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
eternitie of Christ For it is necessarie indeede that he should be before he could create the world But if we seeke the length of time we shall finde no beginning thereof now it doth nothing at all diminish his power in that it is said the world was made by him which sounds as though he made it not himselfe For it is a manner of speech commonly vsed in the Scriptures that the Father is called the Creator and whereas in some places it is added by his wisdome Prou. 8.27 By his word Iohn 1.3 By the Sonne Col. 1.16 It is all one as if wisdome it selfe were called the Creator of the world Yet notwithstanding the distinction of the persons is to be noted not onely in regard of vs but euen as it is in God betweene the Father and the Sonne Thus then by reason of the vnitie of the essence it falleth out that whatsoeuer is essentiall in God appertaines both to the Father and to the Sonne as likewise that whatsoeuer simply appertaines vnto God is common both to the one and to the other And yet this hinders nothing at all but that euery person should haue his proprietie Now the name heire is giuen to Christ manifested in the flesh for in that he was made man he thereby clothed himselfe with our very nature this right of being heire of the world was conferred vnto him to this end that he thereby might recouer that againe for vs which wee had lost in Adam For in the beginning God appointed man as heire of all his benefits as if he had been his sonne but the first man falling away from God by sinne depriued both himselfe and all his ofspring not onely of Gods blessing but of all good things themselues therefore doe wee then begin by good right to enioy these blessings from God when Iesus Christ who is the onely and vniuersall heire receiueth vs to haue communion with him For for this cause is he become heire to the end he might inrich vs with his benefits Yea the Apostle himselfe doth adorne him with this very title to the end we might learne to know that without him wee are naked and emptie of all good things Whereas we haue translated of all things the Greeke word might bee as well of all and then it giues vs to vnderstand that we ought to be subiect vnto Christ because the Father hath giuen vs vnto him But I rather interpret it of all things and so it signifieth that we are thrust out of the lawfull possession of heauen and earth and of all creatures till wee come to bee made one with Christ Vers 3. Who being the brightnes of the glorie and the ingraued forme of his person and bearing vp al things by his mightie word hath by himselfe purged our sinnes and sitteth at the right hand of the maiestie in the highest places THese things are spoken partly of the diuine essence of Christ and partly of his humane nature For in that he is called the brightnes of the glorie and the ingraued forme of his substance it is proper to his diuinitie the words following likewise appertaine to his humanitie Yet the whole verse containes notwithstanding an high commendation of the dignitie and excellencie of Christ Moreouer looke by what reason he is called the brightnes of the glorie by the same reason he is called the ingrauen forme of his person Both which manners of speech are borrowed from the creatures For nothing can be said of things so high and excellent vnlesse we borrow some similitudes from them It is needlesse therefore for vs to stand to dispute ouer subtilly how the Sonne who is of one essence with the Father is called the brightnes of his glorie Wee must confesse that that which is transferred from the creatures to the maiestie of God is something improper yet is it no absurditie that these things visible to our senses should bee applied vnto God to the end we might be taught thereby what we are to seeke in Christ and what profit he brings vnto vs. For wee must know that this place leades vs not to the seeking out of vaine speculations but to learne therein a true and sure doctrine of faith Therefore wee are to applie these titles of Christ to our profit for it is for our sakes that they are thus attributed vnto him Doe wee heare then that the Sonne is called the brightnes of the glorie of his Father Let vs thus thinke then in our selues the glorie of the Father is to vs inuisible till such time as it shine foorth vnto vs in Christ Is he called the liuely image of his Fathers substance It is to the end we might learne that the maiestie of the Father is hidden from vs till such time as he manifests the same vnto vs in this ingraued forme of his image They which thinke not of this relation and that these things are attributed vnto Christ as in respect of vs doe dispute ouer subtilly and to no purpose because they vnderstand not the meaning of the holy Apostle For he doth not here take vpon him to shew what likenes of the Father the Sonne hath within himselfe but as I haue said his meaning is to edifie our faith with fruite and profit to the end we might learne that God is no otherwise manifested vnto vs but in Christ For so infinite is that brightnes which is in the essence of God that our eyes are dazeled therewith till such time as hee shineth vnto vs in Christ whereof it followeth that vnlesse God shew vs his brightnes in Christ we shall be vtterly blinded with the beholding of that light And this indeede is a very profitable philosophie namely to learne the excellencie of Christ by a liuely feeling and certaine experience of faith As much is to be said as touching the other word the ingraued forme as I haue said Thus then the Greeke word which is translated brightnes signifieth in this place no other thing than a visible or shining light which our eyes are not able to beare And the Greeke word which is translated image signifies a liuely forme of that substance which is hid and inuisible By the first word then we learne that out of Christ we can finde no light but rather meere darknes For although God be the only light wherewith we must be enlightened yet there is no other meanes whereby he sheddeth the same into vs but by this splendancie of his Sonne if I may so speake By the second word we are admonished that God is truly and fully knowne in Christ For hee is no darke or shadowish image of him but the liuely ingraued forme resembling him naturally as the money resembles the stamp of the Coyne wherewithall it is stamped Nay the Apostle saith more to wit that the substance of the Father is as it were ingrauen in Christ The Greeke word which I haue translated substance therein following others in mine opinion signifies not the being or essence of
imbroidered vpon his breast-plate and their names engrauen vpon the two precious stones which hee God adornes him with this title Reioyce greatly O daughter Zion saith he behold thy righteous King commeth to thee Zach. 9.9 thereby signifying vnto vs that the righteousnes whereof without this wee should bee destituted is brought vnto vs by the comming of Christ The second similitude which the Apostle notes is in the kingdome of peace Now this peace is the fruite of that righteousnesse whereof hee spake Herehence it followes that wheresoeuer the kingdome of Christ shall be spread there of necessitie must this peace be in abundance as is shewed by these places following Isai 2.4 and 9.7 and 11.6 and 65.25 In what sense the Hebrues vsually take this word peace ond other the like Moreouer because peace according to the Hebrues signifies prosperitie or an happie estate wee may take it in this sense euen in this place notwithstanding I had rather vnderstand it of that inward peace which setteth consciences at quiet and in securitie before the throne of God Wee cannot possibly esteeme of of this benefit according as the excellencie thereof doth require Peace of conscience can neuer be rightly esteemed till we haue been exercised with the disquietnes thereof vnlesse we be taught by the contrarie what miserie it is to be tormented continually with vnquietnes of conscience which all of vs must needes feele till such time as we being reconciled vnto God in Christ haue our consciences thereby quieted Vers 3. Without father I had rather to say so than of an vnknowne father as Erasmus doth translate For the Apostle meant to signifie something more expresly than to say that the race of Melchisedec was vnknowne or base and of little renowme Neither doe I greatly stand about the discussing of an obiection which some doe make here to wit if wee take it so the truth should not bee answerable to the figure because Christ hath a father in heauen and a mother in earth For the Apostle presently after expounds his owne meaning when he addes without kinred He doth then exempt Melchisedec from the common order of being borne thereby shewing that he was eternall so as none are to goe search out among men from what race he newly issued It is certaine that he was begotten of a father and a mother but the Apostle speakes not of him as of a priuate man but rather as of one clothed with the person of Christ And therefore he forbids vs to consider ought in him but that which the Scripture teacheth For in handling all those things which belong to Christ it is needfull to deale with such reuerence that wee know nothing but that which proceedes out of the mouth of God Now seeing the Spirit of God bringing in the rarest and most excellent King of that time yet makes no mention at all of his birth neither yet afterwards speakes any one word of his death is it not as much as if by this meanes his eternitie had been set foorth vnto vs Now that which was shadowed in Melchisedec was truly manifested in Christ Thus then we are to content our selues with this mediocritie that when the Scripture proposeth Melchisedec vnto vs as a man that was neuer borne or which neuer died it shewes vnto vs as in a mirror that there is neither beginning nor end in Christ Moreouer from hence we also learne what reuerence and sobrietie is required to be in vs as touching the spirituall mysteries of God For the Apostle is not onely willingly ignorant of that which he findes not in the whole Scriptures but would that wee should be ignorant of it also For questionlesse it is not lawfull to pronounce any thing of Christ at randon nor yet after our shallow capacitie Melchisedec then is not to be considered here as a man of some meane place but as an holy and sacred figure of Christ Neither are we to thinke that either his genealogie or death was omitted to be spoken of by chance or vnaduisednes but that the holy Ghost rather did it of purpose to the end he might raise vp our mindes aboue the common order of men For this cause their coniecture is very vnlikely who say that Melchisedec was Shem one of the sonnes of Noah For come we once to speake of a certaine and knowne man this third similitude betweene Melchisedec and Christ will not be firme But was likened to the Sonne of God That is to say so farre foorth as the manner of likenes would beare For the proportion must alwaies bee held which is betweene the if one should say because they were of the number of children or sonnes for the Apostle reasons not as though the Priests receiued the tithes because they were of the number of the sonnes of Leui but he makes a comparison of this whole tribe with Melchisedec on this manner when God gaue power and authoritie to the Leuites to demand tithes of the people therein God did appoint and establish them aboue all the rest of the Israelites although they were all begotten of one father Now Abraham who was the father of them all did yet paie tithes to a Priest which was a stranger it followeth then that all the successours of Abraham are inferiour to this Priest Thus the right giuen to the Leuites was particular aboue all the rest of their brethren But Melchisedec is placed in an high degree aboue any of them so as he holds them all vnderneath him Some thinke the Apostle speakes of the tenths which the Leuites paied to the cheife Priests as Numb 18.26 27 28. But there is no reason why we should so restraine a generall speech For that which I haue said is the most probable And blessed him which had the promises Ver. 6 This is the fifth point which the Apostle obserues in the comparison betweene Christ and Melchisedec Now he takes a principle which is held as the most certain of all to wit that the lesse is blessed of the greater He afterward addes that Melchisedec blessed Abraham whereof it followes that Abraham is the lesser But to the ende he might enlarge the matter he againe adorns Abraham with an excellent title For by how much the more excellent Abraham is by so much the more is the dignitie of Melchisedec extolled To this he hath respect when he saith that Abraham receiued the promises wherein he signifies that Abraham is that excellent personage and the first father of that holy nation with which God made the couenant of eternall life For it was no small honour vnto him that he onely amongest all others should be chosen as the man whom God betrusted with the right of adoption and with the testimonie of his loue Yet all this hindred not but that he with all these prerogatiues should submit himselfe to the Priest Melchisedec Thus we clearely see how great this Melchisedec was to whome Abraham subiected himselfe in two things first in that he
Abraham and his wife by which they apprehended and felt the power of God Because shee iudged him faithfull that had promised These reasons are to be diligently obserued which doe expresse the vertue and nature of faith If a man should onely heare that Sara conceiued by faith he should not yet vnderstand all but this exposition which the Apostle addeth takes away all difficultie For he saith that Saraes faith consisted in this that shee iudged God to be faithfull and that in his promises which sentence containes two members For first wee are with so many helpes Obiection If any man obiect that they could not beleeue vnlesse they receiued the promises whereupon it was necessarie faith should be founded Answere I answer this is spoken by comparison For they were farre off that degree to which God hath now exalted vs. Wherefore howsoeuer they had the selfe same promise of saluation with vs yet notwithstanding they had not that same clearenesse of the promises which wee now inioy vnder the kingdome of Christ but contented themselues to behold them afarre off Confessing that they were pilgrimes and strangers Iacob confessed this when he answered Pharoah that the daies of his pilgrimage were fewe and euill in respect of the peregrination of his fathers as also that these his daies were full of many euils Gen. 47.9 If Iacob acknowledged himselfe to be a stranger in that land which was promised him as a perpetuall inheritance it thereby appeares that he was not of this world If the Fathers vnder the law who were compassed about with so many darke clouds did notwithstanding aspire vnto heauen hovv much more ought vve to vvhom Christ novv reacheth his hand to dravv vp thither but did set his affections on things that were farre aboue in the heauens And therefore the Apostle infers that the Fathers did euidently shew by this their manner of speech that they had a better countrie in heauen For if they were strangers and pilgrimes then had they another countrie wherein they had a certaine dwelling Now if these men in the mids of so many darke clouds did yet in spirit soare euen vnto the heauenly countrie what ought we to doe at this day wee I say to whom Christ doeth so apparantly stretch forth his hand from heauen to lift vs vp thither If the land of Canaan could not keepe them backe how much more ought we to stand vpon our deliuerance freedome we I say to whome there is no certaine abode promised in this world And if they had beene mindefull Vers 15 c. He preuents an obiection which might bee made to the contrarie to wit that they were therefore strangers because they had left their country The Apostle replies surely when they called themselues strangers they thought not of Mesopotamia for if they had beene desirous thereof it remained still in their power to haue returned backe againe But they banished themselues from thence of their own accord and which more is they renounced it as though it did nothing at all appertaine vnto them They meant another countrie then which was out of this world Wherefore God is not ashamed to call them c. Vers 16 He hath respect vnto that sentence I am the God of Abraham the God of Isaac and the God of Iacob Exod. 3.6 Truely it is no small honour when God makes himselfe famous as it were with the names of men also when by this marke he wil be discerned as you would say from Idols The Apostle shewes that this priuiledge was also founded vpon faith because that as the holy Fathers aspired vnto the heauenly countrie so God also for his part held them to be of the number of his citizens But we must gather from hence that we haue no place among the children of God vnlesse we renounce the world VVe shall haue no inheritance in heauen vnlesse we count our selues strangers in the earth as also that we shal haue no inheritance in heauē vnlesse we be strangers on earth Furthermore from these words I am the God of Abraham of Isaack and of Iacob the Apostle rightly gathereth that they are heires of heauen because God is not the God of the dead but of the liuing 17 By faith Abraham offered vp Isaack Gen. 22.10 when he was tried and he that receiued the promises offered his onely begotten Sonne 18 To whom it was said Gen. 21.12 In Isaack shall thy seede bee called 19 For he considered that God was able to raise him vp euen from the dead from whence he receiued him also after a sort 20 By faith Isaack blessed Iacob Esau concerning things to come 21 By faith Iacob when he was a dying blessed both the sonnes of Ioseph and leaning on the ende of his staffe worshipped God 22 By faith Ioseph when he died made mention of the departing of the children of Israel and gaue commandement of his bones quicke yet were they all but flea bitings in regard of this tentation to wit that hauing receiued the promises hee is then commanded to put his sonne Isaak to death For al the promises were founded vpon this In Isaak shall thy seede be called Gen. 21.12 so that this being taken away there remained vnto him no more hope of blessing or of grace The question is not here then as touching any earthly matter but of Abrahams eternall saluation yea of the saluation of the whole world How many and how great anguishes of minde thinke we was this good personage cast into when it came into his heart that with the losse of his sonnes life the hope of eternall saluation should be cleane cut off and extinguished And yet notwithstanding by faith hee went on valiantly ouercomming all these thoughts to put that in execution which was commanded him of God If this his constancie deserues the title of an admirable vertue thus to hold out in the middest of so many hard incumbrances then doubtlesse that faith which onely was the cause that made Abraham thus constantly to perseuere must of necessitie deserue to carrie away the prize But hereof ariseth no small difficultie Obiection how should Abrahams faith be thus highly cōmended seeing he forsooke the promise For as it is true that obedience springs from faith so also is it as true that faith springs out of the promise Abraham then being destitute of the promise his faith also must needes vanish But the death of Isaak as we haue alreadie said was as a cleane extinguishing of all the promises For Isaak must not now bee considered as a priuate person among others but as he in whose loynes Christ was inclosed Answere The Apostle himselfe giues vs the solution to this question which would otherwise be somwhat difficult adding by and by that Abraham gaue God this honour to to wit Vers 19 he thought him able to raise vp his sonne againe euen from the dead Therefore he reiected not the promise that was made vnto him but did extend the
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.
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
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