Commentary on Hebrews, Commentary · Chapter 11
CHAP. XI.
1 Now faith is the ground of things, which are hoped for, and the euidence of things which are not ſeene.
WHoſoeuer made this the beginning of the eleuenth chapter, hath very vnfitly diſioyned the ſcope and drift of the text. For the meaning of the Apoſtle is, to proue his former ſpeech touching the neceſſitie of patience. He alleadged the teſtimonie of Habacuck, who ſaith that the Iuſt ſhall liue by faith: now he ſhewes what remaineth; to wit, That faith can no more be ſeparate from patience, than from it ſelfe. Thus ſtands the order of the words then, We ſhall neuer attaine to the end of our ſaluation, vnleſſe we be furniſhed with patience. For the Prophet affirms that the iuſt ſhall liue by faith. Now faith calles vsus to things very farre off from vsus, which wee doe not as yet inioy: it neceſſarily then comprehends patience in it ſelfe. Thus then this propoſition, That faith is a foundation, ſerues as the Minor of the ſyllogiſme: whereby alſo it appeares that they much deceiue themſelues, who thinke this place to be a full definition of faith. For the Apoſtle ſpeakes not here of the whole nature of faith, but hee made choice of a part fitting his purpoſe; to wit, that faith is alwaies ioined with patience. Let vsus now come to the words. He calles it ſubſiſtance, or ground of things hoped for. It is euident that we hope not for that which we hauehave in our hands, but for thoſe things which are yet hidden from our ſenſes, or at leaſt wiſe, the inioying whereof is deferred to another time. The Apoſtle then now teacheth the very ſame thing which S. Paul doth, Rom. 8.24. for hauing ſaid, that we ſee not that which wee hope for, he inferreth thereupon, that we waite for it by patience. So our Apoſtle admoniſheth vsus that beleeue not God ſo much in regard of things preſent, as in regard of thoſe things the expectation whereof is yet in ſuſpence. Furthermore the appearance of cōtradiction, which is in this ſpeech, wants not his grace. Faith, ſaith he, is the foundatiō or poſſeſſion wherin wee hauehave alreadie ſet ſure footing (for the Greeke word Hypoſtaſis which he vſeth, ſignifieth ſo much.) But of what things? of things abſent, which are ſo farre off from beeing vnderunder our feete, that they do very much ſurmount the reach of our vnderſtandings.
There is the ſame conſideration in the ſecond member, where he calles it the euidence, or certification of things which are not ſeene. For euidence, makes things to appeare; and commonly appertaines vntounto thoſe things onelyonly which we feele and perceiue. Thus then at the firſt view theſe two things ſeeme to be contrarie, and yet notwithſtanding they agree very well in this part of the definition of faith. For the ſpirit of God diſcouereth hidden things vntounto vsus, whereof there can no knowledge of them come vntounto vsus in regard of our naturall vnderſtanding. For life eternall is promiſed vsus, and yet in the meane time we die. We heare of the bleſſed reſurrection, but yet for all that we are inuironed with rottenneſſe. We are pronounced iuſt: and yet notwithſtanding ſinne dwels ſtill in vsus. We heare that we are bleſſed: but yet are we thorowly bitten with hunger and thirſt. God crieth with a lowd voyce that he will by and by aſſiſt vsus: but yet it ſeemes when wee crie, that hee ſtoppeth his cares. What ſhould we now doe in theſe caſes, if we were not built vponupon hope, and if in the middeſt of darknes our mindes did not lift themſelues vp farre aboue al that which is in this world, hauing the word, and the Spirit of God for our guides to go before vsus? Wherefore faith is well called a ſubſiſtence of thoſe things which yet conſiſt in hope, and the euidence of things not ſeene. Whereas S. Augustine doth ſometimes tranſlate the Greeke word Elenchus, which the Apoſtle here vſeth, by a noune which commeth of the verbe To ouercome, I doe not diſlike it: for he doth faithfully expreſſe the Apoſtles meaning. But yet I had rather call it an euidence or ſhewing, becauſe it is leſſe conſtrained.
2 For by it our elders were well reported of.
3 Through faith wee vnderstand, Gen. 1.3. Ioh. 1.10.that the world was ordained by the word of God, ſo that the things which we ſee, are not made of things that did appeare.
4 By faith Abel offered vntounto God a better ſacrifice than Cain, by the which hee obtained witnes that he was righteous, God testifying of his gifts: by the which faith alſo he being dead yet ſpeaketh.
FOr by it, Verſ. 2 &c.] He will entreate of this matter to the verie end of the chapter, to wit, that the ancient Fathers obtained ſaluation by faith onelyonly, and that they were no otherwiſe acceptable and wel-pleaſing vntounto God, but by it. The Iewes had ſome reaſon to reuerence their anceſtors greatly: but yet a ſottiſh and vnbridled admiration of them had ſo poſſeſſed their mindes, that it hindred them much from ſuffering themſelues to bee wholy ruled vnderunder Chriſt his gouernment; and this they were carried vntounto, either by ambition, or ſuperſtition; or both. For hearing that Abrahams ſeede was holy and bleſſed, they were ſo puffed vp with this title, that they looked rather vntounto men, than vntounto God. Moreouer, they had herewithall a ſtubborne and inconſiderate manner of imitation, becauſe they conſidered not what it was that deſerued imitation indeede in their Fathers. By this meanes they reſted in the ancient ceremonies, as if all religion and perfection of holineſſe had conſiſted in them. The Apoſtle confutes this error, and teacheth what was the chiefe and principall vertue in them, to the end their ſucceſſors might vnderſtand how they might reſemble their forefathers in truth. The Patriarkes had no other hand whereby they were knit vntounto God but faith.Let vsus remember then that the Apoſtles ſpeciall and chiefe drift of his ſpeech is, to ſhew that all the Fathers who from the beginning were approoued of God, were no otherwiſe conioyned with him but by faith: that ſo the Iewes might know that they had no other meane to bee allowed of God, and to bee knit in an holy vnitie with their Fathers, but by faith: ſo that as ſoone as they left faith, they by and by baniſhed themſelues from the Church, and were no longer accounted Abrahams lawfull children, but baſtards.
By faith we vnderstand, &c.] Verſ. 3 This is a very good probation of the former ſentence. For wee differ in nothing from brute beaſts, if wee vnderſtand not that the world was created by God. For to what purpoſe hauehave men reaſon and knowledge, but that they might confeſſe their Creator? Yet ſo it is that faith only cauſeth vsus 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 giuegive 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 hauehave page missing word of God; next that they depend on nothing but vponupon 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 onelyonly 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 vntounto 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 vntounto 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 hauehave ſaid, to wit, that there comes no works from vsus 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 vntounto vsus. 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 onelyonly lookes to the inward puritie of the heart, reſts not at all in the outward viſors of workes. Let vsus learne then that no iuſt worke can proceede from vsus, 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 louelove 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 vntounto 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 eueryevery where: if hee had died after the common manner of men, none would hauehave 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 louelove 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 page missing ed with the feeling of his goodneſſe, He that hath not a true taſte of Gods goodneſſe, wil neuer ſeeke to God, nor call vponupon …im.hoping for ſaluation at his hand: for we either deſpiſe, or flie from God, if wee behold not ſaluation in him. Now let vsus 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 vntounto it, yet for all that they doe not therfore come vntounto God, becauſe they are not ſtaied vponupon 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 hauehave 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 worksFor 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 onelyonly way to ref…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 and way to ſeeke God: firſt, that a man be humbled in himſelfe, and touched to the quicke by feeling himſelfe guiltie of eternall death before God, vtterly deſpairing of any helpe in himſelfe: ſecondly, that ſuch a one hauehave his refuge vntounto Chriſt, as to the onelyonly hauen of his ſaluation: for it is certain we cannot find in any place of ſcripture that we muſt bring any merit of workes vntounto God, to get our ſelues into fauour with him. He therefore that ſhall well vnderſtand this definition of ſeeking God, ſhall winde himſelfe out of this difficultie. For reward is not to be referred to the dignitie or merit of workes, but to faith. Thus doe all the ſilly gloſes of the Sophiſters fal to the ground: By faith, ſay they, we pleaſe God, becauſe by meriting (forſooth) we hauehave a purpoſe to pleaſe him But the Apoſtle would carrie vsus higher than ſo: to wit, that the conſcience might hauehave certaine aſſurance in it ſelfe, that it ſhall not looſe the labour in ſeeking God. Which aſſurance farre ſurmounteth our capacitie, ſpecially when eueryevery man deſcendeth into the conſideration of himſelfe. For we muſt not onelyonly hold this generall propoſition, Knowledge profits not, vnleſſe there be application.that God is the rewarder of them that ſeeke him: but eueryevery mā muſt apply the profit & fruit of this doctrine to himſelf in particular: to wit, we muſt know that God reſpecteth vsus, that he hath ſuch a tender care of our ſaluation, as he will neuer ſuffer vsus to periſh: that he heareth our praiers, and will be our perpetuall & exceeding great reward. Now ſeeing we can hauehave none of al this without Chriſt, it muſt needs follow of neceſſitie that our faith hauehave alwaies an eie vntounto him, and that in him alone it is to reſt and content it ſelfe.Faith muſt content it ſelfe in Chriſt alone.
Thus from theſe two members we may gather how, and wherefore it is impoſſible to pleaſe God without faith. For iuſtly doeth he hate vsus all, ſeeing we eueryevery one of vsus are accurſed by nature: and as for any remedie to doe vsus good in this caſe, we hauehave none at all in our ſelues. Wherefore it is neceſſarie that God preuent vsus by his grace. Which he doth when we ſo acknowledge him to be God, that wee be not turned aſide from him elſewhere by any peruerſe ſuperſtition: as alſo, when we promiſe our ſelues to hauehave aſſured ſaluation in him. Now if we would yet hauehave a more ample declaration of this point, we muſt begin at this, to wit, that we ſhall neuer benefit our ſelues in any thing whatſoeuer wee expect or enterpriſe, vnleſſe we looke vntounto God. No other ende of liuing well, but to ſerue to Gods glorie.For there is none other ende of liuing well but to ſerue to his glorie: to which ende we ſhall neuer be able to attaine, vnleſſe the knowledge of him goe before. This is indeed but the one halfe of faith, and would ſtand vsus in no great ſtead, vnleſſe confidence be ioyned therewithall. Wherefore, faith is then perfect and entire to obtaine vsus fauour with God, when wee hauehave this ſetled confidence, that we ſecke him not in vaine, and when wee aſſure our ſelues of vndoubted ſaluation in him. Now who is he that will truſt in God to be the rewarder of his merits, vnleſſe hee bee blinded with pride, and bewitched with a peruerſe louelove of himſelfe? And therefore this confidence, or aſſurance whereof we ſpeake, reſteth it ſelfe onelyonly vponupon the free grace of God, and not vponupon works, neither vponupon the proper dignitie of men. But ſeeing this grace of God is no where …o be found, but in Chriſt, there is none other but he to whom our faith muſt hauehave regard.
7 By faith Noah beeing warned of God of the things which were as yet not ſeene, Verſ. 7 Gen. 6.13.mooued with reuerence, prepared the Arke to the ſauing of his houſhold, through the which Arke he condemned the world, and was made heire of the righteouſneſſe, which is by faith.
THis was a ſingular example of vertue: Noah.to wit, that all the world beeing plunged in pleaſures, and making themſelues beleeue they ſhould eſcape vnpuniſhed, as if there had beene no iudgment of God to come vponupon them, that Noah alone ſhould ſet before his eies the diuine vengeance, although it were yet to be deferred for a long time: beſides, he trauelled wonderfully for the ſpace of ſixe ſcore yeares to build an Arke: he alſo continued firme and conſtant in the middeſt of ſo many mockes of the wicked. And, in the deſtruction of the whole world, hee doubted not but he ſhould be ſaued; nay which more is, he aſſured himſelfe of life euen in the very graue, that is to ſay, in the Arke. I do but lightly touch theſe things: eueryevery one may better conſider of further circumſtances by himſelfe. The Apoſtle attributes the praiſe of theſe ſo excellent and rare vertues vntounto faith. Hitherto hee hath intreated of the faith of the Fathers which liued vnderunder the firſt age of the world. But this was as a ſecond birth of mankinde, when both Moah, and his familie exſcaped the flood. Hence it followeth, that in what time ſoeuer men liued, yet they were no otherwiſe approoued of God, neither did they euer any worke that was worthy of praiſe, but by faith. Let vsus now ſee what the Apoſtle ſetteth before vsus in the example of Noah to conſider of: firſt, that he beeing warned of God of the things which were yet not ſeene, feared. Secondly, that he built an Arke: thirdly, that he condemned the world by this building: laſtly, that he was made heire of the righteouſnes which is by faith. The firſt thing which I noted, doth greatly expreſſe the vertue of faith. For it alwaies brings vsus backe to this principle, that faith is the euidence of things not ſeene. And in very deede the nature and propertie of it is to behold in Gods word the things which are hidden, The nature of faith.and are farre diſtant from our ſight. When he was admoniſhed that the flood ſhould come after an hundred and twentie yeeres; firſt of all the length of time might hauehave taken all feare away from him, and the thing it ſelfe alſo was incredible: In the meane time alſo he ſaw the wicked giuegive themſelues ouer to all manner of pleaſures without any care of God at al: In a word, a man might hauehave thought that this terrible newes of the flood was nothing elſe but a vaine ſcarre-crow. But Noah bare ſuch reuerence to the word of God, that turning his eyes from beholding of things preſent, he ſo feared the ruine wherewithall God had threatned the world, as if it had beene preſent.
The faith then which he had in the word of God framed him to that obedience, by which he gaue a teſtimonie in the building of the Arke. Obiection. But ſome make a queſtion here why the Apoſtle makes faith the cauſe of feare, ſeeing faith hath reſpect rather to the promiſes of grace, than to the threatnings: by reaſon whereof Saint Paul calles the Goſpell (by which the righteouſnes of God is offered vsus vntounto ſaluation) the word of faith, Rom. 10.8: It ſeemes then it is an improper ſpeech to ſay, that faith moued Noah to reuerence. Anſwere. I anſwere, that properly faith ſprings out of the promiſes; that it is built vponupon them; The true obiect of faith.that they are rightly and truly her obiect: and therefore wee ſay that Chriſt is the true obiect of faith, in whoſe perſon the heauenly Father is mercifull vntounto vsus, and in whom are ſealed vp, and confirmed, all the promiſes of ſaluation. How faith is ſaid to be the cauſe of feareAnd yet notwithſtanding this is no hindrance why faith ſhould not looke vntounto God, and that it ſhould not with reuerence receiue whatſoeuer hee commandeth. Or if wee will hauehave it in fewer words, The nature of faith is to heare God ſpeake, and without any doubting at al to receiue whatſoeuer proceeds out of his holy and ſacred mouth. Faith then you ſee is no leſſe ſubiect to ye commandements and threatnings, than it is to the free promiſes. But becauſe we are neuer touched as we ſhould, and as neede requireth with the commandements of God to yeeld him that obedience he requireth, neither yet mooued by his threatnings to ſeeke by prayers, to preuent, and turne away his wrath, vnleſſe wee hauehave firſt apprehended the promiſes of grace, VVhy the Goſpell is called the vvord of faith. Rom. 10.8.ſo as wee can boldly acknowledge God to be our mercifull Father and the author of our ſaluation: for this cauſe the Goſpell is called, as of the principall part of it, the word of faith: and thus wee doe put a mutuall relation, or correſpondencie, between faith and the Goſpell. Yet howſoeuer faith in ſome things doe looke directly to the promiſes of God: ſo alſo doth ſhe no leſſe looke vntounto the threatnings, ſo farre foorth as is neceſſarie for vsus to be led to the feare and obedience of God.
To the ſauing of his houſehold.] He here ſheweth the obedience of Noah, which iſſueth from faith, as water from a fountaine. The building of the Arke was both a long work, and of great labour: he might hauehave been hindred, yea a thouſand times might this worke hauehave been broken off, had there been no other impediments than the ſcoffes & mocks of the wicked: for no doubt they came running vponupon this holy perſonage from eueryevery coaſt to gaze at this ſtrange building. Whereas then hee did thus conſtantly beare all their outragious and proud aſſaults, he ſhewed that he had a wonderfull power wrought in his affections to obey. But whence came it that he ſo conſtantly obeyed God, but that he had before reſted in the promiſe which gaue him good hope of ſafetie, and that he ſhould perſeuere in this confidence vntounto the end? For it had been impoſſible for him, of his owne free will to hauehave endured ſo many troubles; to hauehave ouercome ſo many hindrances, and to endure ſo conſtant in his purpoſe, Faith the mother of obedience.vnleſſe faith had gone before. Faith then is the onelyonly miſtris, or mother of obedience: whence wee may gather on the contrarie, that infidelitie is the onelyonly let that keepeth vsus from obeying of God. Infidelitie only hinders obedience.And at this day the incredulitie of the world doth manifeſt it ſelfe in this reſpect after a very fearefull manner, to wit, in that there is ſo little obedience.
By which he condemned the world.] If we ſay that Noah cō demned ye world becauſe he was ſaued, referring this word by the which, to his ſafetie, it ſhould be too conſtrained a ſenſe: again, that it ſhould be vnderſtood of faith, the ſcope of the text will hardly ſuffer it: wee muſt therefore vnderſtand it of the Arke. Now it is ſaid that he condemned the world by the Arke for two cauſes. For in that he was ſo long time occupied in building the Arke, this tooke away all excuſe from the reprobates: and the euent which followed, ſhewed that the deſtruction of the world was iuſt. For why was the Arke the ſafegard of ſaluation to this one familie, but that the wrath of the Lord ſpared this holy perſonage, In what ſenſe Noah is ſaid to condemne the vvorld.to the end he ſhould not periſh with the wicked? Wherefore if he and his familie had not been preſerued as a little remnant, the condemnation of the world had not been ſo euident. In that Noah then obeyed the commandement of God, he by his example condemned the obſtinacie of the world: And in that he was ſo miraculouſly deliuered from the gates of death, it was an inſtructiō that the whole world was iuſtly deſtroyed, the which God would doubtleſſe hauehave ſaued, if it had not been vnworthie of ſo great a merciemercy. And was made heire of that righteouſnes which is by faith. This is the laſt thing which the Apoſtle would hauehave vsus to obſerue in the perſon of Noah. Faith the roote and cauſe of righteouſnes.Moſes telleth how he was a iuſt man: the Apoſtle teſtifieth that faith was the roote, and the cauſe of this his iuſtice, or righteouſneſſe. The which is true, not onelyonly becauſe a man will neuer yeeld himſelfe in truth, and vnfainedly obedient to God, vnleſſe he be firſt ſetled vponupon the promiſes of his fatherly good will, confidently beleeuing that himſelfe, and all his actions are acceptable vntounto him: but alſo becauſe the life of a man, be it neuer ſo holie, if it once come to be examined according to the ſtrict rule of Gods iuſtice, can in no wiſe be wel-pleaſing in his ſight without remiſſion of ſinnes. You ſee then it is neceſſarie that righteouſneſſe be grounded and vpheld by faith.
8 By faith Abraham, Gen. 12.4.when he was called, obeyed God, to goe out into a place, which he ſhould afterward receiue for inheritance, and he went out, not knowing whither he went.
9 By faith he abode in the land of promiſe, as in a ſtrange countrie, as one that dwelt in tents, with Iſaak and Iacob heires with him of the ſame promiſe.
10 For he looked for a citie hauing a foundation, whoſe builder and maker is God.
11 Through faith Sara alſo receiued ſtrength to conceiue ſeede, Gen. 17.19. & 21.2.and was deliuered of a child when ſhe was paſt age, becauſe ſhe iudged him faithfull which had promiſed.
12 And therefore ſprang thereof one, euen of one which was dead, ſo many as the ſtarres of the skie in multitude, and as the ſand of the ſea ſhore which is innumerable.
Abraham. HE comes now to ſpeake of Abraham: who was the principall father of the Church of God vponupon earth: of whoſe name the Iewes boaſted, as if by this onelyonly title they had been exempt out of the common order of men, becauſe they were deſcended from his holy ſtocke and linage. Now hee ſhewes them what they ought eſpecially to hauehave, if they would bee reputed among the children of Abraham: and by this meanes brings them to faith: becauſe euen Abraham himſelfe had nothing worthie of praiſe, but that which proceeded from thence. Firſt, he teacheth that faith was the cauſe that he ſo ſuddenly obeyed God, when he was commanded to goe out of his countrie. Secondly, that by meanes of the ſame faith he continued conſtant in his vocation vntounto the end. Two trials of faith.By theſe two teſtimonies was the faith of Abraham cleerely proued: firſt, by his readines to obey: ſecondly, by his conſtancie in perſeuering. Being called. The ancient Latin Tranſlator and Eraſmus referre this to the name: which ſhould bee a very colde and ſillie ſenſe. For mine owne part I had rather expound it of the oracle, by which Abraham was called to goe out of his countrie: for he baniſhed himſelfe out of the ſame in ſuch ſort, that yet in the meane while he did nothing without the commandement of God. And in very truth, A principle of faith.it is one of the principles of faith, that wee mooue not ſo much a foote, vnleſſe Gods word goe before to ſhew vsus the way; nor vnleſſe it giuegive vsus light as a lanterne: as Dauid ſaith, Pſal. 119.105. Wherefore let vsus learne to obſerue this all our life long: that wee take nothing in hand, but accordingly as we are called thereunto of God.
To come to the place which he ſhould afterward take for an inheritance.] With the commandement he had a promiſe, that God would giuegive him the land for an inheritance: he by and by embraced this promiſe, and was no leſſe ioyfull of it, than if he had been put into preſent poſſeſſion of it. Behold a ſingular proofe of faith. Firſt, Another triall of faith.to forſake that we hauehave in hand, as they ſay: ſecondly, to goe ſeeke things which are very farre off from vsus, and altogether vnknowne vntounto vsus. For when God commanded him to goe foorth, he aſſigned him no certaine place where it was his pleaſure hee ſhould inhabite, but left his minde perplexed, and in ſuſpence. Come (ſaith he) to the place which I will ſhew thee. Wherefore did he deferre to ſhew him the place, but to the end his faith ſhould be more and more exerciſed? Gen. 12.1 Againe, the louelove of his owne countrie might not only hauehave ſlacked Abrahams readines, but alſo wholy hauehave locked vp his heart from going out of his houſe. His faith then was excellent, ſeeing it brake through all difficulties, and did thus flie to the place whither the Lord called it.
By faith he remained, &c.] This is the ſecond member, Verſ. 9 to wit, that hee being entred into the promiſed land, could hardly finde entertainment therein as a ſtranger. Where was this inheritance which he hoped for? Truly he might forthwith hauehave thought that God had deceiued him: and might hauehave had a greater occaſion than the former to nouriſh this thought (which the Apoſtle omitteth) to wit, becauſe by and by after, famine did driue him thence: ſo as hee was twice conſtrained to flee into the land of Gerar. But the Apoſtle contents himſelf to commēd his perſeuerance in one word, in ſaying that he was as a ſtranger in the land of promiſe. For the condition of a ſtranger was contrarie to the promiſe. When Abraham then conſtantly ſuſtained this tentation, it was an excellent vertue in him, but yet ſuch as proceeded from no other cauſe than faith. With Iſaak and Iacob. His meaning is not that they dwelled together in the ſame tents or in one time, but he makes Abraham a companion with his ſonne, and his ſonnes ſonne, becauſe they were trauellers in the heritage which was promiſed to them: and yet fainted not, although God made them waite a long time. For by how much the more their hope was deferred, by ſo much the more their tentations increaſed, if they had not manfully repulſed all the doubts and aſſaults by the buckler of faith.
For he looked for a citie, Verſe 10 &c.] He giues a reaſon wherefore he attributes their perſeuerance vntounto faith: to wit, becauſe they looked vntounto heauen: and this was to ſee thoſe things which yet were not to be ſeene. For although it was to their great commendation that they had alreadie entertained the aſſurance of the promiſe into their hearts which God had made vntounto them of enioying the land, ſo as after ſome good ſpace of time, the thing ſhould be accompliſhed and giuen them indeede: yet in that they did not wholy ſtay themſelues in the hope of that onelyonly, but pearced euen vntounto heauen it ſelfe, in this they did ſhew yet a more cleere and euident marke of their faith. He calles heauen a citie that hath a foundation, becauſe it ſhall endure for euer, whereas there is nothing in this world that is not earthly and tranſitorie. But this manner of ſpeech may ſeeme abſurd, when he makes God to bee the creator of heauen; as if hee had not created the earth alſo. I anſwer, that becauſe in earthly buildings, beſides the matter, there is alſo the hand and mens induſtries, therefore the workmanſhip of God is not oppoſed to them in this place amiſſe. For whatſoeuer is built of men, taſtes of the inſtabilitie of thoſe that made it: as on the contrarie, the perpetuitie of the heauenly life agrees to the nature of him who is the builder of it, to wit, God. Furthermore, to the end that we neuer waxe wearie in following God, the Apoſtle teacheth that all encombrances are lightned by waiting for this heauenly life.
By faith Sara alſo, &c.] Verſ. 11 To the end women may know and vnderſtand that this doctrine is no leſſe common vntounto them than vntounto men, he brings in the example of Sara, Sara. VVomen hauehave intereſt in the matter of eternall life, as well as men.the whom he notes out before all others, becauſe ſhee is the mother of all the faithfull. But it is wonderfull that her faith is commē ded, ſeeing ſhee is manifeſtly conuicted of infidelitie; for ſhee laughed at the word of the Angel, Obiection. as if it had beene a fable, Gen. 18.12. Her laughing was not by way of admiration: for if it had, ſhee ſhould not hauehave beene ſo ſharpely reprooued of the Angel. It muſt bee confeſſed, Anſwers. that her faith was mingled with infidelitie: Faith commē ded, though it were mingled with diſtruſt.but becauſe ſhee corrected her diſtruſt after ſhee was admoniſhed, ſhee is notwithſtanding that, allowed of God, and her faith commended. Whereas then at the firſt ſhee reiected this meſſage of the Angel, as a thing incredible, yet as ſoone as ſhee vnderſtood that it proceeded from the mouth of God, ſhee receiued it in obedience. And from hence we gather a very profitable doctrine, that howſoeuer our faith doe ſomewhat wauer and halt, yet it ceaſeth not for all that to be approoued of God; Diſtruſt muſt not be nouriſhed.prouided that we let not looſe the raines to diſtruſt. Now the ſumme is, that the miracle which God did when Iſaack was begotten, was the fruite of the faith of Abraham and his wife, by which they apprehended and felt the power of God
Becauſe ſhee iudged him faithfull that had promiſed.] Theſe reaſons are to be diligently obſerued, which doe expreſſe the vertue and nature of faith. If a man ſhould onelyonly heare that Sara conceiued by faith, he ſhould not yet vnderſtand all: but this expoſition which the Apoſtle addeth, takes away all difficultie. For he ſaith, that Saraes faith conſiſted in this, that ſhee iudged God to be faithfull; and that in his promiſes: which ſentence containes two members. For firſt wee are page missing with ſo many helpes? Obiection. If any man obiect, that they could not beleeue, vnleſſe they receiued the promiſes whereupon it was neceſſarie faith ſhould be founded: Anſwere. I anſwer, this is ſpoken by compariſon. For they were farre off that degree, to which God hath now exalted vsus. Wherefore, howſoeuer they had the ſelfe ſame promiſe of ſaluation with vsus, yet notwithſtanding, they had not that ſame cleareneſſe of the promiſes, which wee now inioy vnderunder the kingdome of Chriſt; but contented themſelues to behold them afarre off.
Confeſſing that they were pilgrimes, and ſtrangers.] Iacob confeſſed this, when he anſwered Pharoah, that the daies of his pilgrimage were fewe and euill, in reſpect of the peregrination of his fathers; as alſo that theſe his daies were full of many euils, Gen. 47.9. If Iacob acknowledged himſelfe to be a ſtranger in that land which was promiſed him as a perpetuall inheritance, it thereby appeares, that he was not of this world; If the Fathers vnderunder the law who were compaſſed about with ſo many darke clouds, did notwithſtanding aſpire vntounto heauen: hovv much more ought vve, to vvhom Chriſt novv reacheth his hand to dravv vp thither?but did ſet his affections on things that were farre aboue in the heauens. And therefore the Apoſtle infers that the Fathers did euidently ſhew by this their manner of ſpeech, that they had a better countrie in heauen. For if they were ſtrangers and pilgrimes, then had they another countrie wherein they had a certaine dwelling. Now if theſe men in the mids of ſo many darke clouds, did yet in ſpirit ſoare euen vntounto the heauenly countrie, what ought we to doe at this day, wee I ſay, to whom Chriſt doeth ſo apparantly ſtretch forth his hand from heauen, to lift vsus vp thither? If the land of Canaan could not keepe them backe; how much more ought we to ſtand vponupon our deliuerance, & freedome; we (I ſay) to whome there is no certaine abode promiſed in this world?
And if they had beene mindefull, Verſ. 15 &c.] He preuents an obiection which might bee made to the contrarie: to wit, that they were therefore ſtrangers, becauſe they had left their country. The Apoſtle replies, ſurely, when they called themſelues ſtrangers, they thought not of Meſopotamia, for if they had beene deſirous thereof, it remained ſtill in their power to hauehave returned backe againe. But they baniſhed themſelues from thence of their own accord: and which more is, they renounced it, as though it did nothing at all appertaine vntounto them. They meant another countrie then, which was out of this world.
Wherefore God is not aſhamed to call them, &c.] Verſ. 16 He hath reſpect vntounto that ſentence, I am the God of Abraham, the God of Iſaac, and the God of Iacob, Exod. 3.6. Truely it is no ſmall honour, when God makes himſelfe famous, as it were, with the names of men alſo when by this marke he wil be diſcerned (as you would ſay) from Idols. The Apoſtle ſhewes that this priuiledge was alſo founded vponupon faith, becauſe that as the holy Fathers aſpired vntounto the heauenly countrie; ſo God alſo for his part held them to be of the number of his citizens. But we muſt gather from hence that we hauehave no place among the children of God, vnleſſe we renounce the world: VVe ſhall hauehave no inheritance in heauen, vnleſſe we count our ſelues ſtrangers in the earth.as alſo that we ſhal hauehave no inheritance in heauē, vnleſſe we be ſtrangers on earth. Furthermore, from theſe words, I am the God of Abraham, of Iſaack, and of Iacob, the Apoſtle rightly gathereth that they are heires of heauen: becauſe God is not the God of the dead, but of the liuing.
17 By faith Abraham offered vp Iſaack, Gen. 22.10.when he was tried, and he that receiued the promiſes offered his onelyonly begotten Sonne.
18 (To whom it was ſaid, Gen. 21.12.In Iſaack ſhall thy ſeede bee called.)
19 For he conſidered that God was able to raiſe him vp euen from the dead: from whence he receiued him alſo after a ſort.
20 By faith Iſaack bleſſed Iacob & Eſau concerning things to come.
21 By faith Iacob when he was a dying, bleſſed both the ſonnes of Ioſeph, and leaning on the ende of his ſtaffe, worſhipped God.
22 By faith Ioſeph when he died made mention of the departing of the children of Iſrael, and gaue commandement of his bones.
page missing quicke, yet were they all but flea bitings in regard of this tentation, to wit, that hauing receiued the promiſes, hee is then commanded to put his ſonne Iſaak to death. For al the promiſes were founded vponupon this, In Iſaak ſhall thy ſeede be called, Gen. 21.12: ſo that this being taken away, there remained vntounto him no more hope of bleſſing, or of grace. The queſtion is not here then as touching any earthly matter, but of Abrahams eternall ſaluation, yea of the ſaluation of the whole world. How many, and how great anguiſhes of minde thinke we was this good perſonage caſt into, when it came into his heart that with the loſſe of his ſonnes life, the hope of eternall ſaluation ſhould be cleane cut off and extinguiſhed? And yet notwithſtanding by faith hee went on valiantly (ouercomming all theſe thoughts) to put that in execution which was commanded him of God. If this his conſtancie deſerues the title of an admirable vertue, thus to hold out in the middeſt of ſo many hard incumbrances, then doubtleſſe that faith which onelyonly was the cauſe that made Abraham thus conſtantly to perſeuere, muſt of neceſſitie deſerue to carrie away the prize.
But hereof ariſeth no ſmall difficultie: Obiection. how ſhould Abrahams faith be thus highly cōmended, ſeeing he forſooke the promiſe? For as it is true that obedience ſprings from faith, ſo alſo is it as true that faith ſprings out of the promiſe. Abraham then being deſtitute of the promiſe, his faith alſo muſt needes vaniſh. But the death of Iſaak (as we hauehave alreadie ſaid) was as a cleane extinguiſhing of all the promiſes. For Iſaak muſt not now bee conſidered as a priuate perſon among others, but as he in whoſe loynes Chriſt was incloſed. Anſwere. The Apoſtle himſelfe giues vsus the ſolution to this queſtion, which would otherwiſe be ſomwhat difficult: adding by and by that Abraham gaue God this honour, to to wit, Verſ. 19 he thought him able to raiſe vp his ſonne againe euen from the dead. Therefore he reiected not the promiſe that was made vntounto him, but did extend the 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 giuegive a bleſſing concerning things to come. Iſaak.For whereas the thing is not yet effected, but the naked word onelyonly 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 giuegive another, who was ſcarcely free there himſelfe? We ſee then that this bleſſing is grounded vponupon faith, becauſe Iſaak had nothing to giuegive 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 vponupon 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, vntounto faith: notwithſtanding, becauſe it had been a thing too long to recite eueryevery 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 vnderunder his ſhadow. For the Scripture often comprehends the tenne tribes vnderunder 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 vponupon 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 vponupon the left ſide. Moreouer, he aſſignes two portions vntounto 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 onelyonly 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 hauehave turned it, The end of his ſtaffe, as if it had been there Matthaeh. The Apoſtle is not nice to applie that vntounto 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 vntounto 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 yt he eſteemed nothing of all that which was precious in it, but becauſe he aſcended into heauen by faith? As touching that which he commandeth for carrying his bones thence, it was not becauſe page missing thereby drawne vntounto faith. But now let vsus ſee what the things are which he praiſeth in the faith of Moſes. Firſt of all he ſaith, that being come to age, he had this vertue of faith, to refuſe to be called the adopted ſonne of Pharohs daughter. He makes mention of his age, becauſe if he had done it beeing a childe, it might hauehave beene imputed either to lightneſſe, or ignorance. For in regard there is no reaſon nor counſell in children, they expoſe themſelues to their owne hurt altogether at randon: And yong men alſo are often carried hither and thither by an inconſiderate heat of blood. To the end therefore we might know that Moſes did nothing vnwiſely, or what he had not forethought himſelfe of long before, the Apoſtle telleth vsus that he was now at mans ſtate: the which we may alſo clearly perceiue by the hiſtory.
Now it is ſaid, that he refuſed the adoption of Pharaohs daughter: firſt, becauſe when he went to viſit his brethren, he endeauoured to ſuccour them: Secondly, he reuenged their wrōgs: al which things tended to this end, to ſhew that he rather deſired to returne to them of his own nation, than to continue in the court of the king. This was as much then as if of his owne free motion he had willingly reiected all. The Apoſtle attributes this vntounto faith, becauſe it had beene better for him in reſpect of outward things, to hauehave remained in Egipt; but he was perſwaded that the ſtocke of Abraham was bleſſed: of the which bleſſing the onelyonly bare promiſe of God bare witneſſe. The commendation of Moſes faith.For he ſaw no teſtimonie thereof before his eies, neither yet any thing neere vntounto it. Whence it appears, that he beheld that by faith, which was farre remooued from his ſight.
Esteeming the rebuke of Christ, Verſ. 26 &c.] Wee muſt diligently obſerue this phraſe of ſpeech, for by it we are taught to flie from all that which we cannot obtaine without offending of God, as from a deadly poyſon. For he calles the pleaſures of ſinne, all the allurements of the world which doe turne vsus away from God, and from that vocation to which he hath called vsus. For thoſe earthly commodities that reſpect this life, which yet with a good conſcience, and by the permiſſion of God we may enioy; are not comprehended in this number: wherefore let vsus alwaies remember to diſcerne what God permits vsus as lawfull. Notwithſtanding there are many things which of themſelues are lawfull; the vſe whereof is forbidden vsus in regard of circumſtance of time, place; or for ſome other reſpects. And therefore we muſt alwaies conſider this in all the commodities of this preſent life, to wit, that they ſerue vsus as helpes, and furtherances to follow God, and not as lets and hindrances.
He calles the delights of ſinne temporarie, becauſe they doe incontinently vaniſh away with the life. And againſt them he ſets the rebuke of Chriſt, which all the faithfull ought willingly to receiue into their boſomes. For whom God hath choſen, Rom. 8.29.them hath he alſo predeſtinate to be made like vntounto the image of his ſonne. Not that he exerciſeth them all alike with the ſame reproches, or with the ſame kinde of croſſe; but becauſe all ought to be ſo diſpoſed, that they refuſe not to be companions with Chriſt in bearing of the croſſe. Let eueryevery one of vsus then conſider with himſelfe whervnto he is called by this communion; to the ende he may cut off all impediments and difficulties. For we muſt not lightly paſſe it ouer, that he calls all the diſgraces which the faithfull hauehave endured from the beginning of the world, by the title of the rebukes of Christ. Becauſe euen as they were members of one ſelfe ſame bodie with vsus, ſo alſo were they in nothing ſeperated from vsus. True it is, that all anguiſhes encombrances, as they are the rewards of ſinne; ſo are they alſo fruites of that malediction which was impoſed vponupon the firſt man: but all the wrongs which we endure of the wicked for the name of Chriſt, are reputed of him as his owne: and for this cauſe S. Peter reioyceth that he in his fleſh did fulfill that which was wanting of the afflictions of Chriſt. Col. 1.24. And if we conſider of this as we ought, it ſhall not be ſo grieuous nor painefull vntounto vsus, to ſuffer and indure for Chriſt.
Where he ſaith, that he choſe rather to ſuffer afflictions with the people of god, by that mēber he yet better ſignifies vntounto vsus page missing but he was farre off from ſeeing God ſuch as he was indeed. The Apoſtle therefore meaneth that Moſes was no leſſe imboldened, than if beeing rauiſhed vp into heauen he had ſet God onelyonly before his eies: or as hauing nothing to doe with men, neither beeing ſubiect vntounto the perils of this preſent life, he went on manfully as if hee had not beene to fight with Pharaoh. Yet notwithſtanding, it is very certaine, that he was ſometimes couered ou…r with ſo many difficulties, as they made him thinke in his minde that God was farre off from him: or at the leaſt, that the obſtinacie of the king furniſhed with ſo many helps to reſiſt, Moſes faith vvas often mingled with the infirmities of the fleſh.ſhould ouercome him in the ende. To be ſhort, God did ſhewe himſelfe in ſuch wiſe to Moſes ſight, as yet in the meane while hee left place for faith: but Moſes beeing enuironed on eueryevery ſide with all thoſe feares which preſſed vponupon him at his heeles, yet turned his minde, and all his ſenſes to God. True it is, that this viſion wherof we hauehave ſpoken did greatly aide him to this buſineſſe: but yet he ſaw more in God, than the ſight of this viſible ſigne could helpe him vntounto. For he apprehended his power, which was ſufficient to ſwallow vp al feares and dangers. For reſting himſelfe vponupon the promiſe, he held it for certaine that the people were already Lords of the promiſed land, The nature of faith deſcribed.howſoeuer they were now oppreſſed vnderunder the tyrannie of the Egyptians. From hence we gather, firſt, that it is the true nature of faith to ſet God alwaies before our eies. Secondly, that faith regardeth things more high, and hidden in God, than thoſe which our ſenſes are able to comprehend. Thirdly, that the onelyonly beholding of God is ſufficient to correct our tenderneſſe, and to make vsus to be more hard then ſtones or iron to beate backe all the aſſaults of Satan. Whence it followes, that by how much the more a man is delicate and effeminate, ſo much the leſſe is his faith.
28 Through faith he ordained the Paſſeouer, Exod 12.22.and the effuſion of blood, leaſt he that destroyed the firſt borne, ſhould touch them.
29 By faith they paſſed through the red ſea as by drie land, Exod. 14.22.which when the Egyptians aſſaied to doe, they were ſwallowed vp.
30 By faith the walles of Iericho fell downe after they were compaſſed about ſeuen daies.Ioſh. 6.20. Ioſh. 6.23. & 2.1.
31 By faith the harlot Rahab periſhed not with them which obeyed not, when ſhe had receiued the ſpies peaceably.
BY faith he ordained, &c.] Verſ. 28 This alſo ought to ſerue much for the recommendation of faith vntounto the Iewes, becauſe they hold this ſacrifice of the Paſſeouer for the moſt excellent of al others, and hauehave it in greateſt reuerence. Now euen this ſo excellent a ſacrifice he ſaith was celebrated by faith: not ſo much becauſe this Lambe was a figure of Chriſt, as in regard that when hee ſprinkled the two doore poſts with the blood; the fruit thereof did not yet appeare. Wherefore, ſeeing the truth was hidden from him, it was needfull that he ſhould waite for it by faith. And yet which more is, it might ſeeme a plain mockerie that Moſes ſhould oppoſe a few drops of blood as a remedie againſt the vengeance of God: but he contenting himſelfe with the onelyonly word of God, doubted not but the people ſhould be deliuered from the plague which was neere at hand to ceaze vponupon the Egyptians. It is not without cauſe therefore you ſee that the Apoſtle commends his faith in this behalfe. Thoſe who expound that the Paſſeouer was celebrated by faith, becauſe Moſes looked vntounto Chriſt; doe ſay very true: but the Apoſtle makes mention ſimply of faith here, becauſe it reſted in the word of God alone, when as yet the fruite appeared not. Away with curious ſpeculations therefore, for wee hauehave nothing to doe with them in this place. Where he ſaith, that Moſes onelyonly ordained the Paſſeouer, the reaſon is; becauſe God ordained it by his hand.
By faith they paſſed through the red ſea, &c.] Verſ. 29 It is very certain that there were many vnbeleeuers amōg this ſo great a multitude: but the Lord granted this to ye faith of a few, that the whole flocke did thus paſſe through ye red ſea drie ſhod. page missing we might know that the ſpies came ſecretly into the citie of Iericho, and that in the ſame they were hid in the houſe of an harlot. Although it is certaine that this is referred to her life paſt: becauſe her faith giues teſtimonie of her repentance.
32 And what ſhall I more ſay? Iudg. 6.11. & ….6 & 13.24 & 11.1. & 12.7.for the time would be too ſhort for me to tell of Gedeon, of Barac, and of Sampſon, and of Iephte, alſo of Dauid, and Samuel, and of the Prophets:
33 Which through faith ſubdued kingdomes, wrought righteouſnes, obtained the promiſes, ſtopped the mouthes of lions,
34 Quenched the violence of fire, eſcaped the edge of the ſword, of weake were made ſtrong, waxed valiant in battell, turned to flight the armies of the aliants:
35 The women receiued their dead raiſed to life: other alſo were racked and would not be deliuered, that they might receiue a better reſurrection.
ANd what ſhall I ſay more?] Verſ. 32 Fearing leaſt if hee ſhould ſtand to reckon vp eueryevery particular example, he might thereby reſtraine the praiſes of faith but to a very few; hee breaks off, and ſaith, I ſhould neuer make an end, if I ſhould recite all of them one by one; ſeeing thoſe few which hee hath alreadie mentioned, may bee extended to the whole Church of God. And firſt he notes the time which was betweene Ioſhuah and Dauid, during the which God raiſed vp Iudges to gouerne his people: which were theſe foure whereof he makes mention, to wit, Gedeon, Barac, Sampſon, and Iephte. Gedeon.As concerning Gedeon; was it not a thing ridiculous in the eyes of fleſh and blood, that he ſhould goe to aſſaile an infinite armie of enemies, with three hundred men onelyonly? and what was the breaking of the pitchers in their hands? Surely a very fond thing, fit in all reaſon to ſerue to fray little children onelyonly. In like manner the forces that Barac had, Barac.were farre inferiour to the ſtrength of his enemies: and beſides, he was onelyonly gouerned by the counſell of a ſillie weake woman. Sampſon.Sampſon being but a countrie man, and exerciſed in no other weapons than with tillage and huſbandrie; what was ſuch a one able to doe, think you, againſt ſo proud conquerours, that hee ſhould bring all the people into ſubiection vntounto him by his power? And as for Iephte, Iephte.who would not euen at the firſt hauehave condemned his enterpriſe of raſhnes, ſeeing he promiſed to maintaine a people, where their ſtate was in a manner remedileſſe? But becauſe all theſe perſonages followed the calling, and leading of God, and reſted themſelues vponupon his promiſe, executing the charge that was enioyned them, they all doe receiue their due commendation by the teſtimonie of the holy Ghoſt. So then, whatſoeuer they did which deſerued praiſe, Imperfections are in the beſt.that the Apoſtle attributes to faith: although there was not one of them whoſe faith wauered not. Gedeon was too too backward to take armes; and durſt not commit himſelfe vntounto God, but with great difficulties. Barac was ſo timerous and fearefull euen from the beginning, that hee was inforced to do his dutie by Debora, and that not without ſome diſgrace vntounto him. Sampſon, ouercome by the flatteries of his concubine, did vndiſcreetly betray both his owne and the peoples ſafetie. Iephte being too raſh in vowing his fooliſh vow, and being too obſtinate in the performance of it, diſhonoured and diſgraced his excellent victorie which hee obtained by the cruell death of his daughter.
Thus we ſhall alwaies finde ſomething in the Saints worthie of reprehenſion: The faith of the Saints acceptable vntounto God, albeit it was mingled with many imperfections.and yet notwithſtanding the imperfections of their faith, it doth not therefore ceaſe for all that to be approoued of God. Wherefore we are not to be diſcouraged by reaſon of the vices wherewithall wee are incumbred, neither yet thereby to become ſecure and careleſſe, prouided that we by faith do hold on our courſe in following our vocation. And of Dauid. Dauid.VnderUnder Dauids name hee comprehends all the faithfull Kings; with whom alſo he ioynes Samuel and the Prophets. Samuel.In which words his meaning is to ſhew that the kingdome of Iudah was eſtabliſhed by faith, and by the ſame faith endured vntounto the end. The many victories which Dauid had ouer his enemies, were all page missing vnable to ouercome aduerſities, vnleſſe faith doe ſuſtaine & vphold vsus. And hereof we gather, that all thoſe that hauehave a true confidence in God, are furniſhed with ſuch a power, as is ſufficient for them to reſiſt, and ſtand ſteadfaſt by what meanes ſoeuer Satan ſhall aſſayle them: and eſpecially that we ſhall neuer want patience to indure afflictions, Thoſe that are indued with a ſauing faith, ſhall neuer be deſtituted of patience.if ſo bee we hauehave faith: as alſo on the contrarie it is a ſure marke that we are ouercome of infidelitie, when we faint and quaile in the time of perſecutions, & 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 hauehave therein followed the tranſlation of Eraſmus: although others do expound it, Diſmē bred: but in mine opinion the ſenſe is more ſimple: to wit, that they were racked, as one would ſtretch a skinne vponupon a drumme.
36 And others hauehave 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 vsus, that they without vsus 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 ye language, to adde the ſecond in the margine: and ſo by ſucceſſion of time, it hath ſince crept into ye 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 vponupon 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 hauehave 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 hauehave bought at ſo deere a rate, as thereby to renounce God (as we hauehave 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 louelove of the reſurrection to come, doe poſſeſſe our hearts, it wil eaſily bring vsus 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 vsus to liue vntounto him; we ought to ſuffer death willingly, or at the leaſt without griefe of minde.
Fur…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 hauehave 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 vsus companions page missing teſtimonie of Gods kindneſſe towards vsus, 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 vsus deſire more, when we may ſay eueryevery one in particular; God hath had as much care of me now, as he had in beſtowing of his benefits vponupon Abraham, Moſes, Dauid; yea vponupon 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 vsus know then that wee are more than vnthankfull towards God, if he find leſſe faith in vsus vnderunder the kingdom of Chriſt, than the Fathers ſhewed themſelues to hauehave vnderunder 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 vsus in Chriſt. Of which we hauehave ſaid ſomewhat before.