Chapter 2

1 Therefore we ought diligently to give heed to the things which we have heard, least at any time we runne out.Verse 1

2 For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompence of Reward,

3 How shall we escape, if we neglect so great salvation, which at the first began to be preached by the Lord, & afterward was confirmed to us by them that heard him,

4 God bearing witnes thereto, both with signes and wonders, and with diverse miracles, and gifts of the holy Ghost, according to his owne will.

FOr this cause we ought &c.] Now hee shows what his drift has been all this while in comparing of Christ with the Angels: even that he might therby maintaine the soueraigne authoritie of his doctrine. For if the law which was given by Angels, ought not to bee lightly regarded and received: and if the transgression therof was also grieuously punished: what will become (says he) of the contemners of the Gospel, which has the Sonne of God both for the author and defender of it, and has also been confirmed by so many miracles? The summe of these foure verses is this, that because the dignitie of Christ is far greater than that of the Angels, so much the more reuerence is due rather to the Gospell than to the Law. So then he commends and extols the doctrine, by the excellencie of the authors person. Obiection. Now if it seeme harsh to any, seeing that both the doctrines, as well of the Law as of the Gospell are of God, and yet that the one should be preferred before the other, as if by it the maiestie of God should be impaired, because the Law is lesse esteemed than the Gospell. Answere. The answere to this is easie, to wit, it is very certaine, that God ought alwaies to be heard alike as often as hee speakes: and yet it hinders not, but by how much the more plainly it pleaseth him to speake to us, by so much the more have we good reason with all reuerence and obedient affection to be moved immediately to hearken, according to the measure of that which is reuealed. Not that God in himselfe is lesse at one time more than at another: but because we are vnable to acknowledge and perceiue his greatnes and excellencie alwaies alike.

Yet here ariseth also another question: Question. to wit, if the Law it selfe was not given by the hand of Christ. Which being so, it seemes the Apostles argument is absurd. I answere, Answere. that in this comparison, regard must be had on the one side to the hidden reuelation of Christ, and on the other side to that reuelation which was more manifest. Now for as much as Christ showed himselfe but darkly, and as it were vnder shadowes and figures in the publishing of the Law, wee are not to wonder (if without mentioning of Christ) hee says the Law was given by Angels. For at that time hee did not show himselfe openly. But in the publishing of the Gospel his glorie was so evidently and cleerely reuealed, that he is worthily reputed to be the author of it.

Least at any time we runne out, or fall away. Although the diverse readings bee of no great consequence, because wee may collect the true sense by the Antithesis: for to take heed, and to runne out, are opposite. The first signifies to conserue and keepe: the second to shed, or suffer all that to be lost which was put within: as wee see in a sieue, or such like vessell. For I allow not of their opinion which interpret it, to die: as it is said in 2. Sam. 14.4. We all die and are as water spilt upon the ground. We must rather (as I have said) consider the Antithesis, which is betweene the words to hold, and to spill. For the attentiue minde is like a vessel close stopped, and the carelesse and wandring minde like a vessell full of holes.

For if the word spoken by Angels was stedfast:]Verse 2 That is to say, had his weight; because God did authorize it. Which may be the better understood by those articles which containe the threatnings: for no breaker or contemner of the Law went vnpunished. This stedfastnes then signifies Authoritie: and that which is added of reward or punishment, is to be taken as an exposition of the former word stedfast: because it did by this well appeare that it was not a vaine or needlesse doctrine, seeing God showed his mightie hand in punishing the transgressors of it.

If we neglect:] Not onely the reiection, Verse 3 but also the very contempt of the Gospell does iustly deserue punishment, that is, in regard of the greatnes of that grace which is offered in it. And therefore he says, so great salvation. For God would have us to esteeme his gifts according to their excellencie. By how much the more pretious they be then, so much the more is our vile ingratitude, if wee prize them not according to their value. Now for as much as Christ is great; great and rigorous will Gods vengeance be upon all the contemners of the Gospell. And it is to be noted, that the name of salvation is transferred in this place by the figure Metonymia, to the doctrine: because as it is Gods wil and pleasure yt men shall be no other way saued than by the Gospel; so, in reiecting of it, we reiect the salvation of God. For it is the power of God to all them that believe. He then which seekes salvation by any other meanes, he will have it without the power and virtue of God; and what a senselesnes is that? But this title tends not onely to the magnifying of the Gospell, but it is also a singular stay and prop of our faith: because it testifies that the word is not in vaine, but containes in it most certaine and assured salvation.

Which first began to be preached by the Lord.] Here he opposeth the Sonne of God, who was the first preacher of the Gospell against the Angels. Now withall he vseth a preuention, to take away a doubt which might enter into many mens phantasies. For they had not beene taught by the mouth of Christ immediatly, because the most part of them had neuer seene him. Had they onely respected men then, by whose ministerie they were brought to the faith, it is likely they would not have regarded that which they had learned of them. And therefore the Apostle admonishes them that the doctrine which was delivered to them by the ministerie of others, did not therefore cease to proceede from Christ. For hee says, that they were the disciples of Christ, who faithfully reported that which they had heard and received of him. And therefore he vseth this word confirmed: as if hee should say, it was not a matter of report scattered abroad hand over head, as if they knew not whēce it came, or as if they had it by suspected witnesses: but that it has authors both graue, and also men of good credit. Furthermore, wee may know by this place that this Epistle was not penned by S. Paul: for he vseth not so to diminish his authoritie, as to make himselfe one of the disciples of the Apostles, not that he meant by it to purchase any glorie to his owne person: but because false teachers vnder this color endeuoured so much the more to lessen the credit of his doctrine. It appeares then that it is not S. Pauls, seeing the author writes that hee had the Gospell by the report of others, and not by reuelation.

God bearing witnes thereto.]Verse 4 The Apostles had not onely that which they preached by reuelation from the Sonne of God, but the Lord did also therewithall confirme their preaching by miracles, as by an authenticall subscription. Therefore they offer great iniurie not onely to Gods word, but to his workes also, who doe not with all reuerence receive the Gospel which is ratified and confirmed by so many testimonies. Now for the better amplification of this he vseth three words to note out miracles. They are called Powers, because that in them the Lord shows a speciall and extraordinarie testimonie of his virtue and power. They are called Signes, because they awaken mens mindes to looke a little higher than to that which appeares. They are called Miracles, because they containe somewhat that is new and strange. In this word witnessing, is noted the right use of miracles: to wit, they serve to establish and confirme the Gospell: for we finde that almost all miracles whenever they were wrought, served as seales to the word of God. And therefore so much the more ought the superstition of the Papists to be condemned, which alleage the miracles of their owne deuising; for they make them serve (not to confirme) but to corrupt the truth of God.

This word, thereto, has this sense, that wee are confirmed in the faith of the Gospell by an agreement and harmonie which is betweene God and men, because the miracles wrought by God doe agree with the voyce of men, and serve as a testimonie thereto. Afterwards he addeth, Gifts of the holy Ghost: by which the doctrine of the Gospell was also adorned, as being dependances of it. For to what purpose has God distributed the gifts of his Spirit, but to the end they might bee meanes and helpes in part to publish this doctrine; and in part to beget an admiration in men, that their hearts might be moved by it to obey the doctrine? For otherwise S. Paul says in the first to the Cor. 14.22. that the diuersities of tongues are given for signes, not to them that believe, but to them that believe not. This clause, according to his will, admonishes us that those powers and wonders, of which hee made mention before, cannot be attributed to any other than to God, and that they were not done by chance, but by his determinate counsell, to the end they might seale vp the truth of the Gospell.

5 For hee has not put in subiection to the Angels the world to come, of which we speake.

6 But one in a certaine place witnessed,saying, What is man that you shouldest be mindfull of him? or the sonne of man, that you wouldest consider him?

7 You madest him a little inferiour to the Angels: you crownest him with glorie and honor, and hast set him aboue the workes of your hands.

8 You hast put all things in subiection vnder his feete.And in that he has put all things in subiection vnder him, he left nothing that should not [•]e subiect to him. But wee see not all things yet subdued to him.

9 But wee see Jesus crowned with glorie and honor,which was made little inferiour to the Angels, through the suffering of death, that by Gods grace he might taste death for all men.

FOr he has not] He proues againe by another argument that wee ought to obey Christ: Vers. 5 to wit, because the Father has put the rule and highest gouernment over the whole world into his hands: of which honor the Angels are vncapable. From where it followes, that there is nothing in the Angels be it neuer so great that ought to hinder him who onely is the highest, that hee should not have the soueraigntie over all creatures. But it is needfull in the first place that we examine the Psalme which he alleageth: because it seemes he draweth the words of it vnfitly to Christ. For may some say, Obiection. Dauid does there recite the benefits which God shows to mankinde. And after he had considered of the power of God in the heauens, and in the starres, he comes in the next place to speake of men: concerning whom the wonderfull bountifulnes of Gods goodnes does especially appeare. And therefore it should seeme he speakes not of one man alone, but of all men in generall. To which I answere, Answere. all this lets not but these sentences may be restrained to the person of Christ. I denie not but man from the beginning was set into the possession of the world, to the end hee should have lordship over all the workes of God: but he deserued by his transgression to bee depriued, and dispossessed of al that rule and gouernment. For it is the just punishment of ingratitude in a vassall, who holds all he has of another, that his Lord whom he refuseth to acknowledge, or serve faithfully as hee ought, should dispoyle him of all that right, and of all those benefits which were given him before. And therefore as soone as Adam turned away from God by his sinne, he was worthely depriued of all the benefits he had received. Not that hee lost the use, but because hee could no longer lay claime to them; himselfe hauing forsaken God the giuer of them. And even concerning the use also, God would there should remaine signes in it of this priuation. As for example, how comes it to pass that the beasts doe rise vp in fiercenes against us: and wheras they should feare our countenances, we feare them: so that some of them can neuer be brought into subiection, and those that bee, it is with great difficultie for the most part? What is the reason that many of them are hurtfull to us so many waies? that the earth does not of it selfe bring forth encrease according to the tilling and sowing bestowed upon it, that the heauens, the aire, the sea, and other creatures are become so noysome and hurtfull to us? Is it not because we have rebelled against our heauenly Creator?

not [〈…〉] this benefit of God does in no sort any way belong to us, till that right which wee have lost in Adam, be restored to us againe in Christ. For which cause S. Paul teaches that meates and drinkes are sanctified to us by the word and prayer, 1. Tim. 4.5. And in another place hee says, that to the vnbeleeuing nothing is pure, because without faith their mindes and consciences are impure and defiled, Tit. 1.15. And that is it which we had in the beginning of this Epistle, where it is said that Christ is ordained of his Father heire of all things. Truly in that he attributes the inheritance to one onely, hee by it excludes all others as strangers. And that very iustly: for wee are all of us banished out of Gods kingdome. What have we to doe then to scrape to our selues those creatures which hee has ordained for the nourishment of his household children and servants? But Christ, by whom wee are called againe into the familie and household of God, receiueth us with him into the societie of his right and title, to the end that by him (with all the elect) wee might enioy the whole world with the blessing of God. For man hauing received rule and lordship over all creatures, and by his sinne losing all right and interest in them, both for himselfe, and all his posteritie: God the Father instituted in his place a second Adam, his only begotten sonne Jesus Christ God and Man, to whom hee has given power and lordship over all creatures, and has also given him authoritie to communicate the comfortable right, and lawfull use of them to whom he will, that is to say, to the faithfull, but not to the reprobates and vnbeleeuers.

And therefore S. Paul shows that Abraham was made heire of the world by faith: that is to say, because he was incorporated into the bodie of Christ, Rom. 4.13. which being [〈…〉] men to seeke timely, and earnestly. Now this restauration and renument is begun in Christ as by the head. We neede not doubt then to behold our title and recouerie of our first estate in him, as often as there shall be any question moved touching the power and authoritie of man over all creatures. And to this appertaines that which hee expressely mentioneth touching the world to come. For hee takes it for the renued world to come. And to the end we may the better understand this, let us cōceiue in our minds two worlds: first, that old world which was corrupt by the sinne of Adam: and the second, that which is repaired by Christ. For the estate of the first creation is forlorne and falne into ruine with man, so far foorth as there is respect to him. This Psalme then shall have no place till such time as a restauration be made by Christ. We now see well that he calles not onely the estate of those things which we waite for after the resurrection the world to come: but that also which took his beginning from the first raigne of Christ, and shall have his accomplishment in the last redemption. I cannot conceiue the reason why hee suppressed Dauids name: and yet I assure my selfe that hee does not call him a certaine one, by way of contempt, but does so name him by way of honor, as being one of the Prophets, or of the most excellent and authentique authors.

You hast made him a little inferiour.]Verse 7 Here we doe meete with a new difficultie in the exposition of the words. I grant (as I have alreadie said) that the place is not improperly expounded of the Sonne of God: but a man would thinke the Apostle does now draw the words to a sense, contrarie to Dauids meaning: for it seemes that he referres this word a little, to the time: and by it vnderstands the abasing of Christ in regard he was made none account of: restraining the glorie to the day of the resurrection: whereas Dauid stretcheth it generally to the whole life of man. I answere, that it was not the Apostles meaning to recite the natiue exposition of the words. For no inconuenience followes, if we say that he alludes to the words of Dauid, by it to adorne the point which he handleth: as S. Paul in the tenth to the Romanes alleageth the place of Moses, Who shall ascend into heauen? He addeth by and by after, not the interpretation, but rather an amplification to adorne his speech, transferring that to the heauenly heritage, and to hell, which Moses had said of the Heauens, and of the Sea. And such is the intention of Dauid, Lord (says he) you hast aduanced man to such great dignitie, that hee wants not much of approching near to the honor of God, or of the Angels. For you hast made him ruler over the whole world. The Apostle ment not to ouerthrow this sense, neither yet to turne it to a contrarie: but his meaning is onely that we should behold in Christ that abasemēt which he did vndergo for a little time: and afterward that glorie wherewithall he was crowned for ever: which he does, rather by way of allusion to the words, than to expresse that which Dauid ment by them. He takes to be mindfull and to visite, for one thing; saving that to visite has a more full signification. For he notes the presence of God by the effects.

Now in that he has put all things.]Vers. 8 One would thinke that the argument should be framed thus; All things are subiect to the man of whom Dauid speakes. But all things are not made subiect to mankinde: therefore hee speakes not of every particular man. But this argument would not hold: because the second proposition, which wee call the minor, does also agree to Christ. For even to him all things are not yet subiect: as S. Paul shows 1. Cor. 15.18. Therefore the words following have another sense. For after hee has made Christ to bee the ruler over all creatures without exception, he addeth by way of a contrarie obiection, But we see not yet all things subiect to him: and to satisfie us in this, he teaches that one may see that accomplished in Christ nevertheless even now, which follows by and by after touching his crowning with glorie and honor. As if he had said, although this generall subiection does not yet appeare to us, let us nevertheless content our selues with this, that after his death he was raised to a more high degree of honor. For that which is yet wanting, shall at the last bee accomplished in his time.

But in the first place, some are offended that the Apostle does over nicely gather that all things should not as yet be subiect to Christ, because Dauid meant to comprehend al things generally. For the kindes of creatures which hee afterwards reckoneth vp, shows nothing of all this: to wit, the beasts of the field, the fishes of the sea, and the birds of the ayre. I answere, that one generall sentence is not to bee restrained to these kindes, because Dauids meaning was only to show some examples of this lordship in those things which doe most ordinarily present themselues before our eyes: or rather to the least things, that wee might know nothing is ours but by the bountie of God, and by the participation of Christ. Therefore wee may thus resolue this sentence, You hast put all things vnder him, not onely the things which serve to eternall blessednes, but also even those lesser things which serve for the use and benefit of the bodie. Howsoeuer, it is certaine,that this inferiour lordship over the creatures depends upon a superiour. Hereupon some make this question; Question. how is it that we see not yet all things subiect to Christ? Answere. But wee shall finde a solution to this question in the place of Paul before alleaged: and we have also somewhat touched the same in the beginning of this Epistle. Christ has yet continuall warre with diverse enemies, and therefore he is not yet in very deede in the peaceable possession of his kingdome. Now he is not constrained to hold this warre by any necessitie, but voluntarily: for in that his enemies are not subdued until the last day, it is to the end we in the meane while might be daily tried by such exercises.

Jesus,Verse 9 which was made a little inferiour to the Angels.] Because the signification of the Greeke word which wee translate, a little, is ambiguous (for it may either bee referred to the time, or to the manner of this abasement) he has more regard to the thing in it selfe such as it was in the person of Christ, than to the true and natural exposition of the words, as I have alreadie said: in which he gives us occasion to consider of that glorie in the resurrection, which Dauid extends to all the gifts with which man is adorned by Gods liberalitie towards him. Yet it is not inconuenient that the Apostle does thus applie the words of the Prophet, because hee leaues the literal sense still whole and sound. That which he says, by the suffering of death, is as much as if it had bin said, that Christ in enduring of death, was exalted into this glorie which he obtained, as S. Paul in like manner shows in the second to the Philippians, vers. not that Christ gat to himselfe some particular thing, as the Sophisters forge, who say that he first of all merited eternall life for himselfe, and afterward for us. For this manner of speech is onely to show by what meanes he obtained his glorie. But why was Christ crowned with glorie? To the end every knee should bow before him, Philip. 2.10. Therefore it may be concluded from the finall cause, that all things were given into his hands.

That by the grace of God he might tast of death for all men.] Hee recites the cause and fruite of Christs death, that wee should not thinke it any way diminished his dignitie. For when we heare that so great a benefit is obtained for us by his death, there is no place left for contempt, because the admiration of the divine goodnesse does wholy rauish us. Where hee says, for all, hee not onely meaneth, that it should serve as an example to all, as Chrysostome brings in the similitude of the Physition, who first tasteth himselfe of the bitter potion, to the end the patient should make no difficultie at all to drinke it vp: but the Apostles meaning is that Christ died for us, because hee setting himselfe in our place, has delivered us from the curse of death. And therefore he addes that it is done by the grace of God, because the cause of our redemption was the infinite love of God, which caused him not to spare his onely begotten sonne, Rom. 8.32. Whereas Chrysostome expounds to feele death, in stead of to taste of it (as you would say with the tip of the lips) because Christ obtained victorie over death: I doe neither reiect nor disallow it: nevertheless I will not affirme that the Apostle meant to speake so subtilly.

10 For it became him, for whom are all these things, and by whom are all these things, seeing that he brought many children to glorie, that he should consecrate the Prince of their salvation through afflictions.

11 For he that sanctifieth and they which are sanctified are all of one: therefore he is not ashamed to call them brethren.

12 Saying, I will declare your name to my brethren:in the midst of the Church will I sing praises to you.

13 And againe, I will put my trust in him. And againe,Behold here am I, and the children which God has given me.

THe point to which the Apostle aimeth, is to make the abiection of Christ glorious in the eyes of the faithfull. For when he says that he clothed himselfe with our flesh, it seemes he meant to set Christ among the common order of men. And then the crosse being added, it abaseth him below all sorts of men. Therefore good heede must be taken that Christ bee not the lesse esteemed, because that of his owne good will he made himselfe of none account for our sakes. And this is the point which is now handled in this text. For the Apostle shows that even for this cause the Sonne of God ought to be honourably esteemed; in regard he was thus consecrated to bee the Prince of our salvation. First of all he takes it for granted, that Gods ordaining of it ought to bee rested in, because that as all things are sustained by his power, so ought they also to serve to his glorie. Therefore wee ought to seeke no better cause than this; It so pleased God. To this appertaines that circumlocution of words which hee vseth: By whom, and for whom are all things: hee might in one word have named God; but his meaning was to show that wee must hold and esteeme that to be chiefly good, which God has ordained and appointed, whose will and glory is the very right end of all things. Yet nevertheless it seemes that which hee would say is not yet fully proved, to wit, that it was conuenient that Christ should be consecrated after this manner. But this depends upon the ordinarie course which God is wont to hold in his dealing with those that are his. For his will is they should be exercised with diverse miseries, and that their whole life should bee a continuall crosse. It was necessarie then that Christ, as hee was the first borne, should be consecrated by the crosse, by it entring into his principalitie; because it is the rule and common condition of all. This is the conformitie of the head with the members, of which S. Paul entreateth, Rom. 8.29.

Now it is a singular consolation to asswage and sweeten the bitternes of the crosse, when the faithfull doe heare that they are sanctified to glorie together with Christ by miseries and tribulations: and that in very deed they doe perceiue there is good cause why they should embrace the crosse amiably, rather than fearefully. Which cannot bee brought to pass, unless this shame of the crosse bee by and by swallowed vp, and the glorie that by it comes to them does also shine forth. For who will despise that which is sacred; yea that which even God himselfe has sanctified? Who will esteeme that to bee reprochfull with which we are prepared to glorie? Now both the one and the other is here affirmed of the death of Christ. By whom are all things. When it is spoken of the creation, this is attributed to the Son as a thing which is proper to him, to wit, that all things were created by him: but the Apostle signifies nothing els in this place, but that all creatures are steadie and vpholden in their estate by the power of God. Whereas we have turned the word, to consecrate, others have put, to make. But for as much as the Greeke word which the Apostle vseth has diverse significations, I thinke it is very cleere, that mine exposition agrees best to the scope of the text. For he notes here a solemne and lawfull consecration, by which the children of God are brought in to obtaine their degree, yea even to bee separated from the rest of the world: and mention also is by and by after made, of sanctification.

For he which sanctifieth, and they which are sanctified, &c.]Verse 11 He proues that that which he has said ought to be accomplished in the person of Christ, by reason of the coniunction which is between him and his members. And in the meane while hee shows that it is a singular testimonie of Gods goodnes that Christ has taken our flesh. He says then that the author of holines, and wee which are partakers of the same are all of one; that is to say, of one nature, as I for mine owne part doe interpret it. It is commonly understood of Adam. Some doe referre it to God; but altogether without reason. For I thinke it rather to be meant of one nature: as if he should say, made and framed of one lumpe. Now this serues greatly to augment our confidence and assurance; to wit, that we are ioyned to the Sonne of God by so streight a bond, that wee may finde the very same holines in our nature, of which we stand in neede. For he does not onely sanctifie us as he is God, but the proprietie to sanctifie is also in his humane nature: not that the humanitie has this virtue of it selfe, but because God has shed into it a perfect fulnes of holines, to the end we should all draw our holines from there. To which, this sentence has respect, For their sakes I sanctifie my selfe, Ioh. 17.19. Thus then if wee be prophane and vncleane, we neede not seeke that remedie far off, which is offered us in our owne flesh. If any had rather take it of the vnity in the Spirit (which is far otherwise betweene the faithfull and the Sonne of God than it is commonly betweene men) I doe not gainsay it. Nevertheless I willingly follow that which is the most received; seeing it is not contrarie to reason.

For which cause he is not ashamed to call them brethren.] This place here alleaged is taken out of the two and twenty Psalme. Now that Christ is there brought in speaking, or Dauid in the person of Christ, wee have first of all the Euangelists for witnesses, who doe alleage many verses of this Psalme: as namely these, They parted my garments among them: They gaue me gall for my drinke: Also, My God, my God, why hast you forsaken me? Afterwards even the thing it selfe shows it. For in the historie of the passion, we may see a liuely image of all things there mentioned. And the conclusion of the Psalme, which is the vocation of the Gentiles, cannot be referred to any other than to Christ. All the ends of the earth shall turne to God, and all the families of the Gentiles shall bow before him: The kingdome is the Lords, and he shall rule over the Gentiles. The truth of all these things is only in Christ, who did not enlarge Gods kingdome in little or narrow places, as Dauid did, but has spread it through the world, whereas it was before shut vp within certaine bounds and limits. Therefore this place here alleaged is also questionlesse spoken of him, which he does very fitly; and vseth a most significant word when he says, he is not ashamed. For how great is the difference which is betweene him and us? Surely hee humbled himselfe very low, when hee vouchsafed to call us his brethren: who otherwise had bin utterly vnworthie to be esteemed so much as his vassals. The circumstance also does greatly amplifie this wonderfull favor of his towards us. For Christ speakes in that place, not as a mortall man in the shape of a servant, but as being clothed with immortall glorie after his resurrection. Therefore this title is no lesse excellent, than if hee had carried us vp into heauen with him. As oft therefore as we heare that Christ calles us brethren, let us remember hee does after a sort clothe us with this qualitie, that with the name of brethren we might also apprehend the blessed life, with all the heauenly benefits contained in it.

Moreover, it is to be noted what office Christ takes upon him, Verse 12 to wit, to declare the name of God: which began at the publishing of the Gospel, and is daily continued by the office of the Pastors. From where we gather, that when the Gospell is preached, it is to bring us to the knowledge of God, to the end his goodnes might be magnified and extolled among us. Also we may note, that Christ is the author of the Gospell, however it is offered to us onely by men. And that is it which S. Paul says, 2. Cor. 5.20. that hee, and the rest of the Ministers are Ambassadours for Christ: when they doe beseech us in the stead of Christ to be reconciled to God. Which ought to affect us with great reuerence towards the Gospell. For truly we are not to thinke that they are men which speake, but Christ rather by their mouth. For even then when hee promised to preach the name of God to men, hee ceased to conuerse with them in the world, and yet questionlesse he attributes not this office to himselfe for nothing. He has therefore fully accomplished it by his Apostles and Ministers.

In the midst of the congregation.] It yet appeares more manifestly by this, that the publishing of the praises of God, is alwaies contained in the Gospell. For as soone as it is given us of God to know him; infinite are his praises which doe sound in our hearts and eares. Let us also note herewithall that Christ by his example does exhort us to sing these praises publikely, in such wise as they may bee heard of many. For it is not sufficient that every one of us apart should give thankes for the benefits wee have received of God, unless by testifying the same our thankfulnes openly, we do by it mutually stirre vp one another to doe the like. And verily this doctrine is as a sharpe goad in our sides to pricke us forward to praise God with a more ardent affection of heart, seeing we heare that Christ singeth first, and does as it were give us the tune to make us sing after him.

And againe, I will trust in him.]Verse 13 Seeing this sentence is contained in the 18. Psalme, vers. we neede not doubt but it is taken out from there. For besides that verse which S. Paul alleageth, Rom. 15.9. applying it to the kingdom of Christ, touching the vocation of the Gentiles, the order of the argument of it sufficiently shows that Dauid there speaks vnder the person of another. For wee shall scarsely see the least shadow of that great and excellent maiestie in Dauid, which is there set foorth with most magnificent termes. He boasts himselfe to have been placed the head over the nations: and that even strangers, and such as knew him not should of thēselues submit their necks vnder him at the only hearing of his renowme. Now Dauid indeed with force of armes conquered some people which were neighbors & very well known, and made them tributaries to him: but what is this in regard of the conquests of many other Kings besides? Moreover, where is that voluntarie subiection? where are the people so far off, that hee should not know them? In a word, where is that solemne publishing of the grace of God among the Gentiles, of which the conclusion of the Psalme makes mention? It is Christ then vndoubtedly who is ordained to be the head over diverse nations, to whom strangers should submit themselues even from the ends of the earth, and that onely by being moved with the report of him, that is to say, being touched with the hearing of the word. For they are not constrained to receive his yoke by force of armes, but being subiected by force of the doctrine, they willingly offer themselues to obey him. We do also see in the Church that same fained and dissembling profession, of which the Psalme speaks. For many in all times doe professe themselues to bee of Christ; but it is not from the heart. Let us hold this then as a thing certaine, that the text of this Psalme which the Apostle alleageth is fitly and properly expounded of Christ. But what is all this to the present purpose? Obiection. For although Christ doe trust in God, it seemes it should not therefore follow that wee and Christ are one. Answer. I answere, the argument is good: for if so be hee had not been a man subiect to humane necessities, he should have had no neede of such trust. Seeing therefore that himselfe depends upon the helpe of God, he has the same condition with us. Truly it is not in vaine or for nothing that wee are so commaunded to trust in God: for without faith we are utterly miserable, and poore wretched creatures. The trust then which we put in God, is a testifying of our pouertie and want. Howbeit in one point we differ from Christ: that is to say, hee did voluntarily submit himselfe to those infirmities; which are imposed upon us by necessitie. Yet this ought greatly to imbolden us to trust in God, because we have Christ for our Captaine and Master. For who shall feare to goe astray following his steps? We neede not feare, I say, that our faith which wee have in common with Christ should be in vaine, seeing we know it cannot be deceiued.

Behold here am I and the children &c.] It is very certaine that Isaiah in this eight chapter speakes of himselfe. For however it be true that he gives the people hope of their deliverance, and that the promise which hee published was not received as a thing of any certaintie: yet to the end the infidelitie and obstinacy of the people should be no discouragement to him, the Lord commaunds him to seale vp that doctrine which he had taught, among a very few of the faithfull. And it is as much as if hee had said, the doctrine which you hast delivered is reiected of the greater part, yet there are some nevertheless (although a little handfull indeed) which will receive it. Isaiah staying himselfe upon this answere, takes courage againe to him, and protesteth that he and the disciples which God has given him, are alwaies readie to follow God. Now it remaines to show how the Apostle applies this sentence to Christ. First of all, there is no man of sound judgment which will denie, but that which is there spoken as touching the Lord, who should be a stone of offence to the kingdome of Iudah and Israel, was fulfilled in Christ. And in very trueth, like as the returne and deliverance out of the captiuitie of Babylon, was as a beginning and figure of that principall deliverance which was atchieued to us and to the fathers by the outstretched arme of Christ: so also there were then so few even among the Jews which enioyed this benefit of God; that onely a small remnant were saued. Now that was a foretelling as it were and a signe of their blinding which was to ensue: by which it is now come to pass that in reiecting of Christ, they have therewithal reiected God also, and have worthily perished. For we must note that the promises as touching the restauration of the Church, of which the Prophets make mention; began when the Jews were brought out of captiuitie, and does also reach even to the kingdome of Christ. As also the Lord himselfe in bringing backe the people from there, had this end, that the Church should continue even to the comming of his sonne, by whome at the last it was truely and firmely established. Seeing it is so, God speakes not onely to Isai, when he commands him to seale vp the law and the testimonie: but in his person he cōmands the same to all the Ministers of his word, who should fight against the incredulitie of the people: and therefore it especially belongs to Christ, who should be assayled of the Jews with a more obstinate and furious rebellion, than all the Prophets were which were before him. Nay doe we not see that those who have succeeded Israel, and call themselues by the name of Christians, have not onely reiected his Gospel, but doe also furiously set themselues against him? But however the doctrine of the gospel be esteemed a stone of offence to those that are in the bosome of the Church, yet God will not have it fall to ruine for all that; but will rather command it to be sealed vp among his Disciples. And Christ in the name of all the Doctors, as their head, or rather as the onely Doctor who guides us by their ministry, pronounceth that although we see such a desperate vnthankfulnesse in the world, yet there shall alwaies be some which shall yield themselues obedient to God. Thus you see how this place of Isaiah is fitly applied to Christ. And upon it the Apostle gathers that we are one with him, because he associates us with himselfe, when he offers himselfe, and us together with him, to his father. For they who obey God vnder one and the same rule of faith, make also one selfe same bodie. Could any thing be said more properly for the praise of faith, than when we are made companions with the sonne of God, who exhorts us by his example, and shows us the way? Therefore if we followe the word of God, we know assuredly that we have Christ for our guid: contrariwise those who turne from the obedience of the word, doe nothing at all belong to Christ. Is there any thing, I pray you, more desirable than this: to wit, that we consent with the Sonne of God? Now this consent and agreement consists in faith: it follows therefore, that by infidelitie we dissent from Christ, which is the most detestable thing that can be. This word children, which in many places of the scriptures signifies as much as servants, is taken here for Disciples.

Which God has given me:] In these words is noted out to us the first cause of obedience, to wit, that God has adopted us to himselfe. Christ brings none to the father but those whome he has given him. Now we know that this donation depends upon the Eternal Election: because those whome the father has ordained to life, those he commits to the tuition of his sonne, to the end he may conserue and keepe them. And that is it which he says, Ioh. 6.37. All that the father has given me, shall come to me. Therefore when we feele that we can submit our selues to God in obedience of faith, let us learne to attribute it wholly to his mercie, because we would neuer otherwise have submitted our selues to be brought to him by the hand of Christ. Moreover this doctrine does furnish us with singular matter of Confidence; for who would tremble vnder the protection and safegard of Christ? who is he that hauing such a keeper would not boldly despise all danger? And truly when Christ says, Behold me, and my children, he fulfils that indeed, which he elsewhere promiseth, That he will not suffer any of those whome he has received of his father to perish. Ioh. 10.28. Lastly, let us note from hence, that although the world doe furiously reiect the Gospel, yet nevertheless the sheepe of Christ will alwaies acknowledge the voyce of their shepheard. Therefore let us not be dismaied, though almost all people and nations of the world doe reiect it; seeing Christ will gather those that are given into his custodie. If the Reprobate plunge themselues into death by their impietie, the plants which God has not planted are by it plucked vp, Matth. 15.13. In the meane while let us not doubt but that he knowes his own, and that the salvation of them all is sealed vp in him, to the ende none should escape him. The foundation of God remaines sure, and has his seale, The Lord knowes who are his. Tim. 2.19. Let us then content our selues with this seale.

14 For as much as the childrē are partakers of flesh and blood, he also himselfe likewise tooke part with them that he might destroy through death, him that had the power of death, that is, the Devil.

15 And that he might deliver all them, which for feare of death were all their life time subiect to bondage.

FOr as much then as the children:]Verse 14 This is the conclusion of that which has beene said; and therewithall he does more fully give a reason of that which he had but lightly touched before concerning the cause, why it behoued the sonne of God to take our flesh: to wit, that he might partake of the same nature with us, & in dying might redeeme us from death. This place is worthy to be wel observed: because it not onely confirmes the truth of Christ his humane nature, but also shows what fruit comes to us by it. The sonne of God, says he, was made man; to the ende he might participate the same nature and condition with us. Could he say any thing more to the purpose for the confirmation of our faith? for by this it appeares that he loves us with an vnspeakable love. The fulnesse of which love consists in this, that he tooke upon him our nature; that he might by it subiect himselfe to the condition of death, for as he was God he could not die. Now however he touches the fruit of his death but in fewe words, yet nevertheless in these few he does expresse the matter, with wonderfull life and efficacie: how? he has so kept us from the tyrannie of the devil, that we are out of his danger: and has so redeemed us from death, that we need not now feare it any more. But because there is no word which has not his weight, let us yet a litle more diligently examine them. First this destruction of the deuill, of which he speakes, shows, that he has now no more power over us. For however the deuill has force and power still, and deuiseth daily to worke our destruction, yet nevertheless the power which he has to hurt us is weakened, or at the least limited. And doubtless it is a great consolation, to be assured that we have to doe with such an enemie as has no power over us. Now that this is said in regard of us; we may gather by the member following, which had the power of death, for the Apostle would by this give us to understand, that the deuill is destroyed, in as much as he raigned to our destruction. For this power is so called because of the effect; for it is deadly to us, and brings forth destruction. He shows then that not onely the tyrranie of Satan is destroyed by the death of Christ, but also that Satan himselfe has received such a wound, that we need now no more to feare him, then if he were not at all. He speakes of the Deuill in the singular number, according to the custome of the Scriptures: not that we should imagine there is no more but one, but because all of them together make one body, which cannot be as we know, without an head.

All those which for feare of death] This place does very notably describe how miserable their state and condition is who stand in feare of death: Vers. 15 doubtless it must be very horrible and terrible to as many as look upon it without Christ; because without him nothing is to be perceiued in it but cursednes. For from where comes death but from the wrath of God inkindled against sinne? from there comes this bondage all our life long: that is to say, that anguish and continuall disquietnes in which poore soules are imprisoned. For the judgment of God does alwaies present it self before our eyes by the knowledge and guilt of sinne: now Christ by bearing our curse upon him has freed us from this feare, when he tooke away whatever was fearefull in death. For however necessitie bee laid upon us to pass through death, yet nevertheless both in life and in death wee are at peace, and secure; because we have Christ for our guide. And if any cannot quiet his minde by the contempt of death, let him know that he has profited very little as yet in the faith of Christ. For as too seruile a feare proceedes from the not knowing the grace of Christ; so is it a certaine and sure note of infidelitie in whomever it is. Death in this place does not onely signifie the separation of the soule from the bodie, but also the punishment which is sent us of God in his anger: so as this word comprehends even eternall damnation it selfe. For where the fault and transgressions stand in Gods sight vntaken away, there does hell also immediately present it selfe.

16 For he in no sort tooke on him the Angels nature, but he tooke on him the seede of Abraham.

17 Therefore in all things, it behooued him to be made like to his brethren, that hee might be mercifull, and a faithfull high Priest in things concerning God, that hee might make reconciliation for the sinnes of the people.

18 For in that he suffered and was tempted, he is able to succour them that are tempted.

FOr in no sort] By this comparison hee further enlargeth the honor and benefit which Christ has done us in taking of our flesh, for hee neuer did so much for the Angels. In as much then as there was greater neede of speciall remedie to repaire that exceeding fearefull ruine of mankinde, it was the good pleasure of the Sonne of God in this to manifest the excellent and incomparable pledge of the love hee bare us, which might not be communicated; no not to the Angels themselues. Now in that hee has preferred us before the Angels, was it for any excellencie that was in us aboue them? No in no wise, but onely in regard of our miserie. Therefore there is no cause why we should glorie as if we were more excellent than the Angels, unless it be because the heauenly Father has showed more mercie to us than he has done to them: the which wee have good cause to confesse, to the end the Angels with admiration may behold from aboue so great bountie powred foorth upon the earth. Whereas he says in the present tence, he takes not, or tooke not, I referre it to the testimonie of the Scriptures, as if it did represent that before our eyes which had been before witnessed by the Prophets. Moreover, this onely place sufficeth to ouerthrow Marcion, the Maniches, and all such railers, who denie Christ to be true man, begotten of mans seede. For if he onely bare the figure of a man; he often appeared so in old time vnder the forme of an Angell, and then where was the difference? But because it cannot be affirmed that even Christ was indeed a very Angell clothed with their nature: therefore it is rather said that hee tooke the nature of man, than of the Angels. The Apostle therefore speakes of this nature, and shows that Christ hauing taken flesh, was true man, so as now in two natures there is the vnitie of the person. For this place does nothing at all favor Nestorius, who forged two Christs, as if the Sonne of God had not been true man, but had onely dwelt in the flesh of man. We see that the Apostle had a far other meaning. For hee meant to show that wee have a brother in the person of God, because of the participatiō of one selfe same nature with us. Therefore not contenting himselfe to call him man, he says he was begotten of the seed of man. He expresly names the seed of Abraham, to get the more credit to that which he says, because it is taken out of the Scripture.

Therefore in all things it became him] We must consider two things in Christ his humane nature: that is to wit, Vers. 17 the essence of the flesh, and the affections. And therefore the Apostle teaches that he did not onely take flesh, but also all those affectiōs which are proper to men. He shows also the fruites proceeding from there, the which is the true doctrine of faith: to wit, when wee feele in our selues the cause why the Sonne of God tooke our infirmities. For what is all the knowledge that wee can possibly have, if wee feele not this fruite? In the next place hee teaches that Christ was subiect to humane passions, to the end he might be a mercifull and a faithfull high Priest. The which words I expound thus, to the end he might bee mercifull, and so by consequence faithfull. For in an high Priest, whose office is to appease the wrath of God, to succour the miserable, to raise vp them that are falne, and to comfort the wearie; mercie is exceeding necessarie, which the feeling of the same things begetteth in us. For it will neuer be that those who are alwaies at their ease, should bee touched with the anguish of another. For doubtless that which Virgil the Latine Poet says, is taken from the ordinarie custome of men. Knowing what griefe is in mine heart, I learne to pitie anothers smart. Not that the Sonne of God had any neede to be instructed, or framed to a mercifull affection by hauing experience of our troubles and afflictions: but because wee could not be perswaded of his gentle and inclinable affection to helpe us, unless he had been exercised with our miseries. For this, as all the rest was done in regard of us. As often then as we are pressed with any kinde of calamitie whatever, let us remember that nothing befalles us of which the Sonne of God has not experience in himselfe, that hee might have compassion upon us: and let us not doubt but that he will assist us even as if hee himselfe suffered with us. This word faithfull, signifies truth and vprightnes. For it is the contrarie to a dissembler, or one that dischargeth not the dutie of his office. The experience that Christ has had of our miseries does so bow him to compassion, that hee is carefull to entreate the helpe of God for us. But what more? Intending to make the purgation and satisfaction for our sinnes, hee tooke our nature upon him, to the end that we might have in our flesh the price of our reconciliation: and last of all, that he might bring us together with himself into the Sanctuarie of God, by the right of nature which we have together in common with him. By the things which should bee done concerning God, hee meanes whatever tends and appertaines to our reconciliation with God. Now because the first entrance in to God is by the liberty of faith, we have neede of a Mediatour which may remoue all doubtings away from us.

For in that he suffered, &c.]Verse 18 Being exercised with our afflictions, says he, hee is inclined to helpe us: for temptation signifies in this place nothing but experience or triall: and to be able, is taken to be fit, inclined, or disposed.