of the crosse For the nature of faith is the same at this day that it was long agoe in the holy fathers of whom the Apostle maketh mention in this place Wherefore if we follow the example of their faith we shall not fall so fowlie as we doe by our slouthfulnesse As touching the word racked I haue therein followed the translation of Erasmus although others do expound it DismeÌ„bred but in mine opinion the sense is more simple to wit that they were racked as one would stretch a skinne vpon a drumme 36 And others haue beene tried by mockings and scourgings yea moreouer by bonds and imprisonment 37 They were stoned they were hewen or savved asunder they were tempted they were slaine with the sword they wandred vp and downe in sheepes skinnes and in goates skinnes beeing destitute afflicted and tormented 38 Whom the world was not worthie of they wandred in wildernesses and mountaines and dennes and caues of the earth 39 And these all through faith obtained good report and receiued not the promise 40 God prouiding a better thing for vs that they without vs should not be made perfect VVHereas he saith they were tempted Vers 36 it seemeth superfluous and I make no doubt but because there is great affinitie in the Greeke tongue betweene these two words cut asunder and Tempted that some tooke occasion thereby being not well exercised in the language to adde the second in the margine and so by succession of time it hath since crept into the text as also Erasmus deemeth Vers 37 By the skins of sheepe and goates I thinke he rather meaneth the base and course garments of the faithfull wherewith they were clad when they fled into the deserts than the tents which were made of skinnes Now although some say that Ieremiah was stoned Isaiah sawed asunder and that the holy historie telleth how Elias and Elizeus and other Prophets wandred into mountaines and caues yet notwithstanding I doubt not but he toucheth those cruell and horrible persecutions which Antiochus inflicted vpon the people of God and those which befell them soone after And would not be deliuered He speaketh very properly Verse 35 For they must haue denied God to redeeme a little prolonging of this life Now this had beene too wofull a redemption And therefore to liue perpetually in heauen they renounced this worldly life which otherwise they must haue bought at so deere a rate as thereby to renounce God as we haue said and to forsake their vocation But we heare what Christ saith if we will saue our liues in this world we shall loose them for euer in the world to come Matth. 10.39 Wherefore Death is to be chosen rather then life if vve cannot inioy it but with the forsaking of God if so be that a true loue of the resurrection to come doe possesse our hearts it wil easily bring vs to the contemning of death And to say truth wherefore should we otherwise liue vnlesse we liue to God and whensoeuer it shall not be permitted vs to liue vnto him we ought to suffer death willingly or at the least without griefe of minde Furâ—â—ermore by this sentence the Apostle confirmes that which he said to wit that the Saints ouercame all sorts of torments by faith For if their hearts had not bin sustained by the hope of the blessed resurrection they should by and by haue fallen and quailed Moreouer we ought to gather a very profitable exhortation from hence whereby we may fortifie our faith against the time of aduersitie For we ought not to refuse that the Lord should make vs companions testimonie of Gods kindnesse towards vs that howsoeuer he hath shewed himselfe liberall to his children from the beginning of the world yet he did so measure out and limit his grace that he prouided for the saluation of the whole bodie What can any amongest vs desire more when we may say euery one in particular God hath had as much care of me now as he had in bestowing of his benefits vpon Abraham Moses Dauid yea vpon all the Patriarks Prophets and faithfull Kings euen of me I say to the end I might be vnited with them into the bodie of Christ Let vs know then that wee are more than vnthankfull towards God if he find lesse faith in vs vnder the kingdom of Christ than the Fathers shewed themselues to haue vnder the law and that by so many singular examples of patience Where he saith they receiued not the promise it ought to bee vnderstood of the shutting vp and last conclusion of the promises which are published to vs in Christ Of which we haue said somewhat before CHAP. XII 1 Wherefore let vs also seeing we are compassed with so great a cloude of witnesses cast away euery thing that presseth downe and the sinne that hangeth so fast on let vs runne with patience the race that is set before vs 2 Looking vnto Iesus the author and finisher of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God 3 Wherfore consider him that endured such speaking against of sinners least you should be wearied and faint in your mindes THis is the conclusion and shutting vp of the former Chapter Vers 1 wherin he sheweth to what end he hath made rehearsall of this Catalogue of the holy seruants of God whose faith was so excellent vnder the Law to wit to the end that euery one might dispose himselfe to follow their steps Now he calleth a great multitude a clowde by a borrowed speech for a multitude is the opposite to few Truly although they had been but a small number yet ought we to be stirred vp by their example much more when there is so great a cloude of them Herewithall he saith that wee are compassed about with this thicknes or multitude so that whithersoeuer we turne our eyes wee still meete with many examples of saith As touching this word witnesses I take it not so generally as if he called them Martyrs of God but I rather referre it to the present matter as if he should haue said that faith is sufficiently approoued by their witnes so as there needes no more doubtings thereof now For the vertues of the Saints are as so many witnesses to confirme our faith to the end wee hauing them for our leaders and companions might goe vnto God the more cheerefully and couragiously Let vs cast away euery thing that presseth downe Because he vseth a similitude taken from running in a race he would also that wee should discharge our selues of all impediments For nothing is more contrarie vnto him that would make haste than to be loden and pressed downe with burthens Now there are diuers burthens which doe hinder vs Burthens slacking our spirituall race and slaken our spirituall course as first the loue of this life the pleasures of this world the lusts of the flesh the
the Apostles meaning to recite the natiue exposition of the words For no inconuenience followes if we say that he alludes to the words of Dauid thereby to adorne the point which he handleth as S. Paul in the tenth to the Romanes alleageth the place of Moses Who shall ascend into heauen He addeth by and by after not the interpretation but rather an amplification to adorne his speech transferring that to the heauenly heritage and to hell which Moses had said of the Heauens and of the Sea And such is the intention of Dauid Lord saith he thou hast aduanced man to such great dignitie that hee wants not much of approching neere to the honour of God or of the Angels For thou hast made him ruler ouer the whole world The Apostle ment not to ouerthrow this sense neither yet to turne it to a contrarie but his meaning is onely that we should behold in Christ that abasemēt which he did vndergo for a little time and afterward that glorie wherewithall he was crowned for euer which he doth rather by way of allusion to the words than to expresse that which Dauid ment by them He taketh to be mindfull and to visite for one thing sauing that to visite hath a more full signification For he notes the presence of God by the effects Now in that he hath put all things Vers 8 One would thinke that the argument should be framed thus All things are subiect to the man of whom Dauid speakes But all things are not made subiect to mankinde therefore hee speakes not of euery particular man But this argument would not hold because the second proposition which wee call the minor doth also agree vnto Christ For euen to him all things are not yet subiect as S. Paul shewes 1. Cor. 15.18 Therefore the words following haue another sense For after hee hath made Christ to bee the ruler ouer all creatures without exception he addeth by way of a contrarie obiection But we see not yet all things subiect vnto him and to satisfie vs herein he teacheth that one may see that accomplished in Christ notwithstanding euen now which followeth by and by after touching his crowning with glorie and honour As if he had said although this generall subiection doth not yet appeare vnto vs let vs notwithstanding content our selues with this that after his death he was raised to a more high degree of honour For that which is yet wanting shall at the last bee accomplished in his time But in the first place some are offended that the Apostle doth ouer nicely gather that all things should not as yet be subiect vnto Christ because Dauid meant to comprehend al things generally For the kindes of creatures which hee afterwards reckoneth vp shewes nothing of all this to wit the beasts of the field the fishes of the sea and the birds of the ayre I answere that one generall sentence is not to bee restrained to these kindes because Dauids meaning was only to shew some examples of this lordship in those things which doe most ordinarily present themselues before our eyes or rather to the least things that wee might know nothing is ours but by the bountie of God and by the participation of Christ Wherefore wee may thus resolue this sentence Thou hast put all things vnder him not onely the things which serue to eternall blessednes but also euen those lesser things which serue for the vse and benefit of the bodie Howsoeuer it is certaine that this inferiour lordship ouer the creatures depends vpon a superiour Hereupon some make this question Question how is it that we see not yet all things subiect vnto Christ Answere But wee shall finde a solution to this question in the place of Paul before alleaged and we haue also somewhat touched the same in the beginning of this Epistle Christ hath yet continuall warre with diuers enemies and therefore he is not yet in very deede in the peaceable possession of his kingdome Now he is not constrained to hold this warre by any necessitie but voluntarily for in that his enemies are not subdued vntill the last day it is to the end we in the meane while might be daily tried by such exercises Iesus Verse 9 which was made a little inferiour to the Angels Because the signification of the Greeke word which wee translate a little is ambiguous for it may either bee referred to the time or to the manner of this abasement he hath more regard to the thing in it selfe such as it was in the person of Christ than to the true and natural exposition of the words as I haue alreadie said wherein he giues vs occasion to consider of that glorie in the resurrection which Dauid extends to all the gifts wherewith man is adorned by Gods liberalitie towards him Yet it is not inconuenient that the Apostle doth thus applie the words of the Prophet because hee leaues the literal sense still whole and sound That which he saith by the suffering of death is as much as if it had bin said that Christ in enduring of death was exalted into this glorie which he obtained as S. Paul in like manner shewes in the second to the Philippians vers 8. not that Christ gat vnto himselfe some particular thing as the Sophisters forge who say that he first of all merited eternall life for himselfe and afterward for vs. For this manner of speech is onely to shew by what meanes he obtained his glorie But why was Christ crowned with glorie To the end euery knee should bow before him Philip. 2.10 Wherefore it may be concluded from the finall cause that all things were giuen into his hands That by the grace of God he might tast of death for all men Hee recites the cause and fruite of Christs death that wee should not thinke it any way diminished his dignitie For when we heare that so great a benefit is obtained for vs by his death there is no place left for contempt because the admiration of the diuine goodnesse doth wholy rauish vs. Where hee saith for all hee not onely meaneth that it should serue as an example to all as Chrysostome brings in the similitude of the Physition who first tasteth himselfe of the bitter potion to the end the patient should make no difficultie at all to drinke it vp but the Apostles meaning is that Christ died for vs because hee setting himselfe in our place hath deliuered vs from the curse of death And therefore he addes that it is done by the grace of God because the cause of our redemption was the infinite loue of God which caused him not to spare his onely begotten sonne Rom. 8.32 Whereas Chrysostome expounds to feele death in stead of to taste thereof as you would say with the tip of the lips because Christ obtained victorie ouer death I doe neither reiect nor disallow it notwithstanding I will not affirme that the Apostle meant to speake so subtilly 10 For it became him for whom
of this question is in these words if they fall againe So then whosoeuer shal vnderstand the force thereof shall easily winde himselfe out of all difficultie Now it must be noted that there is a double falling the one particular Falles general and particular the other generall He which hath failed in one kind yea be it that he hath failed in many kinds such a one is fallen from the state of a Christian man Thus all sinnes are so many falls But the Apostle disputes not here of theft periurie Great difference between falling into some particular sinne and a fiuall apostacie murder drunkennes adulterie or of some such like vice but he speakes of a finall falling away from the gospel so as the sinner offends not God onely in one kinde but wholly renounceth his grace And to the ende this may be the better vnderstood there must be an antithesis supplied betweene the graces of God which he hath recited and this fall VVho they be that are excluded from hope of pardon For he falles away who reuolts from the word of God who quencheth the light of it who depriues himselfe of the tast of the heauenly gift who forsakes his participation of the holy Spirit This is wholy to renounce God We see now then who they be whom hee excludeth from the hope of pardon to wit those Apostatates who runne away from the knowledge of the Gospel of Christ which before they had receiued and from the grace of God which cannot befall any but such a one as sinneth against the holy Ghost For he which violates the second Table of the lawe or transgresseth the first table by ignorance is not yet guiltie of such a reuolting neither doth God so depriue any of his grace the Reprobate excepted as that he leaues them without any hope of pardon If any demaund why the Apostle maketh mention here of such an Apostasie Question seeing he writ to the faithfull who were farre enough off from so wicked a disloyalty Answere I answer he shewes them the daunger thereof betiâ—â—es that beeing warned they might be armed against it And let vs obserue it well for when we erre from the right way we are not onely readie to excuse our faults to others but are as ready to beguile our selues Satan then steales in vpon vs and by subtile sleights drawes vs away so as we are fallen Satan drawes not the wicked into this searefull sinne at the first push but by dâ—grees we are therefore to preuent great faults by auoiding the lesse After a long neglect of holy duties followes an alienation of the minde and affections whilest we thinke we stand Thus wee fall by degrees till at the last we runne headlong into destruction And it is a thing which common experience doth daily teach vs in very many Therefore it is not without cause that the Apostle forewarneth all the Disciples of Christ to looke vnto themselues in time For long negligence growes easily more and more vpon vs as a Lethargie and after that followes an alienation of minde and affections Now wee are yet to note by the way with what titles and commendations hee adornes the knowledge of the Gospell He calles it an inlightening from whence it followes that men are blinde till Christ which is the light of the world doe inlighten them He calls it the taste of the heauenly gift thereby signifying that the gifts which are conferred vnto vs in Christ are farre aboue nature or the world and yet notwithstanding that they are tasted by faith He calles it the partaking of the holy Ghost because it is he that distributes to euery one according as he wil al that light and vnderstanding without which none can say that Iesus is the Lord 1. Cor. 12.3 as also that hee opens the eyes of our vnderstanding and reueales Gods secrets vnto vs. He calles it the taste of the good word of God thereby signifying that Gods will is not manifested vnto vs in the same hand oner head but that it brings therewithall vnto vs a sweete delectation In a word by this epithite hee shewes what difference there is betweene the Law and the Gospell because the Law containes in it nothing but seueritie and iudgement but the Gospell is a sweete and gratious testimony of the loue of God and of his fatherly kindnes towards vs. Lastly he calles it the taste of the powers of the world to come whereby he signifies that by faith we are receiued into the heauenly kingdome that in spirit wee might behold that blessed immortalitie which otherwise is hidden from our mindes Let vs assure our selues then that the Gospell is not knowne of vs to any purpose but by the illumination of the holy Ghost and that in such wise that being carried aboue But if any hauing fallen doe againe recouer himselfe wee may say that such a one came not so farre as to an vtter reuolt howbeit otherwise he had committed grieuous sinnes Seeing they crucifie againe to themselues the Sonne of God He addeth this also to defend Gods seueritie against the slaunders of men For if God should pardon Apostataes he must needes giue his Sonne as a mocking stocke vnto them vnworthie they are then that God should pardon them Moreouer the reason why he saith that Christ is crucified againe is because we die with him vnder this condition to exercise our selues continually in newnes of life Those then which fall back againe into death haue need of a second sacrifice as we shall see in the tenth chapter Crucifie to themselues that is to say as much as in them is For so they endeuour to doe And Christ should bee brought againe in triumph by mockage and dishonour if men could returne to him when they list after they haue let loose the bridle vnto themselues to Apostasie and reuolting 7 For the earth which drinketh in the raine that commeth oft vpon it and bringeth foorth herbes meete for them by whom it is dressed receiueth blessing of God 8 But that which beareth thornes and briars is reprooued and is neere vnto cursing whose end is to be burned 9 But beloued we haue perswaded our selues better things of you and such as accompanie saluation though we thus speake 10 For God is not vnrighteous that hee should forget your worke and labour of loue which ye shewed towards his name in that ye haue ministred vnto the Saints and yet minister FOr the earth c. Vers 7 It is a very fit similitude to moue our affections to the desire of profiting in due season For as the earth cannot bring foorth good corne in haruest vnlesse the feede spring vp soone after it is cast into the ground so if wee will become good fruite the Lord no sooner foweth his word but it should forthwith take root in vs and should also shew the power of it in our liues For it is not to be expected it should euer bring forth fruit in vs if we
the world was created by God For to what purpose haue men reason and knowledge but that they might confesse their Creator Yet so it is that faith only causeth vs to know and acknowledge that God created the world wherefore no marueile if faith bee accounted the chiefe vertue aboue all others in the ancient fathers But here a question may be demaunded Question why the Apostle affirmes that we vnderstand that by faith which the Infidels themselues doe know For the beholding of the heauens and the earth constraines the very wicked to acknowledge the maker of them And S. Paul also by this condemnes all men as guiltie of ingratitude because that when they knew God they did not giue that honour which to him belonged Rom. 1.21 And to say the truth it had bin vnpossible that the feeling of religion should alwaies haue word of God next that they depend on nothing but vpon his free promises In the first place he saith that the sacrifice of Abel was not esteemed for any respect better than his brothers but onely because it was sanctified by faith For in very truth the fat of the beasts had no such sweete sauour that God should bee appeased in respect thereof The person of a man must be accepted before his sacrifice can be allowed who is accepted of God then but he whose heart is purged by faith And the Scriptures doe shew sufficiently for what cause sacrifices were well pleasing vnto him for these are the words of Moses God had respect to Abel and to his gifts From whence we may easily gather that his sacrifices were acceptable vnto God because he himself pleased God And from whence came it that he pleased him but because his heart was purged by faith God testifying of his gifts He confirmeth that which I haue said to wit that there comes no works from vs that are acceptable to God till such time as wee our selues are receiued into fauour or to speake more briefly no workes are reputed for iust before God No vvorks are accounted for iust before God but those that proceed from a righteous man but the workes of a righteous man For see the argument of the Apostle God testified of the gifts of Abel by the which he obtained the praise of righteousnes before him Now this is a profitable doctrine and so much the more worthie to bee noted because the truth of it cannot easily be perswaded vnto vs. For when we see some brightnes to shine be it in any worke whatsoeuer wee are suddenly rapt vp into an admiration of it and wee thinke God cannot iustly reprooue it but hee who onely lookes to the inward puritie of the heart rests not at all in the outward visors of workes Let vs learne then that no iust worke can proceede from vs till such time as we be iustified our selues in the sight of God He being yet dead This he also attributes to faith to wit that God testified he had care of Abel after his death as well as during the time of his life For when he saith that he spake being yet dead he signifies that which Moses recites to wit that God was moued by his cruell death to take vengeance of it Whereas then it is said that Abel or his blood cried both the one and the other are figuratiue speeches Now this was a singular testimonie of the loue of God towards him that he had a care of him after he was dead And from hence it appeares that he is of the number of the Saints of God whose death was pretious vnto him as it is in the 115. Psalme vers 15. 5 By faith was Enoch translated that he should not see death Gen. 5.24 neither was he found for God had translated him for before he was translated he was reported of that he had pleased God 6 Now without faith it is impossible to please God for he that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him BY faith Enoch c. Vers 5 He makes choise but of a few of the ancients to the end hee might make way to come the sooner to Abraham and his posteritie Enoch He shewes that Enoch was translated by the meanes of faith But first of all we must vnderstand the reason why God tooke him out of this world after such an extraordinarie manner It was an excellent testimonie whereby all men might know how greatly hee was beloued of God For at that time impietie and all manner of corruptions reigned euery where if hee had died after the common manner of men none would haue thought hee had been so presented by the prouidence of God that hee should not be infected with the common contagion of the time but in regard he was caught vp without dying the hand of God did therein manifestly shew it selfe from heauen by pulling him as it were out of the midst of the sire It is no small signe of honour then you see which the Lord shewed him in this translating of him Now the Apostle affirmes that hee obtained this by faith It is true indeed that Moses declares how he was a iust man and one that walked with God but for as much as faith is the beginning of righteousnes therefore this loue of God towards him is rightly attributed to faith As touching curious questions wherewith curious heads are wont to intangle themselues it is better to passe by them in silence Curious questions are to be auoided They aske forsooth what became of Enoch and Helias And ed with the feeling of his goodnesse He that hath not a true taste of Gods goodnesse wil neuer seeke to God nor call vpon â—im hoping for saluation at his hand for we either despise or flie from God if wee behold not saluation in him Now let vs remember that wee must beleeue this and not content our selues with a bare naked opinion of it For although the wicked and vnbeleeuers doe sometimes conceiue something like vnto it yet for all that they doe not therfore come vnto God because they are not staied vpon a firme and steadfast faith this is the second part of faith by which we obtaine fauour with God to wit when we are certainly perswaded that we haue saluation in him But many doe malitiously corrupt this second member by drawing from it the merit of workes and the confidence of meriting Merit of works For see how they frame their argument If wee be acceptable to God by faith because we beleeue him to be a rewarder of them that seeke him faith then say they hath respect to the merit of workes But the onely way to refâ—â—e this errour The meanes how to seeke God is to consider of the meanes by which we seeke God For we must not bee so foolish to thinke wee seeke God when wee erre from the right way of seeking him Now the scripture assigneth this to be the meane