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
in dying might redeeme vs from death This place is worthy to be wel obserued because it not onely confirmes the truth of Christ his humane nature but also shewes what fruit comes vnto vs thereby The sonne of God saith he was made man to the ende he might participate the same nature and condition with vs. Could he say any thing more to the purpose for the confirmation of our faith for by this it appeares that he loues vs with an vnspeakable loue The fulnesse of which loue consists in this that he tooke vpon him our nature that he might thereby subiect himselfe to the condition of death for as he was God he could not die Now howsoeuer he toucheth the fruit of his death but in fewe words yet notwithstanding in these few he doth expresse the matter with wonderfull life and efficacie how he hath so kept vs from the tyrannie of the diuell that we are out of his danger and hath so redeemed vs from death that we need not now feare it any more But because there is no word which hath not his weight let vs yet a litle more diligently examine them First this destruction of the deuill whereof he speakes shewes that he hath now no more power ouer vs. For howsoeuer the deuill hath force and power still The Diuels power weakened and limited and deuiseth daily to worke our destruction yet notwithstanding the power which he hath to hurt vs is weakened or at the least limited And doubtlesse it is a great consolation to be assured that we haue to doe with such an enemie as hath no power ouer vs. Now that this is said in regard of vs we may gather by the member following which had the power of death for the Apostle would hereby giue vs to vnderstand that the deuill is destroyed in as much as he raigned to our destruction For this power is so called because of the effect for it is deadly to vs and brings forth destruction He shewes then that not onely the tyrranie of Satan is destroyed by the death of Christ but also that Satan himselfe hath receiued such a wound that we need now no more to feare him then if he were not at all He speakes of the Deuill in the singular number according to the custome of the Scriptures not that we should imagine there is no more but one but because all of them together make one body which cannot be as we know without an head All those which for feare of death This place doth very notably describe how miserable their state and condition is who stand in feare of death Vers 15 Death must needs be terrible to as many as looke vpon it without Christ doubtlesse it must be very horrible and terrible to as many as look vpon it without Christ because without him nothing is to be perceiued therein but cursednes For from whence comes death but from the wrath of God inkindled against sinne thence comes this bondage all our life long that is to say that anguish and continuall disquietnes wherein poore soules are imprisoned For the iudgement of God doth alwaies present it self before our eyes by the knowledge and guilt of sinne now Christ by bearing our curse vpon him hath freed vs from this feare when he tooke away whatsoeuer was fearefull in death For howsoeuer necessitie bee laid vpon vs to passe through death yet notwithstanding both in life and in death wee are at peace VVe haue peace both in life and in death because Christ is our guide He hath profited but little that hath not learned to contemne death and secure because we haue Christ for our guide And if any cannot quiet his minde by the contempt of death let him know that he hath profited very little as yet in the faith of Christ For as too seruile a feare proceedes from the not knowing the grace of Christ so is it a certaine and sure note of infidelitie in whomsoeuer it is Death in this place doth not onely signifie the separation of the soule from the bodie but also the punishment which is sent vs of God in his anger so as this word comprehends euen eternall damnation it selfe For where the fault and transgressions stand in Gods sight vntaken away there doth hell also forthwith present it selfe 16 For he in no sort tooke on him the Angels nature but he tooke on him the seede of Abraham 17 Wherefore in all things it behooued him to be made like vnto his brethren that hee might be mercifull and a faithfull high Priest in things concerning God that hee might make reconciliation for the sinnes of the people 18 For in that he suffered and was tempted he is able to succour them that are tempted FOr in no sort By this comparison hee further enlargeth the honour and benefit which Christ hath done vs in taking of our flesh for hee neuer did so much for the Angels In as much then as there was greater neede of speciall remedie to repaire that exceeding fearefull ruine of mankinde it was the good pleasure of the Sonne of God herein to manifest the excellent and incomparable pledge of the loue hee bare vs which might not be communicated no not to the Angels themselues Now in that hee hath preferred vs before the Angels was it for any excellencie that was in vs aboue them No in no wise but onely in regard of our miserie Wherefore there is no cause why we should glorie as if we were more excellent than the Angels vnlesse it be because the heauenly Father hath shewed more mercie to vs than he hath done to them the which wee haue good cause to confesse to the end the Angels with admiration may behold from aboue so great bountie powred foorth vpon the earth Whereas he saith in the present tence he takes not or tooke not I referre it to the testimonie of the Scriptures as if it did represent that before our eyes which had been before witnessed by the Prophets Moreouer this onely place sufficeth to ouerthrow Marcion the Maniches and all such railers who denie Christ to be true man begotten of mans seede For if he onely bare the figure of a man he often appeared so in old time vnder the forme of an Angell and then where was the difference But because it cannot be affirmed that euen Christ was indeede a very Angell clothed with their nature therefore it is rather said that hee tooke the nature of man than of the Angels The Apostle therefore speakes of this nature and shewes that Christ hauing taken flesh was true man so as now in two natures there is the vnitie of the person For this place doth nothing at all fauour Nestorius who forged two Christs as if the Sonne of God had not been true man but had onely dwelt in the flesh of man We see that the Apostle had a farre other meaning For hee meant to shew that wee haue a brother in the person of God because of
the Greeke word which is in the future tence which we translate should be spoken or which were to be spoken requireth this exposition Now the sumine is that Moses did faithfully teach the people those things which God had giuen him in charge yet so as a certaine measure was limited beyond which it was not lawfull for him to passe God hath heretofore spoken vnto vs diuers waies and at sundrie times by the Prophets yet he deferred the cleere reuelation of the Gospel to the fulnesse of time Whose house we are Verse 6 The Apostle Paul in the 1. to the Romans after he had told them in his Preface that he was appointed the Apostle of the Gentiles addeth in the 6. verse that the Romans to whom he wrote were of the number of them and all to the ende he might obtaine authoritie with them Euen so now doth the author of this Epistle exhort the faithfull Iewes who had made profession of Christ to perseuere in the faith to the end they might haue place in the houshold of God He had said before that the house of God was vnder the rule of Christ and now he addes this admonition to very good purpose telling them that they shal haue a place in this house of God if so be they obey Christ But in regard they had before begunne to receiue the Gospel he ioynes this condition if they holdfast that confidence and that reioycing Hope the constancie of faith c. for I take this word hope for faith And truely hope is nothing els but the constancie of faith He puts assurance and reioycing the better to expresse the vertue of it Staggerers no true beleeuers And from hence we gather that those who faintly and staggeringly doe consent vnto the Gospel are nothing lesse then true beleeuers For faith cannot be without a quiet and peaceable minde Two effects of faith which brings forth a constant boldnes of reioycing For faith indeede hath alwais these two effects ioyned with it to wit boldnesse and reioycing as we haue said in the fift to the Romans and in the third to the Ephesians To which as all the doctrine of the Papists is contrarie so if they had none other false doctrine but this alone it would rather destroy the Church of God then build it vp For they not onely darken the truth by their inuentions but openly condemne this confidence whereof the Apostle speakes of presumption As if it were not lawfull for a man to hold that he is consecrated to be the temple of God And besides what assurednes of confidence and boldnes could wee haue thereof when men know not what to beleeue Now this infolden faith which they haue forged of their owne heads is nothing els but a license to wander and stray out of the right way Wee are therefore admonished out of this place alwaies to profit and to goe forward euen till death because our whole life is but a race 7 Wherefore as the holy Ghost saith Psal 95.8 chap. 4.7 to day if ye shall heare his voyce 8 Harden not your hearts as in the prouocation Numb 14.22 Exod. 17.2.7 according to the day of temptation in the wildernes 9 Where your fathers tempted me prooued me and saw my workes fourtie yeeres long 10 Wherefore I was grieued with that generation and said They erre euer in their heart neither haue they knowne my waies 11 Therefore I sware in my wrath if they shall enter into my rest 12 Take heede brethren least at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God 13 But exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne HE still exhorts them to obey Christ in his word And to the end his exhortation might haue the more weight he confirmes it by the testimonie of Dauid For when hee was to touch them to the quicke it was needfull hee should presse them in the person of another least hee might offend them If he had plainly reproched the infidelitie of their fathers they would not so willingly haue heard him but in that he sets Dauid as it were to tell them of it the matter is so much the lesse odious Now his drift in few words is this that as God from the beginning would that his voice should bee obeyed and could not beare stubbornnes and obstinacie but did sharply punish it so also at this day if we proue not good schollers vnder him he will punish our obstinacie no lesse seuerely than hee did theirs Moreouer the words depend one vpon another till you come to the 12. verse To the end therefore the scope of the text may the better be vnderstood the words which begin at the seuenth verse to the twelfth the first of them being excepted must be enclosed with a parenthesis But let vs now come to the handling of euery point in order As saith the holy Ghost Vers 7 This serues to moue their attention more than if hee had alleaged Dauids name And it is good and profitable also to accustome our selues to such manner of speaking to the end we may be put in mind that the words which are cited out of the bookes of the Prophets are not of men but of God Now because this sentence To day if ye will heare his voyce is a part of the verse that went before some haue not translated it amisse Would to God you would this day heare his voyce It is certaine that Dauid hauing called the Iewes the people of God and the sheepe of his pasture doth from thence foorthwith inferre that it is good reason they should heare the voyce of God For speaking there to them whom hee had called to sing the praises of God and to celebrate his goodnes he by and by admonisheth them that obedience is the principall seruice that he requireth and that he preferres it farre before all sacrifices The first point is then that they should obey the word of God Harden not your hearts Verse 8 By these words is shewed that our rebellion against God proceeds from none other roote than from a voluntary wickednes None can soften the hardnes of our harts but God only to wit when we shut the gate against his grace True it is that we haue already hearts of stone and euery one of vs hath brought this hardnes with vs from our mothers wombe neither is there any but God onely who can soften and correct them Notwithstanding whereas wee repell the voyce of God we doe it with a witting and willing obstinacie and not by any other instigation and whether this be a truth or no let euery mans conscience testifie Wherefore the holy Ghost doth iustly reproue al vnbeleeuers for opposing themselues against God and for that they themselues are masters and authors of their owne obstinacie least they should lay the fault vpon some bodie els
hee blameth them for the same fault or at the least not very much diuers from this For he saith they were not able to beare strong meate because they were carnall Milke then is the doctrine of the first beginnings to enter them which as yet know nothing S. Peter takes it in another sense when hee wils vs to desire the sincere milke of the word that wee may grow thereby 1. Pet. 2.2 For there is a double infancie one in malice and another in vnderstanding S. Paul saith in another place Be not children in vnderstanding but in malice 1. Cor. 14.20 So then they which are so tender and delicate that they cannot receiue a doctrine a little higher than the first rudiments are called children by way of reproch For the true vse of the ministerie of the word is to frame vs in such wise as we may grow to be perfect men according to the measure of the age of the fulnes of Christ and not to be as children wauering and carried about with euery winde of doctrine as it is said Ephes 4.13.14 I grant those are to bee borne with that haue not yet tasted Christ if so be they be not yet capable of strong meate but if hee which ought to increase according to the time he hath had doth notwithstanding alwaies continue in his infancie he is vnworthie to be pardoned For we know that Isaiah brands the reprobates mongst them I say there is no lesse carelesnesse than if the doctrine were wholy forbidden them Thus for want of exercise we are blindfolded still and destitute of all sound iudgement CHAP. VI. 1 Therefore leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection not laying againe the foundation of Repentance from dead workes and of faith towards God 2 Of the doctrine of Baptismes and laying on of hands c. of the resurrection from the dead and of eternall iudgment WHerefore leauing Vers 1 c. After he hath sharpely reprooued them he exhorteth them that in leauing the beginnings they goe on forward ayming to the marke For he calles the doctrine of beginning the rudiments by which the ignorant are to begin when they be receiued into the Church Now in that he commands them to leaue such rudiments or beginnings his meaning is not that the faithfull should forget them but that they should not sticke fast as it were in them the which is better known by the similitude of laying the foundation which by and by followeth For when an house is to be builded men must neuer shrinke away from the foundation and yet notwithstanding it were a mockerie to be alwaies about that to goe no further For howsoeuer the foundation of the building is to be laid yet he which shall alwaies busie himselfe about that neuer fitting or preparing matter wherewithall to raise vp the building shall he not busie himselfe foolishly and in vaine In a word as we are to beginne by the foundation so the labour of the master builder is to hasten that the house also be raised vp in due season The like is it in Christianitie For the foundation is laid in vs by learning the rudiments but by and by after a more highe doctrine ought to follow which may finish vp the whole building Wherefore those who alwaies sticke in the first rudiments goe forward but ill because they propound no end vnto themselues As if the master workman imploying his whole labour about laying the foundation VVe ought not to content our selues with good beginnings but to aime to perfection should vtterly neglect to build any thing vpon it And therefore he would haue our faith so laid in the beginnings that it should still rise higher and higher vntill at the last it bee perfected by continuall increases Of repentance from dead workes He had respect here to the forme vsed in the Catechisme From whence wee may draw a probable coniecture that this Epistle was not written by and by after the publishing of the Gospel but rather after there was some forme of gouernment vsed in the Churches The forme was that he which was newly instructed in religion made a confession of his faith before hee was baptized Now there were certaine articles the which the Pastor demanded of them as may be seene by many testimonies of the ancient Fathers and the examination was chiefly vpon the confession of faith which wee commonly call the Symbole or Creede of the Apostles This was as the first entrance into the Church for those who being alreadie of age meant to become Christians as those who before were strangers from the faith in Christ The Apostle makes mention of this custome because no long time was giuen to such new conuerts to be taught in the first grounds of the Christian religion For a schoolmaster teacheth children their A B C because they might foorthwith come to know greater things But let vs consider what the Apostle saith He names repentance and faith wherein consists the whole perfection of the Gospell For what other thing doth Christ commaund to his Apostles but that they should preach faith and repentance Luk. 24.47 And therfore when S. Paul meant to protest that he had faithfully discharged his dutie he alleageth for himselfe that he had diligently and continually taught them from house to house to imprint these two things in the hearts of his Auditors to wit Repentance towards God and faith towards our Lord Iesus Christ Act. 20.20.21 May it not seeme absurd then that the Apostle should command them here to leaue faith and repentance wherein they were to perseuere the whole course of their liues But in adding from dead workes he shewes that he speakes of the first repentance when men began first to be Christians For although euery sinne be a dead worke because it begets death or because it proceedes from the spirituall death of the soule yet notwithstanding all the faithfull which are alreadie regenerate by the Spirit of God are not properly said to repent themselues of dead workes True it is that regeneration is but begun in them but how little soeuer this seede of the new life be in them yet that is the cause why they are no more reputed dead in his sight Wherfore the Apostle comprehends not all repentance in generall wherein we ought carefully to meditate and to exercise our selues day and night but he onely meanes that beginning of repentance by which those who being euen newly conuerted to the faith did enter into the way of newnes of life Also the word faith signifies that briefe summe of the doctrine of godlines which is commonly called the Articles of the Faith Hereunto also appertaines The resurrection from the dead and eternall iudgement For these two things are the greatest secrets of the heauenly wisedome yea euen the very marke of all our religion whereat wee ought to aime all our whole life But because one and the same thing is taught otherwise to
the rude and ignorant than to those that haue profited somewhat alreadie the Apostle notes the common forme of questioning The points of catechisme vsed in the Primatiue Church Doest thou beleeue the resurrection of the dead Doest thou beleeue there is an eternall life These are things fit for children and onely for once wherefore to come and demaund the same things againe were but to go backward Of the doctrine of Baptismes Vers 2 Some reade these two members of Baptismes and doctrine apart but I had rather reade them together of the doctrine of Baptismes although I expound it otherwise than others doe to wit that it is a forme of speech by way of apposition as the Grammarians call it as thus not laying againe the foundation of repentance of faith toward God of the resurrection from the dead which is the doctrine of Baptismes and the imposition of hands Therefore if these two members The doctrine of Baptismes and the laying on of hands be inclosed by a parenthesis it will agree best with the order of the text For if wee reade them not by way of apposition there will an absurditie follow in that one and the same thing is twice repeated For what doctrine is there in Baptisme but that which he here recites of faith towards God of repentance of eternall iudgement and such like Moreouer Chrysostome thinkes the Apostle puts Baptismes here in the plurall number because they did in a manner abolish the first Baptisme by returning to the first rudiments To which opinion I agree not for this doctrine is not appointed to many Baptismes But hee calles Baptismes the ceremonies and forme which they vsed in publike Baptisme or the daies appointed to baptise He ioyneth the laying on of hands with Baptisme because as there were two orders of those which were newly instructed so was there also a double ceremonie For those who were strangers came not to Baptisme till they had made confession of their faith therefore as touching these the order of instruction and catechising went before Baptisme But the children of the faithfull in as much as they were adopted from their mothers wombe and appertained to the bodie of the Church by the right of the promise they were baptized from their infancie and after they were growne to some discretion and had been instructed in the faith they also presented them to be publikely catechised Thus it was done to these after Baptisme but then an other signe was added to wit the imposition of hands This onely place witnesseth sufficiently that the originall of this ceremonie came from the Apostles which notwithstanding hath since been turned to superstition which the world hath almost alwaies been accustomed to doe with good and holy ordinances erring and degenerating still to corruptions For some haue made vs beleeue it is a Sacrament whereby the spirit of regeneration is conferred By which fancie they haue dismembred Baptisme for they haue transported that which is proper vnto it to the imposition of hands Know we then that this ceremonie was instituted by the first authors to the end it might be a solemne manner of prayer as S. Augustine calles it True it is that by this signe they approoued of the faith of those who were alreadie out of the state of infancie but they meant nothing lesse than thereby to rent and teare in pieces the vertue of Baptisme The institution of laying on of hands is to be retained but the superstition must be correcled Wherefore wee are at this day to keepe the pure institution and to correct the superstition Besides this place serueth vs to prooue the Baptisme of little children For to what purpose should one selfesame doctrine be called to some the doctrine of Baptismes and to others the laying on of hands vnlesse that the latter sort were instructed in the faith after they had alreadie receiued Baptisme so as there remained no more vnto them but the imposition of hands 3 And this will we doe if God permit 4 For it is vnpossible that they which were once lightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost 5 And haue tasted of the good word of God and of the powers of the world to come 6 If or fall again they fall away should be renued againe by repentance seeing they crucifie againe to themselues the Sonne of God and make a mocke of him ANd this will we do Vers 3 c. Behold here a terrible and fearfull threatning but the Apostle thus thunders to the end the Iewes should not flatter themselues too much in their carelesnes by despising the grace of God As if he should say there is no staying till to morrow because this opportunitie of going forward will not last alwaies For it is not in the power of man to passe from the entrance vnto the marke as oft as pleaseth him but the finishing of our course is a particular gift of God That those which were once inlightened Vers 4 This place hath giuen many occasion to reiect this Epistle and especially because the Nouatians armed themselues therewith to denie pardon to those that had falne Those therefore of the West especially haue doubted whether this Epistle were to be beleeued because they were pressed with the Nouatian sect and had not knowledge enough to refute their arguments But when we haue skanned the Apostles meaning we shall by and by see there is nothing here that doth any way fauour so absurd an errour Others who acknowledge the authoritie of this Epistle and allow it for holy willing to auoid the absurditie doe winde themselues out from it onely by way of cauill For some there are who take this word impossible for difficult or for a thing that very rarely comes to passe the which is farre wide from the signification of the word There are some others howbeit more in number who restraine it to that repentance whereby newe Conuerts were wont to be prepared vnto baptisme in the auncient Church A like matter as if the Apostle had inioyned them that were conuerted to fast or to doe some such like thing Moreouer what great thing should the Apostle haue said if he had denied that that kind of repentance which is but a dependance of Baptisme might be renued againe He threatens an horrible vengeance of God to fall vpon all those that reiect the grace of God which they haue once receiued What grauitie or waight were then I pray you in this sentence and what terrible thunderbolt were there in it to feare those who were foolishly become secure and carelesse if so be it did only admonish vs that there were no place left for the first repentance for so this would stretch it selfe to all kinde of sinne What shall we say then for seeing the Lord offereth mercie to all without exceptiō what reason is there that any by such an absurditie should be debarred of it for any cause whatsoeuer The knot then
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
al points But this perfection which is in Christ hath nothing in it which is not full in all points By dead workes he vnderstands those works which beget death or which are fruites of death For euen as the life of the soule consists in the coniunction that wee haue with God so those who are estranged from him by sinne are very rightly esteemed dead Now wee are to note the end of this purgation to wit that we should serue the liuing God For although we be washed by Christ Nothing vve doe is acceptable in Gods sight till we be purged by the blood of Christ yet it is not that wee should by and by goe wallow our selues afresh in our dung but that our puritie might serue to the glorie of God Moreouer the Apostle hereby teacheth vs that nothing proceedeth from vs which can be acceptable vnto God till we be purged by the blood of Christ For seeing wee are all of vs enemies of God before wee be reconciled he must in his iustice hate all our workes The beginning therefore of the true and lawfull seruice of God is reconciliation Furthermore seeing there is no work of ours so pure and cleane without spot that of it selfe can bee acceptable and well pleasing vnto God therefore it is necessarie that the blood of Christ should come betweene to wash away all the spots that are in them Thus wee must note the seemly antithesis which he makes betweene the liuing God and dead workes And therefore he is the Mediatour of the new Testament Ver. 15 c. He concludes that we are not now to looke for any other Priest because Christ fully and absolutely performes this office vnder the new Testament For he attributes not this honour of the Mediatourship to Christ to the end that others should ioyne with him in that office but hee contends and with forcible arguments maintaines that all others were deposed when the office was once giuen to Christ But to confirme this more fully he also recites how Christ obtained this office of a Mediatour to wit through death which was for the transgression If this be found in Christ alone and is not to be found in any other it followes that he is the true and onely Mediatour He also toucheth the vertue efficacie of his death when he saith that the price was paid for sinnes which could not be purged by the blood of beasts vnder the former Testament By which words hee would haue the Iewes to passe from the law to Iesus Christ For if the weaknes of the law is so great that all the remedies which it giueth to wash away sinnes doe not accomplish that which they signifie what is hee that would rest himselfe in them as in a sure hauen This onely point I say ought to be a sufficient spurre vnto them to desire a reformation of the law because whilest they rest still in that it cannot be auoided but they must fal into a perpetual anxietie of conscience They must needs be in perpetuall anguish of conscience that rest only in the doâ—trine of the lavv Contrariwise when we are once come to Christ nothing remaines that may torment vs because in him we finde and obtaine ful and perfect redemption Thus then by these words hee shewes the weaknes of the law to the end the Iewes should no longer rest in it and withall teacheth them to keepe themselues close to Christ because in him is to bee found whatsoeuer can bee desired to quiet their consciences Question Now if any aske whether the sinnes of the Fathers were pardoned or no vnder the law that solution which I gaue erewhile must be held to wit that they were pardoned Answere but alwaies by the meanes of Christ It followes then that they were stil held vnder the bondage of condemnation notwithstanding all the outward purgations the law could affoord them For this cause S. Paul saith that the law was an ordinance that was against vs. For when the sinner presented himselfe and did publikely confesse that hee was indebted to God and in offring of an innocent beast did acknowledge himselfe worthie of eternall death what gained he by his sacrifice vnlesse wee might peraduenture say that he sealed to his owne death by this obligation In a word they had no better meanes to assure them of the remission of their sinnes than in looking vnto Christ Now if the only beholding of Christ did wash away their sinnes they could neuer be deliuered from them if they should still haue rested in the law True it is that Dauid saith Psal 32.1 Blessed is the man to whom the Lord imputeth not sinne but to attaine the ioyfull tidings of this blessednes it was necessarie for him to turne his eyes from the law and to fasten them vpon Christ For he shall neuer be deliuered from condemnation that abideth in the law They which were called receiued the promise c. The couenant which God hath made with vs tends to this end that wee being adopted of him for his children are at the last made inheritors of eternall life The Apostle shewes that we obtaine so great a benefit by the meanes of Christ from whence it appeares that the accomplishment of this his couenant is in him As touching the promise of the eternall inheritance he takes it for the heritage promised as if he should haue said The promise of eternall life hath no otherwise had his effect towards vs for our enioying of it but by the death of Christ It is very sure that life was promised in old time to the Fathers and the same which is now at this day was from the beginning the heritage of the children of God but wee enter not into the possession of it vnlesse the blood of Christ doe goe before He makes expresse mention of those which are called to the end hee might moue the Iewes with the greater care who were partakers of this vocation For it is a speciall fauour of God when the knowledge of Christ is giuen vs and therefore so much the more ought wee to take heede that in despising so inestimable a treasure our spirits doe not wander elsewhere Some take this word called here for elected but vnfitly as I thinke For the Apostle teacheth here the very same thing that S. Paul doth Rom. 3.25 to wit that righteousnes and saluation was obtained for vs by the blood of Christ but we receiue it by faith For where a Testament is c. Ver. 16 Were there but this one place yet were it sufficient to shew that this Epistle was not written in Hebrue for Berith in the Hebrue tongue signifies Couenant and not Testament But because the Greeke word Diathece hath these two significations to wit of the Couenant and of the Testament for this cause the Apostle alluding to the second signification affirmeth that the promises could not otherwise bee of any weight or stabilitie vnlesse they had been sealed by the death of Christ
then that this sentence also belongs vnto vs. For if God hath shewed vs so great a fauour as to giue vs the light of his Gospel euen to vs I say who by this meanes are called to saluation ought we not to know that the ende of our vocation is to profit more and more in the obedience of God endeauouring without ceasing to approach neerer and neerer vnto him Behold the true conseruation of the soule for in thus doing we escape eternall perdition CHAP. XI 1 Now faith is the ground of things which are hoped for and the euidence of things which are not seene WHosoeuer made this the beginning of the eleuenth chapter hath very vnfitly disioyned the scope and drift of the text For the meaning of the Apostle is to proue his former speech touching the necessitie of patience He alleadged the testimonie of Habacuck who saith that the Iust shall liue by faith now he shewes what remaineth to wit That faith can no more be separate from patience than from it selfe Thus stands the order of the words then We shall neuer attaine to the end of our saluation vnlesse we be furnished with patience For the Prophet affirms that the iust shall liue by faith Now faith calles vs to things very farre off from vs which wee doe not as yet inioy it necessarily then comprehends patience in it selfe Thus then this proposition That faith is a foundation serues as the Minor of the syllogisme whereby also it appeares that they much deceiue themselues who thinke this place to be a full definition of faith For the Apostle speakes not here of the whole nature of faith but hee made choice of a part fitting his purpose to wit that faith is alwaies ioined with patience Let vs now come to the words He calles it subsistance or ground of things hoped for It is euident that we hope not for that which we haue in our hands but for those things which are yet hidden from our senses or at least wise the inioying whereof is deferred to another time The Apostle then now teacheth the very same thing which S. Paul doth Rom. 8.24 for hauing said that we see not that which wee hope for he inferreth thereupon that we waite for it by patience So our Apostle admonisheth vs that beleeue not God so much in regard of things present as in regard of those things the expectation whereof is yet in suspence Furthermore the appearance of cōtradiction which is in this speech wants not his grace Faith saith he is the foundatiō or possession wherin wee haue alreadie set sure footing for the Greeke word Hypostasis which he vseth signifieth so much But of what things of things absent which are so farre off from beeing vnder our feete that they do very much surmount the reach of our vnderstandings There is the same consideration in the second member where he calles it the euidence or certification of things which are not seene For euidence makes things to appeare and commonly appertaines vnto those things onely which we feele and perceiue Thus then at the first view these two things seeme to be contrarie and yet notwithstanding they agree very well in this part of the definition of faith For the spirit of God discouereth hidden things vnto vs whereof there can no knowledge of them come vnto vs in regard of our naturall vnderstanding For life eternall is promised vs and yet in the meane time we die We heare of the blessed resurrection but yet for all that we are inuironed with rottennesse We are pronounced iust and yet notwithstanding sinne dwels still in vs. We heare that we are blessed but yet are we thorowly bitten with hunger and thirst God crieth with a lowd voyce that he will by and by assist vs but yet it seemes when wee crie that hee stoppeth his cares What should we now doe in these cases if we were not built vpon hope and if in the middest of darknes our mindes did not lift themselues vp farre aboue al that which is in this world hauing the word and the Spirit of God for our guides to go before vs Wherefore faith is well called a subsistence of those things which yet consist in hope and the euidence of things not seene Whereas S. Augustine doth sometimes translate the Greeke word Elenchus which the Apostle here vseth by a noune which commeth of the verbe To ouercome I doe not dislike it for he doth faithfully expresse the Apostles meaning But yet I had rather call it an euidence or shewing because it is lesse constrained 2 For by it our elders were well reported of 3 Through faith wee vnderstand Gen. 1.3 Ioh. 1.10 that the world was ordained by the word of God so that the things which we see are not made of things that did appeare 4 By faith Abel offered vnto God a better sacrifice than Cain by the which hee obtained witnes that he was righteous God testifying of his gifts by the which faith also he being dead yet speaketh FOr by it Vers 2 c. He will entreate of this matter to the verie end of the chapter to wit that the ancient Fathers obtained saluation by faith onely and that they were no otherwise acceptable and wel-pleasing vnto God but by it The Iewes had some reason to reuerence their ancestors greatly but yet a sottish and vnbridled admiration of them had so possessed their mindes that it hindred them much from suffering themselues to bee wholy ruled vnder Christ his gouernment and this they were carried vnto either by ambition or superstition or both For hearing that Abrahams seede was holy and blessed they were so puffed vp with this title that they looked rather vnto men than vnto God Moreouer they had herewithall a stubborne and inconsiderate manner of imitation because they considered not what it was that deserued imitation indeede in their Fathers By this meanes they rested in the ancient ceremonies as if all religion and perfection of holinesse had consisted in them The Apostle confutes this error and teacheth what was the chiefe and principall vertue in them to the end their successors might vnderstand how they might resemble their forefathers in truth The Patriarkes had no other hand whereby they were knit vnto God but faith Let vs remember then that the Apostles speciall and chiefe drift of his speech is to shew that all the Fathers who from the beginning were approoued of God were no otherwise conioyned with him but by faith that so the Iewes might know that they had no other meane to bee allowed of God and to bee knit in an holy vnitie with their Fathers but by faith so that as soone as they left faith they by and by banished themselues from the Church and were no longer accounted Abrahams lawfull children but bastards By faith we vnderstand c. Vers 3 This is a very good probation of the former sentence For wee differ in nothing from brute beasts if wee vnderstand not that
As touching that which he commandeth for carrying his bones thence it was not because thereby drawne vnto faith But now let vs see what the things are which he praiseth in the faith of Moses First of all he saith that being come to age he had this vertue of faith to refuse to be called the adopted sonne of Pharohs daughter He makes mention of his age because if he had done it beeing a childe it might haue beene imputed either to lightnesse or ignorance For in regard there is no reason nor counsell in children they expose themselues to their owne hurt altogether at randon And yong men also are often carried hither and thither by an inconsiderate heat of blood To the end therefore we might know that Moses did nothing vnwisely or what he had not forethought himselfe of long before the Apostle telleth vs that he was now at mans state the which we may also clearly perceiue by the history Now it is said that he refused the adoption of Pharaohs daughter first because when he went to visit his brethren he endeauoured to succour them Secondly he reuenged their wroÌ„gs al which things tended to this end to shew that he rather desired to returne to them of his own nation than to continue in the court of the king This was as much then as if of his owne free motion he had willingly reiected all The Apostle attributes this vnto faith because it had beene better for him in respect of outward things to haue remained in Egipt but he was perswaded that the stocke of Abraham was blessed of the which blessing the onely bare promise of God bare witnesse The commendation of Moses faith For he saw no testimonie thereof before his eies neither yet any thing neere vnto it Whence it appears that he beheld that by faith which was farre remooued from his sight Esteeming the rebuke of Christ Vers 26 c. Wee must diligently obserue this phrase of speech for by it we are taught to flie from all that which we cannot obtaine without offending of God as from a deadly poyson For he calles the pleasures of sinne all the allurements of the world which doe turne vs away from God and from that vocation to which he hath called vs. For those earthly commodities that respect this life which yet with a good conscience and by the permission of God we may enioy are not comprehended in this number wherefore let vs alwaies remember to discerne what God permits vs as lawfull Notwithstanding there are many things which of themselues are lawfull the vse whereof is forbidden vs in regard of circumstance of time place or for some other respects And therefore we must alwaies consider this in all the commodities of this present life to wit that they serue vs as helpes and furtherances to follow God and not as lets and hindrances He calles the delights of sinne temporarie because they doe incontinently vanish away with the life And against them he sets the rebuke of Christ which all the faithfull ought willingly to receiue into their bosomes For whom God hath chosen Rom. 8.29 them hath he also predestinate to be made like vnto the image of his sonne Not that he exerciseth them all alike with the same reproches or with the same kinde of crosse but because all ought to be so disposed that they refuse not to be companions with Christ in bearing of the crosse Let euery one of vs then consider with himselfe whervnto he is called by this communion to the ende he may cut off all impediments and difficulties For we must not lightly passe it ouer that he calls all the disgraces which the faithfull haue endured from the beginning of the world by the title of the rebukes of Christ. Because euen as they were members of one selfe same bodie with vs so also were they in nothing seperated from vs. True it is that all anguishes encombrances as they are the rewards of sinne so are they also fruites of that malediction which was imposed vpon the first man but all the wrongs which we endure of the wicked for the name of Christ are reputed of him as his owne and for this cause S. Peter reioyceth that he in his flesh did fulfill that which was wanting of the afflictions of Christ Col. 1.24 And if we consider of this as we ought it shall not be so grieuous nor painefull vnto vs to suffer and indure for Christ Where he saith that he chose rather to suffer afflictions with the people of god by that meÌ„ber he yet better signifies vnto vs but he was farre off from seeing God such as he was indeed The Apostle therefore meaneth that Moses was no lesse imboldened than if beeing rauished vp into heauen he had set God onely before his eies or as hauing nothing to doe with men neither beeing subiect vnto the perils of this present life he went on manfully as if hee had not beene to fight with Pharaoh Yet notwithstanding it is very certaine that he was sometimes couered ouâ—r with so many difficulties as they made him thinke in his minde that God was farre off from him or at the least that the obstinacie of the king furnished with so many helps to resist Moses faith vvas often mingled with the infirmities of the flesh should ouercome him in the ende To be short God did shewe himselfe in such wise to Moses sight as yet in the meane while hee left place for faith but Moses beeing enuironed on euery side with all those feares which pressed vpon him at his heeles yet turned his minde and all his senses to God True it is that this vision wherof we haue spoken did greatly aide him to this businesse but yet he saw more in God than the sight of this visible signe could helpe him vnto For he apprehended his power which was sufficient to swallow vp al feares and dangers For resting himselfe vpon the promise he held it for certaine that the people were already Lords of the promised land The nature of faith described howsoeuer they were now oppressed vnder the tyrannie of the Egyptians From hence we gather first that it is the true nature of faith to set God alwaies before our eies Secondly that faith regardeth things more high and hidden in God than those which our senses are able to comprehend Thirdly that the onely beholding of God is sufficient to correct our tendernesse and to make vs to be more hard then stones or iron to beate backe all the assaults of Satan Whence it followes that by how much the more a man is delicate and effeminate so much the lesse is his faith 28 Through faith he ordained the Passeouer Exod 12.22 and the effusion of blood least he that destroyed the first borne should touch them 29 By faith they passed through the red sea as by drie land Exod. 14.22 which when the Egyptians assaied to doe they were swallowed vp 30 By faith the walles
repentance did profit him nothing or that he got nothing by it although he sought that blessing with teares which through his own default he had lost Now in as much as he doth here denounce such a danger to hang ouer the heads of all the contemners of Gods grace Question it may therevpon be demaunded a man hauing receiued the grace of God and afterward contemne it preferring the world before his kingdome whether there be no more hope of pardon for such a one I answer Answere pardon is not precisely denied to such but they are to be admonished to take heede the like also befall not them And in very trueth wee may see many examples euery day of Gods seueritie in this behalfe whereby he takes vengeance vpon the mockeries and scoffs of prophane men For howsoeuer they promise themselues the next day to amend in oftentimes he preueÌ„ts their hopes in taking them suddainly out of this world by new and vnexpected kinds of death and whilest they esteeme all that which they heare of Gods iudgements to be but as a fable he pursues them so as they are constrained to feele him their iudge and whilest they would faine lulle their consciences asleepe they are suddenly abashed by feeling horrible torments and is it not a iust punishment of their blockishnes Now howsoeuer this happeÌ„s not to all yet not withstaÌ„ding because there is danger that it may befall some therefore the Apostle for good cause admonisheth all in generall to beware Others aske another question here to wit Question if any sinner that repents bee profited nothing at all thereby For it seemes he meant to say so when he teacheth that repentance did Esau no good I answer Answere that repentance is not here taken for a true and sound conuersion vnto God but onely for that feare wherewith God wounds the wicked after they haue along time sported themselues in their malice Now we are not to maruell if it be said that this feare is vnprofitable because they come not to amendment of life by it neither doe they come to the hatred of their sinnes but are onely tormented with the punishments they indure And as much may be said of his teares As oft as the sinner groaneth the Lord is ready to pardon and a man shall neuer seeke mercie at Gods hands in vaine because the the burning fire the whirelewinde and of the tempest with such other things For these miracles and signes which God shewed to giue authority to his law to cause it to be receued with reuerence if we conâ—â—ser theÌ„ in theÌ„selues they are indeed magnificent heauenly but when we come to the kingdome of Christ the things which God sets before vs therein surpasseth all heauens And thus it comes to passe that all the dignitie of the law beginnes to waxe in a manner earthly For in this manner Mount Sinai might be touched with hands but the mountaine of Sion cannot bee apprehended but by the spirit All those things which are recited in the 19. of Exodus were visible figures but those which we haue in the kingdome of Christ are hidden from the sense of the flesh If any shall obiect Obiection that the signification of all these things was spirituall and that there are yet at this day externall exercises of godlinesse by which we are raised vp to heauen I answer Answere that the Apostle speakes by comparison from the lesse to the greater Now when wee come once to conferre the law with the Gospel no man doubts but that which is spirituall in the Gospel carrieth his waight in this behalfe and contrariwise that the earthly signes in the law were more apparant and surmounted the rest in number So that they which heard it Verse 19 c. This is the second member wherein he shewes that the law was farre vnlike the gospel because when that came to be published all was full of feare and diuers astonishments For whatsoeuer we read of these things in the 19. of Exodus tended to cause the people to know that God ascended vp into his iudgement seate to shew himselfe a seuere iudge If it happened that an innocent beast did approach too neere hee commanded it should be thrust through with a dart Vers 20 how much greater punishmeÌ„t then was prepared for sinners who felt themselues guiltie yea and knew that the law made their inditement and gaue sentence of eternall death against them But the gospel containes nothing but sweetnes and amiable things prouided that we receiue it by faith And if any desire further satisfaction in this matter let him haue recourse to the Comment vpon the third chapter of the 2. Cor. Now in that he saith the people required it might be spoken no more vnto theÌ„ it ought not so to be taken as if the people had been vnwilling to heare the words of God but they instantly intreated that they might not bee constrained to heare God speake any more in his own person For the person of Moses comming betweene did somewhat asswage the astonishment Notwithstanding there is yet a point which troubleth the expositors that is that the Apostle attributes these words to Moses I feare and quake Vers 21 which words we reade not that Moses spake But it will be no hard matter to giue a solution to this if we consider that Moses spake this in the name of the people as if he had been their interpreter to God It was a common complaint then of all the people but Moses is brought in speaking of it who was as you would say the common mouth of them all But ye are come to the mount Sion c. Vers 22 He alludes to the prophecies by which God promised in times past that the Gospell should come foorth of Sion Isai 2. and such other places Hee compares mount Sion then with mount Sinai and afterward the heauenly Hierusalem which hee calles heauenly of purpose to the end the Iewes should not rest in that earthly Ierusalem which flourished and was in great estimation vnder the Law For in as much as they were bent with an obstinate affection to remaine still vnder the yoke and bondage of the Law they made it of mount Sion to become mount Sinai as S. Paul saith Gal. 4. By the heauenly Ierusalem then he meanes that which should be built throughout the world as in the Prophet Zachariah the Angell stretcheth the line of it from East to West And to the companie of innumerable Angels Vers 23 His meaning is that wee are made fellowes with the Angels reckoned with the Patriarkes and gathered into heauen among all the blessed Spirits when Christ calles vs to himselfe by the Gospell Now it is an inestimable honour which the heauenly Father doth vs in making vs companions with the further he here shewes what he meant in the former comparison to wit that the contemners of the Gospell shall be sharply punished seeing the ancient people went not vnpunished which despised the
as they are naturally couetous to learne so they had rather alwaies bee taught some new thing than to be admonished of known things and such as haue beene often heard Adde also that in as much as they are giuen to flatter themselues and to let loose the raines to their carelesnesse they will hardly suffer themselues without griefe and vnwillingnesse to be sharply touched and chastised Know that our brother Timotheus Verse 23 c. Because the termination of the Greeke word is ambiguous we may translate you know or know yee and this latter reading I take to be the better although I reiect not the first For it is very likely that he giues the Iewes to vnderstand beeing beyond the sea of that which yet they knew not Moreouer if so be this Timotheus be that notable companiō of S. Paul which I willingly receiue it is very likely that either S. Luke or Clement is the author of this Epistle S. Paul surely was woont rather to call him his sonne Besides that which he immediately adds agreeth not to the person of S. Paul For it appeares that he which wrote this Epistle was at libertie and not imprisoned and besides that hee was rather somewhere els than at Rome yea and it is very likely that he had beene in many of the cities of this countrie and was readie to passe the sea Now all these things might come to passe either to S. Luke or to Clement after S. Pauls death Salute all them c. Vers 24 Seeing he writes this Epistle in common to all the Hebrews it is a wonder why he requires that they should by name salute some of them as if they were separated from the rest But in my iudgement he directs this salutation particularly to the Leaders by way of giuing honour vnto them to the ende he might grow into acquaintance with them and might the more mildly enduce them with good consent to entertaine the doctrine When he ads And to all the Saints Either he meanes the faithfull which were of the Gentiles to the ende that both Iewes and Gentiles might learne to nourish and entertaine a godly vnion together or he aimes at this to wit that they which should receiue this Epistle first should communicate the same vnto others Because the 25. verse hath beene expounded in the ende of the other Epistles therefore it is omitted here Notwithstanding for their sakes who it may be want his other commentaries I haue thought good breifly to supply that lacke out of his commentarie vpon the Epistle to the Romans Chap. 16. ver 20. Grace be with you all This is a praier Vers 25 wherein he wisheth that they may feele the fruit and inioy al those good things which are purchased for vs by Christ Immortall glorie be to our God the Father of our Lord Iesus Christ Amen FINIS A TABLE DIRECTING THE READER TO some principall matters contained in this Commentarie vpon the Hebrewes the first number points to the Chapter the second to the verse of the Chapter A Abacuck A Text of Abacuck expounded chap. 10. vers 37. Abraham Faith was Abrahams cheifest vertue 11.17 The triall of Abrahams faith 11.19 Afflictions Afflictions exempt vs not out of the nūber of Gods children 5.7 Afflictions soueraigne medicines to cure our corruptions 12.4 The ende God hath in afflicting vs. 12.6 Why the wicked receiue no benefit by afflictiōs 12.6 Afflictions cannot hurt vs and why 12.6 How we may know when afflictions are tokens of Gods loue to vs. 12.6 Angels Those that will haue the protection of Angels must looke that themselues bee members of Christ 1.14 Angels no lawfull mediators 7.26 Apostasie Great difference betweene falling into some particular sinne and a finall Apostasie 6.4 See chap. 10.26 B Beginning It is not enough to make good beginnings onely 34. See chap. 6.1 Blood The blood of beasts purified Sacramentally Christs blood really 9.13 Nothing we doe acceptable before God till wee bee purged by the blood of Christ 9.14 God cannot bee sought nor serued of vs till faith apprehend Christs blood 9.19 Faith must see the promises written in our hearts with the blood of Christ 9.20 The friuolous distinction of the Papists betweene a bloodie and vnbloodie sacrifice 9.26 Bodie Christs bodie is the temple in which his father dwels 9.11 Brethren Christ doth vs no small honour in calling vs his brethren 2.11 A commendable thing for the Saints to call one another by the name of brother 13.2 C Catechisme The points of Catechisme vsed in the Primitiue Church 6.1 Call Hee will neuer call vpon God in trueth that hath not a taste of his goodnes 11.6 Calling The calling of the faithfull only secured vnder Christs wings 3.1 Christ would not runne before he had receiued a calling 5.4 Canaan Why the Iewes desired so much to enter into the land of Canaan 4.8 Cause No other cause of our saluation but Gods free mercie 6.10 The cause of errours and superstitiōs in the church 13.9 Christ All our right to the creatures consists in Christ 2.5 Christ must not be the lesse esteemed because he willingly abased himselfe 2.10 Christ would not runne before he was sent 5.4 Christ stroue with the curse of God and with hell it selfe and ouercame them 5.7 Christ with all that he hath is ours 7.25 Christ alone is sufficient to fulfil whatsoeuer God requires 10.10 He shall neuer finde God to whom the man Christ is not the way 10.19 Faith must content it selfe in Christ alone 11.6 Christ allowes no souldiers in his battels that loue their ease 12.4 The crie of Christs blood alwaies heard 12.24 Church Church gouernment must be squared according to Gods commandement 5.4 Gods care is alwaies alike to his Church 11.35 Ciuill To teach ciuill righteousnes without faith is a prophane philosophie 6.11 Comming of Christ The neerer Christs comming approacheth the more should wee indeauour to bring home the straied sheepe 10.25 Conscience Peace of conscience can neuer be highly esteemed of till we know the disquietnes thereof 7.2 Conuersion The conuerted ought to procure the conuersion of others 10.24 Couetousnesse Distrust the roote of couetousnesse 13.5 Creatures None of the creatures appertaine vnto vs till we appertaine vnto God 2.5 All the right wee haue to the creatures is in Christ 2.5 Curious questions are to be auoided 11.5 Crosse See 5.8 Christ was consecrated into his office of Priesthood by the crosse 5.8 Hee that flies the crosse renounceth his childes part 12.7 See 12.12 D Death Death must needes be terrible to as many as looke vpon it out of Christ 2.15 Hee hath profited but little that hath not learned to despise death 2.15 Two things to be considered in Christs death 8.4 Death is to be chosen aboue life if it cannot bee kept without forsaking of god 11.35 Diuell The Diuels power weakened and limited 2.14 Disobedience Nothing so hurtfull as disobedience 12.9 Distrust Distrust must not bee nourished 11.11 Doubt It is a sinne to
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.