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
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 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
Tabernacle comprehends vnder it all the externall figures which were conioyned with the Tabernacle The sense of the place then is this that we are not to marueile if the ancient ceremonies of the Law doe now cease For this was figured in the sacrifice which the Leuites carried out of the host to be burned there Leuit. 16.27 to wit because that euen as the Ministers of the Tabernacle did eate nothing at all of it so also if we serue in the Tabernacle that is to say if we yet retaine the ceremonies thereof we shall not participate of this sacrifice which Christ hath once offered nor of the satisfaction which hee hath once accomplished by his blood For he carried his blood into the heauenly Sanctuarie to the end he might doe away the sinnes of the world Let vs goe foorth to him Vers 13 c. To the end the Allegorie which he brought before or the similitude taken vpon a deriuation of the ancient ceremonie of the law might not seeme to be farre fetched he addes a good and a necessarie exercise which is required of all Christians And this order and manner of teaching S. Paul also is wont to keepe to wit he shewes the faithfull wherein God would haue them exercised when he endeuours to turne them from those ceremonies which are now become friuolous As if he should say This is it that God requires of you and not that wherein you trauaile for nothing The very same course doth the Apostle now take For when he calleth vs to follow Christ hauing left the Tabernacle what doeth he else but admonish vs that there is another manner of matter required at our hands than to say that we serue God in the shadow that is to say at our ease and without paine vnder the glittering magnificence of the Temple because we must march further and must follow our vocation through flights banishments iniuries afflictions slaunders reproaches and through all manner of incombrances The Apostle then sets this condition of fighting in which we must labour sweat vnto blood as opposite against those exercises which consisted in shadowes in the meditation whereof these masters of ceremonies onely boasted For here haue we no continuing c. Vers 14 He extendes that going forth whereof he made mention yet further to wit that we thinke with our selues that we are as straÌ„gers wanderers in this world and that our onely place of rest waiteth for vs in heauen Thus then as often as we are either driuen out of any place or that any change befalles vs let vs meditate of that which the Apostle here teacheth to wit A meditation for the exiled that we haue no certaine abiding vpon the earth because heauen is our home and inheritance And the more we are exercised the more let vs alwaies prepare our selues euen to the last going forth For those who liue too much at their ease Iob. 29.18 Psal 30.6.7 and in rest doe for the most part dreame of a neast here And therefore seeing we are inclined to such carelesnesse and securitie it is profitable for vs to be tossed and led often hither thither to the ende we may learne to direct our eies to heauen which otherwise are too much inclined to the earth Let vs therefore by him c. Verse 15 Hee returnes to that speciall doctrine which he touched before to wit of the auncient ceremonies abolished Now he preuents that which might be obiected to the contâ—arie For seeing the sacrifices are inferiour to the Tabernacle as things depending vpon it it followes that the Tabernacle beeing abolished the sacrifices also doe cease and are abolished Now the Apostle hath shewed that in as much as Christ hath suffered without the gate we also are called thither and for this cause those who minde to follow him ought to forsake the Tabernacle he had onely commanded till the abolishment of the law Besides there is also an exhortation ioyned with this doctrine which ought marueilously to prouoke vs to exercise the duties of loue to our neighbours For it is no small honour when he accounts the good which we doe to men for sacrifices offered to himselfe and that he so greatly deckes and adornes the good turnes and seruices that we haue done which yet are scarce worth the naming as to pronounce them to be sacred and holy things Wherfore when we suffer loue to grow cold amongst vs we not onely thereby defraud men of their right but also euen God himselfe who by a solemne title hath consecrated all the good which he commands vs to doe vnto men to himselfe The word communication extendes it selfe further than beneficence which is the shewing of mercie For it comprehends all the pleasures and seruices which men doe one to another And this is the true badge of loue The true badge of loue to wit when those who are knit together by the band of Gods spirit doe communicate of their good things one to another Obey your leaders Vers 17 I doubt not but he speakes of the Pastors and other Gouernours of the Church For there were then no Christian Magistrates and where he saith that they watch for your soules it properly appertaines to the spirituall gouernment In the first place he commands them to yeeld obedience in the next place honour These two things are necessarily required first that the people beleeue the doctrine which their pastors teach secondly that they reuerence them But withall we must obserue that the Apostle speakes onely of those who exercise their office faithfully For those that haue nothing but the bare title and which is worse doe abuse this title of Pastor to destroy the Church such deserue no great reuereÌ„ce least of all that credit should be giuen vnto them or that one should beleeue them The Apostle doth very apparantly expresse this when he saith that they watch for your soules which only appertaines vnto those who doe faithfully execute their office who are Pastors indeede according as their name signifies The Papists then are twice sottish to goe about to confirme the tyranny of their Idol the Pope from this place The h. ghost coÌ„maÌ„ds that we receiue the doctrine of the faithfull ChristiaÌ„ Bishops Pastors with all obedience to obey their good holy counsels And it is his will also that we reuerence and honour them But what fauour or allowance doth this giue to these which are but Bishops onely in shewe And yet notwithstanding all those which are called Bishops vnder the Papacie are not onely such but are also cruell butchers of mens soules and enraged Woolfes But leauing to tell what they are I will onely say this for the present VVe must learne to discerne true Pastors from false that when commandement is giuen vs to submit our selues to our Pastors we ought diligently and prudently to discerne who they be that are the true and faithfull leaders For if we beare this honour and reuerence
indifferently to all those that are in this office first we shall doe iniurie to the good secondly the reason which he here addes shall not be practised to wit that they are worthy of honour because they watch for our soules Wherefore if the Pope and all his followers will indeed helpe themselues with this testimonie of holy scripture it is necessarily required of them aboue all things that they prooue themselues to be of the number of them which watch for our saluation If they make this plaine and euident vnto vs there will thē be no let or impediment which should hinder the faithfull to giue honour and reuerence vnto them They watch for your soules He signifies that by how much the greater their charge is by so much the more are they worthy of honour For the more any shall take paines for vs and imploy himselfe with greater danger and difficulties for our good so much the more also should we acknowledge our selues bound vnto such a one But such is the charge of the Bishops that it carrieth with it and in it marueilous encombrances besides the extreame danger to which it lieth open If we will then acknowledge the good which they doe vs shall we be vnwilling to yeeld them that dutie which belongs vnto them But especially were it dutie for them which he required them to do for him Now he desires of God to confirme them in euery good worke Vers 21 or that he would fit perfect and accomplish for the Greek word which he vseth emports so much Whence we gather that we shall be vnfit to do good till such time as God hath fashioned and framed vs thereunto as also that we cannot long continue to doe good vnlesse he confirme and strengthen vs. For perseuerance is a particular gift of God Also there is no doubt but as there shined excellent gifts of the Spirit in them as we haue seene so the Apostle here wisheth vnto them not onely the first grace by which they began but also as a further polishing thereof euen that which might bring them to perfection A definition of good workes Besides he here sets down consequently the definition of good workes when hee appoints the will of God for the rule of them For by this meanes he signifies that wee ought to hold none other for good workes than those which are to be referred to the will of God as also S. Paul sheweth Rom. 12.2 and in many other places Let vs remember then that this is the perfection of a good and holy life when the same is squared to his obedience The member which by and followeth serues for an interpretation Doing saith he in you that which is pleasing in his sight He had spoken of the will of God which is reuealed in the law now hee shewes that it is in vaine to bring ought vnto God which he hath not commanded because he esteemes more of his owne ordinances than of all good intents and inuentions of the world Where he saith by Iesus Christ it may bee expounded two waies that is to wit Doing by Iesus Christ or that which is acceptable by Iesus Christ Both senses agree very well For wee know that the spirit of regeneration and all other graces are conferred vnto vs by the meanes of Iesus Christ Moreouer it is certaine that seeing the best things which come from vs are not fully perfect therefore nothing we doe can be acceptable vnto God without the pardon of sinne the which we obtaine by Christ Thus it comes to passe that our workes doe giue a good and sweete sauour before God Our vvorkes giue a sweete sauour before God when they are filled with the odours of Christs grace when they are filled with the odour of the grace of Christ whereas otherwise they stinke and are abominable I like well then that this be extended to both members As touching the conclusion of his prayer To whom be glorie for euer and euer I am content to referre it vnto Iesus Christ Now in as much as hee attributes that here vnto Christ which belongs to God onely he hereby giues a cleere testimonie of Christ his Diuinitie Although if any be pleased to interpret it of the Father I will not contend Yet I rather take the other because it is lesse constrained Who hath brought againe from the dead Vers 20 This Epithite was added for a confirmation The 20. verse is expounded here For he signifies that God is then rightly called vpon of vs to bring vs to perfection when wee know his power in the resurrection of Christ and when we acknowledge Christ for our shepheard In a word he would haue vs to fixe our eyes vpon Christ to the end we might conceiue good hope of Gods helpe and assistance The end of Christs resurrection For Christ is therfore risen againe from the dead to the end that by this very power of God we might be renewed vnto eternall life and he is the great shepheard of all to the end he may defend and keep the sheepe which God hath committed vnto him Whereas others translate By his blood there is properly in the text of the Apostle In his blood but because the letter beth which in Hebrew signifies in is also taken for with I thinke it better to take it here in the latter sense For it seems to me that the Apostles meaning is that Christ is so risen againe frō the dead that yet notwithstanding his death is not abolished but holds his perpetuall vigor As if he had said God hath raised vp his Son but in such wise that the blood which he once shed in his death to confirme the eternal couenant ceaseth not still to haue his efficacie euen now after his resurrection yea and brings forth his fruit as if it alwaies flowed out I beseech you also brethren c. Vers 22 Some take it as though he required that audience should be giuen him but I take it otherwise For in my iudgement his meaning is to say that he hath written to them in fewe words or breifly to the ende it might not seeme he would any way diminish the ordinarie manner of teaching in the Church notwithstanding hee speakes principally of exhortations wherein himselfe had beene more breife Let vs learne then that the Scripture is not giuen vs to the ende the liuely voice of the Pastors should cease amongst vs or that it should be irkesome vnto vs although euen the words of exhortation do often sound in our eares shall be oftē reiterated For the Spirit of God hath so tempered and compassed the writings which hee shewed to the Prophets and Apostles that he meant not to derogate any thing at all from the order which himselfe hath instituted Now his order is this that daiely exhortations should be heard in the Church from the mouthes of the Pastors Peraduenture also he doth of purpose recommend the word of exhortation vnto them because that men