the participatiō of one selfe same nature with vs. Wherefore not contenting himselfe to call him man he saith he was begotten of the seed of man He expresly names the seed of Abraham to get the more credit to that which he saith because it is taken out of the Scripture Wherefore in all things it became him We must consider two things in Christ his humane nature that is to wit Vers 17 the essence of the flesh and the affections And therefore the Apostle teacheth that he did not onely take flesh but also all those affectiōs which are proper to men He shewes also the fruites proceeding from thence the which is the true doctrine of faith to wit when wee feele in our selues the cause why the Sonne of God tooke our infirmities For what is all the knowledge that wee can possibly haue if wee feele not this fruite In the next place hee teacheth that Christ was subiect to humane passions to the end he might be a mercifull and a faithfull high Priest The which words I expound thus to the end he might bee mercifull Mercifull and so by consequence faithfull For in an high Priest whose office is to appease the wrath of God to succour the miserable to raise vp them that are falne and to comfort the wearie mercie is exceeding necessarie which the feeling of the same things begetteth in vs. For it will neuer be that those who are alwaies at their ease should bee touched with the anguish of another For doubtlesse that which Virgil the Latine Poet saith is taken from the ordinarie custome of men Knowing what griefe is in mine heart I learne to pitie anothers smart Not that the Sonne of God had any neede to be instructed or framed to a mercifull affection by hauing experience of our troubles and afflictions but because wee could not be perswaded of his gentle and inclinable affection to helpe vs vnlesse he had been exercised with our miseries For this as all the rest was done in regard of vs. As often then as we are pressed with any kinde of calamitie whatsoeuer let vs remember that nothing befalles vs whereof the Sonne of God hath not experience in himselfe that hee might haue compassion vpon vs and let vs not doubt but that he will assist vs euen as if hee himselfe suffered with vs. This word faithfull Faithfull signifies truth and vprightnes For it is the contrarie to a dissembler or one that dischargeth not the dutie of his office The experience that Christ hath had of our miseries doth so bow him to compassion that hee is carefull to entreate the helpe of God for vs. But what more Intending to make the purgation and satisfaction for our sinnes hee tooke our nature vpon him to the end that we might haue in our flesh the price of our reconciliation and last of all that he might bring vs together with himself into the Sanctuarie of God by the right of nature which we haue together in common with him By the things which should bee done concerning God hee meanes whatsoeuer tends and appertaines to our reconciliation with God Now because the first entrance in vnto God is by the liberty of faith we haue neede of a Mediatour which may remoue all doubtings away from vs. For in that he suffered c. Verse 18 Being exercised with our afflictions saith he hee is inclined to helpe vs for temptation signifies in this place nothing but experience or triall and to be able is taken to be fit inclined or disposed CHAP. III. 1 Therefore holy brethren partakers of the heauenly vocation consider the Apostle and high Priest of our profession Christ Iesus 2 Who was faithfull to him that hath appointed him euen as Moses was in all his house 3 For this man is counted worthie of more glorie than Moses in as much as he which hath builded the house hath more honour than the house 4 For euery house is builded of some man and he that hath built all things is God 5 Now Moses verily was faithfull in all his house as a seruant for a witnes of the things which should be spoken after 6 But Christ is as the Sonne ouer his own house whose house we are if we hold fast that confidence and that reioycing of that hope vnto the end WHerefore holy brethren He closeth vp and concludeth the former doctrine with a very profitable exhortation to wit the the Iewes shuld be attentiue and bethinke themselues well in acknowledging both what Christ is and how great he is For when he called him heretofore the Doctor and soueraigne high Priest in those few words he made cōparison betweene him Moses and Aaron now he comprehends both the members Two offices of Christ For hee adornes him with two titles because he also hath two offices and preheminences in the Church of God Moses performed the office of a Prophet and Teacher Aaron the office of the high Priest but both estates were giuen to Christ Wherefore if we will receiue him as we ought we must consider what he is we must I say cloath him with his vertue and power least in stead of him we take some vaine shadow and imagination of Christ First of all this word Consider hath his weight for it signifies that diligent attention is to be giuen to this matter because it cannot be contemned without a fearefull punishment ensuing and then that the true knowledge of Christ sufficeth to chase away yea to cause all darknes and errors to vanish Now to the end he might quicken them vp to a more earnest affection and studie he admonisheth thē of their own vocation as if he should say God hath not done you a small fauour in calling you to his kingdome It remaines then that you fixe your eies vpon Christ The only way to secure the calling of the faithfull is to shroud themselues vnder the wings of Christ as vpon your leader and guide in the way For the calling of the faithfull can no other way be secured vnlesse they wholly gather themselues vnder Christ And therefore let vs not imagine that this is said onely to the Iewes but that it is a generall doctrine propounded to all those who desire to come to the kingdome of God Let such looke diligently to Iesus because he is the onely master of our faith hath confirmed it by his sacrifice For Confession is here taken for faith And it is as much as if he had said that the faith which we seeme to hold is vaine and vnprofitable vnlesse it be applied to Christ Who was faithfull Verse 2 This is a Commendation of the Apostleship of Christ to the ende that the faithfull might rest thēselues securely in him Now he commends it two waies first because the heauenly father hath ordained him for our teacher secōdly in that Christ for his part hath faithfully executed the office enioyned him of his father These two things are alwaies necessarie to get authoritie to
the doctrine A lawfull calling For God only ought to be heard as the whole scriptures doth testifie For this cause Christ protesteth that the doctrine which he brings is not his but his fathers Ioh. 7.16 And in another place he saith he that receiueth me receiueth him that sent me Luk. 9.48 For we speake of Christ who as he is cloathed with our flesh is the minister and seruant of God to declare those things vnto vs which are giuen him in charge Now as the calling of Christ is of God Faithfulnesse in performing the worke of this calling so besides that he doth also carrie himselfe faithfully and sincerely in the same which is a thing requisite in all true ministers to the end they may haue audience and authoritie in the Church Now if both are to be found in Christ then assuredly we cannot despise them but God in all of them must of necessitie be despised As Moses was Leauing a little his speech of the Priesthood he comes now to deale with the Apostleshippe For although the coueuant of God containes two parts to wit the setting forth of the doctrine and the reall confirmation thereof if we may so speake the exact perfection of the Couenant should not otherwise be fulfilled of Christ vnlesse both of them doe appertaine vnto him The Author of this Epistle then hauing made mention of the one and the other he hath also at the last by a briefe exhortation quickened vp the faithfull to attention But he entreth now into a more large treatise and fuller handling of these things and beginneth at the charge and office of the Doctour therefore also he compares him with Moses onely Whereas he saith in all his house it may be referred to Moses but I had rather referre it to Christ to the end he may be said to be faithfull to his father in the whole gouernment of his house From whence it followes that none are to be accounted of the Church of God but those who acknowledge Christ For this man is counted worthy c. Least he might be thought to make Moses equall with Christ he shewes how he is much more excellent then Moses which he prooues by two arguments for Moses was so appointed ouer the Church that himselfe was alwaies a part and member therof But Christ beeing the master builder was farre aboue the building Moses in gouerning of others was also gouerned himselfe because he was but a seruant but Christ because he is the sonne obtained the principalitie It is an vsuall metaphor both common and familiar in the scripture to call the Church the house of God 1. Tim. 3.15 Now because it is composed and built of the faithfull therefore euery of them is called a liuing stone 1. Pet. 2.5 and sometimes also vessels and instruments by which the house is decked and garnished 2. Tim. 2.20 There is not any one which is so absolute ouer others that himselfe in the meane while should not be a member and comprehended vnder the bodie God onely is he which buildeth and ought to be preferred farre aboue his building and worke Now God dwelleth in Christ so as whatsoeuer is said of God appertaines vnto him Obiection If any shall obiect and say that Christ also is part of the building because he is the foundation of it in regard he is our brother and hath societie with vs moreouer in that he is not the master workman but himselfe also was formed of God Answere we can easily giue a solution to wit that our faith is so built vpon him that he notwithstanding is established the head ouer vs that he is so our brother that yet he is also our Lord that he is so formed of God beeing man that yet notwithstanding he quickeneth and restoreth all things by his spirit as he is the eternall God The Scripture vseth diuers Metaphors and similitudes to declare what the grace of Christ is towards vs but there is not any one place that doth diminish ought from his honour whereof the Apostle now speakes For this is the point all ought to be gouerned and made subiect because all must be vnder the head Christ is therefore exempt from this condition because he is the head Obiection If it be againe obiected that Moses was no lesse a master builder than S. Paul who giues himselfe this title Answer 1. Cor. 3.10 I answer that this name is indeed attributed to the Prophets and Teachers but improperly for they are but organes and instruments yea dead instruments vnlesse the Lord from heauen do secretly inspire the efficacie of his spirit And furthermore that they so labour to edifie build the Church that themselues also must come to be framed into the building as beeing part of the same but it is farre otherwise with Christ For he hath alwaies built the Church by the power of his own spirit Moreouer he hath alwaies bene the cheife yea the highest farre aboue the common order of others for he was so the true temple of God that therewithall himselfe was the God which dwelt in it And he that hath built all things c. Verse 4 Although the words may be stretched to the creation of the whole world yet notwithstanding I restraine them to the present matter so as we vnderstand that nothing was done in the Church that ought not to be acknowledged to proceed from the power of God For it is he onely who hath made it with his hand Psal 87.5 And S. Paul saith of Christ that he is the head by whom all the bodie linked and coupled together by euery ioynt for the furnishing thereof taketh increase according to the operation in the measure of euery part Eph. 4.15 For this cause he saith often that the fruit of his ministry is a worke of God To be short if we iudge as the truth is although God doe vse men as the meanes to build his Church yet it is he onely notwithstanding which doth perfect al things for the instrument diminisheth nothing from the praise of the workeman Now Moses verily was faithfull c. Verse 5 This is the second difference the doctrine was committed to Moses but so as he himselfe still was subiect thereunto as well as others But howsoeuer Christ tooke vpon him the forme of a seruant yet he is Lord and Master notwithstanding vnder whom euery knee is to bow Philip. 2.10 He was appointed heire ouer all things as we heard in the first chapter of this Epistle For a witnes of the things c. I expound these words plainely thus Moses as an Herauld and a publisher of this doctrine which should be manifested to the auntient people according as the time would beare did also therewithall giue witnesse to the Gospel for the preaching whereof the fit time was not yet come For truely it is very apparant that this perfection of wisdome which is contained in the Gospel is the ende and accomplishment of the law and it seemes that
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