finely auoyde the absurditie of excusing the sacrifice of the Masse For when we tell them it is superfluous to reiterate the sacrifice seeing that which Christ hath once offered retaines his vertue for euer they by and by reply the sacrifice offered in the Masse is not another but the same This is their solution But how doth the Apostle here contradict it Thus the sacrifice which is offered and many times reiterated although it be the same is not effectuall nor sufficient for the purgation of sinnes An obiection of the Papists answered wherein they say they offer not an other sacrifice but the same vvhich Christ offered Let the Papists now crie a thousand times if they will that the sacrifice which they offer euery day is the same sacrifice which Christ hath once made vpon the Crosse and none other I will alwaies maintaine against them by the mouth of the Apostle that if the oblation of Christ had this vertue to appease God then this his sacrifice hath not onely put an end to other oblations but also that it is vnlawfull to reiterate the same whereby we see that it is an execrable sacriledge to offer Christ in the Masse But in those sacrifices there is a remembrance Vers 3 c. Seeing the Gospell is the ambassage of our reconciliation with God it is yet necessarie that the remembrance againe of sinnes should be made alwaies amongst vs euen at this day but the Apostle signifieth that when sinnes are remembred it is to the end the condemnation of them might be taken away by the remedie of the sacrifice presently offered he meanes not euery remembrance then but that which bringeth such a confession of faultes and of the condemnation which they deserue before God that it should be needfull to haue a sacrifice to procure a remedie Such is the sacrifice of the Masse amongst the Papists For they forge that the grace of the death of Christ is there applied vnto vs that our sins might be done away But if the Apostle rightly collecteth that the sacrifices of the law were weake because they were reiterated euery yeere to obtaine pardon truly then a man may gather by the same reason that the sacrifice of the death of Christ was weake if it must bee celebrated euery day to the end the vertue of it may be applied vnto vs. Let them paint out their Masse then with what colours soeuer they will yet shall they not bee able to auoide this fault to wit that in the same their sacrifice they blaspheme and offer wicked outrage vnto Christ For it is vnpossible that the blood of goates c. Vers 4 He confirmeth the former sentence by the same reason which he alleaged heretofore to wit that the blood of beasts did not purge mens soules True it is the Iewes had therein a signe and pledge of their true purgation but it was another way to wit because the blood of a calfe signified the blood of Christ But here the Apostle disputes of the value of the blood of beasts in it selfe and therfore he doth rightly take away from them the vertue of purging We are here then to vnderstand a close opposition which is not expressed as if hee had said It is no marueile if the ancient sacrifices were weake and feeble so as there was necessitie they should bee offered without ceasing for there was nothing in them but the blood of beasts which pearced not vnto the soule but the blood of Christ is a farre other thing We must not therfore measure the oblation which hee made according to those oblations which went before 5 Wherefore when he commeth into the world he saith Sacrifice and offring thou wouldest not Psal 40.9 but a body hast thou ordained me 6 In burnt offrings and sinne offrings thou hast had no pleasure 7 Then said I Lo I come in the beginning of the booke it is written of me that I should doe thy will O God God vnlesse it were as you would say couered with this forme It is necessarie then that we come to the kingdome of Christ before this be perfectly accomplished in al points to wit that God required no sacrifices There is such another place in the 16. Psalme vers 10. Thou wilt not suffer thine holy one to see corruption For albeit God should haue deliuered Dauid from corruption as touching himselfe yet this was truly and onely fulfilled in Christ There is great weight then in this speech when he promiseth that he will do the will of God for he leaues no place for the sacrifices From hence then we gather that he ceaseth not to obey God perfectly although hee vse no sacrifices which yet could not be true till after the abolishing of the law I denie not but Dauid as well in this place as in the 51. Psalme ver 18. doth not so lessen the estimation of the externall sacrifices but that he still preferred that which was principall and yet we must not doubt but he stretched his sight to the kingdome of Christ in both places The Apostle then witnesseth that Christ is rightly brought in speaking in this Psalme where amongst the Commandements of God the sacrifices which God so streightly required vnder the law are not set in the last place But a bodie hast thou ordained me The words of Dauid doe signifie another thing for in the Psalme it is Thou hast pearced mine eares Which manner of speech some thinke to bee drawne from an ancient custome of the law For if there were any which made none account of being set free at the Iubile but would subiect himselfe to perpetuall bondage his eare was to be pearced with an aâ—le Exod. 21.6 This is the sense then after their opinion Lord I am thy seruant for euer Notwithstanding I take it otherwise to wit that he yeelds himselfe teachable and obedient For we are deafe till God haue opened our eares that is to say till he hath corrected the dulnes and obstinacie which is rooted in vs. And yet there is a close antithesis betweene the rude and ignorant people to whom the sacrifices were as shadowes or remembrances without vertue and Dauid to whom God had more liuely reuealed the lawfull and spiritual vse of the same Now the Apostle following the Greekes saith A bodie hast thou ordained me For the Apostles were not so scrupulous to recite the very words prouided that they alwaies kept themselues from abusing the Scriptures falsely to their own aduantage We must alwaies weigh and consider to what end they alleaged testimonies For as touching the drift and scope of the place they were warie not to draw the Scriptures by violence to a wrong sense but as touching the words and other things which concerne not the matter they entreate of they giue themselues great libertie In the beginning of the booke c. Vers 7 The Hebrew word properly signifies a roule For we know that the bookes in olde time were folded vp after the manner
the Father but the person For it is vnapt to say that the essence of God is ingrauen in Christ seeing both the one and the other is but one simple essence But it is proper and truly said that all that which the Father hath of his owne is naturally ingrauen in the Sonne so that whosoeuer hath the Sonne hee hath also all that which is in the Father Thus the ancient Fathers who taught faithfully doe vse this word Hypostasis which is to say substance or subsistence in such sense as it should be triple in God and that this word ousia which signifies essence is but one and simple in God S. Hillarie doth euery where take this word substance for person Now although it bee not the Apostles purpose in this place to shew what Christ is in himself but such a one as he declares himselfe vnto vs by effect yet notwithstanding hee doth sufficiently refute the Arrians and Sabellians when he attributes that vnto Christ which onely appertaines to God and foorthwith notes out two distinct substances in the Father and in the Sonne For from hence wee gather that he is one and the same God onely with the Father and yet that there is a distinction notwithstanding as touching the proprietie so as both of them hath his subsistence And bearing vp all things Properly it is bearing al things But the word to beare is taken to maintaine or beare vp and to cause all creatures to continue in their estate For his meaning is that all things would presently fall to ruine if they were not vpheld by his power Notwithstanding when he saith by his word this may be expounded as well of the Father as of the Sonne but because the second exposition is the more receiued and agreeth very well to the scope of the text I am content to satisfie my selfe therein Word for word it is by the word of his power but according to the manner of the Hebrues it is as much as if he had said by his mightie word For whereas some doe thus turne the text that Christ maintaines all things by his Fathers word that is by himselfe who is the word it hath no colour at all Besides what neede is there of so constrained an exposition For when the Scripture calles Christ the word of the Father it is not wont to vse the word which is put here that is Rhema but another to wit Logos Wherefore the word doth here simply signifie to will and the sense is that Christ who conserues the world by his onely will and as it were with his onely becke notwithstanding refused not to take vpon him the office by which he made the purgation of our sins And this is the second member of the doctrine which is handled in this Epistle For the maine groundworke of all the disputation consists in these two points First that Christ ought to bee heard aboue all others because hee hath the chiefe and soueraignâ— authoritie Secondly that in as much as by his death he hath reconciled vs to his Father hee hath thereby put an end to the old sacrifices Now where hee saith by himselfe we must supplie an Antithesis to wit that the shadowes of Moses law were of no force to assist him in the doing of it And hereby he shewes the difference betweene him and the Leuiticall Priests for it was also said of them that they purged sinnes but they borrowed this vertue from another to wit from Christ To be short his meaning is to exclude all other meanes or helpes in laying the power and price of the purgation of our sinnes onely vpon Christ And is set at the right hand As if he should say after hee had obtained saluation for mankinde he was receiued into the heauenly glorie to the end he might gouerne all things Now this is added to shew that the saluation which he hath obtained is not temporarie For otherwise it is our wont to measure his power by beholding of present things He admonisheth vs then that wee ought not the lesse to esteeme Christ because he appeares not now before our eyes but rather to thinke that the fulnes of his glorie consists in his being receiued and exalted to this high and soueraigne degree of honour and rule for the right hand is transferred vnto God by way of metaphor and similitude otherwise he is not shut vp in any place neither hath he either right hand or left When it is said therefore that Christ is set it only signifies that kingdome which is giuen him by his father and that power whereof S. Paul makes mention to wit that at his name euery knee shall bow Phil. 2.10 Wherefore to be set at the right hand of the Father is nothing else but to gouerne and rule in the stead of the Father as the Lieutenants of Princes are wont to doe to whom free and absolute power is giuen ouer all things And therefore it is added of the maiestie in the highest places to signifie that Iesus Christ is placed in the highest throne wherein the maiestie of God shineth Wherefore as he ought to be loued for our redemption so ought he to be adored in regard of this his Maiestie Vers 4. And is made so much more excellent than the Angels in as much as hee hath obtained a more excellent name than they 5. For vnto which of the Angels said he at any time Psalm 2.7 2. Sam. 7.14 Thou art my sonne this day begat I thee And againe I will be his father and he shall be my sonne HAuing in the former verses preferred Christ before Moses and all others now also by comparing him with the Angels hee further amplifies his glorie It was a thing familiarly knowne to the Iewes that the Law was giuen by Angels They heard that which was written of them as touching their honour throughout the whole Scriptures And as the world is wonderfully enclined to superstition so also is it wont many times to darken the glorie of God by too much exalting of Angels Good reason it is then that they should be set in their proper place least they might any way hinder the brightnes of Christ And first of all the Apostle takes his argument from Christs name to wit that hee is much more excellent than the Angels because hee is the Sonne of God Now he proues by two testimonies of Scripture that Christ is adorned with this title which two places wee will first examine and afterward will gather the summe of the matter Thou art my Sonne Vers 5 this day c. It cannot be denied but that this is spoken of Dauid why because he represented the person of Christ Therefore that which is written in this second Psalme was figuratiue in Dauid but all was liuely accomplished in Christ For in regard that Dauid by subduing many enemies did thereby cause the limites of his kingdome to spread round about from one side to another hee therein was a figure of this
Notwithstanding it cannot bee gathered from hence that on the contrarie the libertie to frame our hearts to the obedience of God is in our power For it will alwaies necessarily come to passe vnto men to harden their owne hearts till such time as another heart be giuen them from heauen For as we are by nature enclined to malice so we will neuer cease to resist God till such time as we be tamed and brought vnder by his hand As in the prouocation It was needfull for two causes that the disobedience of their fathers should be remembred vnto them For as they were fondly puffed vp with the dignitie of their race so often times they followed their fathers vices in stead of vertues and tooke their example for a sufficient excuse Moreouer hearing that their fathers had bin so disobedient to God they might the better know hereby that this admonition was not superfluous Now because these two reasons had place at that time when the Apostle liued he doth therefore willingly fit that to the present occasion which had been long agoe spoken by Dauid to the end they also to whom hee addresseth his speech might not bee giuen too much to the following of their fathers steps From hence we may gather a generall doctrine to wit how farre we ought to follow our fathers that is to say euen so farre foorth as their authoritie doth not turne vs from the onely one God For if euer any fathers were worthie of honour the Iewes doubtlesse obtained the first place among others How farre the example of our forefathers is to be followed And yet notwithstanding Dauid giueth expresse charge to their children to take heede how they grew like them And for mine owne part I make no doubt but he hath regard here to that which is written in the 17. of Exodus For Dauid doth here vse two words which Moses shewes were giuen to the place because of that which happened to wit Meriba which signifies contention or strife and Massah which signifies tentation for they tempred God saying that he was not in the middest of them because they lacked water Exod. 17.7 and also strife because they contended with Moses Now although they had shewed many examples of their incredulitie Dauid notwithstanding chuseth this principally because it was the most memorable among many others as also because that according to the order of time it followed all the rest of the temptations at leastwise for the greater part as wee may see by the fourth booke of Moses called Numbers where there is a continual succession of many temptations from the 11. chapter to the 20. Now this is written in the twentieth which circumstances make the offence much more hainous For what ingratitude is it that hauing had experience of the power of God they should yet continue to contend and striue so malapertly with him and should giue no credit to him at all He hath then put one kinde for all This word to tempt is taken in the ill part as we vse to say to distrust with despite For although God had many times succoured them notwithstanding forgetting all he had done for them they asked in scorne where his vertue and power was become And proued me Verse 9 and saw my workes This member must be thus resolued notwithstanding that they had prooued me and seene my workes For he aggrauates the crime of their wickednesse because they had profited no better though they had been taught by so many experiences For it was a marucilous beastlines that they made none account of Gods power which was so sure and approoued That which followeth of fourtie yeeres is ioyned in the Psalme with that which is said by consequence For we know that the Apostles in alleaging the Scriptures had regard rather to the substance than to be curious about words And God himselfe also when hee complaines that this people vexed him by the space of fourtie yeeres it was because so many benefits as hee had bestowed vpon them had not been auailable to bring them vnder For although God shewed himselfe good euery day euen to those which were vnworthie of it yet they would not cease to rise vp in rebellion against him From thence proceeded the continuall wrath of God as if he should say they haue not prouoked me once or twice but haue continued their naughtinesse fourtie yeares long Generation signifieth an age or the men of an age And said they erre alwaies c. Ver. 10 It is the sentence of God by which he pronounceth that they were of a reprobate minde and he addes the reason to wit because they knewe not his waies In a word he holds them for a desperate people because they had lost both vnderstanding heart and he here takes to him the person of a man who hauing a long space made triall of his seruants findes them at the last to be no better than obstinately rebellious For he saith they erre alwaies because he saw no hope at all of amendment Therefore I sware in my wrath Verse 11 This is the punishment of their folly and rage to wit to be depriued of their promised rest Moreouer the Lord calls that land his rest in the which they should haue rested For they had beene straungers and pilgrimes in the land of Egypt they wandred through the desert but the land of Canaan should haue beene their perpetuall inheritance according to the promise And God calles it his rest in respect of the promise because we neuer finde a firme and stable rest till we come where we are gathered by the hand of God Now the right of the sure possession was grounded vpon this that God had said to Abraham I will giue this land to thy seed Gen. 12.7 In that God sweareth the heinousnesse of their sinne is so much the more aggrauated with the greater vehemencie For it is a signe that the wrath of God is the more inflamed They shall neuer enter this is a kind of oath in which somewhat must be supplied as an Imprecation or some such like thing when men speake but when God himselfe speaketh it is as much as if he should say let me not be taken to be true of my word or let me not hence forth be beleeued if it be not so Notwithstanding these manners of speaking wherein somewhat is wanting admonisheth vs to feare and tremble least we presume lightly to sweare as commonly men are wont vpon euery trifling occasion euen with horrible execrations But as touching the present text we are not to thinke that they were then first of all cast out from entring into the land when they tempted him in Riphidim They were excluded long before that is from the time that the spies brought them ill tidings whereby they withdrew their affections from passing ouer into that land God therefore doth not say here that this tentation was the first cause for the which they were put by from enioying of Canaan but it
is to be vnderstood of the Law or of the Gospell They which thinke the Apostle speakes of the Law bring these testimonies of S. Paul that it is the ministerie of death 2. Cor. 3.6.7 that it is a killing letter that it brings nothing but wrath and such like But the Apostle in this place also notes diuers other effects For as wee haue said there is a liuely killing of the soule which is done by the Gospell Answere Let vs know then that the Apostle speakes of the whole doctrine of God when he saith it is liuely and mightie in operation To the same purpose S. Paul protests that his preaching was the sweete sauour of life vnto life to the faithfull 2. Cor. 2.16 and of death vnto death in the vnfaithfull so as God neuer speakes in vaine but either he thereby brings his owne to saluation or els thereby casts the wicked headlong into perdition And this is the power of binding and losing which the Lord committed to his Apostles Matth. 18.18 This is the spirituall power whereof Paul glorieth in the 2. Cor. 10 4. And indeede it doth neuer promise vs saluation in Christ but on the contrarie it openly denounceth vengeance to the vnfaithfull who in reiecting of Christ doe plunge themselues ouer head and eares in death Moreouer wee must note that the Apostle speakes of the word of God as it is brought vs by the ministerie of men For these are but railings and pernicious discourses of them who say it is true that the inspired word hath indeed his efficacie but the word which proceedes from the mouthes of men is dead and without effect I confesse the efficacie proceedes not from the tongues of men neither consists it in the bare sound but the efficacie is wholy to be giuen to the Spirit of God and yet notwithstanding al this lets not that the holy Ghost should not manifest his power by the word preached For in regard that God speakes not personally himselfe but by men the Apostle doth so much the more insist vpon this that the word should not be receiued hand ouer head or in contempt because men are the ministers of it Accordingly when S. Paul calles the Gospell the power of God Rom. 1.16 he doth expressely adorne it with this title of preaching the which hee saw to bee a matter of reproch vnto some and of contempt vnto others And where he teacheth in another place that saluation is made ours by the doctrine of faith hee expressely giues it the title of that which is preached Rom. 10.8 Wee see how God alwaies doth precisely commend the doctrine which is administred vnto vs by men to the end hee might hold vs in the reuerence and obedience of it Preaching must not be contemned Now in that the word is called liuely it must be supplied as hauing relation vnto vs which is the better vnderstood by the second epithite for in saying this word is mightie he shewes wherein the life of it consists For the Apostles meaning is to shew what the vse of the word is in regard of vs. Now as touching the similitude of a sword the Scripture vseth it also in other places but the Apostle not content with the simple comparison saith that the word of God is sharper than any sword yea than any two edged sword because in that time they commonlie wore swords which had but one edge And diuideth betweene the soule and the spirit This word soule is often taken for the spirit but when the soule and spirit are ioyned together then the soule comprehends vnder it all the affections and the spirit comprehends the power or facultie of the vnderstanding And thus S. Paul desiring of God that he would conserue the soules 1. Thess 5.23 the spirits and bodies of the Thessalonians pure and blamelesse vnto the comming of Christ desires nothing els but that they may continue pure and chast in minde in will and in all their externall actions Likewise when Isaiah saith With my soule haue I desired thee in the night and with my spirit haue I sought thee in the morning his meaning is that hee was so attent in seeking God that hee applied his whole minde and heart thereunto Isai 26.9 I know others doe expound it otherwise but I hope all that are of sound iudgement will easily agree with me Let vs now returne to the present text The word of God reacheth euen to the diuiding betweene the soule and the spirit that is to say it examines the whole life of man For it pearceth euen to the thoughts of the minde and soundeth the will with all the desires of the same To the same end tends that which is added of the ioynts and marrow for his meaning is that there is nothing so hard or massie in man nor nothing so secret and hidden but the efficacie of this word will reach into it And that is it which S. Paul meanes when he saith that prophecie serueth to reprooue and iudge men euen to the reuealing of the secrets of their hearts 1. Cor. 14.24 Truly howsoeuer it be the office of Christ to discouer bring to light the secret thoughts of the heart yet for the most part he doth this by his Gospell The word then performeth the office of a Iudge because it plucks the spirit of man as out of a labyrinth in which before it lay inwrapped and kept it selfe close and brings it foorth into the Sunne light to the end knowledge and iudgement may passe vpon it For no darknes is so thicke as infidelitie is No darknes like insidelitie nor any blindnes to hypocrisie but the word preached discouers both and hypocrisie blindeth after an horrible fashion The word of God scattereth this darknes casteth off this hypocrisie quite and cleane From thence proceedes that discerning and iudgement whereof the Apostle speaketh for the vices which before were hidden vnder a vaine pretence and appearance of vertue are now perceiued and knowne the deceit being taken away Now although the reprobates remaine for a time hidden in their lurking holes yet notwithstanding in the end they feele that the light of the word shineth euen thither so as they cannot escape the iudgement of God And from thence ariseth their murmurings and rage For if they were not smitten with the word they would not manifest their furie as they doe they would rather scorne it or wind themselues out of the power of it they would also be content to dissemble the matter but God will not suffer them to scape so Therefore as soone as they doe begin to murmure at the word or to be inflamed against it they thereby confesse that they feele the force of it within them in despite of their teeth kick they neuer so much against it Neither is there any creature hid from him Vers 13 c. This word And is as much to say in this place in my iudgement as if he had said For. And so to
A COMMENTARIE ON THE WHOLE EPISTLE TO THE HEBREVVES By M. IOHN CALVIN TRANSLATED OVT OF FRENCH The lawe was giuen by Moses but grace and truth came by Iesus Christ Iohn 1.17 Imprinted at London by FELIX KINGSTON for Arthur Iohnson and are to be sold at his shop neere the great North doore of Pauls at the signe of the white Horse 1605. TO THE RIGHT HONOVRABLE ROBERT EARLE OF SALISBVRIE VICOVNT Cranbourne Baron of Essendon Principall Secretarie to the Kings most excellent Maiestie Master of the Court of Wardes and Liueries and one of his Highnesse most Honourable Priuie Counsell Grace and peace be multiplied RIght Honourable such hath beene the singular care and fatherly prouidence of God ouer his church in these last times that according to his own most gratious promise through the meanes of preaching and writing knowledge hath ouerflowed in all places Esai 11.9 as the waters that couer the sea Hence it is come to passe that euen this nation also albeit vtterly vnworthy to receiue so much as TO THE READER DEare Christian Reader among the many helpes wherewith God hath furnished thee for the furtherance of thy godly Meditations and spiritual growth in Christ I pray thee accept of this amongst the rest of which if I may so speake thou hast beene too long vnfurnished Diuers good and godly men haue laboured some by their own writings and some againe by translating the workes of others to store thee with Sermons and Expositions in English vpon all the bookes of the New Testament this Epistle to the Hebrewes onely excepted which lacke rather than it should be vnsupplied hath caused me the vnfittest I confesse of many thousands to vndertake the translation of the Commentarie ensuing which beeing finished I haue beene bolde for thy benefit Christian Reader now to publish Hoping therefore of thy friendly allowance and acceptance of these my poore indeauours I beseech thee if thou reapest that benefit thereby which I heartily wish thou maist to giue God the praise and to helpe me with thy praiers Thus commending thee and thy studies to the grace of God I bidde thee farewell Thine euer in Christ C. C. THE ARGVMENT ON THE EPISTLE TO THE HEBREWS THere haue beene diuers opinions in times past not onely touching the Authors name of this Epistle but also euen the Epistle it self hath bin receiued with much adoe and that very lately amongst them of the Latine churches They had it in suspition as if it fauoured the error of Nouatus touching the deniall of pardon vnto those which fell backe againe into sinne but when we shall come to those places where this matter is spoken of we will shewe that this their suspition was causelesse Nowe for mine owne part I doe receiue it without any difficultie at all amongst the Apostolicall Epistles and doe make no doubt but that it came to passe by the craft and subtiltie of the Diuell that there haue beene some heretofore which haue indeauoured to out off this Epistle from the number of the Canonicall Bookes For there is no booke in all the holy Scripture which more clearely or liuely speaketh of the Priesthood of Christ neither yet any which doth more highly extoll the dignitie and vertue of his onely Sacrifice the which he hath offered vp by his death neither is there any booke which handleth more fully both the vse and the abrogating of Ceremonies In a word none which instructeth vs better that Christ is the ende of the Lawe Let vs not then by any means suffer that the Church of God and we with it should be depriued of so great a benefit but on the contrarie let vs hold it fast and carefully keepe it Nowe we neede not much busie our selues in standing to discusse who was the Author of it some haue thought that S. Paul was the Author of it some others S. Luke others Barnabas and others Clement as S. Hierome declareth Although Eusebius in the sixth booke of the Ecclesiasticall historie maketh mention but of S. Luke and Clement I know very well that since Chrysostoms time it hath beene wholy receiued of the Greekes amongst the Epistles of S. Paul but the Latines were of another opinion euen amongst those which were neerest to the times of the Apostles To speake what I thinke I cannot beeleue that S. Paul was the Author of it For there is no great likelihood to say as some doe that he suppressed his name of set purpose because it was odious and hatefull among the Iewes And if this had beene so why then should he make mention of Timothy for by this onely word he had discouered himselfe and had laid himselfe open sufficiently to their knowledge Contrariwise the manner of teaching as also his style doth giue apparant testimonie that it was not of S. Pauls writing but of some other mans doing for he which wrote it confesseth in the second Chapter that he was one of the Disciples of the Apostles now this is very farre off from Saint Pauls manner of speech Moreouer the vse and custome of the Catechisme which he toucheth in the sixth Chapter cannot properly agree to Saint Pauls time There are also other reasons which we will touch when we shall come to the places that giue occasion thereof I know the excuse very well which some are wont to bring touching the style to wit that the difference thereof doth giue no sufficient ground to stay our iudgements vpon because that S. Luk or some other did translate this Epistle out of the Hebrew tongue into the Greeke But it is easie to refute this their coniecture I willingly let passe other places which are alleadged out of the Scripture onely I say that if this Epistle had beene written in Hebrew there could not haue beene an allusion in this word Testament whereupon the author of this Epistle doth stay himselfe I say then that which he handleth touching the nature of the Testament in the ninth Chapter cannot be drawne out of any other fountaine then from the Greeke word For the Greeke word signifieth two things to wit Testament and Couenant but Berith after the Hebrewes signifieth Couenant onely This reason will satisfie those that are of sound iudgement to prooue that which I haue said to wit that this Epistle was written in the Greeke tongue As touching that which is brought to the contrarie that it is more probable that the Apostle would not write to the Iewes but in their owne tongue this hath no more ground then the rest How few were then to be found which vnderstood the language of their auncestours Againe according to the region where euery one dwelt so had he also learned the language of the same Now the Greeke tongue was spread furthest abroad and was more in vse then any other I therefore come now to the Argument it selfe First we haue to obserue that the point whereat the Apostle aimeth is not to perswade the Iewes that Iesus the sonne of Marie was
eternitie of Christ For it is necessarie indeede that he should be before he could create the world But if we seeke the length of time we shall finde no beginning thereof now it doth nothing at all diminish his power in that it is said the world was made by him which sounds as though he made it not himselfe For it is a manner of speech commonly vsed in the Scriptures that the Father is called the Creator and whereas in some places it is added by his wisdome Prou. 8.27 By his word Iohn 1.3 By the Sonne Col. 1.16 It is all one as if wisdome it selfe were called the Creator of the world Yet notwithstanding the distinction of the persons is to be noted not onely in regard of vs but euen as it is in God betweene the Father and the Sonne Thus then by reason of the vnitie of the essence it falleth out that whatsoeuer is essentiall in God appertaines both to the Father and to the Sonne as likewise that whatsoeuer simply appertaines vnto God is common both to the one and to the other And yet this hinders nothing at all but that euery person should haue his proprietie Now the name heire is giuen to Christ manifested in the flesh for in that he was made man he thereby clothed himselfe with our very nature this right of being heire of the world was conferred vnto him to this end that he thereby might recouer that againe for vs which wee had lost in Adam For in the beginning God appointed man as heire of all his benefits as if he had been his sonne but the first man falling away from God by sinne depriued both himselfe and all his ofspring not onely of Gods blessing but of all good things themselues therefore doe wee then begin by good right to enioy these blessings from God when Iesus Christ who is the onely and vniuersall heire receiueth vs to haue communion with him For for this cause is he become heire to the end he might inrich vs with his benefits Yea the Apostle himselfe doth adorne him with this very title to the end we might learne to know that without him wee are naked and emptie of all good things Whereas we haue translated of all things the Greeke word might bee as well of all and then it giues vs to vnderstand that we ought to be subiect vnto Christ because the Father hath giuen vs vnto him But I rather interpret it of all things and so it signifieth that we are thrust out of the lawfull possession of heauen and earth and of all creatures till wee come to bee made one with Christ Vers 3. Who being the brightnes of the glorie and the ingraued forme of his person and bearing vp al things by his mightie word hath by himselfe purged our sinnes and sitteth at the right hand of the maiestie in the highest places THese things are spoken partly of the diuine essence of Christ and partly of his humane nature For in that he is called the brightnes of the glorie and the ingraued forme of his substance it is proper to his diuinitie the words following likewise appertaine to his humanitie Yet the whole verse containes notwithstanding an high commendation of the dignitie and excellencie of Christ Moreouer looke by what reason he is called the brightnes of the glorie by the same reason he is called the ingrauen forme of his person Both which manners of speech are borrowed from the creatures For nothing can be said of things so high and excellent vnlesse we borrow some similitudes from them It is needlesse therefore for vs to stand to dispute ouer subtilly how the Sonne who is of one essence with the Father is called the brightnes of his glorie Wee must confesse that that which is transferred from the creatures to the maiestie of God is something improper yet is it no absurditie that these things visible to our senses should bee applied vnto God to the end we might be taught thereby what we are to seeke in Christ and what profit he brings vnto vs. For wee must know that this place leades vs not to the seeking out of vaine speculations but to learne therein a true and sure doctrine of faith Therefore wee are to applie these titles of Christ to our profit for it is for our sakes that they are thus attributed vnto him Doe wee heare then that the Sonne is called the brightnes of the glorie of his Father Let vs thus thinke then in our selues the glorie of the Father is to vs inuisible till such time as it shine foorth vnto vs in Christ Is he called the liuely image of his Fathers substance It is to the end we might learne that the maiestie of the Father is hidden from vs till such time as he manifests the same vnto vs in this ingraued forme of his image They which thinke not of this relation and that these things are attributed vnto Christ as in respect of vs doe dispute ouer subtilly and to no purpose because they vnderstand not the meaning of the holy Apostle For he doth not here take vpon him to shew what likenes of the Father the Sonne hath within himselfe but as I haue said his meaning is to edifie our faith with fruite and profit to the end we might learne that God is no otherwise manifested vnto vs but in Christ For so infinite is that brightnes which is in the essence of God that our eyes are dazeled therewith till such time as hee shineth vnto vs in Christ whereof it followeth that vnlesse God shew vs his brightnes in Christ we shall be vtterly blinded with the beholding of that light And this indeede is a very profitable philosophie namely to learne the excellencie of Christ by a liuely feeling and certaine experience of faith As much is to be said as touching the other word the ingraued forme as I haue said Thus then the Greeke word which is translated brightnes signifieth in this place no other thing than a visible or shining light which our eyes are not able to beare And the Greeke word which is translated image signifies a liuely forme of that substance which is hid and inuisible By the first word then we learne that out of Christ we can finde no light but rather meere darknes For although God be the only light wherewith we must be enlightened yet there is no other meanes whereby he sheddeth the same into vs but by this splendancie of his Sonne if I may so speake By the second word we are admonished that God is truly and fully knowne in Christ For hee is no darke or shadowish image of him but the liuely ingraued forme resembling him naturally as the money resembles the stamp of the Coyne wherewithall it is stamped Nay the Apostle saith more to wit that the substance of the Father is as it were ingrauen in Christ The Greeke word which I haue translated substance therein following others in mine opinion signifies not the being or essence of
and that the promise which hee published was not receiued as a thing of any certaintie yet to the end the infidelitie and obstinacy of the people should be no discouragement vnto him the Lord commaunds him to seale vp that doctrine which he had taught among a very few of the faithfull And it is as much as if hee had said the doctrine which thou hast deliuered is reiected of the greater part yet there are some notwithstanding although a little handfull indeede which will receiue it Isaiah staying himselfe vpon this answere takes courage againe vnto him and protesteth that he and the disciples which God hath giuen him are alwaies readie to follow God Now it remaines to shew how the Apostle applies this sentence to Christ First of all there is no man of sound iudgement which will denie but that which is there spoken as touching the Lord who should be a stone of offence to the kingdome of Iudah and Israel was fulfilled in Christ And in very trueth like as the returne and deliuerance out of the captiuitie of Babylon was as a beginning and figure of that principall deliuerance which was atchieued vnto vs and to the fathers by the outstretched arme of Christ so also there were then so few euen among the Iewes which enioyed this benefit of God that onely a small remnant were saued Now that was a foretelling as it were and a signe of their blinding which was to ensue by which it is now come to passe that in reiecting of Christ they haue therewithal reiected God also and haue worthily perished For we must note that the promises as touching the restauration of the Church whereof the Prophets make mention began when the Iewes were brought out of captiuitie and doth also reach euen to the kingdome of Christ As also the Lord himselfe in bringing backe the people from thence had this end that the Church should continue euen to the comming of his sonne by whome at the last it was truely and firmely established Seeing it is so God speakes not onely to Isai when he commands him to seale vp the law and the testimonie but in his person he cōmands the same to all the Ministers of his word who should fight against the incredulitie of the people and therefore it especially belongs to Christ who should be assayled of the Iewes with a more obstinate and furious rebellion than all the Prophets were which were before him Nay doe we not see that those who haue succeeded Israel and call themselues by the name of Christians haue not onely reiected his Gospel but doe also furiously set themselues against him But howsoeuer the doctrine of the gospel be esteemed a stone of offence to those that are in the bosome of the Church yet God will not haue it fall to ruine for all that but will rather command it to be sealed vp among his Disciples And Christ in the name of all the Doctors as their head or rather as the onely Doctor who guides vs by their ministry pronounceth that although we see such a desperate vnthankfulnesse in the world yet there shall alwaies be some which shall yield themselues obedient vnto God Thus you see how this place of Isaiah is fitly applied vnto Christ And thereupon the Apostle gathers that we are one with him because he associates vs with himselfe when he offers himselfe and vs together with him to his father For they who obey God vnder one and the same rule of faith make also one selfe same bodie Could any thing be said more properly for the praise of faith than when we are made companions with the sonne of God who exhorts vs by his example and shewes vs the way Wherefore if we followe the word of God we knowe assuredly that we haue Christ for our guid contrariwise those who turne from the obedience of the word doe nothing at all belong to Christ Is there any thing I pray you more desirable than this to wit that we consent with the Sonne of God Now this consent and agreement consists in faith it follows therefore that by infidelitie we dissent from Christ which is the most detestable thing that can be This word children which in many places of the scriptures signifies as much as seruants is taken here for Disciples Which God hath giuen me In these words is noted out vnto vs the first cause of obedience to wit that God hath adopted vs to himselfe Christ brings none to the father but those whome he hath giuen him Now we know that this donation depends vpon the Eternal Election because those whome the father hath ordained vnto life those he commits to the tuition of his sonne to the end he may conserue and keepe them And that is it which he saith Ioh. 6.37 All that the father hath giuen me shall come vnto me Therefore when we feele that we can submit our selues vnto God in obedience of faith let vs learne to attribute it wholly vnto his mercie because we would neuer otherwise haue submitted our selues to be brought to him by the hand of Christ Moreouer this doctrine doth furnish vs with singular matter of Confidence for who would tremble vnder the protection and safegard of Christ who is he that hauing such a keeper would not boldly despise all danger And truly when Christ saith Behold me and my children he fulfils that indeed which he elsewhere promiseth That he will not suffer any of those whome he hath receiued of his father to perish Ioh. 10.28 Lastly let vs note from hence that although the world doe furiously reiect the Gospel yet notwithstanding the sheepe of Christ will alwaies acknowledge the voyce of their shepheard Wherefore let vs not be dismaied though almost all people and nations of the world doe reiect it seeing Christ will gather those that are giuen into his custodie If the Reprobate plunge themselues into death by their impietie the plants which God hath not planted are thereby plucked vp Matth. 15.13 In the meane while let vs not doubt but that he knowes his own and that the saluation of them all is sealed vp in him to the ende none should escape him The foundation of God remaines sure and hath his seale The Lord knowes who are his 2. Tim. 2.19 Let vs then content our selues with this seale 14 For as much as the childrē are partakers of flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the Diuell 15 And that he might deliuer all them which for feare of death were all their life time subiect vnto bondage FOr as much then as the children Verse 14 This is the conclusion of that which hath beene said and therewithall he doth more fully giue a reason of that which he had but lightly touched before concerning the cause why it behoued the sonne of God to take our flesh to wit that he might partake of the same nature with vs
but I say it is because we rest in it there being none other stay whereupon wee can stand And this epithite sure agreeth thereunto very well For we shall be sure and out of danger of falling if so be wee be built vpon faith The summe then is that it behoueth that the faith whereof wee haue but the beginning doe still goe on forward firmely and constantly vnto the end So long as it is said c. Verse 15 He signifies that the occasion to profit neuer failes as long as we liue because God calles vs euery day For although faith answeres to the preaching of the word so euen as the vse of preaching is continuall all the course of our life there must bee also continuall goings forward and increases in faith These words so long as it is said doe import as much as if hee should haue said Seeing it is so that God ceaseth not to speak it shall not be enough once to haue receiued the Gospell with a cheerefull readines if we yeeld not our selues obedient perseuering in the same teachablenes day by day euen vnto the end For some when they heard c. Dauid speakes so of the Fathers as if all those which were of that time had been vnbeleeuers Yet no doubt but there were some mingled among the wicked that had the feare of God The Apostle doth recount the same but yet it is with a little asswaging of that which was spoken somewhat sharply by Dauid to the end we might know that the word is propounded generally to all that all might obey with one consent and that incredulitie is iustly to be condemned in all people when the bodie is rent and shiuered by the reuolt of the greater part Moreouer whereas hee saith that some prouoked him to wrath although the number of them were farre greater than of the others hee doth it not onely least the word should be too gaulling but also to the end he might encourage the Iewes to follow those who beleeued As if he should say As God on the one side forbids you to follow the incredulitie of your fathers so yet on the other side he proposeth the example of them that were godly that their faith might be for you to follow Thus he mitigates his speech which otherwise might haue seemed somewhat too hard if hee should haue commaunded them wholy to turne from the way of their fathers To come out of Egypt by Moses signifies by the hand and vnder the conduct of Moses because he was the minister of their deliuerance Now this is a close comparison betweene the benefit of God conferred vnto them by Moses and of the participation of Christ whereof hee spake before But with whom was he displeased fourtie yeeres Ver. 17 His meaning is that God is neuer angrie with his people but vpon iust causes as S. Paul sheweth in the tenth chapter of the first Epistle to the Corint God is neuer angrie without iust cause 5.6 So then looke how many chastisements we reade of to bee come from God vpon the ancient people so many hainous transgressions shall we finde whereby they prouoked the vengeance of God to come vpon them Alwaies bearing this in minde that infidelitie was the chiefe and capitall sinne of all others For howsoeuer he puts it in the last place Vers 19 yet his meaning is that it was the first cause of the curse And to say the truth after they once fell to infidelitie they neuer ceased to adde sinne vnto sinne and from one offence to fall into another so drawing still down vpon themselues new scourges from God Those then who by their distrust had reiected the possession of the land which had bin offered them followed their owne obstinacie now in coueting now in murmuring now in whoring now in prophaning and polluting themselues with superstitions euen till their frowardnesse was fully made manifest This vnbeleefe then which they shewed from the beginning hindred them to receiue enioy the benefit of God because the contempt of the word did alwaies prouoke thē to sinne And as by their incredulitie they first deserued that God should depriue them of that rest which he had promised them so also all the sinnes they committed afterward proceeded from the same roote Obiection But here a question may be asked to wit whether Moses and Aaron and such as they were are comprehended within this number Answere I answer that the Apostle rather speakes of the whole bodie in generall than of euery member in particular It is certaine that there were many of the faithfull who either were not inwrapped in the common impietie or if they were yet they did by by repent them of it As for Moses his faith was only shaken once and that but for a moment Likewise there is in the words of the Apostle the figure called Synecdoche which is when a part is taken for the whole or the whole for a part which figure the scripture often vseth as often as there is question of a multitude or of the bodie of a people CHAP. IV. 1 Let vs feare therefore or then least at any time by forsaking the promise of entring into his rest any of you should seeme to be depriued 2 For vnto vs was the Gospel preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it LEt vs feare then Verse 1 He concludes that it behooues the Iews to whom he writes to feare The care of a good pastor least they be depriued of the blessing which is offered them And againe he saith least any of you signifying that his affection is to bring them all to God not one of them accepted for such is the care of a good Pastor that whilest he studieth for the good of the whole flocke he is likewise watchfull ouer euery particular sheepe that not any one of them through his default doe perish Yea euerie one of vs ought to haue the same care ouer one another and to feare for other mens sakes as well as for our owne Now this feare which is here recommended vnto vs Feare ought not to take away the assurance of faith is not to take away from vs the assurance of faith but it is to quicken vs to such great care that by our negligence we should not become drousie We must feare then not to bring vs to wauering or distrust as if we were vncertaine of a good euent but least the grace of God which is offered vs become vnprofitable vnto vs. Now when he saith that by forsaking the promise we should seeme to be depriued he signifies that none are depriued of it but they who putting grace away from them haue first renounced the same For it is so farre off that God should repent him of his well doing that on the contrarie he neuer ceaseth to inlarge his gifts continually if so be there be not a contempt
of his calling This word then signifies that the falls of others ought to instruct vs to humilitie and vigilancie as also S. Paul saith These are fallen by vnbeleefe be not thou high minded but feare Rom. 11.20 For vnto vs was the Gospel preached Ver. 2 He admonisheth vs that the very same doctrine by which God at this day calles vs vnto himselfe and that which he ordained for the Fathers in old time is all one How so to the end we might learne that the calling of God will profit vs no more than it did them if we ratifie not the same by faith This then is added by way of concession or granting very true it is that the Gospel is preached to vs but least we should bragge thereof in vaine he replies straight way and tels vs that the vnbeleeuers to whom God did this honour to make them partakers of so great a benefit yet notwithstanding felt no fruit at all by it and in like manner that we shall feele no blessing by it vnlesse we receiue it by faith For this cause he repeates hearing twice Hearing prosits no◠vnlesse faith be ioyned with it to the end we might know that hearing will not profit vs though we haue the Gospel preached vnlesse faith be ioyned therewithall Moreouer here we are to note the mutuall relation which is betweene the word and faith which is such as the one cannot be separated from the other for if faith be separate from the word or the word from faith neither of both will profit not that the efficacie of the word depends on vs. For let the whole world be a liar yet God notwithstanding which cannot lie Faith giues the word entrance in respect of vs. will not cease therefore to be true Tit. 1.2 But the word brings forth his fruite no other way in respect of vs but when faith giues it entrance It is the power of God indeede to saluation yet to none but the beleeuers The righteousnesse of God is reuealed therein but it is from faith to faith Rom. 1.16 The word preached is the power of God to saluation yet none feele the fruit but such as beleeue Thus it appeares that we must alwaies conclude that the word if it be considered in it selfe and of it owne nature hath his efficacie and is of power to saue men but they onely which beleeue doe feele the fruit But as touching the first member where I said that there is no faith where the word wanteth that he who goeth about to make such a diuorce wholy quēcheth faith and brings it to nothing it is a thing worthy to be noted For hereby it appears No faith without a promise that faith can be in none but in the children of God to whom only the promise of adoption is offered For what faith haue the diuels to whom there is no promise made of saluation what faith also haue all wicked men who know not what the word of God is wherefore hearing must alwaies goe before faith and that in such wise that we well consider that it is God and not man that speaketh 3 For we which haue beleeued doe enter into rest as he said to the other As I haue sworne in my wrath if they shall enter into my rest although the workes were finished from the foundation of the world 4 For he spake in a certaine place of the seuenth day on this wise And God did rest the seuenth day from all his works Deut. 5.14 Gen. 2.2 5 And in this place againe if they shall enter into my rest 6 Seeing therefore it remaineth that some must enter thereinto and they to whom it was first preached entred not therein for their vnbeleefs sake 7 Againe he appointed in Dauid a certaine day by Today after so long a time saying as it is said This day if ye will heare his voyce harden not your hearts 8 For if Iesus had giuen them rest then would he not after this haue spoken of another day 9 There remaineth therefore a rest to the people of God 10 For he that is entred into his rest hath also ceased from his own works as God did from his HE beginnes now to polish and to amplifie the place of Dauid which he had alleadged hitherunto he hath handled it according to the letter as they say that is in the own naturall sense but now he amplifies it by way of decking or polishing of it Therefore now he rather alludes to the words of Dauid than making any interpretation of them In the tenth to the Romans S. Paul amplifies a place of Moses two wayes The place is Say not who shall ascend vp into heauen c. neither is there any inconuenience if in applying the scripture to that which is presently handled one doe illustrate by way of similitudes that which was spoken more plainely Now the summe of all these wordes is that whereas God threatened in the Psalme to depriue them of his rest the same threatning also appertaines vnto vs for at this day we are called by the Gospel to a certaine kind of rest The chiefest difficultie of this place is from hence that many haue offered violence vnto it to drawe it to another sense for the Apostle hath none other meaning but by setting of a certaine rest before vs to spurre vs on forward to the desire of it as also to pricke vs on with feare that we be not turned aside from inioying of it through infidelitie In the meane while he shewes that the rest into which we now enter is of much greater excellency than that of the land of Canaan But let vs declare the whole matter orderly For wee which haue beleeued c. Vers 3 It is an argument taken from the nature of things contrarie Infidelitie onely is it that hindreth vs to enter it followes then that by faith we doe enter thereinto For wee must call to minde what hath been said alreadie to wit that God being angrie with the vnbeleeuers swaie that they should not enter into his rest Those then enter into it who are not hindred by infidelitie prouided that God doe call them But by speaking in the first person hee drawes them after a more sweete way or meanes separating them out of the number of strangers Although the workes were finished from the foundation of the world To make a definition what our rest is hee sends vs to Moses that is to wit that God rested from all his workes by and by after the creation of the world and lastly hee concludes that the true rest of the faithfull which shall endure for euer is when they are conformed vnto God Now as it is indeede the chiefe felicitie of man to bee vnited with his God so ought it also to be the first end vnto which all enterprises deliberations and workes should be referred To what end all our enterprises deliberations and vvorkes ought to be referred He proues this because God
imbroidered vpon his breast-plate and their names engrauen vpon the two precious stones which hee God adornes him with this title Reioyce greatly O daughter Zion saith he behold thy righteous King commeth to thee Zach. 9.9 thereby signifying vnto vs that the righteousnes whereof without this wee should bee destituted is brought vnto vs by the comming of Christ The second similitude which the Apostle notes is in the kingdome of peace Now this peace is the fruite of that righteousnesse whereof hee spake Herehence it followes that wheresoeuer the kingdome of Christ shall be spread there of necessitie must this peace be in abundance as is shewed by these places following Isai 2.4 and 9.7 and 11.6 and 65.25 In what sense the Hebrues vsually take this word peace ond other the like Moreouer because peace according to the Hebrues signifies prosperitie or an happie estate wee may take it in this sense euen in this place notwithstanding I had rather vnderstand it of that inward peace which setteth consciences at quiet and in securitie before the throne of God Wee cannot possibly esteeme of of this benefit according as the excellencie thereof doth require Peace of conscience can neuer be rightly esteemed till we haue been exercised with the disquietnes thereof vnlesse we be taught by the contrarie what miserie it is to be tormented continually with vnquietnes of conscience which all of vs must needes feele till such time as we being reconciled vnto God in Christ haue our consciences thereby quieted Vers 3. Without father I had rather to say so than of an vnknowne father as Erasmus doth translate For the Apostle meant to signifie something more expresly than to say that the race of Melchisedec was vnknowne or base and of little renowme Neither doe I greatly stand about the discussing of an obiection which some doe make here to wit if wee take it so the truth should not bee answerable to the figure because Christ hath a father in heauen and a mother in earth For the Apostle presently after expounds his owne meaning when he addes without kinred He doth then exempt Melchisedec from the common order of being borne thereby shewing that he was eternall so as none are to goe search out among men from what race he newly issued It is certaine that he was begotten of a father and a mother but the Apostle speakes not of him as of a priuate man but rather as of one clothed with the person of Christ And therefore he forbids vs to consider ought in him but that which the Scripture teacheth For in handling all those things which belong to Christ it is needfull to deale with such reuerence that wee know nothing but that which proceedes out of the mouth of God Now seeing the Spirit of God bringing in the rarest and most excellent King of that time yet makes no mention at all of his birth neither yet afterwards speakes any one word of his death is it not as much as if by this meanes his eternitie had been set foorth vnto vs Now that which was shadowed in Melchisedec was truly manifested in Christ Thus then we are to content our selues with this mediocritie that when the Scripture proposeth Melchisedec vnto vs as a man that was neuer borne or which neuer died it shewes vnto vs as in a mirror that there is neither beginning nor end in Christ Moreouer from hence we also learne what reuerence and sobrietie is required to be in vs as touching the spirituall mysteries of God For the Apostle is not onely willingly ignorant of that which he findes not in the whole Scriptures but would that wee should be ignorant of it also For questionlesse it is not lawfull to pronounce any thing of Christ at randon nor yet after our shallow capacitie Melchisedec then is not to be considered here as a man of some meane place but as an holy and sacred figure of Christ Neither are we to thinke that either his genealogie or death was omitted to be spoken of by chance or vnaduisednes but that the holy Ghost rather did it of purpose to the end he might raise vp our mindes aboue the common order of men For this cause their coniecture is very vnlikely who say that Melchisedec was Shem one of the sonnes of Noah For come we once to speake of a certaine and knowne man this third similitude betweene Melchisedec and Christ will not be firme But was likened to the Sonne of God That is to say so farre foorth as the manner of likenes would beare For the proportion must alwaies bee held which is betweene the if one should say because they were of the number of children or sonnes for the Apostle reasons not as though the Priests receiued the tithes because they were of the number of the sonnes of Leui but he makes a comparison of this whole tribe with Melchisedec on this manner when God gaue power and authoritie to the Leuites to demand tithes of the people therein God did appoint and establish them aboue all the rest of the Israelites although they were all begotten of one father Now Abraham who was the father of them all did yet paie tithes to a Priest which was a stranger it followeth then that all the successours of Abraham are inferiour to this Priest Thus the right giuen to the Leuites was particular aboue all the rest of their brethren But Melchisedec is placed in an high degree aboue any of them so as he holds them all vnderneath him Some thinke the Apostle speakes of the tenths which the Leuites paied to the cheife Priests as Numb 18.26 27 28. But there is no reason why we should so restraine a generall speech For that which I haue said is the most probable And blessed him which had the promises Ver. 6 This is the fifth point which the Apostle obserues in the comparison betweene Christ and Melchisedec Now he takes a principle which is held as the most certain of all to wit that the lesse is blessed of the greater He afterward addes that Melchisedec blessed Abraham whereof it followes that Abraham is the lesser But to the ende he might enlarge the matter he againe adorns Abraham with an excellent title For by how much the more excellent Abraham is by so much the more is the dignitie of Melchisedec extolled To this he hath respect when he saith that Abraham receiued the promises wherein he signifies that Abraham is that excellent personage and the first father of that holy nation with which God made the couenant of eternall life For it was no small honour vnto him that he onely amongest all others should be chosen as the man whom God betrusted with the right of adoption and with the testimonie of his loue Yet all this hindred not but that he with all these prerogatiues should submit himselfe to the Priest Melchisedec Thus we clearely see how great this Melchisedec was to whome Abraham subiected himselfe in two things first in that he
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
truth and vertue thereof farre aboue the life of his sonne because hee limited not the power of God within so narrow a compasse as to thinke that Isaak being dead How Abraham may be said to hope aboue hope that also should therefore be bound or quenched By this meanes he kept the promise still because hee tied not the power of God to the life of Isaak but had this certaine perswasion that it would shew it selfe no lesse powerful euen in his dead ashes than in quickning and restoring his life againe From whence he recouered him after a sort As if he should say this hope did not deceiue Abraham For it was as a kind of resurrection when Isaak was thus deliuered out of the middest of the shadow of death The Greeke word Parabole which wee translate figure or similitude is interpreted diuers waies by the expositors For mine owne part I take it simply for a word of similitude as either after a sort or such a like speech For howsoeuer Isaak was not raised vp in very deede yet notwithstanding he seemed after a sort to be raised vp when hee was suddenly and miraculously deliuered by such an vnexpected fauour of God Yet I reiect not that which others thinke to wit that our flesh which is subiect to death is shadowed out in the ramme which was put in the place of Isaak I confesse that to bee true also which others teach that the image of Iesus Christ was painted foorth in this offring But I speake now of that which the Apostle meant to say and not of all things that might rightly be gathered Now in my iudgement the true sense is that Abraham recouered his sonne euen as if he had been giuen him from death into a new life By faith Isaak blessed c. This also was a worke of faith Vers 20 to giue a blessing concerning things to come Isaak For whereas the thing is not yet effected but the naked word onely appeares there faith must needes be said to reigne But in the first place wee are to obserue what good vse this blessing had of which he speakes For to blesse is generally taken to pray that good may come to those for whom we pray But there was another thing rather in the blessing of Isaak for it was as if he had put the person of his sonne Iacob into the possession of that land which God had promised to him and to his heires But what of all this Surely he had nothing in this land but the right of buriall These high words then Let peoples obey thee and let the nations doe thee seruice seeme to be ridiculous Gen. 27.29 For what authoritie was he able to giue another who was scarcely free there himselfe We see then that this blessing is grounded vpon faith because Isaak had nothing to giue his sonnes but the word of God Obiection Yet notwithstanding some may doubt whether there were any faith in the blessing of Esaw seeing he was a reprobate and reiected of God Answere The solution is easie because faith did chiefly shew it self in this when he discerned between the two twins begotten of him that in such sort that he gaue the first place to the lesser For in gouerning himselfe according to the oracle of God he took away from the eldest the ordinarie right of nature Now the condition of the whole nation depended vpon this that Iacob was the elect of God and this election was ratified and confirmed by the blessing of the father By faith Iacob when he was a dying Vers 21 c. The purpose of the Apostle is Iacob to attribute whatsoeuer came to passe amōgst this people and was worthie of memorie vnto faith notwithstanding because it had been a thing too long to recite euery particular example hee chuseth out some amongst many as this which hee now reciteth For the tribe of Ephraim did so surmount the others that they were in a manner hidden vnder his shadow For the Scripture often comprehends the tenne tribes vnder this name of Ephraim and yet notwithstanding Ephraim was the yonger of the two sons of Ioseph When as Iacob blessed him and his brother they were both of them then children What did Iacob see in the yonger that he should preferre him before the elder nay at that time when he did it his eyes were euen dimmed by reason of age and whereas hee put his right hand vpon the head of Ephraim surely it was not by chance or at aduenture for he crossed his armes so as he put his right hand vpon the left side Moreouer he assignes two portions vnto him as if he had bin Lord already of that land from whence famine had driuen Iacob There was nothing here therefore which was agreeable to reason but faith The Iewes despise faith and yet it was the chiefest vertue their ancestors had who onely was the gouernesse in this action If the Iewes therefore would bee any thing indeede let them boast of nothing but of faith And worshipped towards the end of his staffe This is one of the places by which we may coniecture that the Hebrues in old time had not the vse of prickes or points For the Greekes could not so farre deceiue themselues that they should turne Rodd for Bedd if there had been at that time such a manner of writing as there is now at this day There is no doubt but Moses speaks of the bolster of the bed when he saith Al Rosch Hamitthah But the Greeke translators haue turned it The end of his staffe as if it had been there Matthaeh The Apostle is not nice to applie that vnto his purpose which was commonly receiued True it is that hee wrote to the Iewes but it was to them which were dispersed in diuers regions and had changed their mother tongue into the Greeke Now we know that the Apostles were not so precise in this respect but did willingly apply themselues to the weake who had yet neede of milke Neither is there any danger in it prouided that the readers be alwaies brought backe to the pure and natiue reading which the Scripture vseth Now for the thing it selfe there is no great difference For Iacobs worshipping was a signe of giuing of thankes wherefore he was led by faith to submit himselfe vnto his sonne Ioseph By faith Ioseph when he died c. Vers 22 This which the Apostle now recites is the last of all the acts of the Patriarkes which in very truth is well worthie to be put in writing For doubtlesse it was a token of an excellent faith that all these riches pleasures and honours could not cause this holy personage to forget the promise of God For from whence is it that he had such a constancie of minde as to despise all that which was in high account here in this world and that he esteemed nothing of all that which was precious in it but because he ascended into heauen by faith
cares for earthly things riches honours and all such things of these kindes Whosoeuer then will runne in this race of Christ let him before all things cast off all impediments For wee are of our selues but too slow and heauie though we should meete with no pulbackes elsewhere And yet it is not simply commanded vs to cast away our riches or other commodities of this present life but so farre foorth as they slaken our course because wee feele them vpon vs as cordes whereby Satan would pull vs backe and binde vs hand and foote We know that this metaphor of running is much vsed in the Scripture but he speakes not here of eâ—ery kinde of race but of such a manner of pastime and exercise where many stroue who should runne best in which one puts foorth his strength more than if he should goe or runne alone by himselfe The summe then is that wee are entred into the lists yea into an honourable and much frequented race where there are also on euery side standers by present in great numbers the Sonne of God being the chiefest there who inuites and exhorts vs to winne the prise it were therefore great shame for vs to faint or become slack in the middle of our course Now howsoeuer the holy personages of whom he makes mention are not onely witnesses but companions also of the same race who doe as it were point vs out the way yet neuerthelesse he chose rather to call them witnesses than runners in the race thereby shewing vs that they be not such runners as doe enuie vs or which would hinder vs to carrie away the prize but that they stand there rather as approuers of our diligence who are glad of our victories and doe greatly reioyce therein And Christ also not only sets the garland before vs but also therwithal reacheth out his hand to furnish vs with strength and valour In a word it is he which prepares and fits vs to begin the race and by his power carries vs home to the marke And sinne which hangeth so fast on This is the heauiest burthen wherewithall we are hindred Now he saith that we are insnared to the end we might know that no man is fit to runne this course vnlesse hee discharge himselfe of these snares He speakes not of outward or actuall sinnes as they call them but euen of the very fountaine that is to say of concupiscence which so tyrannizeth ouer euery part of maÌ„ that he feeles himselfe hampred on euery side with these snares With patience By this word we are alwaies admonished what the principall thing is which the Apostle would haue vs to coÌ„sider in faith to wit that in spirit we seek the kingdom of God which is inuisible to the flesh surmouÌ„ts all our senses For those that imploy their time about such meditations doe easily despise all earthly things And thus he could no way better turne the eyes of the Iewes from doting vpon their ceremonies than to bring them to the true exercises of faith by which they might learne that the kingdome of Christ was spirituall farre excelling the beggerly rudiments of this world Who for the ioy c. Vers 2 He signifies that howsoeuer it was in the power of Christ to haue freed himselfe from all anguishes and troubles and to haue led an happie life abounding in all sorts of good things yet that he chose willingly to endure a most painfull cruell and shamefull death Touching this clause for the ioy it is as much as if he should haue said In stead of the ioy and the word ioy comprehends vnder it all manner of commodities Now he saith they were set before him because he had them in his hand so as if it had pleased him he might haue vsed theÌ„ But if any man thinke this word for signifies the finall cause I do not much gainsay him and so the sense will be that Christ refused not the death of the crosse because he saw the issue would be blessed and happie Yet notwithstanding for mine owne part I incline to the first sense Now hee commends the patience of Christ for two causes first in respect that he endured a most bitter and sharpe death secondly in regard that he despised the shame and ignominie of it And afterwards he recites the glorious end of this his death because the faithfull might know that all the euils which they endure doe also turne vnto their glorie and saluation if so bee they follow Christ To the very same purpose S. Iames saith You haue heard of the patience of Iob and haue knowne what end the Lord made with him chap. 5.11 The Apostle signifies then that all our miseries shall haue no worse successe than Christ his miseries had according to that which S. Paul saith If we suffer with him we shall also reigne with him 2. Tim. 2.12 Wherefore consider him c. He amplifies his exhortation Vers 3 making a comparison of Christ with vs. For if the Sonne of God whom all ought to adore entred into so hard a combate of his owne free will which of vs dare refuse to submit himselfe thereunto with him For this onely meditation second hee yeelds a reason because the Lord corrects him whom hee loueth Now in as much as Salomon begins his speech thus My sonne the Apostle admonisheth vs by this so sweete and gratious a name of fonne that wee ought in such wise to bee drawne and allured that this exhortation should euen enter into the depth of our hearts Moreouer thus stands Salomons argument If the scourges of God doe beare witnes of the loue he beares vs were it not an vngratious part in vs to be vexed and grieued thereat or to hate them For we must needes say that those are more than vnthankfull that will not let the Lord alone when hee chastiseth them for their good but much more if they reiect and cast off this signe of his fatherly kindnes towards them For the Lord correcteth him whom he loueth Vers 6 This reason seemes not to be very firme Obiection For God doth indifferently punish the reprobates as well as the elect and his roddes doe oftner declare his wrath than his loue For the holy Scripture on the one side so speakes and experience on the other side confirmes it Answere But when the word of God is directed to the faithfull then wee must not wonder if it onely speake of this vse and fruite of chastisements which they feele For howsoeuer God shews himselfe to be a seuere angrie Iudge against the reprobates as oft as hee punisheth them yet he respects none other end in correcting his chosen God hath no other end in afflicting the elect but thereby to prouide for their saluation but thereby to prouide for their saluation which vndoubtedly is a signe of his fatherly good will Moreouer because the reprobates know not that they are gouerned by the hand of God they therefore thinke most an end that they
indifferently to all those that are in this office first we shall doe iniurie to the good secondly the reason which he here addes shall not be practised to wit that they are worthy of honour because they watch for our soules Wherefore if the Pope and all his followers will indeed helpe themselues with this testimonie of holy scripture it is necessarily required of them aboue all things that they prooue themselues to be of the number of them which watch for our saluation If they make this plaine and euident vnto vs there will thē be no let or impediment which should hinder the faithfull to giue honour and reuerence vnto them They watch for your soules He signifies that by how much the greater their charge is by so much the more are they worthy of honour For the more any shall take paines for vs and imploy himselfe with greater danger and difficulties for our good so much the more also should we acknowledge our selues bound vnto such a one But such is the charge of the Bishops that it carrieth with it and in it marueilous encombrances besides the extreame danger to which it lieth open If we will then acknowledge the good which they doe vs shall we be vnwilling to yeeld them that dutie which belongs vnto them But especially were it dutie for them which he required them to do for him Now he desires of God to confirme them in euery good worke Vers 21 or that he would fit perfect and accomplish for the Greek word which he vseth emports so much Whence we gather that we shall be vnfit to do good till such time as God hath fashioned and framed vs thereunto as also that we cannot long continue to doe good vnlesse he confirme and strengthen vs. For perseuerance is a particular gift of God Also there is no doubt but as there shined excellent gifts of the Spirit in them as we haue seene so the Apostle here wisheth vnto them not onely the first grace by which they began but also as a further polishing thereof euen that which might bring them to perfection A definition of good workes Besides he here sets down consequently the definition of good workes when hee appoints the will of God for the rule of them For by this meanes he signifies that wee ought to hold none other for good workes than those which are to be referred to the will of God as also S. Paul sheweth Rom. 12.2 and in many other places Let vs remember then that this is the perfection of a good and holy life when the same is squared to his obedience The member which by and followeth serues for an interpretation Doing saith he in you that which is pleasing in his sight He had spoken of the will of God which is reuealed in the law now hee shewes that it is in vaine to bring ought vnto God which he hath not commanded because he esteemes more of his owne ordinances than of all good intents and inuentions of the world Where he saith by Iesus Christ it may bee expounded two waies that is to wit Doing by Iesus Christ or that which is acceptable by Iesus Christ Both senses agree very well For wee know that the spirit of regeneration and all other graces are conferred vnto vs by the meanes of Iesus Christ Moreouer it is certaine that seeing the best things which come from vs are not fully perfect therefore nothing we doe can be acceptable vnto God without the pardon of sinne the which we obtaine by Christ Thus it comes to passe that our workes doe giue a good and sweete sauour before God Our vvorkes giue a sweete sauour before God when they are filled with the odours of Christs grace when they are filled with the odour of the grace of Christ whereas otherwise they stinke and are abominable I like well then that this be extended to both members As touching the conclusion of his prayer To whom be glorie for euer and euer I am content to referre it vnto Iesus Christ Now in as much as hee attributes that here vnto Christ which belongs to God onely he hereby giues a cleere testimonie of Christ his Diuinitie Although if any be pleased to interpret it of the Father I will not contend Yet I rather take the other because it is lesse constrained Who hath brought againe from the dead Vers 20 This Epithite was added for a confirmation The 20. verse is expounded here For he signifies that God is then rightly called vpon of vs to bring vs to perfection when wee know his power in the resurrection of Christ and when we acknowledge Christ for our shepheard In a word he would haue vs to fixe our eyes vpon Christ to the end we might conceiue good hope of Gods helpe and assistance The end of Christs resurrection For Christ is therfore risen againe from the dead to the end that by this very power of God we might be renewed vnto eternall life and he is the great shepheard of all to the end he may defend and keep the sheepe which God hath committed vnto him Whereas others translate By his blood there is properly in the text of the Apostle In his blood but because the letter beth which in Hebrew signifies in is also taken for with I thinke it better to take it here in the latter sense For it seems to me that the Apostles meaning is that Christ is so risen againe frō the dead that yet notwithstanding his death is not abolished but holds his perpetuall vigor As if he had said God hath raised vp his Son but in such wise that the blood which he once shed in his death to confirme the eternal couenant ceaseth not still to haue his efficacie euen now after his resurrection yea and brings forth his fruit as if it alwaies flowed out I beseech you also brethren c. Vers 22 Some take it as though he required that audience should be giuen him but I take it otherwise For in my iudgement his meaning is to say that he hath written to them in fewe words or breifly to the ende it might not seeme he would any way diminish the ordinarie manner of teaching in the Church notwithstanding hee speakes principally of exhortations wherein himselfe had beene more breife Let vs learne then that the Scripture is not giuen vs to the ende the liuely voice of the Pastors should cease amongst vs or that it should be irkesome vnto vs although euen the words of exhortation do often sound in our eares shall be oftē reiterated For the Spirit of God hath so tempered and compassed the writings which hee shewed to the Prophets and Apostles that he meant not to derogate any thing at all from the order which himselfe hath instituted Now his order is this that daiely exhortations should be heard in the Church from the mouthes of the Pastors Peraduenture also he doth of purpose recommend the word of exhortation vnto them because that men