Twenty-Seven Lectures Upon Hebrews, Lectures · Lecture 1

Twenty-Seven Lectures Upon Hebrews · Lectures · Lecture 1

¶ The first Lecture vponupon the firste verse of the first Chapter.

1 AT sundrie times, and in diuerse manners, God spake in the olde time to our fathers by the prophets: in these last dayes he hath spoken vntounto vsus by his sonne.

AT sundry times & in diuers maners. &c. Why this Epistle was written.Before we begin the exposition of this Epistle, I wil briefly speak somewhat of these three pointes. Why this Epistle was written, by whome, and at what time. And first touching the cause of the writing, though we knowe assuredly, it was cause sufficient to leaue so excellent doctrine vntounto the church of God: yet a speciall occasion then giuen, was vndoubtedly this. The Iewes were stubbernly set to the maintenance and defence of the law of Moses, holding fast al the ceremonies of it, as things necessarie, neuer to be abrogate, but perpetually to be vsed in the worshipp of God. Among y^e residue they did especially striue for Circumcision, next vntounto it, for the obseruation of meates, and drinkes, and times, and feastes, and sundry purifyings, as these things are namely mentioned Gal. 4. 10. Col. …. …. Act. …1. 14.Gal 4:10Acts 1:14in the scripture: Besides these, other ceremonies: they imbraced them and loued them. And though many thousandes (as it is in the xxi. of the Actes) did beleeue: yet were they still zealous for the law, nor could possibly heare of the abrogation of it. In so much that they and their forefathers had made this an article of their faith, and it is the ninth article of their Creede, & they holde it to this day: God gaue his lawe to his faithful seruant Moses, and he wil neuer alter it, nor chaunge it for any other. And this their opiniō, as it was rooted in thē, so they had very many, & plausible persuasions for it: they stroue not for the inuentions of man, but for the law of God: not holden by traditiōs, but writtē by Moses: not in doubtful testimonie, but in manifest shew of the glorie of God. And this their opinion they did not think was any coniectural exposition, but the manifest word, as it was oft repeated, that this should be an ordinaunce to them for ouer. For this cause the Apostle hauing compassion vponupon Cap. 5. 12. &. 6. 1. & Cap. 12.his weake brethren, who beleued in Christ (but were also thus addicted to the law) he writeth vntounto them this Epistle, by all meanes persuading them, neuer to ioyne together our sauiour Christ with the Ceremonies of the lawe, whose glorie is perfect in him self alone, and all height must be abased before him. He created alone, and he will redeeme alone: He made alone, and he wil saue alone: and to be set in cōparison with him, all the gold, siluer, precious stones, & all the ornaments of the temple, they are but Beggerlie Elements. Nothing else in earth, nothing vikler earth, nothing in heauen, nor in the Galat. 4. vers 9.Gal 4:9heauen of heauēs, no vertue, no power, no strength no name else that is named, in which, or by which, we can be saued, but only the name of Iesus Christ. And for this cause this epistle was written. Wherin it shalbe good for vsus to marke, how from the beginning, sathan hath striuen to obscure and darken the glorie of Christe: and howe hee hath holden stil the same purpose vnchaungeably, euen to our dayes. First he chaūged him selfe into an Angel of light, with glorious names of Moses, Moses, vnderunder pretence of holinesse striuing against trueth: a marueylous practise, & in those dayes inough to hauehave subuerted the faith of many. For who would hauehave thought that such men, so great louers of the lawe, of the Temple, of Moses, should bee enimies of the true Mellias? or be ignoraunt of the saluation and spirituall worship which he should teach them? But here we learne, not to ground our faith, neither vponupon the glorious wordes, nor vppon the glorious hames of mortall men. For this deceiued from the beginning: but the worde it selfe must bee graffed in vsus, if we will not erre. So now in these our last times, in which the diuel striueth as at the firste, wee see how many say vntounto vsus, The church, the church, The pope, the pope, The fathers, the fathers, & many thousandes are led with this sound of wordes: yet in these wordes is no wisedome: onelyonly they renewe the olde deceipt in which the diuel first troubled the church of God: For what is the Churche they speake of? who is the pope? who are their fathers? are they greater then the Temple? then the lawe, then Moses? if not, then their names may be vsed for a cloke of falshood as y^• others were. Then we must trie them and examine them, whether it be a true churche, or true fathers they speake of. To follow a church you know not what, is to trust to the Temple you knowe not how. And knowe it well, such wordes are but mockeries, and such spirites are of error and darknesse. The effect is proofe inough. For the end of their religion is, that ignorance is the mother of deuotion.

Now touching the author of this Epistle, who The Author.it was, it skilleth not. For if the name had ben here, what had it shewed but that God vsed the ministerie of such a man? And now the time is not knowen, it teacheth expressely, the doctrine is of God. And for this cause to the bookes of holie scripture, names are sometime added, sometime not, that the doctrine of the Lorde might be vntounto vsus, without respect of person. And for my parte, who wrote this Epistle, I can not tell, nor I see no cause why I should seeke it. For when the spirite of God hath lest it out, can I think it the better if I should adde it? I remember, Athanasius sayeth: that since the In Dialog. de S. Trin. fo. 11.Gospell was first preached, this Epistle was euer thought to be Paules. But Eusebius, as boldly on the other side, saith that he dareth constantly affirm as the sense is the Apostles, so the phrase & pēning is some other mans, but whose God knoweth: and lib. 6. cap. 19.thus much of the authour, whome we will leaue as we finde him, a faithfull wittnesse of Iesus Christ, euen to the ends of the world, but whose name we knowe not.

Now for the time in which it was written, it is certein it was in y^• apostles dayes. For if it had bene after the destruction of Ierusalem, threatning so oft the anger of God to those who would despise his What time this Epistle was written.sonne, no doubt he would hauehave mentioned so singular an example. Besides this he maketh mention of Timothie as his companion and fellowe, who was famous among the Apostles. And it is like, that this Epistle was written about the later end of the Apostles age, because he saith that this doctrine first preached by the Lord, hath now bene confirmed vntounto vsus by them that heard it. And noting the time how long the Gospell had bene preached afore, he sayth, that time required that nowe they should be able to be teachers of it. Againe, in the x. chapter he putteth them in remembraunce, that in times past they had suffered great and manifolde afflictions for the Gospels sake. So that we easily see this Epistle, as it is holie and Apostolicall in the trueth of doctrine, so it hath also the honour of their time. And thus farre of the occasion, authour, and time of this Epistle.

Now, as briefly as I can, I will shewe you the The Argument of this Epistle.argument of the whole Epistle, and that is this: that onelyonly in Iesus Christ is the forgiuenesse of our sinnes. Which argument he handleth thus. Firste setting out our sauiour Christ, who he is, in the ten firste chapiters: Then howe saluation is thorough him, in the residue of the Epistle. In setting foorth our sauiour Christe who he is, he sheweth first the nature of his person, in the two first chapters: then what is his office, in the next eight. Touching his person, he teacheth first that he is perfect God in the first chapter: then, that he is perfect man, in the second Chap. of which we wil speake more particularly in expoūding of the text. Of his office whereof we said he intreateth in the viii. next chapters, he teacheth this firste, that he is our Prophet, from the beginning of the iii. chapter, to the xiiii. verse of the fourth: then that he is our priest, from thence to the xix. verse of the x. chapter. And though the Apostle of purpose and with great care, do plainely teach that Christ is our king: yet because this necessarily followeth of the other, & there was no doubt but that Messias, their priest and prophet, should be also their prince and king, therefore, he seemeth not to make any particular intreatie of this, as of the other offices: but as he was a kingly prophet, a kingly priest, and the sonne of God, so in proofe of all these he maketh with them, manifest proofes of his kingdome; at in the text more plainely. (God willing) I will shewe, when I shal more particularly speake of them. Nowe of his prophecie in the iii. & Christes prophecie.iiii. chapters he teacheth this, that he is our onelyonly prophet, prouing it first, because the sonne of God tooke vponupon him our nature, the excellencie of his person is warrant ynough, that God ordeined him our only prophet. Secōdarily, he was faithful in his ministerie, neither needeth any to be ioyned with him. Thirdly, he was more honorable then Moses himselfe, and therefore much more should rule in the house of God alone. Fourthly, the Prophet sayth: To day if you will heare his voice &c. Therefore by the Prophet commended to vsus as our only prophet. Last of all, the nature of the worde, agreable onelyonly to his person, maketh that he is our prophet alone: and thus he endeth this treatie. Of his priesthood Christes priesthoodhe speaketh more at large, shewing first in the end of the fourth chapter, what maner of Priest he is, euen such a one as by his own vertue hath entred into the heauens, and made a way for vsus, that wee might boldly through him come vntounto God. After this he beginneth a comparison of y^• priesthood of Christ with Aaron, and so more clearely sheweth, both his priesthood and the excellencie of it. This comparison he maketh in these pointes. First, that the priest of the lawe was a naturall man, like vntounto his brethren. Secondarily, that he hath not a priuate worke, but doeth all the peoples seruice in thinges apperteyning to God. Thirdly, that he appeared not before God in his own vertue & righteousnes, but with offerings & sacrifices for sinne. Fourthly, that he was ful of compassion toward his brethren, to pittie them in their weakenes. Fiftly, that he had his calling of God: in all which things, Christ exceeded all that were before him, & this he teacheth in the ten first verses of the fifte Chapter. Then beginneth (by occasion) an exhortation which continueth to the vij. chapter. After that, he setteth out at large the example of Melchisedech, and the comparison of the first couenant, with the tabernacle & sacrifices apperteyning vntounto it, so teaching at the last our sauiour Christ to be our onelyonly priest. The second parte of the Epistle, which is, how this saluation of Christ is giuen vntounto vsus, in the 11. 12. and 13. chapters the summe of it, is, that we hauehave this saluation through faith, which faith is tried in many afflictions, & stil bringeth forth fruit in good works.

Now let vsus come to the text. I tolde you firste the Apostle proueth the excellencie of the person of Christ, God and man. In this first Chapter hee proueth his Godhead, and beginneth thus. Many times &c. In this first verse, setting downe the generall proposition of the whole Epistle, that God hath now made knowen vntounto vsus all our saluation in his sonne Christ, naming him, Sonne, that these titles after attributed vntounto him, might appeare more to Sonne.bee according to the prophesies of him. Then streight he describeth him, making it manifest that he is God. First, by the glorie which his father hath giuen him. Secondarily, by the excellencie of his person. Thirdely, by the greatnesse of his power. Fourthly, by the benefites purchased to vsus. Fiftly, by the dignitie which to him self he hath obteined: all this is in the third verse. Lastly, by comparison with Angels, whiche comparison hee maketh in many points, alledging scripture, according to the titles before giuen vntounto him, & so endeth this first chapter. Many times, and after diuerse sortes &c.

Out of this verse, first let vsus note and consider well, touching this doctrine which we are taught by Christe, the certeintie of it, which is first in the authour, who is God himself, euen the same God of our fathers, which so many times and ways spake euer by his Prophets: euen he in an assured trueth, hath also spoken by his sonne. Thus giuing the authoritie of the word of Christe to God the father, that it might be confessed true, and to take away al vaine quareling of contentious men, who vnderunder pretēce of the name of God, would easily hauehave disputed against our sauiour Christ, and saide: We know God is true, and he spake to Moses, he spake to the Prophets, this man speaketh of himself, and we wil not heare him. To stop this offence, though the Apostle might hauehave giuen the authoritie of his word, euen to the person of Christ himselfe, yet he would not, but said thus: God spake by him. Another profe for the certeintie of his word, is, that he spake by his sonne: in whiche name God sealed it vntounto him, to be his sufficient witnesse in the world euen as him self had spoken with a voice of glorie: This is my beloued sonne in whom I am wel pleased, he are Matth. 3. 17Matt 3:17him. And this was a sure & knowen truth vntounto thē, that no man had sene God at any time, but the only begotten sonne, who is in the bosome of his father, he reuealeth him. He is the personal word, & maketh knowen al the mysteries of God, euen as he hath beene present with him in all his wayes.

Now as our sauiour Christ is our certeine teacher of vndoubted truth: so how farre this truth is taught by him, appeareth also in the wordes: Many times, many wayes, by many Prophets, of olde, to our forefathers. Of all these we must set the contrariotie in our sauiour Christ, that God spake by him, not many times reuealing his will by measure, nowe some, then more: but once he hath sent him filled with all measure of wisedome and vnderstanding. And before, God spake many wayes, either by Angels, or by the cloude, or betweene the Cherubims, or by Vrim, or by visions, or by dreames: but now he hath spoken one way, euen by Christ made our brother, with the voyce of a man, in the middes of the Congregation plaine and euident in all mens hearing: and all varietie shall ceasse for euermore.

Likwise, before God spake by many prophets, now he doth not so, but hath sent his sonne alone in sted of all, that all his people should heare him, Likewise those times they are olde and past, but the time of Christes teaching passeth not, but is for euer. And that was to y^• fathers, men of diuers calling, but this is to vsus al of one condition. So this the Apostle teacheth, that Christe alone, once euen in the dayes of his life, after one manner and fourme hath preached vntounto vsus all that Gospell, which eternally shalbe the power of his heauenly father, to saue all which doe beleeue. Nowe let vsus marke first the agreement, & then these differences, manifestly to be seene betweene Only God must speak in the mouth of all Ministers.Christ and the Prophets. First, they agree all in this, that God spake by all, and this onelyonly they hauehave a like from the first to the last. Adam, Seth, Enoch, Noe, Abraham, Moses, Dauid, Esaie, Christe, not one of them spake one worde of a naturall man in all their ministerie, but onelyonly the wordes of him that sent them: that is, they spake not themselues, but God spake within them. Whē soeuer were the time, whatsoeuer were the meanes, whosoeuer were the man, wheresoeuer were the place, whatsoeuer were the people, yet the wordes were the Lordes. And whosoeuer he be in the church of God from the beginning to the ending, to whome this ministerie shalbe committed, if he will be numbered with Patriarches and Prophets, Apostles 1. Pet. 4. 10.1 Pet 4:10and Pastours, and with our Sauiour Christe himselfe, whatsoeuer he speake Let him speake as the word of God. For this couenant God hath made with al his seruants, euen as the Prophet Esaie saith: My spirite which is vponupon thee, & my words which I hauehave put in Esaithy mouth, shal not depart out of thy mouth, nor out of the mouth of thy seede, nor out of the mouth of thy seedes seede, from henceforth▪ euen for euer. And in deede, whose words else should diuide betweene the marrowe & the bones, but his onelyonly, who alone searcheth the Hebr. 4. 11. …Heb 4:11hearts and the reynes? Or whose wordes should kil our earthly affections, but his alone, who giues the sworde of the spirite? And we, whose messingers are we? Or of whome are we sent? Is not God our Maister, and shall we not make our account to him according to that which we hauehave receiued of him? We must looke vntounto our owne charge, and for all other men, though they seeme to be pillers, what they are it skilleth nothing to vsus, we are not accountable by their giftes. Augustine, Ambrose, Ierome, Gregorie, or any else, they had their owne charge of God, and we hauehave ours by warrant from God: they did speake, and so must we. If I speake out of the fathers of the Church, and know it to be the word of God, why do I attribute it to man, rather then to God, whose trueth it is? Or if I speak of the Fathers, and knowe it not to be the word of God, be it neuer so true in the doctours mouth, in mine it is sinne, because I speak not as I am taught of God. This I speake not so much for the papists, whose heartes and soules the decrees, and decretalles hauehave stolne away, and left them without vnderstanding: But I speake it, because of brethren, who knowe not their calling, but fill the pulpites with doctours and counsels, and many vanities, where they should onelyonly speake the word of God, that our agreement may be with the Apostles and Prophets, and with our sauiour Christ.

Nowe let vsus see the differences here spoken of betwene our Sauiour Christ and all other prophets, The firste difference.what we may learne of them. The firste is, the doctrine taught by them, was at diuerse times reuealed, but that which Christe teacheth, is reuealed but once.

And this is twise after expresly noted by the Apostle himselfe, as in the ninth chapter, Now at the latter Cap. 9. 26.end, Christ hath beene once reuealed. And in the xii. chapter, Yet once will I strike, not onelyonly the earth, but the Cap. 12. 26.heauens also. And this it is whiche sainct Iude saith of the christiā faith, that once it was giuen to the saints, which, once, doth mean the time of Christ in earth, for so he saith, it was by his sonne. For though the Apostle yet vnderstoode not all, and the spirit was after giuen them, yet the same Spirite did but more lighten them in such things as Christ had also taught them. By this we learn boldly to refuse it, & accoūt it as bastard doctrine, whatsoeuer is sprong vp since, & cōmeth vnderunder the warrant of a mortall man, as namely the idolatries of that mightie king and priest, Prete Giam, of the Abizannes in Africa: and the idolatrie of the great Cam, king and priest of the Tartarians in Asia: and the idolatries of Ismael, king and priest of the Persians: and the idolatries of Mahomet, king and priest of the Sarasins: and the idolatries of the Pope and Papall men, this day kings and priestes, as proude as the other. And of these what sects soeuer hauehave sprong of Homares or Halys, Cuselbasoe or Casaboe, of decrees & decretalls, Thomists or Scotists, white friers or black, that eternall Gospell, as they called it, more then 300. yeares since deuised at Paris: the reuelations of S. Brigitt: all other doctrines and expositions, we must cast them away, so many as came not in the warrant of our Sauiour Christ once preaching vpō earth, which because it was once, it cōfuteth all after it, and abrogateth all before it, which had diuersitie of time, as the Apostle himselfe gathereth. ca. 12. 27.

The second difference, that the doctrine of Christ The secōd differenceis taught after one sort. For though first were miracles, and nowe none: firste Apostles, nowe none: these were but meanes to confirme the preaching, the word onelyonly was the power of saluation, which is the same it was then. Whiche because it is but one, therefore it is perfect. For if any way before had bene absolute in itself, there should none other hauehave come after it, but it pleased not God to giuegive the glorie vntounto all those maner of reuelations, but reserued it to the preaching of the gospel, which he hath made his owne power to saue all that do beleeue, & giuen it so great grace, that it worketh more mightily then all miracles, and pearceth deeper into the hart of man, then any maner persuasiō, yea, though one should arise frō the dead to speake vntounto vsus. And therefore we may condemne that, whiche before vsus was done, in building monasteries, vowing of pilgrimages, praying for the dead, their masses & diriges, honouring of saincts, setting vp of Crosses, and such like. For howe were these thinges taught vntounto men? Not by preaching the Gospel, but for the most part, men were driuen vntounto it by feare & terrour of the night, as we may see in their owne books & legendes: But as it was, so it is come vntounto it, and the darkenesse hath couered it, out of whiche it sprang.

The third difference here, is, that that was old, & therefore abolished: for it cannot be but that which The third differencewaxeth elder and elder, must at last vanish: but the testamēt of Christ, it is still new, yea though it were frō the beginning, yet it is still the same, and the day passeth not, in whiche it was giuen, but it endureth with the age of mā. And therfore it is no sacrifice of the new testament, to hauehave a masse which waxeth olde, and when it is done, is not: but you must hauehave a newe, & so fill your number. Neither yet is it possible that works should iustifie, which also wax old & are forgottē, so that the righteous man of an hundred yeare olde, if he leaue then his righteousnes, it hath none accoūt. The saluatiō of y^• world, it is not thus, but alwayes new, if once I be in this couenāt, it is an euerlasting couenant, I was not taken vnderunder cō dition of time, nor no time shal preuail against me. The saluatiō it self, it is not changeable as Ad…s was in Paradise, but it is made sure in the bodie of Christ vnited with the person of his Godhead, so the ways in which we are led vntounto it, they are imutable, our faith is not quenched, our louelove not extinguished, our hope faileth not, nor the holy spirit can euer be takē from vsus, but still they are newe euen to eternall life.

The fourth difference, is, in the fathers with whō The. ii…. differencethe first couenāt was made, who though they were al called in Iesu Christ, yet was there a difference of their honour, & eueryevery one more exalted, as God approched more neere vntounto them. So Abraham & his posterity were a more honorable people then the other before him. So the Israelites, that had receiued the law, & dwelt in the land of promise, had greater blessing then their fathers in Egypt. So Iohn Baptist more then all Israel. But now they that are called of Iesu Christ, by his owne voice, & in him crucified before their eies, hauehave a…eined a singular honour, & the least of them touching their calling, are greater then al Patriarches & Prophets. And these al in like precious faith, like spirit, like promises, like couenāts like accepted of god, eueryevery man in his own measure of grace. No difference of Iew or Gentile, learned or vnlearned, but al hauehave throgh faith one entrance vn to the throne of grace: that I neede not say now, O Lord remember Dauid, nor the couenāt made with Abraham: But, O Lord remember me, & the couenant which thou hast made with my fathers house. For vntounto all, both those that are nigh, and those that are far off, there is but one couenant in Iesu Christ, whome now we knowe not according to the flesh. And this excellent glorie of Christian men (dearly beloued) as oft as I remember it, it grieueth me to thinke vponupon the madnesse of some, who call them selues spirituall, & other temporal, themselues clergie, and other layitie, them selues regular and other secular, themselues, they should say straungers from the Lord Iesus, and other the liuely members of his body. For what is it else to make this difference, but to denie the brotherhode in the calling of Christe?

The fifte difference is, that God then spake by his Prophets, now by his sonne, by Prophets meaning The fift difference.the continuall succession, of Prophets in all ages. For as they were men taken away by death, so it was necessarie other to come in their places. And because no Prophet was able to giuegive his grace to other, or of his fulnes, make other learned in the mysteries of God, but they were al taught of the Lord: therefore they had the credite of their worde euerie one in himselfe, and none iudged by anothers gifts. But so it is not with the Sonne of God, for both he liueth to appoint vsus teachers still, and of his fulnesse he giueth all other their continuall increase of grace. For which cause now, the warrant of all dependeth vponupon him alone. And the greatest Apostle that euer was, hath no other glorie, but onelyonly to be his seruant and messinger, for he is that redeemer, whose worde must be in the mouthe of his seede, and in the mouth of his seedes seede, after him, for euermore. p. 17So that it must needes be the pride of verie antichrist, for a mortall man to exalt him selfe, and giuegive the warrant of truth vntounto his owne word: that he cannot erre: that all knowledge is in the closet of his breast: that we must beleeue it as the Gospell what soeuer he decreeth. A vile seruant so to swell in pride, and set him selfe in the seate of the sonne of God, why do we not abhorre it? and rather kisse the ground vnderunder the feete of the Sauiour of the world, to be slowe to speake out of our owne hart, and quick to heare what hee hath commaunded? And these be the differences which I thought good to note vntounto you, as the Apostles wordes plainely teach them. Now where it is said, In these last times, meaning the daies in which this gospel is preached, which also the Apostles and Prophets call the end of the world, and last dayes: It hath this name, bothe for because in comparison of the age of the world, these dayes shall be but few: and also for that the will of God is finally reuealed in his sonne Christe, who shall inherite the glorie, to be our Prophet from the day, in which first his father sealed him to that office, euen to the latter end. And thus much of this first verse.

Now let vsus pray to almightie God our heauenly father, who hath so loued vsus, that hee gaue his only begotten sonne, to lead vsus in the way of truth, to saue vsus from the bondage of death, and to sacrifice his owne bodie for the raunsome of our sinnes, that for his sake we may bee strengthened with the grace of his holie spirite, to heare his word & kepe p. 18it, that we may in a good time and happie issue of our wayes be blessed by him, who is our onelyonly Sauiour, to whome with the father and the holie Ghoste be honour and glorie for euer.