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
with it whilest it remaines written in tables of stone as S. Paul teacheth 2. Cor. 3.3 To be short then doe we receiue that which God commands with obedient hearts when he changeth and corrects the naturall peruersitie of them by the worke of his Spirit otherwise he shall finde in vs nothing but corrupt affections and a heart wholy inclined to euill For this sentence of God is cleare and euident that a new couenant must be made by which God ingraues his lawes in our hearts because otherwise it shall be altogether fruitlesse and vnprofitable vnto vs. The second article is as touching the free remission of sins Although they haue sinned saith the Lord The 12. verse is expounded here There remaine vvicked and corrupt affect on s euen in the best after regeneration and therefore the Prophet had good cause to adde this second article yet will I notwithstanding pardon their sinnes This also is a very necessarie article For God neuer so frames and fashions vs in obedience to his righteousnesse but there still remaines in vs many wicked and corrupt affections of the flesh yea and the corruption of our nature is regenerate but onely in part for euery hand-while we feele wicked lusts and naughtie affections to boyle in vs. And from thence issueth that combate where of S. Paul complaines Rom. 7.23 where he testifies of himselfe in the person of all the faithfull that he saw another law in his members rebelling against the law of his minde so that he obeyed not God as he ought to haue done but failed therein many waies What good or holy desire then soeuer it be which wee haue to liue religiously yet we shall be alwaies guiltie before God of eternal death because our conuersation is alwaies farre off from the perfection of the law There is no stabilitie in the couenant then in regard of vs vnlesse God doe freely forgiue vs our sinnes But this is a speciall priuiledge belonging onely to the faithfull who haue imbraced the couenant offered them in Christ that is to say to bee assured that God fauoureth them and that the sinnes to which they are subiect hurts them not Note because they haue a promise of pardon Neither is this promised them for a day only but euen to the end of their life so that their reconciliation with God worketh and hath his efficacie continually For this grace extends it self throughout the whole kingdom of Christ which S. Paul also doth sufficiently shew 2. Our citie of refuge is the remission of sins in Christs blood Cor. 5. And indeed this is the citie of our refuge vnto which if wee flee not by faith it is vnpossible but wee shall be plunged into continuall desperation For all of vs are fast locked vnder condemnation and can no otherwise be loosed but by running to the mercie of God whereby we are absolued And they shall be my people This is the fruite of the couenant to wit that God takes vs for his people and testifies that he will be the protector of our saluation For this manner of speech and I will be their God imports so much For he is not the God of the dead neither receiues he vs vnder his safegard but to make vs partakers of his righteousnes and of life Psal 33.12 Psal 144.15 for Dauid crieth excellently in the Psalmes Blessed are the people who haue the Lord for their God Now wee neede not doubt but this doctrine belongs euen to vs also For although the Israelites occupied the first place and were the right and lawfull heires of the couenant yet their prerogatiue hinders not vs to haue our portion in it So that the wider and larger the kingdome of Christ spreads so far hath this couenant of saluation his efficacie But some may aske whether there were no certaintie nor efficacie of the promise vnder the law Question that is whether the ancient Fathers were depriued of the grace of the holy Ghost and whether they tasted not of Gods fatherly kindnes in the remission of their sinnes For it well appeares that they serued God in sinceritie of heart and in purity of conscience and that they walked in his commandements which surely they could not haue done vnlesse the Spirit of God had taught them inwardly It also appeares that as oft as they thought vpon their sinnes they were comforted and sustained by the hope and confidence which they had in the free remission of them Obiection But may some say it seemes that the Apostle excludes them from hauing part in any of these benefits in putting ouer the prophecie of Ieremy to the comming of Christ I answere Answere he simply denies not that God wrote his law in the hearts of those which were his euen vnder the law or that hee did not pardon them their sinnes but hee speakes by a comparison from the greater to the lesse Therfore for as much as the heauenly Father hath more abundantly manifested his power vnder the kingdome of Christ and hath shed abroad his mercie and grace vpon men this his so exceeding liberalitie is the cause that the little portion of grace in comparison which was shewed to the Fathers vnder the law comes not into account Wee see also how darke and intricate the promises then were so as they onely gaue them some darke glimpse of light much like the light of the Moone and starres in comparison of that light of the Gospell which now shewes it selfe with a surpassing cleerenes Obiection If it bee obiected that the faith and obedience of Abraham was so excellent that the like is not to be found at this day in all the world I answer Answere that the question is not here of mens persons but of the order and dispensation of gouerning the Church Moreouer that whatsoeuer spirituall gifts the Fathers had was as a thing accidentall to their time It is not from the purpose then that the Apostle comparing the Law and the Gospell together takes that from the Law which is proper to the Gospell and yet this hinders not that God should not make the old fathers partakers of the new couenant This is the true solution Sanctuarie The third the inmost Sanctuarie which was called by way of excellencie the most holy place or the holie of holies For the first Sanctuarie which ioyned to the court of the people he saith there was the candlestick and the table whereupon the shew bread was set But he calles this place in the plurall number the holy places There was then that secret place which was called the holiest of all Vers 3 which was further oft the people and euen farre off from the Priests also who were in the first Tabernacle to performe the seruices thereof For although the first Sanctuary was close and separate from the court of the people by reason of the vaile which was put betweene them yet was there a second vaile betweene the Priests and that which was called the most holie
the Father but the person For it is vnapt to say that the essence of God is ingrauen in Christ seeing both the one and the other is but one simple essence But it is proper and truly said that all that which the Father hath of his owne is naturally ingrauen in the Sonne so that whosoeuer hath the Sonne hee hath also all that which is in the Father Thus the ancient Fathers who taught faithfully doe vse this word Hypostasis which is to say substance or subsistence in such sense as it should be triple in God and that this word ousia which signifies essence is but one and simple in God S. Hillarie doth euery where take this word substance for person Now although it bee not the Apostles purpose in this place to shew what Christ is in himself but such a one as he declares himselfe vnto vs by effect yet notwithstanding hee doth sufficiently refute the Arrians and Sabellians when he attributes that vnto Christ which onely appertaines to God and foorthwith notes out two distinct substances in the Father and in the Sonne For from hence wee gather that he is one and the same God onely with the Father and yet that there is a distinction notwithstanding as touching the proprietie so as both of them hath his subsistence And bearing vp all things Properly it is bearing al things But the word to beare is taken to maintaine or beare vp and to cause all creatures to continue in their estate For his meaning is that all things would presently fall to ruine if they were not vpheld by his power Notwithstanding when he saith by his word this may be expounded as well of the Father as of the Sonne but because the second exposition is the more receiued and agreeth very well to the scope of the text I am content to satisfie my selfe therein Word for word it is by the word of his power but according to the manner of the Hebrues it is as much as if he had said by his mightie word For whereas some doe thus turne the text that Christ maintaines all things by his Fathers word that is by himselfe who is the word it hath no colour at all Besides what neede is there of so constrained an exposition For when the Scripture calles Christ the word of the Father it is not wont to vse the word which is put here that is Rhema but another to wit Logos Wherefore the word doth here simply signifie to will and the sense is that Christ who conserues the world by his onely will and as it were with his onely becke notwithstanding refused not to take vpon him the office by which he made the purgation of our sins And this is the second member of the doctrine which is handled in this Epistle For the maine groundworke of all the disputation consists in these two points First that Christ ought to bee heard aboue all others because hee hath the chiefe and soueraignâ— authoritie Secondly that in as much as by his death he hath reconciled vs to his Father hee hath thereby put an end to the old sacrifices Now where hee saith by himselfe we must supplie an Antithesis to wit that the shadowes of Moses law were of no force to assist him in the doing of it And hereby he shewes the difference betweene him and the Leuiticall Priests for it was also said of them that they purged sinnes but they borrowed this vertue from another to wit from Christ To be short his meaning is to exclude all other meanes or helpes in laying the power and price of the purgation of our sinnes onely vpon Christ And is set at the right hand As if he should say after hee had obtained saluation for mankinde he was receiued into the heauenly glorie to the end he might gouerne all things Now this is added to shew that the saluation which he hath obtained is not temporarie For otherwise it is our wont to measure his power by beholding of present things He admonisheth vs then that wee ought not the lesse to esteeme Christ because he appeares not now before our eyes but rather to thinke that the fulnes of his glorie consists in his being receiued and exalted to this high and soueraigne degree of honour and rule for the right hand is transferred vnto God by way of metaphor and similitude otherwise he is not shut vp in any place neither hath he either right hand or left When it is said therefore that Christ is set it only signifies that kingdome which is giuen him by his father and that power whereof S. Paul makes mention to wit that at his name euery knee shall bow Phil. 2.10 Wherefore to be set at the right hand of the Father is nothing else but to gouerne and rule in the stead of the Father as the Lieutenants of Princes are wont to doe to whom free and absolute power is giuen ouer all things And therefore it is added of the maiestie in the highest places to signifie that Iesus Christ is placed in the highest throne wherein the maiestie of God shineth Wherefore as he ought to be loued for our redemption so ought he to be adored in regard of this his Maiestie Vers 4. And is made so much more excellent than the Angels in as much as hee hath obtained a more excellent name than they 5. For vnto which of the Angels said he at any time Psalm 2.7 2. Sam. 7.14 Thou art my sonne this day begat I thee And againe I will be his father and he shall be my sonne HAuing in the former verses preferred Christ before Moses and all others now also by comparing him with the Angels hee further amplifies his glorie It was a thing familiarly knowne to the Iewes that the Law was giuen by Angels They heard that which was written of them as touching their honour throughout the whole Scriptures And as the world is wonderfully enclined to superstition so also is it wont many times to darken the glorie of God by too much exalting of Angels Good reason it is then that they should be set in their proper place least they might any way hinder the brightnes of Christ And first of all the Apostle takes his argument from Christs name to wit that hee is much more excellent than the Angels because hee is the Sonne of God Now he proues by two testimonies of Scripture that Christ is adorned with this title which two places wee will first examine and afterward will gather the summe of the matter Thou art my Sonne Vers 5 this day c. It cannot be denied but that this is spoken of Dauid why because he represented the person of Christ Therefore that which is written in this second Psalme was figuratiue in Dauid but all was liuely accomplished in Christ For in regard that Dauid by subduing many enemies did thereby cause the limites of his kingdome to spread round about from one side to another hee therein was a figure of this
the Greeke word which is in the future tence which we translate should be spoken or which were to be spoken requireth this exposition Now the sumine is that Moses did faithfully teach the people those things which God had giuen him in charge yet so as a certaine measure was limited beyond which it was not lawfull for him to passe God hath heretofore spoken vnto vs diuers waies and at sundrie times by the Prophets yet he deferred the cleere reuelation of the Gospel to the fulnesse of time Whose house we are Verse 6 The Apostle Paul in the 1. to the Romans after he had told them in his Preface that he was appointed the Apostle of the Gentiles addeth in the 6. verse that the Romans to whom he wrote were of the number of them and all to the ende he might obtaine authoritie with them Euen so now doth the author of this Epistle exhort the faithfull Iewes who had made profession of Christ to perseuere in the faith to the end they might haue place in the houshold of God He had said before that the house of God was vnder the rule of Christ and now he addes this admonition to very good purpose telling them that they shal haue a place in this house of God if so be they obey Christ But in regard they had before begunne to receiue the Gospel he ioynes this condition if they holdfast that confidence and that reioycing Hope the constancie of faith c. for I take this word hope for faith And truely hope is nothing els but the constancie of faith He puts assurance and reioycing the better to expresse the vertue of it Staggerers no true beleeuers And from hence we gather that those who faintly and staggeringly doe consent vnto the Gospel are nothing lesse then true beleeuers For faith cannot be without a quiet and peaceable minde Two effects of faith which brings forth a constant boldnes of reioycing For faith indeede hath alwais these two effects ioyned with it to wit boldnesse and reioycing as we haue said in the fift to the Romans and in the third to the Ephesians To which as all the doctrine of the Papists is contrarie so if they had none other false doctrine but this alone it would rather destroy the Church of God then build it vp For they not onely darken the truth by their inuentions but openly condemne this confidence whereof the Apostle speakes of presumption As if it were not lawfull for a man to hold that he is consecrated to be the temple of God And besides what assurednes of confidence and boldnes could wee haue thereof when men know not what to beleeue Now this infolden faith which they haue forged of their owne heads is nothing els but a license to wander and stray out of the right way Wee are therefore admonished out of this place alwaies to profit and to goe forward euen till death because our whole life is but a race 7 Wherefore as the holy Ghost saith Psal 95.8 chap. 4.7 to day if ye shall heare his voyce 8 Harden not your hearts as in the prouocation Numb 14.22 Exod. 17.2.7 according to the day of temptation in the wildernes 9 Where your fathers tempted me prooued me and saw my workes fourtie yeeres long 10 Wherefore I was grieued with that generation and said They erre euer in their heart neither haue they knowne my waies 11 Therefore I sware in my wrath if they shall enter into my rest 12 Take heede brethren least at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God 13 But exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne HE still exhorts them to obey Christ in his word And to the end his exhortation might haue the more weight he confirmes it by the testimonie of Dauid For when hee was to touch them to the quicke it was needfull hee should presse them in the person of another least hee might offend them If he had plainly reproched the infidelitie of their fathers they would not so willingly haue heard him but in that he sets Dauid as it were to tell them of it the matter is so much the lesse odious Now his drift in few words is this that as God from the beginning would that his voice should bee obeyed and could not beare stubbornnes and obstinacie but did sharply punish it so also at this day if we proue not good schollers vnder him he will punish our obstinacie no lesse seuerely than hee did theirs Moreouer the words depend one vpon another till you come to the 12. verse To the end therefore the scope of the text may the better be vnderstood the words which begin at the seuenth verse to the twelfth the first of them being excepted must be enclosed with a parenthesis But let vs now come to the handling of euery point in order As saith the holy Ghost Vers 7 This serues to moue their attention more than if hee had alleaged Dauids name And it is good and profitable also to accustome our selues to such manner of speaking to the end we may be put in mind that the words which are cited out of the bookes of the Prophets are not of men but of God Now because this sentence To day if ye will heare his voyce is a part of the verse that went before some haue not translated it amisse Would to God you would this day heare his voyce It is certaine that Dauid hauing called the Iewes the people of God and the sheepe of his pasture doth from thence foorthwith inferre that it is good reason they should heare the voyce of God For speaking there to them whom hee had called to sing the praises of God and to celebrate his goodnes he by and by admonisheth them that obedience is the principall seruice that he requireth and that he preferres it farre before all sacrifices The first point is then that they should obey the word of God Harden not your hearts Verse 8 By these words is shewed that our rebellion against God proceeds from none other roote than from a voluntary wickednes None can soften the hardnes of our harts but God only to wit when we shut the gate against his grace True it is that we haue already hearts of stone and euery one of vs hath brought this hardnes with vs from our mothers wombe neither is there any but God onely who can soften and correct them Notwithstanding whereas wee repell the voyce of God we doe it with a witting and willing obstinacie and not by any other instigation and whether this be a truth or no let euery mans conscience testifie Wherefore the holy Ghost doth iustly reproue al vnbeleeuers for opposing themselues against God and for that they themselues are masters and authors of their owne obstinacie least they should lay the fault vpon some bodie els
of his calling This word then signifies that the falls of others ought to instruct vs to humilitie and vigilancie as also S. Paul saith These are fallen by vnbeleefe be not thou high minded but feare Rom. 11.20 For vnto vs was the Gospel preached Ver. 2 He admonisheth vs that the very same doctrine by which God at this day calles vs vnto himselfe and that which he ordained for the Fathers in old time is all one How so to the end we might learne that the calling of God will profit vs no more than it did them if we ratifie not the same by faith This then is added by way of concession or granting very true it is that the Gospel is preached to vs but least we should bragge thereof in vaine he replies straight way and tels vs that the vnbeleeuers to whom God did this honour to make them partakers of so great a benefit yet notwithstanding felt no fruit at all by it and in like manner that we shall feele no blessing by it vnlesse we receiue it by faith For this cause he repeates hearing twice Hearing prosits no◠vnlesse faith be ioyned with it to the end we might know that hearing will not profit vs though we haue the Gospel preached vnlesse faith be ioyned therewithall Moreouer here we are to note the mutuall relation which is betweene the word and faith which is such as the one cannot be separated from the other for if faith be separate from the word or the word from faith neither of both will profit not that the efficacie of the word depends on vs. For let the whole world be a liar yet God notwithstanding which cannot lie Faith giues the word entrance in respect of vs. will not cease therefore to be true Tit. 1.2 But the word brings forth his fruite no other way in respect of vs but when faith giues it entrance It is the power of God indeede to saluation yet to none but the beleeuers The righteousnesse of God is reuealed therein but it is from faith to faith Rom. 1.16 The word preached is the power of God to saluation yet none feele the fruit but such as beleeue Thus it appeares that we must alwaies conclude that the word if it be considered in it selfe and of it owne nature hath his efficacie and is of power to saue men but they onely which beleeue doe feele the fruit But as touching the first member where I said that there is no faith where the word wanteth that he who goeth about to make such a diuorce wholy quēcheth faith and brings it to nothing it is a thing worthy to be noted For hereby it appears No faith without a promise that faith can be in none but in the children of God to whom only the promise of adoption is offered For what faith haue the diuels to whom there is no promise made of saluation what faith also haue all wicked men who know not what the word of God is wherefore hearing must alwaies goe before faith and that in such wise that we well consider that it is God and not man that speaketh 3 For we which haue beleeued doe enter into rest as he said to the other As I haue sworne in my wrath if they shall enter into my rest although the workes were finished from the foundation of the world 4 For he spake in a certaine place of the seuenth day on this wise And God did rest the seuenth day from all his works Deut. 5.14 Gen. 2.2 5 And in this place againe if they shall enter into my rest 6 Seeing therefore it remaineth that some must enter thereinto and they to whom it was first preached entred not therein for their vnbeleefs sake 7 Againe he appointed in Dauid a certaine day by Today after so long a time saying as it is said This day if ye will heare his voyce harden not your hearts 8 For if Iesus had giuen them rest then would he not after this haue spoken of another day 9 There remaineth therefore a rest to the people of God 10 For he that is entred into his rest hath also ceased from his own works as God did from his HE beginnes now to polish and to amplifie the place of Dauid which he had alleadged hitherunto he hath handled it according to the letter as they say that is in the own naturall sense but now he amplifies it by way of decking or polishing of it Therefore now he rather alludes to the words of Dauid than making any interpretation of them In the tenth to the Romans S. Paul amplifies a place of Moses two wayes The place is Say not who shall ascend vp into heauen c. neither is there any inconuenience if in applying the scripture to that which is presently handled one doe illustrate by way of similitudes that which was spoken more plainely Now the summe of all these wordes is that whereas God threatened in the Psalme to depriue them of his rest the same threatning also appertaines vnto vs for at this day we are called by the Gospel to a certaine kind of rest The chiefest difficultie of this place is from hence that many haue offered violence vnto it to drawe it to another sense for the Apostle hath none other meaning but by setting of a certaine rest before vs to spurre vs on forward to the desire of it as also to pricke vs on with feare that we be not turned aside from inioying of it through infidelitie In the meane while he shewes that the rest into which we now enter is of much greater excellency than that of the land of Canaan But let vs declare the whole matter orderly For wee which haue beleeued c. Vers 3 It is an argument taken from the nature of things contrarie Infidelitie onely is it that hindreth vs to enter it followes then that by faith we doe enter thereinto For wee must call to minde what hath been said alreadie to wit that God being angrie with the vnbeleeuers swaie that they should not enter into his rest Those then enter into it who are not hindred by infidelitie prouided that God doe call them But by speaking in the first person hee drawes them after a more sweete way or meanes separating them out of the number of strangers Although the workes were finished from the foundation of the world To make a definition what our rest is hee sends vs to Moses that is to wit that God rested from all his workes by and by after the creation of the world and lastly hee concludes that the true rest of the faithfull which shall endure for euer is when they are conformed vnto God Now as it is indeede the chiefe felicitie of man to bee vnited with his God so ought it also to be the first end vnto which all enterprises deliberations and workes should be referred To what end all our enterprises deliberations and vvorkes ought to be referred He proues this because God
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
are afflicted by chance As if a rebellious childe forsaking his fathers house should get himselfe a great way off and there become a vagabond and should there feele the smart of hunger and colde or other pouerties this indeede were a worthie punishment which hee well deserued for his follie that so he might learne to his costs what it is to disobey a good father and yet notwithstanding he would not for all this acknowledge that this were a fatherly correction So the vnbeleeuers although they are as you would say giuen ouer and banished from God from his house yet they perceiue not that it is the hand of God that toucheth them Let vs remember then that we cannot otherwise feele the loue of God towards vs in the middest of his rods and chastisements vnlesse wee be well perswaded that they are so many fatherly corrections and scourges by which God chastiseth vs for our sinnes But there can nothing of all this come into the mindes of the reprobates The reason vvhy the â—ked receiue benefit by â—flictions because they are of fugitiue spirits that is to say they care for nothing but that they may haue alwaies their swindge and might neuer be drawne into Gods presence to appeare before him adde yet hereunto that iudgement must begin at the house of God 1. Pet. 4.17 Wherefore howsoeuer God doe indifferently punish as well the strangers as his owne household yet neuerthelesse he so openeth his armes wide vnto these latter that in the meane while he sheweth by euident tokens that he hath a particular care ouer them But the true solution indeede is this that whosoeuer he be that knoweth and is perswaded that hee is chaâ—â—sed of him ought by and by to ascend vp into this imagination Surely this comes to passe because I am loued of God Afflictions cannot hurt vs because God staÌ„ds betvveene vs and them For whilest the faithfull doe feele God to bee betweene them and the weight of the euils which they endure in the punishments and chastisements which he inflicteth vpon them here they haue therein a certaine pledge and seale of his loue For if he loued them not he would not bee thus carefull for their saluation And therefore the Apostle concludes that God offereth himselfe as a father to all those that endure correction For they that kick and wince as restie iades are wont to doe or that take the bridle betweene their teeth and obstinately resist are not of this number Hovv vve may knovv vvhen afflictions are tokens of Gods loue towards vs. Wherefore this is the in a word which he teacheth that corrections doe then prooue tokens of Gods fatherly loue towards vs when wee in all obedience doe meekly submit our selues vnto them For what child is it whom the father chastiseth not He takes an argument Vers 7 whereby hee concludes from the custome of the creation of soules of any helpe of man and on the other side doth miraculously reforme and renue them by the secret vertue of his spirit for this cause he is specially called the father of Spirits When he saith and we gaue them reuerence hee toucheth the affection which is naturally imprinted in vs to wit that we giue our fathers reuerence euen then when they deale roughly and seuerely with vs. When he saith Shall we not much more be in subiection to the Father of Spirits he signifies it is good reason that wee should suffer God to inioy that rule and power of gouernment which he ought to exercise ouer vs as also that right of a father to which we ought to subiect our selues When he saith Nothing more hurtfull than disobedience to God that we might liue he toucheth the cause or the end Now wee are admonished by this clause that there is nothing more pernicious or hurtfull vnto vs than when we refuse to be gouerned vnder the obedience of God For they verily for a few daies Vers 10 c. This is the second amplification as I haue said to wit that chastisements are appointed and ordained to tame and mortifie the flesh that we might be renued according to the image of the heauenly life Whence it appeares that the fruit of them are perpetuall and that we are not to looke so much for the same at the hands of men because their discipline and correction is but a part of the politicall order which properly belongeth to this life present Now from hence it followes that the chastisement or corrections of God doe bring much more profit and benefit with them to wit euen so much more as the spirituall holinesse of God is more excellent than bodily commodities If it be obiected that it is the dutie of fathers to instruct their children in the worshippe and feare of God and therefore it may seeme their corrections ought not to be restrained to so little a while I answer this is very true but the Apostle speakes here of that houshold gouernment which we are accustomed to call outward policie For although it belongs to the Magistrates office to maintaine religion yet notwithstanding we may say that their office is contained within the limits of this life present because otherwise the ciuill and earthly gouernment could not bee distinguished from the spirituall kingdome of Christ Moreouer whereas hee saith that Gods corrections are profitable to obtaine sanctification this ought not so to bee taken as if they sanctified vs properly but that they are as helpes and meanes to prepare vs because the Lord thereby exerciseth vs for the taming and subduing of our flesh Now no chastisement for the present c. He addes this Vers 11 to the ende we should not measure the chastisements of God by our present feeling For he sheweth that we are like vnto children which hate and flie the rodde as much as in them is because they are not of discretion to iudge howe profitable it is for them This admonition then is to shew that chastisements shall not be esteemed of vs as they ought if wee iudge of them by the present feeling of the flesh and that we are therefore to bend our sight to the end thereof for thereby shall wee apprehend this gratious and desireable fruite of righteousnesse He calles this fruit quiet because we tremble whilst aduersitie is vpon vs and are in vnquietnes For we are tempted with impatience which is alwaies full of clamorous and foolish rumblings but after the storme is ouer we discerne by the spirit of discretion what profit and commoditie that hath brought vs which before seemed bitter and tedious vnto vs. 12 Wherefore lift vp your hands which hang downe and your weake knees 13 And make straight steppes vnto your feete least that which is halting be turned out of the way but let it rather be healed 14 Follow peace with all men and holines Rom. 12.18 without which no man shall see the Lord. 15 Take heed that no man fall away from the grace of
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.