Chapter 11

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, has very vnfitly disioyned the scope and drift of the text. For the meaning of the Apostle is, to prove his former speech touching the necessitie of patience. He alleadged the testimonie of Habacuck, who says that the Just shall liue by faith: now he shows what remains; 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 salvation, unless we be furnished with patience. For the Prophet affirms that the just shall liue by faith. Now faith calles us to things very far off from us, 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: by which 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 us now come to the words. He calles it subsistance, or ground of things hoped for. It is evident that we hope not for that which we have in our hands, but for those things which are yet hidden from our senses, or at least wise, the inioying of which is deferred to another time. The Apostle then now teaches the very same thing which S. Paul does, Rom. 8.24. for hauing said, that we see not that which wee hope for, he inferreth upon it, that we waite for it by patience. So our Apostle admonishes us that believe not God so much in regard of things present, as in regard of those things the expectation of which is yet in suspence. Furthermore the appearance of cōtradiction, which is in this speech, wants not his grace. Faith, says he, is the foundatiō or possession wherin wee have alreadie set sure footing (for the Greeke word Hypostasis which he vseth, signifies so much.) But of what things? of things absent, which are so far off from beeing vnder 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 to those things onely which we feele and perceiue. Thus then at the first view these two things seeme to be contrarie, and yet nevertheless they agree very well in this part of the definition of faith. For the spirit of God discouereth hidden things to us, of which there can no knowledge of them come to us in regard of our naturall vnderstanding. For life eternall is promised us, 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 just: and yet nevertheless sinne dwels still in us. 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 us: 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 upon hope, and if in the middest of darknes our mindes did not lift themselues vp far aboue al that which is in this world, hauing the word, and the Spirit of God for our guides to go before us? Therefore faith is well called a subsistence of those things which yet consist in hope, and the euidence of things not seene. Whereas S. Augustine does 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 does 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 understand,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 to 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 speaks.

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 salvation by faith onely, and that they were no otherwise acceptable and wel-pleasing to God, but by it. The Jews 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 vnder Christ his gouernment; and this they were carried to, either by ambition, or superstition; or both. For hearing that Abrahamsseede was holy and blessed, they were so puffed vp with this title, that they looked rather to men, than to God. Moreover, they had herewithall a stubborne and inconsiderate manner of imitation, because they considered not what it was that deserued imitation indeed 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 teaches what was the chiefe and principall virtue in them, to the end their successors might understand how they might resemble their forefathers in truth. Let us remember then that the Apostles speciall and chiefe drift of his speech is, to show that all the Fathers who from the beginning were approoued of God, were no otherwise conioyned with him but by faith: that so the Jews 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 understand, &c.]Vers. 3 This is a very good probation of the former sentence. For wee differ in nothing from brute beasts, if wee understand not that the world was created by God. For to what purpose have men reason and knowledge, but that they might confesse their Creator? Yet so it is that faith only causeth us to know and acknowledge that God created the world: therefore no marueile if faith bee accounted the chiefe virtue aboue all others in the ancient fathers. But here a question may be demaunded, Question. why the Apostle affirmes that we understand 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 give that honor which to him belonged, Rom. 1.21. And to say the truth, it had bin vnpossible that the feeling of religion should alwaies have [〈2 pages missing〉]word of God; next that they depend on nothing but upon his free promises. In the first place he says, that the sacrifice of Abel was not esteemed for any respect better than his brothers, but onely because it was sanctified by faith. For in very truth the fat of the beasts had no such sweete savor, that God should bee appeased in respect of it. And the Scriptures doe show sufficiently for what cause sacrifices were well pleasing to him: for these are the words of Moses, God had respect to Abel and to his gifts. From where we may easily gather, that his sacrifices were acceptable to God, because he himself pleased God. And from where came it that he pleased him, but because his heart was purged by faith.

God testifying of his gifts.] He confirms that which I have said, to wit, that there comes no works from us that are acceptable to God, till such time as wee our selues are received into favor: or (to speake more briefly) no workes are reputed for just before God, 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 to us. For when we see some brightnes to shine, be it in any worke whatever, wee are suddenly rapt vp into an admiration of it, and wee thinke God cannot iustly reprooue it: but hee who onely lookes to the inward puritie of the heart, rests not at all in the outward visors of workes. Let us learne then that no just worke can proceede from us, till such time as we be justified 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 says that he spoke being yet dead, he signifies that which Moses recites: to wit, that God was moved 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 love 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 to him, as it is in the 115. Psalme, vers. 15.

5 By faith was Enoch translated, that he should not see death: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 believe 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. He shows that Enoch was translated by the meanes of faith. But first of all we must understand the reason why God tooke him out of this world after such an extraordinarie manner. It was an excellent testimonie, by which all men might know how greatly hee was beloued of God. For at that time impietie, and all manner of corruptions reigned every where: if hee had died after the common manner of men, none would have thought hee had been so presented by the providence 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 in it manifestly show it selfe from heauen, by pulling him as it were out of the midst of the sire. It is no small signe of honor then you see which the Lord showed 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 just man, and one that walked with God: but for as much as faith is the beginning of righteousnes, therefore this love of God towards him is rightly attributed to faith. As touching curious questions with which curious heads are wont to intangle themselues, it is better to pass by them in silence. They aske forsooth what became of Enoch and Helias. And [〈2 pages missing〉]ed with the feeling of his goodnesse, hoping for salvation at his hand: for we either despise, or flie from God, if wee behold not salvation in him. Now let us remember that wee must believe this, and not content our selues with a bare & naked opinion of it. For although the wicked, and vnbeleeuers doe sometimes conceiue something like to it, yet for all that they doe not therfore come to God, because they are not staied upon a firme and steadfast faith: this is the second part of faith, by which we obtaine favor with God: to wit, when we are certainly perswaded that we have salvation in him.

But many doe malitiously corrupt this second member, by drawing from it the merit of workes, and the confidence of meriting. For see how they frame their argument: If wee be acceptable to God by faith, because we believe him to be a rewarder of them that seeke him: faith then (say they) has respect to the merit of workes. But the onely way to ref[••]e this errour, 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, utterly despairing of any helpe in himselfe: secondly, that such a one have his refuge to Christ, as to the onely hauen of his salvation: for it is certain we cannot find in any place of scripture that we must bring any merit of workes to God, to get our selues into favor with him. He therefore that shall well understand 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 have a purpose to please him But the Apostle would carrie us higher than so: to wit, that the conscience might have certaine assurance in it selfe, that it shall not loose the labor in seeking God. Which assurance far surmounteth our capacitie, specially when every man descendeth into the consideration of himselfe. For we must not onely hold this generall proposition, that God is the rewarder of them that seeke him: but every mā must apply the profit & fruit of this doctrine to himself in particular: to wit, we must know that God respecteth us, that he has such a tender care of our salvation, as he will neuer suffer us to perish: that he hears our prayers, and will be our perpetuall & exceeding great reward. Now seeing we can have none of al this without Christ, it must needs follow of necessitie that our faith have alwaies an eie to him, and that in him alone it is to rest and content it selfe.

Thus from these two members we may gather how, and therefore it is impossible to please God without faith. For iustly doeth he hate us all, seeing we every one of us are accursed by nature: and as for any remedie to doe us good in this case, we have none at all in our selues. Therefore it is necessarie that God preuent us by his grace. Which he does 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 have assured salvation in him. Now if we would yet have a more ample declaration of this point, we must begin at this, to wit, that we shall neuer benefit our selues in any thing whatever wee expect or enterprise, unless we looke to God. For there is none other ende of liuing well but to serve to his glorie: to which ende we shall neuer be able to attaine, unless the knowledge of him goe before. This is indeed but the one halfe of faith, and would stand us in no great stead, unless confidence be ioyned therewithall. Therefore, faith is then perfect and entire to obtaine us favor with God, when wee have this setled confidence, that we secke him not in vaine, and when wee assure our selues of vndoubted salvation in him. Now who is he that will trust in God to be the rewarder of his merits, unless hee bee blinded with pride, and bewitched with a peruerse love of himselfe? And therefore this confidence, or assurance of which we speake, resteth it selfe onely upon the free grace of God, and not upon works, neither upon 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 have regard.

7 By faith Noah beeing warned of God of the things which were as yet not seene,Vers. 7 mooued with reuerence, prepared the Arke to the saving 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 virtue: to wit, that all the world beeing plunged in pleasures, and making themselues believe they should escape vnpunished, as if there had beene no iudgment of God to come upon them, that Noah alone should set before his eies the divine 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 even in the very graue, that is to say, in the Arke. I do but lightly touch these things: every one may better consider of further circumstances by himselfe. The Apostle attributes the praise of these so excellent and rare virtues to faith. Hitherto hee has intreated of the faith of the Fathers which liued vnder 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 follows, that in what time soeuer men liued, yet they were no otherwise approoued of God, neither did they ever any worke that was worthy of praise, but by faith. Let us now see what the Apostle setteth before us 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, does greatly expresse the virtue of faith. For it alwaies brings us 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, and are far 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 have taken all feare away from him, and the thing it selfe also was incredible: In the meane time also he saw the wicked give themselues over to all manner of pleasures without any care of God at al: In a word, a man might have 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 has respect rather to the promises of grace, than to the threatnings: by reason of which Saint Paul calles the Gospell (by which the righteousnes of God is offered us to salvation) the word of faith, Rom. 10.8: It seemes then it is an improper speech to say, that faith moved Noah to reuerence.Answere. I answere, that properly faith springs out of the promises; that it is built upon them; 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 to us, and in whom are sealed vp, and confirmed, all the promises of salvation. And yet nevertheless this is no hindrance why faith should not looke to God, and that it should not with reuerence receive whatever hee commandeth. Or if wee will have it in fewer words, The nature of faith is to heare God speake, and without any doubting at al to receive whatever proceeds out of his holy and sacred mouth. Faith then you see is no lesse subiect to you commandements and threatnings, than it is to the free promises. But because we are neuer touched as we should, and as neede requires with the commandements of God to yeeld him that obedience he requires, neither yet mooued by his threatnings to seeke by prayers, to preuent, and turne away his wrath, unless wee have first apprehended the promises of grace, so as wee can boldly acknowledge God to be our mercifull Father and the author of our salvation: 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 however faith in some things doe looke directly to the promises of God: so also does she no lesse looke to the threatnings, so far foorth as is necessarie for us to be led to the feare and obedience of God.

To the saving of his household.] He here shows 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 labor: he might have been hindred, yea a thousand times might this worke have been broken off, had there been no other impediments than the scoffes & mocks of the wicked: for no doubt they came running upon this holy personage from every coast to gaze at this strange building. Whereas then hee did thus constantly beare all their outragious and proud assaults, he showed that he had a wonderfull power wrought in his affections to obey. But from where 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 to the end? For it had been impossible for him, of his owne free will to have endured so many troubles; to have ouercome so many hindrances, and to endure so constant in his purpose, unless faith had gone before. Faith then is the onely mistris, or mother of obedience: from where wee may gather on the contrarie, that infidelitie is the onely let that keepeth us from obeying of God. And at this day the incredulitie of the world does 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 cōdemned you 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 understood of faith, the scope of the text will hardly suffer it: wee must therefore understand 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, showed that the destruction of the world was just. For why was the Arke the safegard of salvation to this one familie, but that the wrath of the Lord spared this holy personage, to the end he should not perish with the wicked? Therefore if he and his familie had not been preserved as a little remnant, the condemnation of the world had not been so evident. 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 delivered from the gates of death, it was an instructiō that the whole world was iustly destroyed, the which God would doubtless have saued, if it had not been vnworthie of so great a mercie. And was made heire of that righteousnes which is by faith. This is the last thing which the Apostle would have us to observe in the person of Noah.Moses telleth how he was a just man: the Apostle testifieth that faith was the roote, and the cause of this his justice, or righteousnesse. The which is true, not onely because a man will neuer yeeld himselfe in truth, and vnfainedly obedient to God, unless he be first setled upon the promises of his fatherly good will, confidently believing that himselfe, and all his actions are acceptable to 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 justice, 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,when he was called, obeyed God, to goe out into a place, which he should afterward receive 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 Jacob 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 received strength to conceiue seede,and was delivered of a child when she was past age, because she judged him faithfull which had promised.

12 And therefore sprang of it one, even 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 upon earth: of whose name the Jews boasted, as if by this onely title they had been exempt out of the common order of men, because they were descended from his holy stocke and linage. Now hee shows them what they ought especially to have, if they would bee reputed among the children of Abraham: and by this meanes brings them to faith: because even Abraham himselfe had nothing worthie of praise, but that which proceeded from there. First, he teaches 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 to the end. By these two testimonies was the faith of Abraham cleerely proved: 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, it is one of the principles of faith, that wee mooue not so much a foote, unless Gods word goe before to show us the way; nor unless it give us light as a lanterne: as Dauid says, Psal. 119.105. Therefore let us learne to observe this all our life long: that wee take nothing in hand, but accordingly as we are called to it 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 give 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 proof of faith. First, to forsake that we have in hand, as they say: secondly, to goe seeke things which are very far off from us, and altogether vnknowne to us. 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 (says he) to the place which I will show you. Therefore did he deferre to show him the place, but to the end his faith should be more and more exercised? Gen. 12.1 Againe, the love of his owne countrie might not only have slacked Abrahams readines, but also wholy have 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 in it as a stranger. Where was this inheritance which he hoped for? Truly he might immediately have thought that God had deceiued him: and might have 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 from there: so as hee was twice constrained to flee into the land of Gerar. But the Apostle contents himself to commēd his perseverance 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 virtue in him, but yet such as proceeded from no other cause than faith. With Isaak and Jacob. 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 gives a reason therefore he attributes their perseverance to faith: to wit, because they looked to 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 to them of enioying the land, so as after some good space of time, the thing should be accomplished and given them indeed: yet in that they did not wholy stay themselues in the hope of that onely, but pearced even to heauen it selfe, in this they did show yet a more cleere and evident marke of their faith. He calles heauen a citie that has a foundation, because it shall endure for ever, 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 whatever 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 teaches 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 understand that this doctrine is no lesse common to them than to men, he brings in the example of Sara, 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 commēded, 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 have beene so sharpely reprooued of the Angel. It must bee confessed, Answers. that her faith was mingled with infidelitie: but because shee corrected her distrust after shee was admonished, shee is nevertheless 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 understood that it proceeded from the mouth of God, shee received it in obedience. And from hence we gather a very profitable doctrine, that however our faith doe somewhat wauer and halt, yet it ceaseth not for all that to be approoued of God; provided 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 judged him faithfull that had promised.] These reasons are to be diligently observed, which doe expresse the virtue and nature of faith. If a man should onely heare that Sara conceiued by faith, he should not yet understand all: but this exposition which the Apostle addeth, takes away all difficultie. For he says, that Saraes faith consisted in this, that shee judged God to be faithfull; and that in his promises: which sentence containes two members. For first wee are [〈2 pages missing〉]with so many helpes? Obiection. If any man obiect, that they could not believe, unless they received the promises upon which it was necessarie faith should be founded: Answere. I answer, this is spoken by comparison. For they were far off that degree, to which God has now exalted us. Therefore, however they had the selfe same promise of salvation with us, yet nevertheless, they had not that same clearenesse of the promises, which wee now inioy vnder the kingdome of Christ; but contented themselues to behold them afarre off.

Confessing that they were pilgrimes, and strangers.] Jacob confessed this, when he answered Pharoah, that the daies of his pilgrimage were fewe and evil, in respect of the peregrination of his fathers; as also that these his daies were full of many euils, Gen. 47.9. If Jacob acknowledged himselfe to be a stranger in that land which was promised him as a perpetuall inheritance, it by it appeares, that he was not of this world; but did set his affections on things that were far aboue in the heauens. And therefore the Apostle infers that the Fathers did evidently show 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 in which they had a certaine dwelling. Now if these men in the mids of so many darke clouds, did yet in spirit soare even to 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 us vp there? If the land of Canaan could not keepe them backe; how much more ought we to stand upon our deliverance, & 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 of it, it remained still in their power to have returned backe againe. But they banished themselues from there of their own accord: and which more is, they renounced it, as though it did nothing at all appertaine to them. They meant another countrie then, which was out of this world.

Therefore God is not ashamed to call them, &c.]Vers. 16 He has respect to that sentence, I am the God of Abraham, the God of Isaac, and the God of Jacob, Exod. 3.6. Truely it is no small honor, 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 shows that this privilege was also founded upon faith, because that as the holy Fathers aspired to 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 have no place among the children of God, unless we renounce the world: as also that we shal have no inheritance in heauē, unless we be strangers on earth. Furthermore, from these words, I am the God of Abraham, of Isaack, and of Jacob, the Apostle rightly gathers 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,when he was tried, and he that received the promises offered his onely begotten Sonne.

18 (To whom it was said,In Isaack shall your seede bee called.)

19 For he considered that God was able to raise him vp even from the dead: from where he received him also after a sort.

20 By faith Isaack blessed Jacob & Esau concerning things to come.

21 By faith Jacob when he was a dying, blessed both the sonnes of Joseph, and leaning on the ende of his staffe, worshipped God.

22 By faith Joseph when he died made mention of the departing of the children of Israel, and gaue commandement of his bones.

[〈2 pages missing〉]quicke, yet were they all but flea bitings in regard of this tentation, to wit, that hauing received the promises, hee is then commanded to put his sonne Isaak to death. For al the promises were founded upon this, In Isaak shall your seede be called, Gen. 21.12: so that this being taken away, there remained to him no more hope of blessing, or of grace. The question is not here then as touching any earthly matter, but of Abrahams eternall salvation, yea of the salvation 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 salvation should be cleane cut off and extinguished? And yet nevertheless 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 virtue, thus to hold out in the middest of so many hard incumbrances, then doubtless that faith which onely was the cause that made Abraham thus constantly to perseuere, must of necessitie deserue to carrie away the prize.

But of this 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 have 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 gives us the solution to this question, which would otherwise be somwhat difficult: adding by and by that Abraham gaue God this honor, to to wit, Vers. 19 he thought him able to raise vp his sonne againe even from the dead. Therefore he reiected not the promise that was made to him, but did extend the truth and virtue of it far 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, 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 show it selfe no lesse powerful even in his dead ashes, than in quickning and restoring his life againe.

From where 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 delivered out of the middest of the shadow of death. The Greeke word Parabole, which wee translate figure, or similitude, is interpreted diverse 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 however Isaak was not raised vp in very deede, yet nevertheless he seemed after a sort to be raised vp, when hee was suddenly and miraculously delivered by such an vnexpected favor 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 Jesus 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 judgment, the true sense is, that Abraham recouered his sonne, even as if he had been given him from death into a new life.

By faith Isaak blessed, &c.] This also was a worke of faith, Vers. 20 to give a blessing concerning things to come. For whereas the thing is not yet effected, but the naked word onely appeares, there faith must needes be said to reigne. But in the first place wee are to observe what good use this blessing had of which he speakes. For to bless, 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 Jacob 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 you, and let the nations doe you service, seeme to be ridiculous, Gen. 27.29. For what authoritie was he able to give another, who was scarcely free there himselfe? We see then that this blessing is grounded upon faith, because Isaak had nothing to give his sonnes but the word of God. Obiection. Yet nevertheless 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 show 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 upon this, that Jacob was the elect of God, and this election was ratified and confirmed by the blessing of the father.

By faith Jacob when he was a dying,Vers. 21 &c.] The purpose of the Apostle is, to attribute whatever came to pass amōgst this people and was worthie of memorie, to faith: nevertheless, because it had been a thing too long to recite every particular example, hee chuseth out some among many: as this which hee now reciteth. For the tribe of Ephraim did so surmount the others, that they were in a manner hidden vnder his shadow. For the Scripture often comprehends the tenne tribes vnder this name of Ephraim: and yet nevertheless Ephraim was the yonger of the two sons of Joseph. When as Jacob blessed him and his brother; they were both of them then children. What did Jacob see in the yonger that he should preferre him before the elder? nay at that time when he did it, his eyes were even dimmed by reason of age: and whereas hee put his right hand upon 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 upon the left side. Moreover, he assignes two portions to him, as if he had bin Lord already of that land from where famine had driuen Jacob. There was nothing here therefore which was agreeable to reason; but faith, who onely was the gouernesse in this action. If the Jews therefore would bee any thing indeed, 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 use of prickes or points. For the Greekes could not so far 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 says, Al Rosch Hamitthah. But the Greeke translators have turned it, The end of his staffe, as if it had been there Matthaeh. The Apostle is not nice to applie that to his purpose which was commonly received. True it is that hee wrote to the Jews: but it was to them which were dispersed in diverse 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, provided 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: therefore he was led by faith to submit himselfe to his sonne.

Joseph. By faith Joseph 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 doubtless it was a token of an excellent faith, that all these riches, pleasures and honors could not cause this holy personage to forget the promise of God. For from where 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 from there, it was not because [〈2 pages missing〉]by it drawne to faith. But now let us see what the things are which he praiseth in the faith of Moses. First of all he says, that being come to age, he had this virtue 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 have 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 here and there 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 us 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 show 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 to faith, because it had beene better for him in respect of outward things, to have remained in Egipt; but he was perswaded that the stocke of Abraham was blessed: of the which blessing the onely bare promise of God bare witnesse. For he saw no testimonie of it before his eies, neither yet any thing near to it. From where it appears, that he beheld that by faith, which was far remooued from his sight.

Esteeming the rebuke of Christ,Vers. 26 &c.] Wee must diligently observe 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 us away from God, and from that vocation to which he has called us. 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: therefore let us alwaies remember to discerne what God permits us as lawfull. Nevertheless there are many things which of themselues are lawfull; the use of which is forbidden us 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 serve us 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 receive into their bosomes. For whom God has chosen, them has he also predestinate to be made like to 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 every one of us 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 pass it over, that he calls all the disgraces which the faithfull have endured from the beginning of the world, by the title of the rebukes of Christ. Because even as they were members of one selfe same bodie with us, so also were they in nothing seperated from us. 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 upon 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 to us, to suffer and indure for Christ.

Where he says, that he chose rather to suffer afflictions with the people of god, by that mēber he yet better signifies to us [〈2 pages missing〉]but he was far 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 onely before his eies: or as hauing nothing to doe with men, neither beeing subiect to the perils of this present life, he went on manfully as if hee had not beene to fight with Pharaoh. Yet nevertheless, 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 far off from him: or at the least, that the obstinacie of the king furnished with so many helps to resist, should ouercome him in the ende. To be short, God did show himselfe in such wise to Moses sight, as yet in the meane while hee left place for faith: but Moses beeing enuironed on every side with all those feares which pressed upon him at his heeles, yet turned his minde, and all his senses to God. True it is, that this vision wherof we have 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 to. For he apprehended his power, which was sufficient to swallow vp al feares and dangers. For resting himselfe upon the promise, he held it for certaine that the people were already Lords of the promised land, however they were now oppressed vnder 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 onely beholding of God is sufficient to correct our tendernesse, and to make us to be more hard then stones or iron to beate backe all the assaults of Satan. From where 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,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,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.

31 By faith the harlot Rahab perished not with them which obeyed not, when she had received the spies peaceably.

BY faith he ordained, &c.]Vers. 28 This also ought to serve much for the recommendation of faith to the Jews, because they hold this sacrifice of the Passeouer for the most excellent of al others, and have it in greatest reuerence. Now even this so excellent a sacrifice he says 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 of it did not yet appeare. Therefore, 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 onely word of God, doubted not but the people should be delivered from the plague which was near at hand to ceaze upon 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 to 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 have nothing to doe with them in this place. Where he says, that Moses onely 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 you faith of a few, that the whole flocke did thus pass through you red sea drie shod. [〈2 pages 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 gives testimonie of her repentance.

32 And what shall I more say?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 received their dead raised to life: other also were racked and would not be delivered, that they might receive a better resurrection.

ANd what shall I say more?]Vers. 32 Fearing least if hee should stand to reckon vp every particular example, he might by it restraine the praises of faith but to a very few; hee breaks off, and says, I should neuer make an end, if I should recite all of them one by one; seeing those few which hee has 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 of which he makes mention, to wit, Gedeon, Barac, Sampson, and Iephte. 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 onely? and what was the breaking of the pitchers in their hands? Surely a very fond thing, fit in all reason to serve to fray little children onely. In like manner the forces that Barac had, were far inferiour to the strength of his enemies: and besides, he was onely gouerned by the counsell of a sillie weake woman. 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 to him by his power? And as for Iephte, who would not even at the first have 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 upon his promise, executing the charge that was enioyned them, they all doe receive their due commendation by the testimonie of the holy Ghost. So then, whatever they did which deserued praise, 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 to God, but with great difficulties. Barac was so timerous and fearefull even from the beginning, that hee was inforced to do his dutie by Debora, and that not without some disgrace to 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: and yet nevertheless the imperfections of their faith, it does not therefore cease for all that to be approoued of God. Therefore we are not to be discouraged by reason of the vices wherewithall wee are incumbred, neither yet by it to become secure and carelesse, provided that we by faith do hold on our course in following our vocation. And of Dauid. Vnder Dauids name hee comprehends all the faithfull Kings; with whom also he ioynes Samuel and the Prophets. In which words his meaning is to show that the kingdome of Iudah was established by faith, and by the same faith endured to the end. The many victories which Dauid had over his enemies, were all [〈2 pages missing〉]vnable to ouercome aduersities, unless faith doe sustaine & vphold us. And of this we gather, that all those that have 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, if so bee we have 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 makes mention in this place. Therefore 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 have in it followed the translation of Erasmus: although others do expound it, Dismēbred: but in mine opinion the sense is more simple: to wit, that they were racked, as one would stretch a skinne upon a drumme.

36 And others have beene tried by mockings, and scourgings, yea moreover by bonds, and imprisonment.

37 They were stoned, they were hewenasunder, 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 received not the promise,

40 God prouiding a better thing for us, that they without us should not be made perfect.

VVHereas he says 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 by it, being not well exercised in you language, to adde the second in the margine: and so by succession of time, it has since crept into you 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, with which they were clad, when they fled into the deserts, than the tents which were made of skinnes. Now although some say that Jeremiah was stoned, Isaiah sawed asunder, and that the holy historie telleth how Elias, and Elizeus, and other Prophets wandred into mountaines and caues: yet nevertheless I doubt not, but he touches those cruell and horrible persecutions, which Antiochus inflicted upon the people of God, and those which befell them soone after.

And would not be delivered.] He speaks very properly. Verse 35 For they must have 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 have bought at so deere a rate, as by it to renounce God (as we have said) and to forsake their vocation. But we heare what Christ says; if we will saue our liues in this world, we shall loose them for ever in the world to come. Matth. 10.39. Therefore, if so be that a true love of the resurrection to come, doe possesse our hearts, it wil easily bring us to the contemning of death. And to say truth, therefore should we otherwise liue, unless we liue to God? and whenever it shall not be permitted us to liue to 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 have fallen and quailed. Moreover, we ought to gather a very profitable exhortation from hence, by which we may fortifie our faith against the time of aduersitie. For we ought not to refuse that the Lord should make us companions [〈2 pages missing〉]testimonie of Gods kindnesse towards us, that however he has showed himselfe liberall to his children from the beginning of the world, yet he did so measure out and limit his grace, that he provided for the salvation of the whole bodie. What can any amongest us desire more, when we may say every one in particular; God has had as much care of me now, as he had in bestowing of his benefits upon Abraham, Moses, Dauid; yea upon all the Patriarks, Prophets, and faithfull Kings: even of me, I say, to the end I might be vnited with them into the bodie of Christ? Let us know then that wee are more than vnthankfull towards God, if he find lesse faith in us vnder the kingdom of Christ, than the Fathers showed themselues to have vnder the law, and that by so many singular examples of patience. Where he says, they received not the promise; it ought to bee understood of the shutting vp and last conclusion of the promises which are published to us in Christ. Of which we have said somewhat before.