chiefe paterne which was shewed vnto Moses in the mountaine But if so be the forme of the Tabernacle had a further end than that which was seene with the eye as much then is to be said of the ceremonies and of all the Priesthood From whence it followes that there was no stabilitie in any of all these things but that we must still come vnto that which was shadowed out by them Behold an excellent place because it containes in it three sentences worthie to be noted For first wee learne by this that the ceremonies of old were not forged by mans braine neither did God meane to exercise his people therein as in sports fit for little children the Tabernacle also was not built in vaine as if it serued to no other purpose but only to draw the eyes of the beholders to gaze vpon the outward magnificence of it as if they were to stay in that For the signification of all these things were true and spiritual because Moses was commanded to frame them all according to the first paterne which was heauenly Therefore their opinion is too prophane which say that the ceremonies were onely commanded to serue as a bridle for staying the inconstancie of the people least they should haue gone to seeke out strange ceremonies among the Gentiles This indeede is something which they say but not all For they leaue out that which is of much more importance to wit that they were exercises to hold the people in the faith of the Mediatour Yet notwithstanding it is not needfull that we should be ouer curious so as to seeke out some high or profound mysterie in euery pinne and in euery small piece of the Tabernacle as Hesichius and the greater part of the ancient authors who haue trauailed too curiously in this behalfe for whilest they goe about subtilly to diuine in things to them vnknowne they haue failed very blockishly and shewed themselues ridiculous bablers So then we must keepe a meane herein which wee shall doe when wee desire to know no more than that which is reuealed to vs in Christ Secondly we are here taught that all seruices which men haue forged after their owne minde and without the commandement of God are false and corrupt For seeing God commands that all things should be framed according to the rule and paterne it is not lawfull to make any thing els or contrarie vnto it For these two manners of speech See that thou make all things according to the paterne and Take heede thou make nothing more than the paterne are in weight one VVe must not goe an haires bredth from Gods commandement in things pertaining to his worship as much as the other Wherefore in requiring streightly that we keepe the rule which he hath giuen vs he therewithall forbids vs to turne aside an haires bredth from it By this meanes all seruices deuised by men fall flat to the ground and those which some call Sacraments which notwithstanding were neuer ordained of God Thirdly we may learne from hence that there are no true signes and Sacraments in religion but those which are referred to Christ But we are withall to take great heede that whilest we endeuour to appropriate and to make our inuentions to agree to Christ that we doe not transfigure him as the Papists doe that hee should bee no more like himselfe For we haue no authoritie to inuent what wee thinke to be good but it only belongs to God to shew what we ought to doe For it is said according to the paterne which he shewed thee But now our high Priest Ver. 6 c. Euen as heretofore he gathered the excellencie of the couenant by the dignitie of the Priesthood so now also he maintaines that the Priesthood of Christ is more excellent because he is the Mediatour and Ambassadour of a better couenant Both the one and the other were necessarie because it was needfull that the Iewes should be turned from the superstitious obseruation of ceremonies which were so many impediments to hinder them from going directly to the pure and simple truth of the Gospell Now the Apostle saith that it was reason that both Moses and Aaron should giue place to Christ as to the more excellent because the Gospel is a more excellent couenant than the law and the death of Christ much more noble than the sacrifices of the law But that which he addes is not without some difficultie to wit Obiection that the couenant of the Gospel was established vpon better promises For it is certaine that euen the very same hope of eternall life which we now haue was set before the auncient Fathers which liued vnder the law The grace of adoption beeing as common to them as to vs. Their faith then must needs be built vpon the same promises Answere But this comparison of the Apostle must be rather referred to the forme than to the matter For although God did promise them the same saluation which he promiseth vs now at this day yet notwithstanding the measure or manner of reuelation was neither equall nor alike But if any wil see more of this let him haue recourse to our Institution and to that which is written vpon the fourth and fith chapter of the Epistle to the Galathians 7 For if that first Testament had been vnblameable no place should haue beene sought for the second 8 For in rebuking them he saith Behold the daies will come Ier. 32.31 32 33 34. Rom. 11.27 Chap. 10.16 saith the Lord when I shall make with the house of Israel and with the house of Iudah a new Testament 9 Not like the Testament that I made with their fathers in the day that I tooke them by the hand to lead them out of the land of Egypt for they continued not in my Testament and I regarded them not saith the Lord. 10 For this is the Testament that I will make with the house of Israel After those daies saith the Lord I will put my lawes in their minde and in their heart I will write them and I will bee their God and they shall be my people 11 And they shall not teach euery man his neighbour and euery man his brother saying Know the Lord for all shall know me from the least of them to the greatest of them 12 And I will be mercifull vnto their vnrighteousnesse and I will remember their sinnes and their iniquities no more The 12. verse is expounded after verse 10. 13 In that he saith a new Testament he hath abrogated the old now that which is disanulled and waxed old is readie to vanish away FOr if the first Testament Vers 7 c. He confirmes that which he said touching the excellencie of the couenant which god hath made with vs by the hand of Christ Now his confirmation stands vpon this that the couenant or testament of the law was not stable For if it had beene perfect what neede had there beene that another should be put
the Apostles meaning to recite the natiue exposition of the words For no inconuenience followes if we say that he alludes to the words of Dauid thereby to adorne the point which he handleth as S. Paul in the tenth to the Romanes alleageth the place of Moses Who shall ascend into heauen He addeth by and by after not the interpretation but rather an amplification to adorne his speech transferring that to the heauenly heritage and to hell which Moses had said of the Heauens and of the Sea And such is the intention of Dauid Lord saith he thou hast aduanced man to such great dignitie that hee wants not much of approching neere to the honour of God or of the Angels For thou hast made him ruler ouer the whole world The Apostle ment not to ouerthrow this sense neither yet to turne it to a contrarie but his meaning is onely that we should behold in Christ that abasemēt which he did vndergo for a little time and afterward that glorie wherewithall he was crowned for euer which he doth rather by way of allusion to the words than to expresse that which Dauid ment by them He taketh to be mindfull and to visite for one thing sauing that to visite hath a more full signification For he notes the presence of God by the effects Now in that he hath put all things Vers 8 One would thinke that the argument should be framed thus All things are subiect to the man of whom Dauid speakes But all things are not made subiect to mankinde therefore hee speakes not of euery particular man But this argument would not hold because the second proposition which wee call the minor doth also agree vnto Christ For euen to him all things are not yet subiect as S. Paul shewes 1. Cor. 15.18 Therefore the words following haue another sense For after hee hath made Christ to bee the ruler ouer all creatures without exception he addeth by way of a contrarie obiection But we see not yet all things subiect vnto him and to satisfie vs herein he teacheth that one may see that accomplished in Christ notwithstanding euen now which followeth by and by after touching his crowning with glorie and honour As if he had said although this generall subiection doth not yet appeare vnto vs let vs notwithstanding content our selues with this that after his death he was raised to a more high degree of honour For that which is yet wanting shall at the last bee accomplished in his time But in the first place some are offended that the Apostle doth ouer nicely gather that all things should not as yet be subiect vnto Christ because Dauid meant to comprehend al things generally For the kindes of creatures which hee afterwards reckoneth vp shewes nothing of all this to wit the beasts of the field the fishes of the sea and the birds of the ayre I answere that one generall sentence is not to bee restrained to these kindes because Dauids meaning was only to shew some examples of this lordship in those things which doe most ordinarily present themselues before our eyes or rather to the least things that wee might know nothing is ours but by the bountie of God and by the participation of Christ Wherefore wee may thus resolue this sentence Thou hast put all things vnder him not onely the things which serue to eternall blessednes but also euen those lesser things which serue for the vse and benefit of the bodie Howsoeuer it is certaine that this inferiour lordship ouer the creatures depends vpon a superiour Hereupon some make this question Question how is it that we see not yet all things subiect vnto Christ Answere But wee shall finde a solution to this question in the place of Paul before alleaged and we haue also somewhat touched the same in the beginning of this Epistle Christ hath yet continuall warre with diuers enemies and therefore he is not yet in very deede in the peaceable possession of his kingdome Now he is not constrained to hold this warre by any necessitie but voluntarily for in that his enemies are not subdued vntill the last day it is to the end we in the meane while might be daily tried by such exercises Iesus Verse 9 which was made a little inferiour to the Angels Because the signification of the Greeke word which wee translate a little is ambiguous for it may either bee referred to the time or to the manner of this abasement he hath more regard to the thing in it selfe such as it was in the person of Christ than to the true and natural exposition of the words as I haue alreadie said wherein he giues vs occasion to consider of that glorie in the resurrection which Dauid extends to all the gifts wherewith man is adorned by Gods liberalitie towards him Yet it is not inconuenient that the Apostle doth thus applie the words of the Prophet because hee leaues the literal sense still whole and sound That which he saith by the suffering of death is as much as if it had bin said that Christ in enduring of death was exalted into this glorie which he obtained as S. Paul in like manner shewes in the second to the Philippians vers 8. not that Christ gat vnto himselfe some particular thing as the Sophisters forge who say that he first of all merited eternall life for himselfe and afterward for vs. For this manner of speech is onely to shew by what meanes he obtained his glorie But why was Christ crowned with glorie To the end euery knee should bow before him Philip. 2.10 Wherefore it may be concluded from the finall cause that all things were giuen into his hands That by the grace of God he might tast of death for all men Hee recites the cause and fruite of Christs death that wee should not thinke it any way diminished his dignitie For when we heare that so great a benefit is obtained for vs by his death there is no place left for contempt because the admiration of the diuine goodnesse doth wholy rauish vs. Where hee saith for all hee not onely meaneth that it should serue as an example to all as Chrysostome brings in the similitude of the Physition who first tasteth himselfe of the bitter potion to the end the patient should make no difficultie at all to drinke it vp but the Apostles meaning is that Christ died for vs because hee setting himselfe in our place hath deliuered vs from the curse of death And therefore he addes that it is done by the grace of God because the cause of our redemption was the infinite loue of God which caused him not to spare his onely begotten sonne Rom. 8.32 Whereas Chrysostome expounds to feele death in stead of to taste thereof as you would say with the tip of the lips because Christ obtained victorie ouer death I doe neither reiect nor disallow it notwithstanding I will not affirme that the Apostle meant to speake so subtilly 10 For it became him for whom
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
in dying might redeeme vs from death This place is worthy to be wel obserued because it not onely confirmes the truth of Christ his humane nature but also shewes what fruit comes vnto vs thereby The sonne of God saith he was made man to the ende he might participate the same nature and condition with vs. Could he say any thing more to the purpose for the confirmation of our faith for by this it appeares that he loues vs with an vnspeakable loue The fulnesse of which loue consists in this that he tooke vpon him our nature that he might thereby subiect himselfe to the condition of death for as he was God he could not die Now howsoeuer he toucheth the fruit of his death but in fewe words yet notwithstanding in these few he doth expresse the matter with wonderfull life and efficacie how he hath so kept vs from the tyrannie of the diuell that we are out of his danger and hath so redeemed vs from death that we need not now feare it any more But because there is no word which hath not his weight let vs yet a litle more diligently examine them First this destruction of the deuill whereof he speakes shewes that he hath now no more power ouer vs. For howsoeuer the deuill hath force and power still The Diuels power weakened and limited and deuiseth daily to worke our destruction yet notwithstanding the power which he hath to hurt vs is weakened or at the least limited And doubtlesse it is a great consolation to be assured that we haue to doe with such an enemie as hath no power ouer vs. Now that this is said in regard of vs we may gather by the member following which had the power of death for the Apostle would hereby giue vs to vnderstand that the deuill is destroyed in as much as he raigned to our destruction For this power is so called because of the effect for it is deadly to vs and brings forth destruction He shewes then that not onely the tyrranie of Satan is destroyed by the death of Christ but also that Satan himselfe hath receiued such a wound that we need now no more to feare him then if he were not at all He speakes of the Deuill in the singular number according to the custome of the Scriptures not that we should imagine there is no more but one but because all of them together make one body which cannot be as we know without an head All those which for feare of death This place doth very notably describe how miserable their state and condition is who stand in feare of death Vers 15 Death must needs be terrible to as many as looke vpon it without Christ doubtlesse it must be very horrible and terrible to as many as look vpon it without Christ because without him nothing is to be perceiued therein but cursednes For from whence comes death but from the wrath of God inkindled against sinne thence comes this bondage all our life long that is to say that anguish and continuall disquietnes wherein poore soules are imprisoned For the iudgement of God doth alwaies present it self before our eyes by the knowledge and guilt of sinne now Christ by bearing our curse vpon him hath freed vs from this feare when he tooke away whatsoeuer was fearefull in death For howsoeuer necessitie bee laid vpon vs to passe through death yet notwithstanding both in life and in death wee are at peace VVe haue peace both in life and in death because Christ is our guide He hath profited but little that hath not learned to contemne death and secure because we haue Christ for our guide And if any cannot quiet his minde by the contempt of death let him know that he hath profited very little as yet in the faith of Christ For as too seruile a feare proceedes from the not knowing the grace of Christ so is it a certaine and sure note of infidelitie in whomsoeuer it is Death in this place doth not onely signifie the separation of the soule from the bodie but also the punishment which is sent vs of God in his anger so as this word comprehends euen eternall damnation it selfe For where the fault and transgressions stand in Gods sight vntaken away there doth hell also forthwith present it selfe 16 For he in no sort tooke on him the Angels nature but he tooke on him the seede of Abraham 17 Wherefore in all things it behooued him to be made like vnto his brethren that hee might be mercifull and a faithfull high Priest in things concerning God that hee might make reconciliation for the sinnes of the people 18 For in that he suffered and was tempted he is able to succour them that are tempted FOr in no sort By this comparison hee further enlargeth the honour and benefit which Christ hath done vs in taking of our flesh for hee neuer did so much for the Angels In as much then as there was greater neede of speciall remedie to repaire that exceeding fearefull ruine of mankinde it was the good pleasure of the Sonne of God herein to manifest the excellent and incomparable pledge of the loue hee bare vs which might not be communicated no not to the Angels themselues Now in that hee hath preferred vs before the Angels was it for any excellencie that was in vs aboue them No in no wise but onely in regard of our miserie Wherefore there is no cause why we should glorie as if we were more excellent than the Angels vnlesse it be because the heauenly Father hath shewed more mercie to vs than he hath done to them the which wee haue good cause to confesse to the end the Angels with admiration may behold from aboue so great bountie powred foorth vpon the earth Whereas he saith in the present tence he takes not or tooke not I referre it to the testimonie of the Scriptures as if it did represent that before our eyes which had been before witnessed by the Prophets Moreouer this onely place sufficeth to ouerthrow Marcion the Maniches and all such railers who denie Christ to be true man begotten of mans seede For if he onely bare the figure of a man he often appeared so in old time vnder the forme of an Angell and then where was the difference But because it cannot be affirmed that euen Christ was indeede a very Angell clothed with their nature therefore it is rather said that hee tooke the nature of man than of the Angels The Apostle therefore speakes of this nature and shewes that Christ hauing taken flesh was true man so as now in two natures there is the vnitie of the person For this place doth nothing at all fauour Nestorius who forged two Christs as if the Sonne of God had not been true man but had onely dwelt in the flesh of man We see that the Apostle had a farre other meaning For hee meant to shew that wee haue a brother in the person of God because of
the Greeke word which is in the future tence which we translate should be spoken or which were to be spoken requireth this exposition Now the sumine is that Moses did faithfully teach the people those things which God had giuen him in charge yet so as a certaine measure was limited beyond which it was not lawfull for him to passe God hath heretofore spoken vnto vs diuers waies and at sundrie times by the Prophets yet he deferred the cleere reuelation of the Gospel to the fulnesse of time Whose house we are Verse 6 The Apostle Paul in the 1. to the Romans after he had told them in his Preface that he was appointed the Apostle of the Gentiles addeth in the 6. verse that the Romans to whom he wrote were of the number of them and all to the ende he might obtaine authoritie with them Euen so now doth the author of this Epistle exhort the faithfull Iewes who had made profession of Christ to perseuere in the faith to the end they might haue place in the houshold of God He had said before that the house of God was vnder the rule of Christ and now he addes this admonition to very good purpose telling them that they shal haue a place in this house of God if so be they obey Christ But in regard they had before begunne to receiue the Gospel he ioynes this condition if they holdfast that confidence and that reioycing Hope the constancie of faith c. for I take this word hope for faith And truely hope is nothing els but the constancie of faith He puts assurance and reioycing the better to expresse the vertue of it Staggerers no true beleeuers And from hence we gather that those who faintly and staggeringly doe consent vnto the Gospel are nothing lesse then true beleeuers For faith cannot be without a quiet and peaceable minde Two effects of faith which brings forth a constant boldnes of reioycing For faith indeede hath alwais these two effects ioyned with it to wit boldnesse and reioycing as we haue said in the fift to the Romans and in the third to the Ephesians To which as all the doctrine of the Papists is contrarie so if they had none other false doctrine but this alone it would rather destroy the Church of God then build it vp For they not onely darken the truth by their inuentions but openly condemne this confidence whereof the Apostle speakes of presumption As if it were not lawfull for a man to hold that he is consecrated to be the temple of God And besides what assurednes of confidence and boldnes could wee haue thereof when men know not what to beleeue Now this infolden faith which they haue forged of their owne heads is nothing els but a license to wander and stray out of the right way Wee are therefore admonished out of this place alwaies to profit and to goe forward euen till death because our whole life is but a race 7 Wherefore as the holy Ghost saith Psal 95.8 chap. 4.7 to day if ye shall heare his voyce 8 Harden not your hearts as in the prouocation Numb 14.22 Exod. 17.2.7 according to the day of temptation in the wildernes 9 Where your fathers tempted me prooued me and saw my workes fourtie yeeres long 10 Wherefore I was grieued with that generation and said They erre euer in their heart neither haue they knowne my waies 11 Therefore I sware in my wrath if they shall enter into my rest 12 Take heede brethren least at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God 13 But exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne HE still exhorts them to obey Christ in his word And to the end his exhortation might haue the more weight he confirmes it by the testimonie of Dauid For when hee was to touch them to the quicke it was needfull hee should presse them in the person of another least hee might offend them If he had plainly reproched the infidelitie of their fathers they would not so willingly haue heard him but in that he sets Dauid as it were to tell them of it the matter is so much the lesse odious Now his drift in few words is this that as God from the beginning would that his voice should bee obeyed and could not beare stubbornnes and obstinacie but did sharply punish it so also at this day if we proue not good schollers vnder him he will punish our obstinacie no lesse seuerely than hee did theirs Moreouer the words depend one vpon another till you come to the 12. verse To the end therefore the scope of the text may the better be vnderstood the words which begin at the seuenth verse to the twelfth the first of them being excepted must be enclosed with a parenthesis But let vs now come to the handling of euery point in order As saith the holy Ghost Vers 7 This serues to moue their attention more than if hee had alleaged Dauids name And it is good and profitable also to accustome our selues to such manner of speaking to the end we may be put in mind that the words which are cited out of the bookes of the Prophets are not of men but of God Now because this sentence To day if ye will heare his voyce is a part of the verse that went before some haue not translated it amisse Would to God you would this day heare his voyce It is certaine that Dauid hauing called the Iewes the people of God and the sheepe of his pasture doth from thence foorthwith inferre that it is good reason they should heare the voyce of God For speaking there to them whom hee had called to sing the praises of God and to celebrate his goodnes he by and by admonisheth them that obedience is the principall seruice that he requireth and that he preferres it farre before all sacrifices The first point is then that they should obey the word of God Harden not your hearts Verse 8 By these words is shewed that our rebellion against God proceeds from none other roote than from a voluntary wickednes None can soften the hardnes of our harts but God only to wit when we shut the gate against his grace True it is that we haue already hearts of stone and euery one of vs hath brought this hardnes with vs from our mothers wombe neither is there any but God onely who can soften and correct them Notwithstanding whereas wee repell the voyce of God we doe it with a witting and willing obstinacie and not by any other instigation and whether this be a truth or no let euery mans conscience testifie Wherefore the holy Ghost doth iustly reproue al vnbeleeuers for opposing themselues against God and for that they themselues are masters and authors of their owne obstinacie least they should lay the fault vpon some bodie els
in this in that hee subiected himselfe to our infirmities for our benefit and profit Whence it appeares that our faith is confirmed and his honour no way diminished by this his bearing of our miseries Now hee assignes two causes wherefore it behoued that Christ should suffer the neerest cause and the last The nighest was that hee might learne obedience the last that by this meanes hee might be consecrated the high Priest of our saluation Now no man doubts but the daies of his flesh should be here taken for the life present Whence it followes that by this word flesh he meanes not the substance but the qualitie as 1. Cor. 15.50 Flesh and blood shall not inherit the kingdome of God These fantasticall spirits then doe altogether dote who haue dreamed that Christ is now dispoyled of his flesh because it is here said When he was in the flesh For there is great difference betweene being a true man although in the blessed estate of immortalitie and to be subiect to the miseries and infirmities of man which he endured whilest hee liued in this world but now hath put them off being entred into heauen Let vs come to the point of this text then Christs prayer vvas heard and yet he suffered death Christ which was the Sonne sought for remedie to his Father who was heard and yet notwithstanding endured death that by this meanes he might learne obedience There is no word here which hath not his weight For by the daies of his flesh he meanes that the time of our miseries is determined and limited which must needes bring great solace vnto vs. It were a troublesome estate yea and vnpossible to be borne if some hope were not set before vs that wee should come from vnder the burthen thereof in time The three things that follow do also bring great consolation Christ was the Sonne and therefore his dignitie did exempt him from the common condition of others notwithstanding he humbled himselfe thereunto for the loue he bare vs. Afflictions doe noâ— exempt vs out of the number of Gods children What is hee now that dare refuse this state and condition there is another reason to wit that if we be pressed with aduersities yet wee are not therefore out of the number of Gods children because wee see him that was the onely naturall Sonne of God to goe before vs. For we are the children of God only by the benefit of adoption yet hee who of right may attribute this honour to himselfe receiueth vs into his societie Did offer vp prayers and supplications c. The second is this that Christ sought remedie at his hands who was able to saue him that hee might be deliuered from his troubles And this he saith to the end none should thinke that Christ had an heart of brasse without feeling For we must alwaies consider to what end euery thing is spoken If Christ had not bin touched with any sorrow what consolation would haue come vnto vs by his passions But when we heare that he felt not bodily paines alone but also endured sharp torments in his spirit herein is the similitude shewed between him and vs. For when Christ saith he endured death and other miseries it was not to the end he should set them light or not be touched with any feeling of them for he prayed with cries and teares by which hee gaue testimonie of the great anguish that was in his heart The Apostle then by these teares and strong cries would expresse a vehement dolour it being an ordinarie manner of speech to note out that which was done by the signes Neither do I doubt but that he speakes of that prayer which the Euangelists recite to wit Father if it bee possible let this cup passe from me Matth. 26.39 Also another time My God my God why hast thou forsaken me For the Euangelists recite that in this second prayer there was a great crie In the first wee must not imagine that his eyes were drie whilest drops of blood trickled from his bodie by reason of the great sorrow hee was in For it is most certaine he was then shut vp vnder extreme anguishes We need not doubt then whether he were pressed with true sorrowes or no seeing he did thus earnestly pray vnto his Father for succour But what vse hath this Truly that as often as we are pressed vnder temptations we learne to fasten all our senses vpon the Sonne of God who felt the like Seeing hee goeth before vs then VVhat we are to doe in temptations of spirit wee haue no cause to be out of heart And withall wee are admonished not to sue vnto any for deliuerance out of our miseries but to God alone For what better rule of prayer can wee haue than the example of Christ Now he directed his prayer to none but to his Father O my Father saith he if it be possible c. Matth. 26.39 And the Apostle sheweth vs that we are to doe the like when he saith that Christ offered vp prayers to him that was able to saue him from death For hereby he signifieth that Christ prayed rightly because he had his recourse to him that was truly bountifull who is God onely His crie and teares doe also admonish vs to bee feruent and the more attent when we make our prayers Prayer ought to be seruent For wee ought not to goe to prayer retchlesly but with seruencie of spirit And was heard in that which he feared Some haue translated For his reuerence but I doe not at any hand approue of it For first the Adiectiue his is not added in the Greeke moreouer the word which followeth signifies of or some word like vnto it Seeing then that the Greeke Noune which is put here signifieth oftentimes rather feare or care I doubt not but the Apostle meant to shew that Christ was heard in that which he feared that is to say albeit he was ouerwhelmed with sorrowes and aduersities yet hee fell not vnder the flesh Our obedience cheifly appears in the denyall of our selues to yeild to that which is pleasing vnto God then and neuer till then doth our obedience appeare This I say is a singular and euident testimonie of perfect subiection when as we preferre death it selfe to which we are called of God although it brings feare and horror before life which all of vs doe rather naturally desire And beeing consecrate was made c. Vers 9 This is the last or furthest ende as they say wherefore it behooued Christ to suffer to wit that by this meanes he might be established and consecrated into his office of Priesthood Christ was consecrated into his office of Priesthood by the crosse As if the Apostle should haue said the suffering of the crosse and death was vnto Christ the solemne manner of his consecration By which word he signifies that all his passions tended to our saluation And thus it appeareth that they were so farre off
hee blameth them for the same fault or at the least not very much diuers from this For he saith they were not able to beare strong meate because they were carnall Milke then is the doctrine of the first beginnings to enter them which as yet know nothing S. Peter takes it in another sense when hee wils vs to desire the sincere milke of the word that wee may grow thereby 1. Pet. 2.2 For there is a double infancie one in malice and another in vnderstanding S. Paul saith in another place Be not children in vnderstanding but in malice 1. Cor. 14.20 So then they which are so tender and delicate that they cannot receiue a doctrine a little higher than the first rudiments are called children by way of reproch For the true vse of the ministerie of the word is to frame vs in such wise as we may grow to be perfect men according to the measure of the age of the fulnes of Christ and not to be as children wauering and carried about with euery winde of doctrine as it is said Ephes 4.13.14 I grant those are to bee borne with that haue not yet tasted Christ if so be they be not yet capable of strong meate but if hee which ought to increase according to the time he hath had doth notwithstanding alwaies continue in his infancie he is vnworthie to be pardoned For we know that Isaiah brands the reprobates mongst them I say there is no lesse carelesnesse than if the doctrine were wholy forbidden them Thus for want of exercise we are blindfolded still and destitute of all sound iudgement CHAP. VI. 1 Therefore leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection not laying againe the foundation of Repentance from dead workes and of faith towards God 2 Of the doctrine of Baptismes and laying on of hands c. of the resurrection from the dead and of eternall iudgment WHerefore leauing Vers 1 c. After he hath sharpely reprooued them he exhorteth them that in leauing the beginnings they goe on forward ayming to the marke For he calles the doctrine of beginning the rudiments by which the ignorant are to begin when they be receiued into the Church Now in that he commands them to leaue such rudiments or beginnings his meaning is not that the faithfull should forget them but that they should not sticke fast as it were in them the which is better known by the similitude of laying the foundation which by and by followeth For when an house is to be builded men must neuer shrinke away from the foundation and yet notwithstanding it were a mockerie to be alwaies about that to goe no further For howsoeuer the foundation of the building is to be laid yet he which shall alwaies busie himselfe about that neuer fitting or preparing matter wherewithall to raise vp the building shall he not busie himselfe foolishly and in vaine In a word as we are to beginne by the foundation so the labour of the master builder is to hasten that the house also be raised vp in due season The like is it in Christianitie For the foundation is laid in vs by learning the rudiments but by and by after a more highe doctrine ought to follow which may finish vp the whole building Wherefore those who alwaies sticke in the first rudiments goe forward but ill because they propound no end vnto themselues As if the master workman imploying his whole labour about laying the foundation VVe ought not to content our selues with good beginnings but to aime to perfection should vtterly neglect to build any thing vpon it And therefore he would haue our faith so laid in the beginnings that it should still rise higher and higher vntill at the last it bee perfected by continuall increases Of repentance from dead workes He had respect here to the forme vsed in the Catechisme From whence wee may draw a probable coniecture that this Epistle was not written by and by after the publishing of the Gospel but rather after there was some forme of gouernment vsed in the Churches The forme was that he which was newly instructed in religion made a confession of his faith before hee was baptized Now there were certaine articles the which the Pastor demanded of them as may be seene by many testimonies of the ancient Fathers and the examination was chiefly vpon the confession of faith which wee commonly call the Symbole or Creede of the Apostles This was as the first entrance into the Church for those who being alreadie of age meant to become Christians as those who before were strangers from the faith in Christ The Apostle makes mention of this custome because no long time was giuen to such new conuerts to be taught in the first grounds of the Christian religion For a schoolmaster teacheth children their A B C because they might foorthwith come to know greater things But let vs consider what the Apostle saith He names repentance and faith wherein consists the whole perfection of the Gospell For what other thing doth Christ commaund to his Apostles but that they should preach faith and repentance Luk. 24.47 And therfore when S. Paul meant to protest that he had faithfully discharged his dutie he alleageth for himselfe that he had diligently and continually taught them from house to house to imprint these two things in the hearts of his Auditors to wit Repentance towards God and faith towards our Lord Iesus Christ Act. 20.20.21 May it not seeme absurd then that the Apostle should command them here to leaue faith and repentance wherein they were to perseuere the whole course of their liues But in adding from dead workes he shewes that he speakes of the first repentance when men began first to be Christians For although euery sinne be a dead worke because it begets death or because it proceedes from the spirituall death of the soule yet notwithstanding all the faithfull which are alreadie regenerate by the Spirit of God are not properly said to repent themselues of dead workes True it is that regeneration is but begun in them but how little soeuer this seede of the new life be in them yet that is the cause why they are no more reputed dead in his sight Wherfore the Apostle comprehends not all repentance in generall wherein we ought carefully to meditate and to exercise our selues day and night but he onely meanes that beginning of repentance by which those who being euen newly conuerted to the faith did enter into the way of newnes of life Also the word faith signifies that briefe summe of the doctrine of godlines which is commonly called the Articles of the Faith Hereunto also appertaines The resurrection from the dead and eternall iudgement For these two things are the greatest secrets of the heauenly wisedome yea euen the very marke of all our religion whereat wee ought to aime all our whole life But because one and the same thing is taught otherwise to
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
the world was created by God For to what purpose haue men reason and knowledge but that they might confesse their Creator Yet so it is that faith only causeth vs to know and acknowledge that God created the world wherefore no marueile if faith bee accounted the chiefe vertue aboue all others in the ancient fathers But here a question may be demaunded Question why the Apostle affirmes that we vnderstand that by faith which the Infidels themselues doe know For the beholding of the heauens and the earth constraines the very wicked to acknowledge the maker of them And S. Paul also by this condemnes all men as guiltie of ingratitude because that when they knew God they did not giue that honour which to him belonged Rom. 1.21 And to say the truth it had bin vnpossible that the feeling of religion should alwaies haue word of God next that they depend on nothing but vpon his free promises In the first place he saith that the sacrifice of Abel was not esteemed for any respect better than his brothers but onely because it was sanctified by faith For in very truth the fat of the beasts had no such sweete sauour that God should bee appeased in respect thereof The person of a man must be accepted before his sacrifice can be allowed who is accepted of God then but he whose heart is purged by faith And the Scriptures doe shew sufficiently for what cause sacrifices were well pleasing vnto him for these are the words of Moses God had respect to Abel and to his gifts From whence we may easily gather that his sacrifices were acceptable vnto God because he himself pleased God And from whence came it that he pleased him but because his heart was purged by faith God testifying of his gifts He confirmeth that which I haue said to wit that there comes no works from vs that are acceptable to God till such time as wee our selues are receiued into fauour or to speake more briefly no workes are reputed for iust before God No vvorks are accounted for iust before God but those that proceed from a righteous man but the workes of a righteous man For see the argument of the Apostle God testified of the gifts of Abel by the which he obtained the praise of righteousnes before him Now this is a profitable doctrine and so much the more worthie to bee noted because the truth of it cannot easily be perswaded vnto vs. For when we see some brightnes to shine be it in any worke whatsoeuer wee are suddenly rapt vp into an admiration of it and wee thinke God cannot iustly reprooue it but hee who onely lookes to the inward puritie of the heart rests not at all in the outward visors of workes Let vs learne then that no iust worke can proceede from vs till such time as we be iustified our selues in the sight of God He being yet dead This he also attributes to faith to wit that God testified he had care of Abel after his death as well as during the time of his life For when he saith that he spake being yet dead he signifies that which Moses recites to wit that God was moued by his cruell death to take vengeance of it Whereas then it is said that Abel or his blood cried both the one and the other are figuratiue speeches Now this was a singular testimonie of the loue of God towards him that he had a care of him after he was dead And from hence it appeares that he is of the number of the Saints of God whose death was pretious vnto him as it is in the 115. Psalme vers 15. 5 By faith was Enoch translated that he should not see death Gen. 5.24 neither was he found for God had translated him for before he was translated he was reported of that he had pleased God 6 Now without faith it is impossible to please God for he that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him BY faith Enoch c. Vers 5 He makes choise but of a few of the ancients to the end hee might make way to come the sooner to Abraham and his posteritie Enoch He shewes that Enoch was translated by the meanes of faith But first of all we must vnderstand the reason why God tooke him out of this world after such an extraordinarie manner It was an excellent testimonie whereby all men might know how greatly hee was beloued of God For at that time impietie and all manner of corruptions reigned euery where if hee had died after the common manner of men none would haue thought hee had been so presented by the prouidence of God that hee should not be infected with the common contagion of the time but in regard he was caught vp without dying the hand of God did therein manifestly shew it selfe from heauen by pulling him as it were out of the midst of the sire It is no small signe of honour then you see which the Lord shewed him in this translating of him Now the Apostle affirmes that hee obtained this by faith It is true indeed that Moses declares how he was a iust man and one that walked with God but for as much as faith is the beginning of righteousnes therefore this loue of God towards him is rightly attributed to faith As touching curious questions wherewith curious heads are wont to intangle themselues it is better to passe by them in silence Curious questions are to be auoided They aske forsooth what became of Enoch and Helias And ed with the feeling of his goodnesse He that hath not a true taste of Gods goodnesse wil neuer seeke to God nor call vpon â—im hoping for saluation at his hand for we either despise or flie from God if wee behold not saluation in him Now let vs remember that wee must beleeue this and not content our selues with a bare naked opinion of it For although the wicked and vnbeleeuers doe sometimes conceiue something like vnto it yet for all that they doe not therfore come vnto God because they are not staied vpon a firme and steadfast faith this is the second part of faith by which we obtaine fauour with God to wit when we are certainly perswaded that we haue saluation in him But many doe malitiously corrupt this second member by drawing from it the merit of workes and the confidence of meriting Merit of works For see how they frame their argument If wee be acceptable to God by faith because we beleeue him to be a rewarder of them that seeke him faith then say they hath respect to the merit of workes But the onely way to refâ—â—e this errour The meanes how to seeke God is to consider of the meanes by which we seeke God For we must not bee so foolish to thinke wee seeke God when wee erre from the right way of seeking him Now the scripture assigneth this to be the meane
truth and vertue thereof farre aboue the life of his sonne because hee limited not the power of God within so narrow a compasse as to thinke that Isaak being dead How Abraham may be said to hope aboue hope that also should therefore be bound or quenched By this meanes he kept the promise still because hee tied not the power of God to the life of Isaak but had this certaine perswasion that it would shew it selfe no lesse powerful euen in his dead ashes than in quickning and restoring his life againe From whence he recouered him after a sort As if he should say this hope did not deceiue Abraham For it was as a kind of resurrection when Isaak was thus deliuered out of the middest of the shadow of death The Greeke word Parabole which wee translate figure or similitude is interpreted diuers waies by the expositors For mine owne part I take it simply for a word of similitude as either after a sort or such a like speech For howsoeuer Isaak was not raised vp in very deede yet notwithstanding he seemed after a sort to be raised vp when hee was suddenly and miraculously deliuered by such an vnexpected fauour of God Yet I reiect not that which others thinke to wit that our flesh which is subiect to death is shadowed out in the ramme which was put in the place of Isaak I confesse that to bee true also which others teach that the image of Iesus Christ was painted foorth in this offring But I speake now of that which the Apostle meant to say and not of all things that might rightly be gathered Now in my iudgement the true sense is that Abraham recouered his sonne euen as if he had been giuen him from death into a new life By faith Isaak blessed c. This also was a worke of faith Vers 20 to giue a blessing concerning things to come Isaak For whereas the thing is not yet effected but the naked word onely appeares there faith must needes be said to reigne But in the first place wee are to obserue what good vse this blessing had of which he speakes For to blesse is generally taken to pray that good may come to those for whom we pray But there was another thing rather in the blessing of Isaak for it was as if he had put the person of his sonne Iacob into the possession of that land which God had promised to him and to his heires But what of all this Surely he had nothing in this land but the right of buriall These high words then Let peoples obey thee and let the nations doe thee seruice seeme to be ridiculous Gen. 27.29 For what authoritie was he able to giue another who was scarcely free there himselfe We see then that this blessing is grounded vpon faith because Isaak had nothing to giue his sonnes but the word of God Obiection Yet notwithstanding some may doubt whether there were any faith in the blessing of Esaw seeing he was a reprobate and reiected of God Answere The solution is easie because faith did chiefly shew it self in this when he discerned between the two twins begotten of him that in such sort that he gaue the first place to the lesser For in gouerning himselfe according to the oracle of God he took away from the eldest the ordinarie right of nature Now the condition of the whole nation depended vpon this that Iacob was the elect of God and this election was ratified and confirmed by the blessing of the father By faith Iacob when he was a dying Vers 21 c. The purpose of the Apostle is Iacob to attribute whatsoeuer came to passe amōgst this people and was worthie of memorie vnto faith notwithstanding because it had been a thing too long to recite euery particular example hee chuseth out some amongst many as this which hee now reciteth For the tribe of Ephraim did so surmount the others that they were in a manner hidden vnder his shadow For the Scripture often comprehends the tenne tribes vnder this name of Ephraim and yet notwithstanding Ephraim was the yonger of the two sons of Ioseph When as Iacob blessed him and his brother they were both of them then children What did Iacob see in the yonger that he should preferre him before the elder nay at that time when he did it his eyes were euen dimmed by reason of age and whereas hee put his right hand vpon the head of Ephraim surely it was not by chance or at aduenture for he crossed his armes so as he put his right hand vpon the left side Moreouer he assignes two portions vnto him as if he had bin Lord already of that land from whence famine had driuen Iacob There was nothing here therefore which was agreeable to reason but faith The Iewes despise faith and yet it was the chiefest vertue their ancestors had who onely was the gouernesse in this action If the Iewes therefore would bee any thing indeede let them boast of nothing but of faith And worshipped towards the end of his staffe This is one of the places by which we may coniecture that the Hebrues in old time had not the vse of prickes or points For the Greekes could not so farre deceiue themselues that they should turne Rodd for Bedd if there had been at that time such a manner of writing as there is now at this day There is no doubt but Moses speaks of the bolster of the bed when he saith Al Rosch Hamitthah But the Greeke translators haue turned it The end of his staffe as if it had been there Matthaeh The Apostle is not nice to applie that vnto his purpose which was commonly receiued True it is that hee wrote to the Iewes but it was to them which were dispersed in diuers regions and had changed their mother tongue into the Greeke Now we know that the Apostles were not so precise in this respect but did willingly apply themselues to the weake who had yet neede of milke Neither is there any danger in it prouided that the readers be alwaies brought backe to the pure and natiue reading which the Scripture vseth Now for the thing it selfe there is no great difference For Iacobs worshipping was a signe of giuing of thankes wherefore he was led by faith to submit himselfe vnto his sonne Ioseph By faith Ioseph when he died c. Vers 22 This which the Apostle now recites is the last of all the acts of the Patriarkes which in very truth is well worthie to be put in writing For doubtlesse it was a token of an excellent faith that all these riches pleasures and honours could not cause this holy personage to forget the promise of God For from whence is it that he had such a constancie of minde as to despise all that which was in high account here in this world and that he esteemed nothing of all that which was precious in it but because he ascended into heauen by faith
of the crosse For the nature of faith is the same at this day that it was long agoe in the holy fathers of whom the Apostle maketh mention in this place Wherefore if we follow the example of their faith we shall not fall so fowlie as we doe by our slouthfulnesse As touching the word racked I haue therein followed the translation of Erasmus although others do expound it DismeÌ„bred but in mine opinion the sense is more simple to wit that they were racked as one would stretch a skinne vpon a drumme 36 And others haue beene tried by mockings and scourgings yea moreouer by bonds and imprisonment 37 They were stoned they were hewen or savved asunder they were tempted they were slaine with the sword they wandred vp and downe in sheepes skinnes and in goates skinnes beeing destitute afflicted and tormented 38 Whom the world was not worthie of they wandred in wildernesses and mountaines and dennes and caues of the earth 39 And these all through faith obtained good report and receiued not the promise 40 God prouiding a better thing for vs that they without vs should not be made perfect VVHereas he saith they were tempted Vers 36 it seemeth superfluous and I make no doubt but because there is great affinitie in the Greeke tongue betweene these two words cut asunder and Tempted that some tooke occasion thereby being not well exercised in the language to adde the second in the margine and so by succession of time it hath since crept into the text as also Erasmus deemeth Vers 37 By the skins of sheepe and goates I thinke he rather meaneth the base and course garments of the faithfull wherewith they were clad when they fled into the deserts than the tents which were made of skinnes Now although some say that Ieremiah was stoned Isaiah sawed asunder and that the holy historie telleth how Elias and Elizeus and other Prophets wandred into mountaines and caues yet notwithstanding I doubt not but he toucheth those cruell and horrible persecutions which Antiochus inflicted vpon the people of God and those which befell them soone after And would not be deliuered He speaketh very properly Verse 35 For they must haue denied God to redeeme a little prolonging of this life Now this had beene too wofull a redemption And therefore to liue perpetually in heauen they renounced this worldly life which otherwise they must haue bought at so deere a rate as thereby to renounce God as we haue said and to forsake their vocation But we heare what Christ saith if we will saue our liues in this world we shall loose them for euer in the world to come Matth. 10.39 Wherefore Death is to be chosen rather then life if vve cannot inioy it but with the forsaking of God if so be that a true loue of the resurrection to come doe possesse our hearts it wil easily bring vs to the contemning of death And to say truth wherefore should we otherwise liue vnlesse we liue to God and whensoeuer it shall not be permitted vs to liue vnto him we ought to suffer death willingly or at the least without griefe of minde Furâ—â—ermore by this sentence the Apostle confirmes that which he said to wit that the Saints ouercame all sorts of torments by faith For if their hearts had not bin sustained by the hope of the blessed resurrection they should by and by haue fallen and quailed Moreouer we ought to gather a very profitable exhortation from hence whereby we may fortifie our faith against the time of aduersitie For we ought not to refuse that the Lord should make vs companions testimonie of Gods kindnesse towards vs that howsoeuer he hath shewed himselfe liberall to his children from the beginning of the world yet he did so measure out and limit his grace that he prouided for the saluation of the whole bodie What can any amongest vs desire more when we may say euery one in particular God hath had as much care of me now as he had in bestowing of his benefits vpon Abraham Moses Dauid yea vpon all the Patriarks Prophets and faithfull Kings euen of me I say to the end I might be vnited with them into the bodie of Christ Let vs know then that wee are more than vnthankfull towards God if he find lesse faith in vs vnder the kingdom of Christ than the Fathers shewed themselues to haue vnder the law and that by so many singular examples of patience Where he saith they receiued not the promise it ought to bee vnderstood of the shutting vp and last conclusion of the promises which are published to vs in Christ Of which we haue said somewhat before CHAP. XII 1 Wherefore let vs also seeing we are compassed with so great a cloude of witnesses cast away euery thing that presseth downe and the sinne that hangeth so fast on let vs runne with patience the race that is set before vs 2 Looking vnto Iesus the author and finisher of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God 3 Wherfore consider him that endured such speaking against of sinners least you should be wearied and faint in your mindes THis is the conclusion and shutting vp of the former Chapter Vers 1 wherin he sheweth to what end he hath made rehearsall of this Catalogue of the holy seruants of God whose faith was so excellent vnder the Law to wit to the end that euery one might dispose himselfe to follow their steps Now he calleth a great multitude a clowde by a borrowed speech for a multitude is the opposite to few Truly although they had been but a small number yet ought we to be stirred vp by their example much more when there is so great a cloude of them Herewithall he saith that wee are compassed about with this thicknes or multitude so that whithersoeuer we turne our eyes wee still meete with many examples of saith As touching this word witnesses I take it not so generally as if he called them Martyrs of God but I rather referre it to the present matter as if he should haue said that faith is sufficiently approoued by their witnes so as there needes no more doubtings thereof now For the vertues of the Saints are as so many witnesses to confirme our faith to the end wee hauing them for our leaders and companions might goe vnto God the more cheerefully and couragiously Let vs cast away euery thing that presseth downe Because he vseth a similitude taken from running in a race he would also that wee should discharge our selues of all impediments For nothing is more contrarie vnto him that would make haste than to be loden and pressed downe with burthens Now there are diuers burthens which doe hinder vs Burthens slacking our spirituall race and slaken our spirituall course as first the loue of this life the pleasures of this world the lusts of the flesh the
mariage be honourable yet it is not lawfull to commit fornication But euery one may peceiue that this sense is too cold For mine owne part I rather thinke that the Apostle here opposeth mariage to whoredome as the remedie for the disease and the course of the text doeth euidently shewe that his meaning is so For before he threatens whoremongers with the iudgements of God he first shewes them what the true meane is to auoid this vengeance that is if we liue honestly in mariage Let this then be one member That whoredomes shal not escape vnpunished because it is Gods office to shew his vengeance vpon them And seeing he hath beene pleased to blesse the societie of man and wife which himselfe hath ordained it followes then that all other societies or fellowshipps out of marriage are accursed and condemned of him Wherfore he not onely threatens adulterers with punishment but all manner of fornicators also For all of them doe flinch backe from the holy institution of God yea they corrupt and ouerthrow it abusing themselues indifferently with all companies whilest there is but one lawfull coniunction onely which is ratified and confirmed in the name and by the authority of God Now because it is impossible to represse the ouerflowing of whordomes without the remedie of mariage for this cause he commends it vnto vs calling it honourable That which he addes afterward of the bed vndefiled I willingly referre it to this namely that married persons might know that all things are not permitted vnto them but that they ought rather to vse the lawfull bedde with all moderation to the ende they might abstaine from whatsoeuer was contrarie to the shamefastnesse and honestie of REmember them Vers 7 c. The things which follow doe not appertaine so much to manners as to doctrine In the first place hee sets the example of those before the Iewes of whom they had been taught and peraduenture he speakes particularly of those which had sealed the doctrine which they had taught with their owne blood For he noteth out something worthie of remembrance when he saith Consider what hath been the end of their cōuersation And yet this is no impediment why wee may not also vnderstand it generally of those which haue continued in the true faith vnto the end who also haue giuen faithfull testimonie to the holesome doctrine both in their death as also in the whole course of their life Now this is a matter of no small consequence when he sets their Teachers before them to follow For wee ought to esteeme them as fathers which haue begotten vs in Christ Had they seene their Leaders constant and stable then partly in the middest of cruell persecutions and partly in the middest of diuers fights So much the rather ought they in all reason to be the more willing to follow their steps Iesus Christ yesterday Vers 8 c. The onely meanes which causeth vs to perseuere in the true faith is if we keepe the foundation not recoyling backe from it so much as an haires bredth All knowledge is but meere vanitie that is separate from the knowledge of Christ For his knowledge is but meere vanity that knowes not Christ yea although hee should therewith comprehend both heauen and earth For all the treasures of wisedom and knowledge are hid in him Coloss 3.3 Here therefore wee haue an excellent place out of which wee learne that there is none other rule of true knowledge but to rest all our senses in Christ alone Moreouer because the Apostle had to deale with the Iewes he sheweth that Christ hath alwaies held the same principalitie which he now holds at this day and that he shall be alwaies like vnto himselfe euen to the end of the world He was yesterday saith he and to day he is also the same for euer By these words he signifies that the same Christ which hath been now manifested in the world hath reigned from the beginning of the world and that it is not lawfull to goe any further being once come to him Yesterday then comprehends all the time of the old Testament and to the end they should not looke for some sudden change afterwards because the publishing of the Gospell was yet but newly begun he saith that Christ was so reuealed newly vnto them that the same knowledge of him should not fade but endure for euer By this it appeares that the Apostle disputes not about the eternall essence of Christ but of his knowledge which had place among the faithfull in all times and who hath bin the perpetuall foundation of the Church It is very certaine that Christ was before hee manifested his power but the question is now what it is which the Apostle here entreates of And therefore I say that in this speech he aimes at the qualitie as you would say and not at the essence For here is no disputing whether Christ be eternall with his Father or no but what his knowledge hath been amongst men Furthermore the manifestation of Christ vnder the Law was otherwise in regard of the outward manner and meanes than at this day yet that hinders not but the Apostle very fitly and properly saith that it is alwaies one selfesame Christ to whom the faithfull looked and aimed at Be not carried about c. Vers 9 He gathers that we ought not to flote hither and thither seeing the truth of Christ is sure and stable in which also wee ought to rest The cause of superstitions errors and corruptions in religion For out of question the cause of the diuersitie of opinions of all sorts of superstitions of all monstrous errors in a word of all corruptions of true religion ariseth from hence that men doe not rest themselues wholy in Christ alone For that which Saint Paul teacheth is not in vaine to wit that Christ is made vnto vs of God wisedome 1. Cor. 1.30 The summe then of the place is that we must rest in Christ alone if we will embrace the grounded truth of God From whence wee gather that all those who are ignorant of Christ are laid open to all the bewitchings of Satan because that out of him there is no stabilitie of faith but contrariwise innumerable tossings and turnings The Papists then shewed themselues marueilous ceremony of the Law to the present estate of the Church There was a speciall kinde of solemne sacrifice whereof mention is made in the 16. chapter of Leuiticus whereof the Priests and Leuites had no part Hee now shewes here by a fit allusion that this is accomplished in Christ because he was offered vpon this condition that those who serued in the Tabernacle should not eate of it Now by those who serued in the Tabernacle he meanes all them who addict themselues to ceremonies Thus he teacheth that if wee will communicate with Christ wee must renounce the Tabernacle For euen as this word Altar comprehends the offering and the thing sacrificed so also this word
as they are naturally couetous to learne so they had rather alwaies bee taught some new thing than to be admonished of known things and such as haue beene often heard Adde also that in as much as they are giuen to flatter themselues and to let loose the raines to their carelesnesse they will hardly suffer themselues without griefe and vnwillingnesse to be sharply touched and chastised Know that our brother Timotheus Verse 23 c. Because the termination of the Greeke word is ambiguous we may translate you know or know yee and this latter reading I take to be the better although I reiect not the first For it is very likely that he giues the Iewes to vnderstand beeing beyond the sea of that which yet they knew not Moreouer if so be this Timotheus be that notable companiō of S. Paul which I willingly receiue it is very likely that either S. Luke or Clement is the author of this Epistle S. Paul surely was woont rather to call him his sonne Besides that which he immediately adds agreeth not to the person of S. Paul For it appeares that he which wrote this Epistle was at libertie and not imprisoned and besides that hee was rather somewhere els than at Rome yea and it is very likely that he had beene in many of the cities of this countrie and was readie to passe the sea Now all these things might come to passe either to S. Luke or to Clement after S. Pauls death Salute all them c. Vers 24 Seeing he writes this Epistle in common to all the Hebrews it is a wonder why he requires that they should by name salute some of them as if they were separated from the rest But in my iudgement he directs this salutation particularly to the Leaders by way of giuing honour vnto them to the ende he might grow into acquaintance with them and might the more mildly enduce them with good consent to entertaine the doctrine When he ads And to all the Saints Either he meanes the faithfull which were of the Gentiles to the ende that both Iewes and Gentiles might learne to nourish and entertaine a godly vnion together or he aimes at this to wit that they which should receiue this Epistle first should communicate the same vnto others Because the 25. verse hath beene expounded in the ende of the other Epistles therefore it is omitted here Notwithstanding for their sakes who it may be want his other commentaries I haue thought good breifly to supply that lacke out of his commentarie vpon the Epistle to the Romans Chap. 16. ver 20. Grace be with you all This is a praier Vers 25 wherein he wisheth that they may feele the fruit and inioy al those good things which are purchased for vs by Christ Immortall glorie be to our God the Father of our Lord Iesus Christ Amen FINIS A TABLE DIRECTING THE READER TO some principall matters contained in this Commentarie vpon the Hebrewes the first number points to the Chapter the second to the verse of the Chapter A Abacuck A Text of Abacuck expounded chap. 10. vers 37. Abraham Faith was Abrahams cheifest vertue 11.17 The triall of Abrahams faith 11.19 Afflictions Afflictions exempt vs not out of the nūber of Gods children 5.7 Afflictions soueraigne medicines to cure our corruptions 12.4 The ende God hath in afflicting vs. 12.6 Why the wicked receiue no benefit by afflictiōs 12.6 Afflictions cannot hurt vs and why 12.6 How we may know when afflictions are tokens of Gods loue to vs. 12.6 Angels Those that will haue the protection of Angels must looke that themselues bee members of Christ 1.14 Angels no lawfull mediators 7.26 Apostasie Great difference betweene falling into some particular sinne and a finall Apostasie 6.4 See chap. 10.26 B Beginning It is not enough to make good beginnings onely 34. See chap. 6.1 Blood The blood of beasts purified Sacramentally Christs blood really 9.13 Nothing we doe acceptable before God till wee bee purged by the blood of Christ 9.14 God cannot bee sought nor serued of vs till faith apprehend Christs blood 9.19 Faith must see the promises written in our hearts with the blood of Christ 9.20 The friuolous distinction of the Papists betweene a bloodie and vnbloodie sacrifice 9.26 Bodie Christs bodie is the temple in which his father dwels 9.11 Brethren Christ doth vs no small honour in calling vs his brethren 2.11 A commendable thing for the Saints to call one another by the name of brother 13.2 C Catechisme The points of Catechisme vsed in the Primitiue Church 6.1 Call Hee will neuer call vpon God in trueth that hath not a taste of his goodnes 11.6 Calling The calling of the faithfull only secured vnder Christs wings 3.1 Christ would not runne before he had receiued a calling 5.4 Canaan Why the Iewes desired so much to enter into the land of Canaan 4.8 Cause No other cause of our saluation but Gods free mercie 6.10 The cause of errours and superstitiōs in the church 13.9 Christ All our right to the creatures consists in Christ 2.5 Christ must not be the lesse esteemed because he willingly abased himselfe 2.10 Christ would not runne before he was sent 5.4 Christ stroue with the curse of God and with hell it selfe and ouercame them 5.7 Christ with all that he hath is ours 7.25 Christ alone is sufficient to fulfil whatsoeuer God requires 10.10 He shall neuer finde God to whom the man Christ is not the way 10.19 Faith must content it selfe in Christ alone 11.6 Christ allowes no souldiers in his battels that loue their ease 12.4 The crie of Christs blood alwaies heard 12.24 Church Church gouernment must be squared according to Gods commandement 5.4 Gods care is alwaies alike to his Church 11.35 Ciuill To teach ciuill righteousnes without faith is a prophane philosophie 6.11 Comming of Christ The neerer Christs comming approacheth the more should wee indeauour to bring home the straied sheepe 10.25 Conscience Peace of conscience can neuer be highly esteemed of till we know the disquietnes thereof 7.2 Conuersion The conuerted ought to procure the conuersion of others 10.24 Couetousnesse Distrust the roote of couetousnesse 13.5 Creatures None of the creatures appertaine vnto vs till we appertaine vnto God 2.5 All the right wee haue to the creatures is in Christ 2.5 Curious questions are to be auoided 11.5 Crosse See 5.8 Christ was consecrated into his office of Priesthood by the crosse 5.8 Hee that flies the crosse renounceth his childes part 12.7 See 12.12 D Death Death must needes be terrible to as many as looke vpon it out of Christ 2.15 Hee hath profited but little that hath not learned to despise death 2.15 Two things to be considered in Christs death 8.4 Death is to be chosen aboue life if it cannot bee kept without forsaking of god 11.35 Diuell The Diuels power weakened and limited 2.14 Disobedience Nothing so hurtfull as disobedience 12.9 Distrust Distrust must not bee nourished 11.11 Doubt It is a sinne to