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
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.
and that the promise which hee published was not receiued as a thing of any certaintie yet to the end the infidelitie and obstinacy of the people should be no discouragement vnto him the Lord commaunds him to seale vp that doctrine which he had taught among a very few of the faithfull And it is as much as if hee had said the doctrine which thou hast deliuered is reiected of the greater part yet there are some notwithstanding although a little handfull indeede which will receiue it Isaiah staying himselfe vpon this answere takes courage againe vnto him and protesteth that he and the disciples which God hath giuen him are alwaies readie to follow God Now it remaines to shew how the Apostle applies this sentence to Christ First of all there is no man of sound iudgement which will denie but that which is there spoken as touching the Lord who should be a stone of offence to the kingdome of Iudah and Israel was fulfilled in Christ And in very trueth like as the returne and deliuerance out of the captiuitie of Babylon was as a beginning and figure of that principall deliuerance which was atchieued vnto vs and to the fathers by the outstretched arme of Christ so also there were then so few euen among the Iewes which enioyed this benefit of God that onely a small remnant were saued Now that was a foretelling as it were and a signe of their blinding which was to ensue by which it is now come to passe that in reiecting of Christ they haue therewithal reiected God also and haue worthily perished For we must note that the promises as touching the restauration of the Church whereof the Prophets make mention began when the Iewes were brought out of captiuitie and doth also reach euen to the kingdome of Christ As also the Lord himselfe in bringing backe the people from thence had this end that the Church should continue euen to the comming of his sonne by whome at the last it was truely and firmely established Seeing it is so God speakes not onely to Isai when he commands him to seale vp the law and the testimonie but in his person he cōmands the same to all the Ministers of his word who should fight against the incredulitie of the people and therefore it especially belongs to Christ who should be assayled of the Iewes with a more obstinate and furious rebellion than all the Prophets were which were before him Nay doe we not see that those who haue succeeded Israel and call themselues by the name of Christians haue not onely reiected his Gospel but doe also furiously set themselues against him But howsoeuer the doctrine of the gospel be esteemed a stone of offence to those that are in the bosome of the Church yet God will not haue it fall to ruine for all that but will rather command it to be sealed vp among his Disciples And Christ in the name of all the Doctors as their head or rather as the onely Doctor who guides vs by their ministry pronounceth that although we see such a desperate vnthankfulnesse in the world yet there shall alwaies be some which shall yield themselues obedient vnto God Thus you see how this place of Isaiah is fitly applied vnto Christ And thereupon the Apostle gathers that we are one with him because he associates vs with himselfe when he offers himselfe and vs together with him to his father For they who obey God vnder one and the same rule of faith make also one selfe same bodie Could any thing be said more properly for the praise of faith than when we are made companions with the sonne of God who exhorts vs by his example and shewes vs the way Wherefore if we followe the word of God we knowe assuredly that we haue Christ for our guid contrariwise those who turne from the obedience of the word doe nothing at all belong to Christ Is there any thing I pray you more desirable than this to wit that we consent with the Sonne of God Now this consent and agreement consists in faith it follows therefore that by infidelitie we dissent from Christ which is the most detestable thing that can be This word children which in many places of the scriptures signifies as much as seruants is taken here for Disciples Which God hath giuen me In these words is noted out vnto vs the first cause of obedience to wit that God hath adopted vs to himselfe Christ brings none to the father but those whome he hath giuen him Now we know that this donation depends vpon the Eternal Election because those whome the father hath ordained vnto life those he commits to the tuition of his sonne to the end he may conserue and keepe them And that is it which he saith Ioh. 6.37 All that the father hath giuen me shall come vnto me Therefore when we feele that we can submit our selues vnto God in obedience of faith let vs learne to attribute it wholly vnto his mercie because we would neuer otherwise haue submitted our selues to be brought to him by the hand of Christ Moreouer this doctrine doth furnish vs with singular matter of Confidence for who would tremble vnder the protection and safegard of Christ who is he that hauing such a keeper would not boldly despise all danger And truly when Christ saith Behold me and my children he fulfils that indeed which he elsewhere promiseth That he will not suffer any of those whome he hath receiued of his father to perish Ioh. 10.28 Lastly let vs note from hence that although the world doe furiously reiect the Gospel yet notwithstanding the sheepe of Christ will alwaies acknowledge the voyce of their shepheard Wherefore let vs not be dismaied though almost all people and nations of the world doe reiect it seeing Christ will gather those that are giuen into his custodie If the Reprobate plunge themselues into death by their impietie the plants which God hath not planted are thereby plucked vp Matth. 15.13 In the meane while let vs not doubt but that he knowes his own and that the saluation of them all is sealed vp in him to the ende none should escape him The foundation of God remaines sure and hath his seale The Lord knowes who are his 2. Tim. 2.19 Let vs then content our selues with this seale 14 For as much as the childrē are partakers of flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the Diuell 15 And that he might deliuer all them which for feare of death were all their life time subiect vnto bondage FOr as much then as the children Verse 14 This is the conclusion of that which hath beene said and therewithall he doth more fully giue a reason of that which he had but lightly touched before concerning the cause why it behoued the sonne of God to take our flesh to wit that he might partake of the same nature with vs
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
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
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
al points But this perfection which is in Christ hath nothing in it which is not full in all points By dead workes he vnderstands those works which beget death or which are fruites of death For euen as the life of the soule consists in the coniunction that wee haue with God so those who are estranged from him by sinne are very rightly esteemed dead Now wee are to note the end of this purgation to wit that we should serue the liuing God For although we be washed by Christ Nothing vve doe is acceptable in Gods sight till we be purged by the blood of Christ yet it is not that wee should by and by goe wallow our selues afresh in our dung but that our puritie might serue to the glorie of God Moreouer the Apostle hereby teacheth vs that nothing proceedeth from vs which can be acceptable vnto God till we be purged by the blood of Christ For seeing wee are all of vs enemies of God before wee be reconciled he must in his iustice hate all our workes The beginning therefore of the true and lawfull seruice of God is reconciliation Furthermore seeing there is no work of ours so pure and cleane without spot that of it selfe can bee acceptable and well pleasing vnto God therefore it is necessarie that the blood of Christ should come betweene to wash away all the spots that are in them Thus wee must note the seemly antithesis which he makes betweene the liuing God and dead workes And therefore he is the Mediatour of the new Testament Ver. 15 c. He concludes that we are not now to looke for any other Priest because Christ fully and absolutely performes this office vnder the new Testament For he attributes not this honour of the Mediatourship to Christ to the end that others should ioyne with him in that office but hee contends and with forcible arguments maintaines that all others were deposed when the office was once giuen to Christ But to confirme this more fully he also recites how Christ obtained this office of a Mediatour to wit through death which was for the transgression If this be found in Christ alone and is not to be found in any other it followes that he is the true and onely Mediatour He also toucheth the vertue efficacie of his death when he saith that the price was paid for sinnes which could not be purged by the blood of beasts vnder the former Testament By which words hee would haue the Iewes to passe from the law to Iesus Christ For if the weaknes of the law is so great that all the remedies which it giueth to wash away sinnes doe not accomplish that which they signifie what is hee that would rest himselfe in them as in a sure hauen This onely point I say ought to be a sufficient spurre vnto them to desire a reformation of the law because whilest they rest still in that it cannot be auoided but they must fal into a perpetual anxietie of conscience They must needs be in perpetuall anguish of conscience that rest only in the doâ—trine of the lavv Contrariwise when we are once come to Christ nothing remaines that may torment vs because in him we finde and obtaine ful and perfect redemption Thus then by these words hee shewes the weaknes of the law to the end the Iewes should no longer rest in it and withall teacheth them to keepe themselues close to Christ because in him is to bee found whatsoeuer can bee desired to quiet their consciences Question Now if any aske whether the sinnes of the Fathers were pardoned or no vnder the law that solution which I gaue erewhile must be held to wit that they were pardoned Answere but alwaies by the meanes of Christ It followes then that they were stil held vnder the bondage of condemnation notwithstanding all the outward purgations the law could affoord them For this cause S. Paul saith that the law was an ordinance that was against vs. For when the sinner presented himselfe and did publikely confesse that hee was indebted to God and in offring of an innocent beast did acknowledge himselfe worthie of eternall death what gained he by his sacrifice vnlesse wee might peraduenture say that he sealed to his owne death by this obligation In a word they had no better meanes to assure them of the remission of their sinnes than in looking vnto Christ Now if the only beholding of Christ did wash away their sinnes they could neuer be deliuered from them if they should still haue rested in the law True it is that Dauid saith Psal 32.1 Blessed is the man to whom the Lord imputeth not sinne but to attaine the ioyfull tidings of this blessednes it was necessarie for him to turne his eyes from the law and to fasten them vpon Christ For he shall neuer be deliuered from condemnation that abideth in the law They which were called receiued the promise c. The couenant which God hath made with vs tends to this end that wee being adopted of him for his children are at the last made inheritors of eternall life The Apostle shewes that we obtaine so great a benefit by the meanes of Christ from whence it appeares that the accomplishment of this his couenant is in him As touching the promise of the eternall inheritance he takes it for the heritage promised as if he should haue said The promise of eternall life hath no otherwise had his effect towards vs for our enioying of it but by the death of Christ It is very sure that life was promised in old time to the Fathers and the same which is now at this day was from the beginning the heritage of the children of God but wee enter not into the possession of it vnlesse the blood of Christ doe goe before He makes expresse mention of those which are called to the end hee might moue the Iewes with the greater care who were partakers of this vocation For it is a speciall fauour of God when the knowledge of Christ is giuen vs and therefore so much the more ought wee to take heede that in despising so inestimable a treasure our spirits doe not wander elsewhere Some take this word called here for elected but vnfitly as I thinke For the Apostle teacheth here the very same thing that S. Paul doth Rom. 3.25 to wit that righteousnes and saluation was obtained for vs by the blood of Christ but we receiue it by faith For where a Testament is c. Ver. 16 Were there but this one place yet were it sufficient to shew that this Epistle was not written in Hebrue for Berith in the Hebrue tongue signifies Couenant and not Testament But because the Greeke word Diathece hath these two significations to wit of the Couenant and of the Testament for this cause the Apostle alluding to the second signification affirmeth that the promises could not otherwise bee of any weight or stabilitie vnlesse they had been sealed by the death of Christ
to make this exhortation Yet we must from hence gather a generall doctrine For this disease raignes euery where among men to wit that euery man is readie to preferre himselfe before his brother but especially those who seeme to haue somewhat in them more excellent than others can hardly indure that their inferiours should be made their equalls Moreouer there is almost in al of vs such emulation that euery one would willingly make Churches apart if it were possible why because it is hard to apply a mans selfe to the manners of others The rich they enuie one another And scarcely shall you finde one among an hundred that would bestow so much as the naming of one of their poore brethren It is very difficult to nourish and conserue the band of loue and amitâ—e among brethren much lesse to esteeme them as brethren were it not that they are drawne vnto it either by some likenesse and agreement in manners or by other allurements of outward profit and commoditie otherwise it is more than difficult to nourish amongst vs this perpetuall concord Wherefore this admonition is exceeding needfull euen for vs to the end we may be stirred vp and prouoked thereby to loue rather than to enuie and that we separate not our selues from them with whom God hath coupled vs but that we loue all those with a brotherly affection who are vnited with vs by one consent of faith And in very trueth by how much the more Satan watcheth by all meanes to plucke vs out of the Church or craftely A meanes to preserue vnitiâ—â— and as it were by stealth to withdraw vs from the same so much the more ought we to be carefull to seeke and to loue vnitie And this we shall doe when none of vs takes libertie to please himselfe more than he ought but rather all of vs ayming at this marke euen to prouoke one another to loue and that there be no other emulation amongst vs but to exceede one another in good works For certainly the contempt of our brethren our peeuishnesse enuie the ouer excessiue loue and estimation of our selues and all other wayeward prouocations doe sufficiently testifie both to our selues and others account of euery day as if it were the last For if we sinne willingly He shewes what a seuere vengeance of God is neere to all those who reuolt from the grace of Christ for being once depriued of that onely saluation they are destinate alreadie as it were to certaine perdition Nouatus with all his route armed themselues heretofore with this place The error of Nouatus to take away all hope of pardon indifferently from all those which should fall into sin after baptisme Those which were not able to refute his falsehood thought it better not to giue credit to this Epistle than to consent to such an absurditie but the true exposition of this place although it should receiue no helpe from any other place but it selfe will bee sufficient to repell the impudencie of Nouatus By this word if we sinne The Apostle meanes not those that sinne in this or in that regard but those who hauing forsaken the Church doe wholy estrange themselues from Christ For he entreates not here of some particular kind of sinne but expresly reprooues those who wittingly and willingly reiected the society of the Church Now there is great difference betweene particular faults Great difference betweene particular faults and a generall apostasie and such a generall falling away by which wee doe wholy cut our selues off from the grace of Christ And because this can befall none but those who haue beene alreadie enlightened therefore the Apostle saith If we sinne willingly after we haue receiued the knowledge of the truth as if he should say If wee doe wittingly and willingly reiect the grace which wee haue receiued Now wee may see well how farre off this doctrine disagrees from the error of Nouatus And that the Apostle here onely comprehends Apostaraes it doth euidently appeare by the deduction of the text For it tends to shew that those who were once receiued into the Church should not forsake the same as some were accustomed to doe He saith that there remaines now no more sacrifice for sinnes for those who doe thus because they willingly sinned after they had receiued and acknowledged that truth But yet Christ alwaies offereth himselfe to poore sinners which are fallen into some one kinde of sinne or other so as they neede not seeke any other sacrifice to take and put away their sinnes He saith then that there remaines no more sacrifice for them who turne away themselues from the death of Christ which a man neuer comes to doe by one particular sinne but when therewithall faith is wholy renounced Now howsoeuer this seueritie of God be fearefull and horrible and is set forth to feare men yet it cannot be accused of crueltie For seeing the death of Christ is the only remedie by which we are deliuered from eternall death those who endeauour as much as they can to abolish the same with the vertue and benefit of it doe they not deserue that despaire onely should be allotted for them God doth alwaies draw them to reconciliation with him who abide in Christ they are sprinkled with his blood their sinnes are alwaies blotted out by his perpetuall sacrifice And if it be so that we must not seek saluation out of him let vs not woÌ„der if all those who willingly forsake him are depriued from all hope of pardon So much signifies this word no more For the sacrifice of Christ is auaileable to the faithfull euen to the very last breath although they sinne often and euen for this cause it is that it alwaies holds his strength and vigour because it cannot be auoided that they should not be subiect to sinne as long as they dwell in the flesh The Apostle speakes then of them onely who wofully abondoning Christ doe depriue themselues of the benefit of his death This member After they haue acknowledged the truth is put to aggrauate their ingratitude For he who willingly and of deliberate malice quencheth the light of God kindled in his heart what excuse hat he or can he alleadge for himselfe before God Wherefore let vs learne not onely with reuerence and a readie teachablenesse to receiue the spirit of truth which is offered vs but also constantly to perseuere in the knowledge of it to the end this sharpe vengeance of the contempt thereof fall not vpon vs. But a fearefull looking for of iudgement He meanes the torment of an euill conscience which wicked contemners doe feele within them who as they neuer had any taste or Vnder two or three witnesses This serues nothing to the present matter but it is a part of Moses his policie to witte that two or three witnesses were required to conuince the offendour of his offence Notwithstanding we gather more certainely of this what crime the Apostle meant to note
meanes brings them to faith because euen Abraham himselfe had nothing worthie of praise but that which proceeded from thence First he teacheth that faith was the cause that he so suddenly obeyed God when he was commanded to goe out of his countrie Secondly that by meanes of the same faith he continued constant in his vocation vnto the end Two trials of faith By these two testimonies was the faith of Abraham cleerely proued first by his readines to obey secondly by his constancie in perseuering Being called The ancient Latin Translator and Erasmus referre this to the name which should bee a very colde and sillie sense For mine owne part I had rather expound it of the oracle by which Abraham was called to goe out of his countrie for he banished himselfe out of the same in such sort that yet in the meane while he did nothing without the commandement of God And in very truth A principle of faith it is one of the principles of faith that wee mooue not so much a foote vnlesse Gods word goe before to shew vs the way nor vnlesse it giue vs light as a lanterne as Dauid saith Psal 119.105 Wherefore let vs learne to obserue this all our life long that wee take nothing in hand but accordingly as we are called thereunto of God To come to the place which he should afterward take for an inheritance With the commandement he had a promise that God would giue him the land for an inheritance he by and by embraced this promise and was no lesse ioyfull of it than if he had been put into present possession of it Behold a singular proofe of faith First Another triall of faith to forsake that we haue in hand as they say secondly to goe seeke things which are very farre off from vs and altogether vnknowne vnto vs. For when God commanded him to goe foorth he assigned him no certaine place where it was his pleasure hee should inhabite but left his minde perplexed and in suspence Come saith he to the place which I will shew thee Wherefore did he deferre to shew him the place but to the end his faith should be more and more exercised Gen. 12.1 Againe the loue of his owne countrie might not only haue slacked Abrahams readines but also wholy haue locked vp his heart from going out of his house His faith then was excellent seeing it brake through all difficulties and did thus flie to the place whither the Lord called it By faith he remained c. This is the second member Vers 9 to wit that hee being entred into the promised land could hardly finde entertainment therein as a stranger Where was this inheritance which he hoped for Truly he might forthwith haue thought that God had deceiued him and might haue had a greater occasion than the former to nourish this thought which the Apostle omitteth to wit because by and by after famine did driue him thence so as hee was twice constrained to flee into the land of Gerar. But the Apostle contents himself to commēd his perseuerance in one word in saying that he was as a stranger in the land of promise For the condition of a stranger was contrarie to the promise When Abraham then constantly sustained this tentation it was an excellent vertue in him but yet such as proceeded from no other cause than faith With Isaak and Iacob His meaning is not that they dwelled together in the same tents or in one time but he makes Abraham a companion with his sonne and his sonnes sonne because they were trauellers in the heritage which was promised to them and yet fainted not although God made them waite a long time For by how much the more their hope was deferred by so much the more their tentations increased if they had not manfully repulsed all the doubts and assaults by the buckler of faith For he looked for a citie Verse 10 c. He giues a reason wherefore he attributes their perseuerance vnto faith to wit because they looked vnto heauen and this was to see those things which yet were not to be seene For although it was to their great commendation that they had alreadie entertained the assurance of the promise into their hearts which God had made vnto them of enioying the land so as after some good space of time the thing should be accomplished and giuen them indeede yet in that they did not wholy stay themselues in the hope of that onely but pearced euen vnto heauen it selfe in this they did shew yet a more cleere and euident marke of their faith He calles heauen a citie that hath a foundation because it shall endure for euer whereas there is nothing in this world that is not earthly and transitorie But this manner of speech may seeme absurd when he makes God to bee the creator of heauen as if hee had not created the earth also I answer that because in earthly buildings besides the matter there is also the hand and mens industries therefore the workmanship of God is not opposed to them in this place amisse For whatsoeuer is built of men tastes of the instabilitie of those that made it as on the contrarie the perpetuitie of the heauenly life agrees to the nature of him who is the builder of it to wit God Furthermore to the end that we neuer waxe wearie in following God the Apostle teacheth that all encombrances are lightned by waiting for this heauenly life By faith Sara also c. Vers 11 To the end women may know and vnderstand that this doctrine is no lesse common vnto them than vnto men he brings in the example of Sara Sara VVomen haue interest in the matter of eternall life as well as men the whom he notes out before all others because shee is the mother of all the faithfull But it is wonderfull that her faith is commēded seeing shee is manifestly conuicted of infidelitie for shee laughed at the word of the Angel Obiection as if it had beene a fable Gen. 18.12 Her laughing was not by way of admiration for if it had shee should not haue beene so sharpely reprooued of the Angel It must bee confessed Answers that her faith was mingled with infidelitie Faith commēded though it were mingled with distrust but because shee corrected her distrust after shee was admonished shee is notwithstanding that allowed of God and her faith commended Whereas then at the first shee reiected this message of the Angel as a thing incredible yet as soone as shee vnderstood that it proceeded from the mouth of God shee receiued it in obedience And from hence we gather a very profitable doctrine that howsoeuer our faith doe somewhat wauer and halt yet it ceaseth not for all that to be approoued of God Distrust must not be nourished prouided that we let not loose the raines to distrust Now the summe is that the miracle which God did when Isaack was begotten was the fruite of the faith of
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
cares for earthly things riches honours and all such things of these kindes Whosoeuer then will runne in this race of Christ let him before all things cast off all impediments For wee are of our selues but too slow and heauie though we should meete with no pulbackes elsewhere And yet it is not simply commanded vs to cast away our riches or other commodities of this present life but so farre foorth as they slaken our course because wee feele them vpon vs as cordes whereby Satan would pull vs backe and binde vs hand and foote We know that this metaphor of running is much vsed in the Scripture but he speakes not here of eâ—ery kinde of race but of such a manner of pastime and exercise where many stroue who should runne best in which one puts foorth his strength more than if he should goe or runne alone by himselfe The summe then is that wee are entred into the lists yea into an honourable and much frequented race where there are also on euery side standers by present in great numbers the Sonne of God being the chiefest there who inuites and exhorts vs to winne the prise it were therefore great shame for vs to faint or become slack in the middle of our course Now howsoeuer the holy personages of whom he makes mention are not onely witnesses but companions also of the same race who doe as it were point vs out the way yet neuerthelesse he chose rather to call them witnesses than runners in the race thereby shewing vs that they be not such runners as doe enuie vs or which would hinder vs to carrie away the prize but that they stand there rather as approuers of our diligence who are glad of our victories and doe greatly reioyce therein And Christ also not only sets the garland before vs but also therwithal reacheth out his hand to furnish vs with strength and valour In a word it is he which prepares and fits vs to begin the race and by his power carries vs home to the marke And sinne which hangeth so fast on This is the heauiest burthen wherewithall we are hindred Now he saith that we are insnared to the end we might know that no man is fit to runne this course vnlesse hee discharge himselfe of these snares He speakes not of outward or actuall sinnes as they call them but euen of the very fountaine that is to say of concupiscence which so tyrannizeth ouer euery part of maÌ„ that he feeles himselfe hampred on euery side with these snares With patience By this word we are alwaies admonished what the principall thing is which the Apostle would haue vs to coÌ„sider in faith to wit that in spirit we seek the kingdom of God which is inuisible to the flesh surmouÌ„ts all our senses For those that imploy their time about such meditations doe easily despise all earthly things And thus he could no way better turne the eyes of the Iewes from doting vpon their ceremonies than to bring them to the true exercises of faith by which they might learne that the kingdome of Christ was spirituall farre excelling the beggerly rudiments of this world Who for the ioy c. Vers 2 He signifies that howsoeuer it was in the power of Christ to haue freed himselfe from all anguishes and troubles and to haue led an happie life abounding in all sorts of good things yet that he chose willingly to endure a most painfull cruell and shamefull death Touching this clause for the ioy it is as much as if he should haue said In stead of the ioy and the word ioy comprehends vnder it all manner of commodities Now he saith they were set before him because he had them in his hand so as if it had pleased him he might haue vsed theÌ„ But if any man thinke this word for signifies the finall cause I do not much gainsay him and so the sense will be that Christ refused not the death of the crosse because he saw the issue would be blessed and happie Yet notwithstanding for mine owne part I incline to the first sense Now hee commends the patience of Christ for two causes first in respect that he endured a most bitter and sharpe death secondly in regard that he despised the shame and ignominie of it And afterwards he recites the glorious end of this his death because the faithfull might know that all the euils which they endure doe also turne vnto their glorie and saluation if so bee they follow Christ To the very same purpose S. Iames saith You haue heard of the patience of Iob and haue knowne what end the Lord made with him chap. 5.11 The Apostle signifies then that all our miseries shall haue no worse successe than Christ his miseries had according to that which S. Paul saith If we suffer with him we shall also reigne with him 2. Tim. 2.12 Wherefore consider him c. He amplifies his exhortation Vers 3 making a comparison of Christ with vs. For if the Sonne of God whom all ought to adore entred into so hard a combate of his owne free will which of vs dare refuse to submit himselfe thereunto with him For this onely meditation second hee yeelds a reason because the Lord corrects him whom hee loueth Now in as much as Salomon begins his speech thus My sonne the Apostle admonisheth vs by this so sweete and gratious a name of fonne that wee ought in such wise to bee drawne and allured that this exhortation should euen enter into the depth of our hearts Moreouer thus stands Salomons argument If the scourges of God doe beare witnes of the loue he beares vs were it not an vngratious part in vs to be vexed and grieued thereat or to hate them For we must needes say that those are more than vnthankfull that will not let the Lord alone when hee chastiseth them for their good but much more if they reiect and cast off this signe of his fatherly kindnes towards them For the Lord correcteth him whom he loueth Vers 6 This reason seemes not to be very firme Obiection For God doth indifferently punish the reprobates as well as the elect and his roddes doe oftner declare his wrath than his loue For the holy Scripture on the one side so speakes and experience on the other side confirmes it Answere But when the word of God is directed to the faithfull then wee must not wonder if it onely speake of this vse and fruite of chastisements which they feele For howsoeuer God shews himselfe to be a seuere angrie Iudge against the reprobates as oft as hee punisheth them yet he respects none other end in correcting his chosen God hath no other end in afflicting the elect but thereby to prouide for their saluation but thereby to prouide for their saluation which vndoubtedly is a signe of his fatherly good will Moreouer because the reprobates know not that they are gouerned by the hand of God they therefore thinke most an end that they
God let no roote of bitternesse spring vp and trouble you least thereby many be defiled nor to the left In summe he giues vs this rule of well doing to wit that we order our steps according to the will of God to the end that neither feare nor the intisements of this world no nor any impediment whatsoeuer doe turne vs out of the right way And therefore he addes least that which is halting be turned out of the way that is to say least by halting you bee cast behinde farre from the way Now hee calles it an halting when mens mindes doe varie being now of that opinion and then of that As also when they doe not wholy and vnfainedly submit themselues to God So speakes Elias to those double hearted ones who mingled the seruice of God with their superstitions How long saith he will you halt betweene two opinions 1. King 18.21 Now this is a very fit manner of speaking and wants not his grace for it is farre worse to erre than to halt Those which begin to halt doe not turne out of the way at the first chop but they recoyle backe by little and little more and more till being caried away into error they finde themselues fast snared in the middest of Satans labyrinth VVe must take heed of halting in Gods matters betimes The Apostle admonisneth vs then that wee labour to take heede of halting betimes because if wee once fall to dissemble and bethinke vs not of a remedie wee shall at the last with the time turne farre off from God We may also turne it in this manner Least halting corrupt or estrange it selfe but the sense will remaine alwaies one For the Apostle signifies that those which keep not the right way but suffer themselues by carelesnes to erre hither or thither any way whatsoeuer doe in processe of time as much as in them is wholy estrange themselues from God Let vs follow peace Vers 14 c. The nature of man is so corrupted that it seemes euery man fleeth peace For euery one is giuen to himself euery one would be soothed in his course and none vouchsafes to applie himselfe to the weaknes of another If vve take not exceeding paines in pursuing of peace vve shall neuer keepe it Wherefore vnlesse we take exceeding great pains to follow peace we shall neuer keepe it For there is no day but many things fall out which will giue vs sufficient occasion of dissentions and braules Therefore it is that the Apostle commandeth vs to follow peace as if hee should say Ye thinke it sufficient onely to keepe and to loue it for the commoditie it brings you but you ought to enforce your selues to keepe it in perfection amongst your selues with all your might Which yet is vnpossible vnlesse we forget many iniuries and pardon one another in many things Notwithstanding because a godly man cannot obtaine peace with the wicked vpon any condition but in flattring them in their bad courses therefore the Apostle addes immediatly after that we must ioyne peace with holinesse as if he recommended peace vnto vs vnder this exception That we take heede the friendship of the wicked doe not pollute nor defile vs. For this word holinesse is properly referred to God VVe must striue to keepe peace vvith men yet so as we lose not holinesse nor hurt our consciences Wherefore though the whole world should be on a flame with warres and contentions yet must not we leaue holinesse which is the band of our coninunction wee haue with God To be short let vs keepe peace with men yet so as we hurt not our conscience He saith that without holines none can see the Lord because wee shall neuer behold God with other eyes than with those which shall be reformed according to his image Take heede that no man fall away or looke carefully to it Vers 15 By these words hee sheweth that it is an easie matter to fall from the grace of God For it is not without cause that hee requireth vs to bee watchfull in this behalfe for Satan no sooner seeth vs carelesse or retchlesse but he hath forthwith inuironed and surprised vs. To be short wee had neede take courage to vs and to be watchfull if we meane to perseuere in the grace of God Now by this word grace he comprehends our whole vocation But if any will from hence inferre that the grace of God hath no efficacie vnlesse wee worke with him by our owne proper mouing it shall bee but a friuolous argument Wee know very well how great the sluggishnes of our flesh is hath it not great neede then to be continually pricked an end But when the Lord prouokes and stirres vs vp by admonitions and warnings hee which if we will compare all the riches all the commodities all the honours and delights of this world be it whatsoeuer men are wont to esteeme requisite for a happie and prosperous life all these things in regard of the other are scarcely worth a poore messe of broth Now the reason why we thinke so highly of those things which are in effect as nothing The cause why the things of this world are in such high account with vs. is because some wicked lust hath dazled our eies yea rather hath put them cleane out Wherefore if so be we meane to haue any place in the sanctuarie of God let vs learne to contemne and despise such suppings by which Satan is wont to pamper the wicked and to hold them in his nets For ye know how afterward Vers 17 c. At the first he thought it a matter of nothing to sell his birthright esteeming it but a matter of sport but in the ende when it was too late he felt what hurt he had done himselfe when hee was depriued of the blessing and that his father gaue it to Iacob his brother They also who beeing taken in Satans nets in the pleasures of this world estranging themselues from God selling their saluatiō to fil their bellies with earthly things which are but as the suppings of the kitchin thinke all this while that they loose nothing but rather as if they were then become marueilous happie please and flatter themselues At the last god opens their eies by some admonition to see their own wretchednesse and then they are touched to the quicke with the feeling of their losse whereof they made no account before Whilest Esau was hungrie hee cares for nothing but how he may fill his bellie when he was full he mockes thinkes his brother a foole who had willingly parted with his pottage Euen such for all the world is the blockishnesse of the vnfaithfull whilest they are inflamed with their corrupt desires or when they plunge themselues aboue measure in their ioyes Whereas he saith he was reprooued it is as much as if he had said he was reiected or repulsed For he found no place to repentance c. That is to say his late
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
with it whilest it remaines written in tables of stone as S. Paul teacheth 2. Cor. 3.3 To be short then doe we receiue that which God commands with obedient hearts when he changeth and corrects the naturall peruersitie of them by the worke of his Spirit otherwise he shall finde in vs nothing but corrupt affections and a heart wholy inclined to euill For this sentence of God is cleare and euident that a new couenant must be made by which God ingraues his lawes in our hearts because otherwise it shall be altogether fruitlesse and vnprofitable vnto vs. The second article is as touching the free remission of sins Although they haue sinned saith the Lord The 12. verse is expounded here There remaine vvicked and corrupt affect on s euen in the best after regeneration and therefore the Prophet had good cause to adde this second article yet will I notwithstanding pardon their sinnes This also is a very necessarie article For God neuer so frames and fashions vs in obedience to his righteousnesse but there still remaines in vs many wicked and corrupt affections of the flesh yea and the corruption of our nature is regenerate but onely in part for euery hand-while we feele wicked lusts and naughtie affections to boyle in vs. And from thence issueth that combate where of S. Paul complaines Rom. 7.23 where he testifies of himselfe in the person of all the faithfull that he saw another law in his members rebelling against the law of his minde so that he obeyed not God as he ought to haue done but failed therein many waies What good or holy desire then soeuer it be which wee haue to liue religiously yet we shall be alwaies guiltie before God of eternal death because our conuersation is alwaies farre off from the perfection of the law There is no stabilitie in the couenant then in regard of vs vnlesse God doe freely forgiue vs our sinnes But this is a speciall priuiledge belonging onely to the faithfull who haue imbraced the couenant offered them in Christ that is to say to bee assured that God fauoureth them and that the sinnes to which they are subiect hurts them not Note because they haue a promise of pardon Neither is this promised them for a day only but euen to the end of their life so that their reconciliation with God worketh and hath his efficacie continually For this grace extends it self throughout the whole kingdom of Christ which S. Paul also doth sufficiently shew 2. Our citie of refuge is the remission of sins in Christs blood Cor. 5. And indeed this is the citie of our refuge vnto which if wee flee not by faith it is vnpossible but wee shall be plunged into continuall desperation For all of vs are fast locked vnder condemnation and can no otherwise be loosed but by running to the mercie of God whereby we are absolued And they shall be my people This is the fruite of the couenant to wit that God takes vs for his people and testifies that he will be the protector of our saluation For this manner of speech and I will be their God imports so much For he is not the God of the dead neither receiues he vs vnder his safegard but to make vs partakers of his righteousnes and of life Psal 33.12 Psal 144.15 for Dauid crieth excellently in the Psalmes Blessed are the people who haue the Lord for their God Now wee neede not doubt but this doctrine belongs euen to vs also For although the Israelites occupied the first place and were the right and lawfull heires of the couenant yet their prerogatiue hinders not vs to haue our portion in it So that the wider and larger the kingdome of Christ spreads so far hath this couenant of saluation his efficacie But some may aske whether there were no certaintie nor efficacie of the promise vnder the law Question that is whether the ancient Fathers were depriued of the grace of the holy Ghost and whether they tasted not of Gods fatherly kindnes in the remission of their sinnes For it well appeares that they serued God in sinceritie of heart and in purity of conscience and that they walked in his commandements which surely they could not haue done vnlesse the Spirit of God had taught them inwardly It also appeares that as oft as they thought vpon their sinnes they were comforted and sustained by the hope and confidence which they had in the free remission of them Obiection But may some say it seemes that the Apostle excludes them from hauing part in any of these benefits in putting ouer the prophecie of Ieremy to the comming of Christ I answere Answere he simply denies not that God wrote his law in the hearts of those which were his euen vnder the law or that hee did not pardon them their sinnes but hee speakes by a comparison from the greater to the lesse Therfore for as much as the heauenly Father hath more abundantly manifested his power vnder the kingdome of Christ and hath shed abroad his mercie and grace vpon men this his so exceeding liberalitie is the cause that the little portion of grace in comparison which was shewed to the Fathers vnder the law comes not into account Wee see also how darke and intricate the promises then were so as they onely gaue them some darke glimpse of light much like the light of the Moone and starres in comparison of that light of the Gospell which now shewes it selfe with a surpassing cleerenes Obiection If it bee obiected that the faith and obedience of Abraham was so excellent that the like is not to be found at this day in all the world I answer Answere that the question is not here of mens persons but of the order and dispensation of gouerning the Church Moreouer that whatsoeuer spirituall gifts the Fathers had was as a thing accidentall to their time It is not from the purpose then that the Apostle comparing the Law and the Gospell together takes that from the Law which is proper to the Gospell and yet this hinders not that God should not make the old fathers partakers of the new couenant This is the true solution Sanctuarie The third the inmost Sanctuarie which was called by way of excellencie the most holy place or the holie of holies For the first Sanctuarie which ioyned to the court of the people he saith there was the candlestick and the table whereupon the shew bread was set But he calles this place in the plurall number the holy places There was then that secret place which was called the holiest of all Vers 3 which was further oft the people and euen farre off from the Priests also who were in the first Tabernacle to performe the seruices thereof For although the first Sanctuary was close and separate from the court of the people by reason of the vaile which was put betweene them yet was there a second vaile betweene the Priests and that which was called the most holie