is not here taken for a true and sound conuersion vnto God but onely for that feare wherewith God wounds the wicked after they haue along time sported themselues in their malice Now we are not to maruell if it be said that this feare is vnprofitable because they come not to amendment of life by it neither doe they come to the hatred of their sinnes but are onely tormented with the punishments they indure And as much may be said of his teares As oft as the sinner groaneth the Lord is ready to pardon and a man shall neuer seeke mercie at Gods hands in vaine because the the burning fire the whirelewinde and of the tempest with such other things For these miracles and signes which God shewed to giue authority to his law to cause it to be receued with reuerence if we conâ—â—ser theÌ„ in theÌ„selues they are indeed magnificent heauenly but when we come to the kingdome of Christ the things which God sets before vs therein surpasseth all heauens And thus it comes to passe that all the dignitie of the law beginnes to waxe in a manner earthly For in this manner Mount Sinai might be touched with hands but the mountaine of Sion cannot bee apprehended but by the spirit All those things which are recited in the 19. of Exodus were visible figures but those which we haue in the kingdome of Christ are hidden from the sense of the flesh If any shall obiect Obiection that the signification of all these things was spirituall and that there are yet at this day externall exercises of godlinesse by which we are raised vp to heauen I answer Answere that the Apostle speakes by comparison from the lesse to the greater Now when wee come once to conferre the law with the Gospel no man doubts but that which is spirituall in the Gospel carrieth his waight in this behalfe and contrariwise that the earthly signes in the law were more apparant and surmounted the rest in number So that they which heard it Verse 19 c. This is the second member wherein he shewes that the law was farre vnlike the gospel because when that came to be published all was full of feare and diuers astonishments For whatsoeuer we read of these things in the 19. of Exodus tended to cause the people to know that God ascended vp into his iudgement seate to shew himselfe a seuere iudge If it happened that an innocent beast did approach too neere hee commanded it should be thrust through with a dart Vers 20 how much greater punishmeÌ„t then was prepared for sinners who felt themselues guiltie yea and knew that the law made their inditement and gaue sentence of eternall death against them But the gospel containes nothing but sweetnes and amiable things prouided that we receiue it by faith And if any desire further satisfaction in this matter let him haue recourse to the Comment vpon the third chapter of the 2. Cor. Now in that he saith the people required it might be spoken no more vnto theÌ„ it ought not so to be taken as if the people had been vnwilling to heare the words of God but they instantly intreated that they might not bee constrained to heare God speake any more in his own person For the person of Moses comming betweene did somewhat asswage the astonishment Notwithstanding there is yet a point which troubleth the expositors that is that the Apostle attributes these words to Moses I feare and quake Vers 21 which words we reade not that Moses spake But it will be no hard matter to giue a solution to this if we consider that Moses spake this in the name of the people as if he had been their interpreter to God It was a common complaint then of all the people but Moses is brought in speaking of it who was as you would say the common mouth of them all But ye are come to the mount Sion c. Vers 22 He alludes to the prophecies by which God promised in times past that the Gospell should come foorth of Sion Isai 2. and such other places Hee compares mount Sion then with mount Sinai and afterward the heauenly Hierusalem which hee calles heauenly of purpose to the end the Iewes should not rest in that earthly Ierusalem which flourished and was in great estimation vnder the Law For in as much as they were bent with an obstinate affection to remaine still vnder the yoke and bondage of the Law they made it of mount Sion to become mount Sinai as S. Paul saith Gal. 4. By the heauenly Ierusalem then he meanes that which should be built throughout the world as in the Prophet Zachariah the Angell stretcheth the line of it from East to West And to the companie of innumerable Angels Vers 23 His meaning is that wee are made fellowes with the Angels reckoned with the Patriarkes and gathered into heauen among all the blessed Spirits when Christ calles vs to himselfe by the Gospell Now it is an inestimable honour which the heauenly Father doth vs in making vs companions with the further he here shewes what he meant in the former comparison to wit that the contemners of the Gospell shall be sharply punished seeing the ancient people went not vnpunished which despised the
mariage be honourable yet it is not lawfull to commit fornication But euery one may peceiue that this sense is too cold For mine owne part I rather thinke that the Apostle here opposeth mariage to whoredome as the remedie for the disease and the course of the text doeth euidently shewe that his meaning is so For before he threatens whoremongers with the iudgements of God he first shewes them what the true meane is to auoid this vengeance that is if we liue honestly in mariage Let this then be one member That whoredomes shal not escape vnpunished because it is Gods office to shew his vengeance vpon them And seeing he hath beene pleased to blesse the societie of man and wife which himselfe hath ordained it followes then that all other societies or fellowshipps out of marriage are accursed and condemned of him Wherfore he not onely threatens adulterers with punishment but all manner of fornicators also For all of them doe flinch backe from the holy institution of God yea they corrupt and ouerthrow it abusing themselues indifferently with all companies whilest there is but one lawfull coniunction onely which is ratified and confirmed in the name and by the authority of God Now because it is impossible to represse the ouerflowing of whordomes without the remedie of mariage for this cause he commends it vnto vs calling it honourable That which he addes afterward of the bed vndefiled I willingly referre it to this namely that married persons might know that all things are not permitted vnto them but that they ought rather to vse the lawfull bedde with all moderation to the ende they might abstaine from whatsoeuer was contrarie to the shamefastnesse and honestie of REmember them Vers 7 c. The things which follow doe not appertaine so much to manners as to doctrine In the first place hee sets the example of those before the Iewes of whom they had been taught and peraduenture he speakes particularly of those which had sealed the doctrine which they had taught with their owne blood For he noteth out something worthie of remembrance when he saith Consider what hath been the end of their cōuersation And yet this is no impediment why wee may not also vnderstand it generally of those which haue continued in the true faith vnto the end who also haue giuen faithfull testimonie to the holesome doctrine both in their death as also in the whole course of their life Now this is a matter of no small consequence when he sets their Teachers before them to follow For wee ought to esteeme them as fathers which haue begotten vs in Christ Had they seene their Leaders constant and stable then partly in the middest of cruell persecutions and partly in the middest of diuers fights So much the rather ought they in all reason to be the more willing to follow their steps Iesus Christ yesterday Vers 8 c. The onely meanes which causeth vs to perseuere in the true faith is if we keepe the foundation not recoyling backe from it so much as an haires bredth All knowledge is but meere vanitie that is separate from the knowledge of Christ For his knowledge is but meere vanity that knowes not Christ yea although hee should therewith comprehend both heauen and earth For all the treasures of wisedom and knowledge are hid in him Coloss 3.3 Here therefore wee haue an excellent place out of which wee learne that there is none other rule of true knowledge but to rest all our senses in Christ alone Moreouer because the Apostle had to deale with the Iewes he sheweth that Christ hath alwaies held the same principalitie which he now holds at this day and that he shall be alwaies like vnto himselfe euen to the end of the world He was yesterday saith he and to day he is also the same for euer By these words he signifies that the same Christ which hath been now manifested in the world hath reigned from the beginning of the world and that it is not lawfull to goe any further being once come to him Yesterday then comprehends all the time of the old Testament and to the end they should not looke for some sudden change afterwards because the publishing of the Gospell was yet but newly begun he saith that Christ was so reuealed newly vnto them that the same knowledge of him should not fade but endure for euer By this it appeares that the Apostle disputes not about the eternall essence of Christ but of his knowledge which had place among the faithfull in all times and who hath bin the perpetuall foundation of the Church It is very certaine that Christ was before hee manifested his power but the question is now what it is which the Apostle here entreates of And therefore I say that in this speech he aimes at the qualitie as you would say and not at the essence For here is no disputing whether Christ be eternall with his Father or no but what his knowledge hath been amongst men Furthermore the manifestation of Christ vnder the Law was otherwise in regard of the outward manner and meanes than at this day yet that hinders not but the Apostle very fitly and properly saith that it is alwaies one selfesame Christ to whom the faithfull looked and aimed at Be not carried about c. Vers 9 He gathers that we ought not to flote hither and thither seeing the truth of Christ is sure and stable in which also wee ought to rest The cause of superstitions errors and corruptions in religion For out of question the cause of the diuersitie of opinions of all sorts of superstitions of all monstrous errors in a word of all corruptions of true religion ariseth from hence that men doe not rest themselues wholy in Christ alone For that which Saint Paul teacheth is not in vaine to wit that Christ is made vnto vs of God wisedome 1. Cor. 1.30 The summe then of the place is that we must rest in Christ alone if we will embrace the grounded truth of God From whence wee gather that all those who are ignorant of Christ are laid open to all the bewitchings of Satan because that out of him there is no stabilitie of faith but contrariwise innumerable tossings and turnings The Papists then shewed themselues marueilous ceremony of the Law to the present estate of the Church There was a speciall kinde of solemne sacrifice whereof mention is made in the 16. chapter of Leuiticus whereof the Priests and Leuites had no part Hee now shewes here by a fit allusion that this is accomplished in Christ because he was offered vpon this condition that those who serued in the Tabernacle should not eate of it Now by those who serued in the Tabernacle he meanes all them who addict themselues to ceremonies Thus he teacheth that if wee will communicate with Christ wee must renounce the Tabernacle For euen as this word Altar comprehends the offering and the thing sacrificed so also this word
Tabernacle comprehends vnder it all the externall figures which were conioyned with the Tabernacle The sense of the place then is this that we are not to marueile if the ancient ceremonies of the Law doe now cease For this was figured in the sacrifice which the Leuites carried out of the host to be burned there Leuit. 16.27 to wit because that euen as the Ministers of the Tabernacle did eate nothing at all of it so also if we serue in the Tabernacle that is to say if we yet retaine the ceremonies thereof we shall not participate of this sacrifice which Christ hath once offered nor of the satisfaction which hee hath once accomplished by his blood For he carried his blood into the heauenly Sanctuarie to the end he might doe away the sinnes of the world Let vs goe foorth to him Vers 13 c. To the end the Allegorie which he brought before or the similitude taken vpon a deriuation of the ancient ceremonie of the law might not seeme to be farre fetched he addes a good and a necessarie exercise which is required of all Christians And this order and manner of teaching S. Paul also is wont to keepe to wit he shewes the faithfull wherein God would haue them exercised when he endeuours to turne them from those ceremonies which are now become friuolous As if he should say This is it that God requires of you and not that wherein you trauaile for nothing The very same course doth the Apostle now take For when he calleth vs to follow Christ hauing left the Tabernacle what doeth he else but admonish vs that there is another manner of matter required at our hands than to say that we serue God in the shadow that is to say at our ease and without paine vnder the glittering magnificence of the Temple because we must march further and must follow our vocation through flights banishments iniuries afflictions slaunders reproaches and through all manner of incombrances The Apostle then sets this condition of fighting in which we must labour sweat vnto blood as opposite against those exercises which consisted in shadowes in the meditation whereof these masters of ceremonies onely boasted For here haue we no continuing c. Vers 14 He extendes that going forth whereof he made mention yet further to wit that we thinke with our selues that we are as straÌ„gers wanderers in this world and that our onely place of rest waiteth for vs in heauen Thus then as often as we are either driuen out of any place or that any change befalles vs let vs meditate of that which the Apostle here teacheth to wit A meditation for the exiled that we haue no certaine abiding vpon the earth because heauen is our home and inheritance And the more we are exercised the more let vs alwaies prepare our selues euen to the last going forth For those who liue too much at their ease Iob. 29.18 Psal 30.6.7 and in rest doe for the most part dreame of a neast here And therefore seeing we are inclined to such carelesnesse and securitie it is profitable for vs to be tossed and led often hither thither to the ende we may learne to direct our eies to heauen which otherwise are too much inclined to the earth Let vs therefore by him c. Verse 15 Hee returnes to that speciall doctrine which he touched before to wit of the auncient ceremonies abolished Now he preuents that which might be obiected to the contâ—arie For seeing the sacrifices are inferiour to the Tabernacle as things depending vpon it it followes that the Tabernacle beeing abolished the sacrifices also doe cease and are abolished Now the Apostle hath shewed that in as much as Christ hath suffered without the gate we also are called thither and for this cause those who minde to follow him ought to forsake the Tabernacle he had onely commanded till the abolishment of the law Besides there is also an exhortation ioyned with this doctrine which ought marueilously to prouoke vs to exercise the duties of loue to our neighbours For it is no small honour when he accounts the good which we doe to men for sacrifices offered to himselfe and that he so greatly deckes and adornes the good turnes and seruices that we haue done which yet are scarce worth the naming as to pronounce them to be sacred and holy things Wherfore when we suffer loue to grow cold amongst vs we not onely thereby defraud men of their right but also euen God himselfe who by a solemne title hath consecrated all the good which he commands vs to doe vnto men to himselfe The word communication extendes it selfe further than beneficence which is the shewing of mercie For it comprehends all the pleasures and seruices which men doe one to another And this is the true badge of loue The true badge of loue to wit when those who are knit together by the band of Gods spirit doe communicate of their good things one to another Obey your leaders Vers 17 I doubt not but he speakes of the Pastors and other Gouernours of the Church For there were then no Christian Magistrates and where he saith that they watch for your soules it properly appertaines to the spirituall gouernment In the first place he commands them to yeeld obedience in the next place honour These two things are necessarily required first that the people beleeue the doctrine which their pastors teach secondly that they reuerence them But withall we must obserue that the Apostle speakes onely of those who exercise their office faithfully For those that haue nothing but the bare title and which is worse doe abuse this title of Pastor to destroy the Church such deserue no great reuereÌ„ce least of all that credit should be giuen vnto them or that one should beleeue them The Apostle doth very apparantly expresse this when he saith that they watch for your soules which only appertaines vnto those who doe faithfully execute their office who are Pastors indeede according as their name signifies The Papists then are twice sottish to goe about to confirme the tyranny of their Idol the Pope from this place The h. ghost coÌ„maÌ„ds that we receiue the doctrine of the faithfull ChristiaÌ„ Bishops Pastors with all obedience to obey their good holy counsels And it is his will also that we reuerence and honour them But what fauour or allowance doth this giue to these which are but Bishops onely in shewe And yet notwithstanding all those which are called Bishops vnder the Papacie are not onely such but are also cruell butchers of mens soules and enraged Woolfes But leauing to tell what they are I will onely say this for the present VVe must learne to discerne true Pastors from false that when commandement is giuen vs to submit our selues to our Pastors we ought diligently and prudently to discerne who they be that are the true and faithfull leaders For if we beare this honour and reuerence
the rude and ignorant than to those that haue profited somewhat alreadie the Apostle notes the common forme of questioning The points of catechisme vsed in the Primatiue Church Doest thou beleeue the resurrection of the dead Doest thou beleeue there is an eternall life These are things fit for children and onely for once wherefore to come and demaund the same things againe were but to go backward Of the doctrine of Baptismes Vers 2 Some reade these two members of Baptismes and doctrine apart but I had rather reade them together of the doctrine of Baptismes although I expound it otherwise than others doe to wit that it is a forme of speech by way of apposition as the Grammarians call it as thus not laying againe the foundation of repentance of faith toward God of the resurrection from the dead which is the doctrine of Baptismes and the imposition of hands Therefore if these two members The doctrine of Baptismes and the laying on of hands be inclosed by a parenthesis it will agree best with the order of the text For if wee reade them not by way of apposition there will an absurditie follow in that one and the same thing is twice repeated For what doctrine is there in Baptisme but that which he here recites of faith towards God of repentance of eternall iudgement and such like Moreouer Chrysostome thinkes the Apostle puts Baptismes here in the plurall number because they did in a manner abolish the first Baptisme by returning to the first rudiments To which opinion I agree not for this doctrine is not appointed to many Baptismes But hee calles Baptismes the ceremonies and forme which they vsed in publike Baptisme or the daies appointed to baptise He ioyneth the laying on of hands with Baptisme because as there were two orders of those which were newly instructed so was there also a double ceremonie For those who were strangers came not to Baptisme till they had made confession of their faith therefore as touching these the order of instruction and catechising went before Baptisme But the children of the faithfull in as much as they were adopted from their mothers wombe and appertained to the bodie of the Church by the right of the promise they were baptized from their infancie and after they were growne to some discretion and had been instructed in the faith they also presented them to be publikely catechised Thus it was done to these after Baptisme but then an other signe was added to wit the imposition of hands This onely place witnesseth sufficiently that the originall of this ceremonie came from the Apostles which notwithstanding hath since been turned to superstition which the world hath almost alwaies been accustomed to doe with good and holy ordinances erring and degenerating still to corruptions For some haue made vs beleeue it is a Sacrament whereby the spirit of regeneration is conferred By which fancie they haue dismembred Baptisme for they haue transported that which is proper vnto it to the imposition of hands Know we then that this ceremonie was instituted by the first authors to the end it might be a solemne manner of prayer as S. Augustine calles it True it is that by this signe they approoued of the faith of those who were alreadie out of the state of infancie but they meant nothing lesse than thereby to rent and teare in pieces the vertue of Baptisme The institution of laying on of hands is to be retained but the superstition must be correcled Wherefore wee are at this day to keepe the pure institution and to correct the superstition Besides this place serueth vs to prooue the Baptisme of little children For to what purpose should one selfesame doctrine be called to some the doctrine of Baptismes and to others the laying on of hands vnlesse that the latter sort were instructed in the faith after they had alreadie receiued Baptisme so as there remained no more vnto them but the imposition of hands 3 And this will we doe if God permit 4 For it is vnpossible that they which were once lightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost 5 And haue tasted of the good word of God and of the powers of the world to come 6 If or fall again they fall away should be renued againe by repentance seeing they crucifie againe to themselues the Sonne of God and make a mocke of him ANd this will we do Vers 3 c. Behold here a terrible and fearfull threatning but the Apostle thus thunders to the end the Iewes should not flatter themselues too much in their carelesnes by despising the grace of God As if he should say there is no staying till to morrow because this opportunitie of going forward will not last alwaies For it is not in the power of man to passe from the entrance vnto the marke as oft as pleaseth him but the finishing of our course is a particular gift of God That those which were once inlightened Vers 4 This place hath giuen many occasion to reiect this Epistle and especially because the Nouatians armed themselues therewith to denie pardon to those that had falne Those therefore of the West especially haue doubted whether this Epistle were to be beleeued because they were pressed with the Nouatian sect and had not knowledge enough to refute their arguments But when we haue skanned the Apostles meaning we shall by and by see there is nothing here that doth any way fauour so absurd an errour Others who acknowledge the authoritie of this Epistle and allow it for holy willing to auoid the absurditie doe winde themselues out from it onely by way of cauill For some there are who take this word impossible for difficult or for a thing that very rarely comes to passe the which is farre wide from the signification of the word There are some others howbeit more in number who restraine it to that repentance whereby newe Conuerts were wont to be prepared vnto baptisme in the auncient Church A like matter as if the Apostle had inioyned them that were conuerted to fast or to doe some such like thing Moreouer what great thing should the Apostle haue said if he had denied that that kind of repentance which is but a dependance of Baptisme might be renued againe He threatens an horrible vengeance of God to fall vpon all those that reiect the grace of God which they haue once receiued What grauitie or waight were then I pray you in this sentence and what terrible thunderbolt were there in it to feare those who were foolishly become secure and carelesse if so be it did only admonish vs that there were no place left for the first repentance for so this would stretch it selfe to all kinde of sinne What shall we say then for seeing the Lord offereth mercie to all without exceptiō what reason is there that any by such an absurditie should be debarred of it for any cause whatsoeuer The knot then
of this question is in these words if they fall againe So then whosoeuer shal vnderstand the force thereof shall easily winde himselfe out of all difficultie Now it must be noted that there is a double falling the one particular Falles general and particular the other generall He which hath failed in one kind yea be it that he hath failed in many kinds such a one is fallen from the state of a Christian man Thus all sinnes are so many falls But the Apostle disputes not here of theft periurie Great difference between falling into some particular sinne and a fiuall apostacie murder drunkennes adulterie or of some such like vice but he speakes of a finall falling away from the gospel so as the sinner offends not God onely in one kinde but wholly renounceth his grace And to the ende this may be the better vnderstood there must be an antithesis supplied betweene the graces of God which he hath recited and this fall VVho they be that are excluded from hope of pardon For he falles away who reuolts from the word of God who quencheth the light of it who depriues himselfe of the tast of the heauenly gift who forsakes his participation of the holy Spirit This is wholy to renounce God We see now then who they be whom hee excludeth from the hope of pardon to wit those Apostatates who runne away from the knowledge of the Gospel of Christ which before they had receiued and from the grace of God which cannot befall any but such a one as sinneth against the holy Ghost For he which violates the second Table of the lawe or transgresseth the first table by ignorance is not yet guiltie of such a reuolting neither doth God so depriue any of his grace the Reprobate excepted as that he leaues them without any hope of pardon If any demaund why the Apostle maketh mention here of such an Apostasie Question seeing he writ to the faithfull who were farre enough off from so wicked a disloyalty Answere I answer he shewes them the daunger thereof betiâ—â—es that beeing warned they might be armed against it And let vs obserue it well for when we erre from the right way we are not onely readie to excuse our faults to others but are as ready to beguile our selues Satan then steales in vpon vs and by subtile sleights drawes vs away so as we are fallen Satan drawes not the wicked into this searefull sinne at the first push but by dâ—grees we are therefore to preuent great faults by auoiding the lesse After a long neglect of holy duties followes an alienation of the minde and affections whilest we thinke we stand Thus wee fall by degrees till at the last we runne headlong into destruction And it is a thing which common experience doth daily teach vs in very many Therefore it is not without cause that the Apostle forewarneth all the Disciples of Christ to looke vnto themselues in time For long negligence growes easily more and more vpon vs as a Lethargie and after that followes an alienation of minde and affections Now wee are yet to note by the way with what titles and commendations hee adornes the knowledge of the Gospell He calles it an inlightening from whence it followes that men are blinde till Christ which is the light of the world doe inlighten them He calls it the taste of the heauenly gift thereby signifying that the gifts which are conferred vnto vs in Christ are farre aboue nature or the world and yet notwithstanding that they are tasted by faith He calles it the partaking of the holy Ghost because it is he that distributes to euery one according as he wil al that light and vnderstanding without which none can say that Iesus is the Lord 1. Cor. 12.3 as also that hee opens the eyes of our vnderstanding and reueales Gods secrets vnto vs. He calles it the taste of the good word of God thereby signifying that Gods will is not manifested vnto vs in the same hand oner head but that it brings therewithall vnto vs a sweete delectation In a word by this epithite hee shewes what difference there is betweene the Law and the Gospell because the Law containes in it nothing but seueritie and iudgement but the Gospell is a sweete and gratious testimony of the loue of God and of his fatherly kindnes towards vs. Lastly he calles it the taste of the powers of the world to come whereby he signifies that by faith we are receiued into the heauenly kingdome that in spirit wee might behold that blessed immortalitie which otherwise is hidden from our mindes Let vs assure our selues then that the Gospell is not knowne of vs to any purpose but by the illumination of the holy Ghost and that in such wise that being carried aboue But if any hauing fallen doe againe recouer himselfe wee may say that such a one came not so farre as to an vtter reuolt howbeit otherwise he had committed grieuous sinnes Seeing they crucifie againe to themselues the Sonne of God He addeth this also to defend Gods seueritie against the slaunders of men For if God should pardon Apostataes he must needes giue his Sonne as a mocking stocke vnto them vnworthie they are then that God should pardon them Moreouer the reason why he saith that Christ is crucified againe is because we die with him vnder this condition to exercise our selues continually in newnes of life Those then which fall back againe into death haue need of a second sacrifice as we shall see in the tenth chapter Crucifie to themselues that is to say as much as in them is For so they endeuour to doe And Christ should bee brought againe in triumph by mockage and dishonour if men could returne to him when they list after they haue let loose the bridle vnto themselues to Apostasie and reuolting 7 For the earth which drinketh in the raine that commeth oft vpon it and bringeth foorth herbes meete for them by whom it is dressed receiueth blessing of God 8 But that which beareth thornes and briars is reprooued and is neere vnto cursing whose end is to be burned 9 But beloued we haue perswaded our selues better things of you and such as accompanie saluation though we thus speake 10 For God is not vnrighteous that hee should forget your worke and labour of loue which ye shewed towards his name in that ye haue ministred vnto the Saints and yet minister FOr the earth c. Vers 7 It is a very fit similitude to moue our affections to the desire of profiting in due season For as the earth cannot bring foorth good corne in haruest vnlesse the feede spring vp soone after it is cast into the ground so if wee will become good fruite the Lord no sooner foweth his word but it should forthwith take root in vs and should also shew the power of it in our liues For it is not to be expected it should euer bring forth fruit in vs if we