XXVII. lectures, or readings, vpon part of the Epistle written to the Hebrues. Made by Maister Edward Deering, Bachelour of Diuinitie

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

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

AT sundry times & in diuers maners. &c. * 1.1 Before we begin the exposition of this Epistle, I wil briefly speak somewhat of these three pointes. Why this Epistle was written, by whome, and at what time. And first touching the cause of the writing, though we knowe assuredly, it was cause sufficient to leaue so excellent doctrine vnto the church of God: yet a speciall occasion then giuen, was vndoubtedly this. The Iewes were stubbernly set to the maintenance and defence of the law of Moses, holding fast al the ceremonies of it, as things necessarie, neuer to be a∣brogate, but perpetually to be vsed in the worshipp of God. Among y^e residue they did especially striue for Circumcision, next vnto it, for the obseruation of meates, and drinkes, and times, and feastes, and sundry purifyings, as these things are namely men∣tioned * 1.2 in the scripture: Besides these, other ceremo∣nies:

they imbraced them and loued them. And though many thousandes (as it is in the xxi. of the Actes) did beleeue: yet were they still zealous for the law, nor could possibly heare of the abrogation of it. In so much that they and their forefathers had made this an article of their faith, and it is the ninth article of their Creede, & they holde it to this day: God gaue his lawe to his faithful seruant Moses, and he wil neuer alter it, nor chaunge it for any o∣ther. And this their opiniō, as it was rooted in thē, so they had very many, & plausible persuasions for it: they stroue not for the inuentions of man, but for the law of God: not holden by traditiōs, but writtē by Moses: not in doubtful testimonie, but in mani∣fest shew of the glorie of God. And this their opi∣nion they did not think was any coniectural expo∣sition, but the manifest word, as it was oft repeated, that this should be an ordinaunce to them for ouer. For this cause the Apostle hauing compassion vp∣on * 1.3 his weake brethren, who beleued in Christ (but were also thus addicted to the law) he writeth vnto them this Epistle, by all meanes persuading them, neuer to ioyne together our sauiour Christ with the Ceremonies of the lawe, whose glorie is perfect in him self alone, and all height must be abased before him. He created alone, and he will redeeme alone: He made alone, and he wil saue alone: and to be set in cōparison with him, all the gold, siluer, precious stones, & all the ornaments of the temple, they are but Beggerlie Elements. Nothing else in earth, no∣thing vikler earth, nothing in heauen, nor in the * 1.4

heauen of heauēs, no vertue, no power, no strength no name else that is named, in which, or by which, we can be saued, but only the name of Iesus Christ. And for this cause this epistle was written. Wher∣in it shalbe good for vs to marke, how from the be∣ginning, sathan hath striuen to obscure and darken the glorie of Christe: and howe hee hath holden stil the same purpose vnchaungeably, euen to our dayes. First he chaūged him selfe into an Angel of light, with glorious names of Moses, Moses, vnder pretence of holinesse striuing against trueth: a mar∣ueylous practise, & in those dayes inough to haue subuerted the faith of many. For who would haue thought that such men, so great louers of the lawe, of the Temple, of Moses, should bee enimies of the true Mellias? or be ignoraunt of the saluation and spirituall worship which he should teach them? But here we learne, not to ground our faith, neither vp∣on the glorious wordes, nor vppon the glorious hames of mortall men. For this deceiued from the beginning: but the worde it selfe must bee graffed in vs, if we will not erre. So now in these our last times, in which the diuel striueth as at the firste, wee see how many say vnto vs, The church, the church, The pope, the pope, The fathers, the fathers, & ma∣ny thousandes are led with this sound of wordes: yet in these wordes is no wisedome: onely they re∣newe the olde deceipt in which the diuel first trou∣bled the church of God: For what is the Churche they speake of? who is the pope? who are their fa∣thers? are they greater then the Temple? then the

lawe, then Moses? if not, then their names may be vsed for a cloke of falshood as y^• others were. Then we must trie them and examine them, whether it be a true churche, or true fathers they speake of. To follow a church you know not what, is to trust to the Temple you knowe not how. And knowe it well, such wordes are but mockeries, and such spi∣rites are of error and darknesse. The effect is proofe inough. For the end of their religion is, that igno∣rance is the mother of deuotion.

Now touching the author of this Epistle, who * 1.5 it was, it skilleth not. For if the name had ben here, what had it shewed but that God vsed the ministe∣rie of such a man? And now the time is not kno∣wen, it teacheth expressely, the doctrine is of God. And for this cause to the bookes of holie scripture, names are sometime added, sometime not, that the doctrine of the Lorde might be vnto vs, without respect of person. And for my parte, who wrote this Epistle, I can not tell, nor I see no cause why I should seeke it. For when the spirite of God hath lest it out, can I think it the better if I should adde it? I remember, Athanasius sayeth: that since the * 1.6 Gospell was first preached, this Epistle was euer thought to be Paules. But Eusebius, as boldly on the other side, saith that he dareth constantly affirm as the sense is the Apostles, so the phrase & pēning is some other mans, but whose God knoweth: and * 1.7 thus much of the authour, whome we will leaue as we finde him, a faithfull wittnesse of Iesus Christ, euen to the ends of the world, but whose name we

knowe not.

Now for the time in which it was written, it is certein it was in y^• apostles dayes. For if it had bene after the destruction of Ierusalem, threatning so oft the anger of God to those who would despise his * 1.8 sonne, no doubt he would haue mentioned so sin∣gular an example. Besides this he maketh mention of Timothie as his companion and fellowe, who was famous among the Apostles. And it is like, that this Epistle was written about the later end of the Apostles age, because he saith that this doctrine first preached by the Lord, hath now bene confir∣med vnto vs by them that heard it. And noting the time how long the Gospell had bene preached afore, he sayth, that time required that nowe they should be able to be teachers of it. Againe, in the x. chapter he putteth them in remembraunce, that in times past they had suffered great and manifolde af∣flictions for the Gospels sake. So that we easily see this Epistle, as it is holie and Apostolicall in the trueth of doctrine, so it hath also the honour of their time. And thus farre of the occasion, authour, and time of this Epistle.

Now, as briefly as I can, I will shewe you the * 1.9 argument of the whole Epistle, and that is this: that onely in Iesus Christ is the forgiuenesse of our sinnes. Which argument he handleth thus. Firste setting out our sauiour Christ, who he is, in the ten firste chapiters: Then howe saluation is thorough him, in the residue of the Epistle. In setting foorth our sauiour Christe who he is, he sheweth first the

nature of his person, in the two first chapters: then what is his office, in the next eight. Touching his person, he teacheth first that he is perfect God in the first chapter: then, that he is perfect man, in the se∣cond Chap. of which we wil speake more particu∣larly in expoūding of the text. Of his office where∣of we said he intreateth in the viii. next chapters, he teacheth this firste, that he is our Prophet, from the beginning of the iii. chapter, to the xiiii. verse of the fourth: then that he is our priest, from thence to the xix. verse of the x. chapter. And though the Apostle of purpose and with great care, do plainely teach that Christ is our king: yet because this neces∣sarily followeth of the other, & there was no doubt but that Messias, their priest and prophet, should be also their prince and king, therefore, he seemeth not to make any particular intreatie of this, as of the other offices: but as he was a kingly prophet, a king∣ly priest, and the sonne of God, so in proofe of all these he maketh with them, manifest proofes of his kingdome; at in the text more plainely. (God wil∣ling) I will shewe, when I shal more particularly speake of them. Nowe of his prophecie in the iii. & * 1.10 iiii. chapters he teacheth this, that he is our onely prophet, prouing it first, because the sonne of God tooke vpon him our nature, the excellencie of his person is warrant ynough, that God ordeined him our only prophet. Secōdarily, he was faithful in his ministerie, neither needeth any to be ioyned with him. Thirdly, he was more honorable then Moses himselfe, and therefore much more should rule in

the house of God alone. Fourthly, the Prophet sayth: To day if you will heare his voice &c. Therefore by the Prophet commended to vs as our only pro∣phet. Last of all, the nature of the worde, agreable onely to his person, maketh that he is our prophet alone: and thus he endeth this treatie. Of his priest∣hood * 1.11 he speaketh more at large, shewing first in the end of the fourth chapter, what maner of Priest he is, euen such a one as by his own vertue hath entred into the heauens, and made a way for vs, that wee might boldly through him come vnto God. After this he beginneth a comparison of y^• priesthood of Christ with Aaron, and so more clearely sheweth, both his priesthood and the excellencie of it. This comparison he maketh in these pointes. First, that the priest of the lawe was a naturall man, like vnto his brethren. Secondarily, that he hath not a priuate worke, but doeth all the peoples seruice in thinges apperteyning to God. Thirdly, that he appeared not before God in his own vertue & righteousnes, but with offerings & sacrifices for sinne. Fourthly, that he was ful of compassion toward his brethren, to pittie them in their weakenes. Fiftly, that he had his calling of God: in all which things, Christ ex∣ceeded all that were before him, & this he teacheth in the ten first verses of the fifte Chapter. Then be∣ginneth (by occasion) an exhortation which conti∣nueth to the vij. chapter. After that, he setteth out at large the example of Melchisedech, and the compa∣rison of the first couenant, with the tabernacle & sa∣crifices apperteyning vnto it, so teaching at the last

our sauiour Christ to be our onely priest. The se∣cond parte of the Epistle, which is, how this salua∣tion of Christ is giuen vnto vs, in the 11. 12. and 13. chapters the summe of it, is, that we haue this salua∣tion through faith, which faith is tried in many af∣flictions, & stil bringeth forth fruit in good works.

Now let vs come to the text. I tolde you firste the Apostle proueth the excellencie of the person of Christ, God and man. In this first Chapter hee proueth his Godhead, and beginneth thus. Many times &c. In this first verse, setting downe the gene∣rall proposition of the whole Epistle, that God hath now made knowen vnto vs all our saluation in his sonne Christ, naming him, Sonne, that these titles after attributed vnto him, might appeare more to * 1.12 bee according to the prophesies of him. Then streight he describeth him, making it manifest that he is God. First, by the glorie which his father hath giuen him. Secondarily, by the excellencie of his person. Thirdely, by the greatnesse of his power. Fourthly, by the benefites purchased to vs. Fiftly, by the dignitie which to him self he hath obteined: all this is in the third verse. Lastly, by comparison with Angels, whiche comparison hee maketh in many points, alledging scripture, according to the titles before giuen vnto him, & so endeth this first chapter. Many times, and after diuerse sortes &c.

Out of this verse, first let vs note and consider well, touching this doctrine which we are taught by Christe, the certeintie of it, which is first in the authour, who is God himself, euen the same God of

our fathers, which so many times and ways spake euer by his Prophets: euen he in an assured trueth, hath also spoken by his sonne. Thus giuing the au∣thoritie of the word of Christe to God the father, that it might be confessed true, and to take away al vaine quareling of contentious men, who vnder pretēce of the name of God, would easily haue dis∣puted against our sauiour Christ, and saide: We know God is true, and he spake to Moses, he spake to the Prophets, this man speaketh of himself, and we wil not heare him. To stop this offence, though the Apostle might haue giuen the authoritie of his word, euen to the person of Christ himselfe, yet he would not, but said thus: God spake by him. Ano∣ther profe for the certeintie of his word, is, that he spake by his sonne: in whiche name God sealed it vnto him, to be his sufficient witnesse in the world euen as him self had spoken with a voice of glorie: This is my beloued sonne in whom I am wel pleased, he are * 1.13 him. And this was a sure & knowen truth vnto thē, that no man had sene God at any time, but the on∣ly begotten sonne, who is in the bosome of his fa∣ther, he reuealeth him. He is the personal word, & maketh knowen al the mysteries of God, euen as he hath beene present with him in all his wayes.

Now as our sauiour Christ is our certeine tea∣cher of vndoubted truth: so how farre this truth is taught by him, appeareth also in the wordes: Ma∣ny times, many wayes, by many Prophets, of olde, to our forefathers. Of all these we must set the contrariotie in our sauiour Christ, that God spake by him, not

many times reuealing his will by measure, nowe some, then more: but once he hath sent him filled with all measure of wisedome and vnderstanding. And before, God spake many wayes, either by An∣gels, or by the cloude, or betweene the Cherubims, or by Vrim, or by visions, or by dreames: but now he hath spoken one way, euen by Christ made our brother, with the voyce of a man, in the middes of the Congregation plaine and euident in all mens hearing: and all varietie shall ceasse for euer∣more.

Likwise, before God spake by many prophets, now he doth not so, but hath sent his sonne alone in sted of all, that all his people should heare him, Likewise those times they are olde and past, but the time of Christes teaching passeth not, but is for euer. And that was to y^• fathers, men of diuers calling, but this is to vs al of one condition. So this the Apostle tea∣cheth, that Christe alone, once euen in the dayes of his life, after one manner and fourme hath preached vnto vs all that Gospell, which eternally shalbe the power of his heauenly father, to saue all which doe beleeue. Nowe let vs marke first the agreement, & then these differences, manifestly to be seene be∣tweene * 1.14 Christ and the Prophets. First, they agree all in this, that God spake by all, and this onely they haue a like from the first to the last. Adam, Seth, Enoch, Noe, Abraham, Moses, Dauid, Esaie, Christe, not one of them spake one worde of a na∣turall man in all their ministerie, but onely the wordes of him that sent them: that is, they spake

not themselues, but God spake within them. Whē soeuer were the time, whatsoeuer were the meanes, whosoeuer were the man, wheresoeuer were the place, whatsoeuer were the people, yet the wordes were the Lordes. And whosoeuer he be in the church of God from the beginning to the ending, to whome this ministerie shalbe committed, if he will be numbered with Patriarches and Prophets, Apo∣stles * 1.15 and Pastours, and with our Sauiour Christe himselfe, whatsoeuer he speake Let him speake as the word of God. For this couenant God hath made with al his seruants, euen as the Prophet Esaie saith: My spirite which is vpon thee, & my words which I haue put in * 1.16 thy mouth, shal not depart out of thy mouth, nor out of the mouth of thy seede, nor out of the mouth of thy seedes seede, from henceforth▪ euen for euer. And in deede, whose words else should diuide betweene the marrowe & the bones, but his onely, who alone searcheth the * 1.17 hearts and the reynes? Or whose wordes should kil our earthly affections, but his alone, who giues the sworde of the spirite? And we, whose messingers are we? Or of whome are we sent? Is not God our Maister, and shall we not make our account to him according to that which we haue receiued of him? We must looke vnto our owne charge, and for all other men, though they seeme to be pillers, what they are it skilleth nothing to vs, we are not ac∣countable by their giftes. Augustine, Ambrose, Ie∣rome, Gregorie, or any else, they had their owne charge of God, and we haue ours by warrant from God: they did speake, and so must we. If I speake

out of the fathers of the Church, and know it to be the word of God, why do I attribute it to man, ra∣ther then to God, whose trueth it is? Or if I speak of the Fathers, and knowe it not to be the word of God, be it neuer so true in the doctours mouth, in mine it is sinne, because I speak not as I am taught of God. This I speake not so much for the papists, whose heartes and soules the decrees, and decre∣talles haue stolne away, and left them without vn∣derstanding: But I speake it, because of brethren, who knowe not their calling, but fill the pulpites with doctours and counsels, and many vanities, where they should onely speake the word of God, that our agreement may be with the Apostles and Prophets, and with our sauiour Christ.

Nowe let vs see the differences here spoken of betwene our Sauiour Christ and all other pro∣phets, * 1.18 what we may learne of them. The firste is, the doctrine taught by them, was at diuerse times reuealed, but that which Christe teacheth, is reuealed but once.

And this is twise after expresly noted by the Apo∣stle himselfe, as in the ninth chapter, Now at the lat∣ter * 1.19 end, Christ hath beene once reuealed. And in the xii. chapter, Yet once will I strike, not onely the earth, but the * 1.20 heauens also. And this it is whiche sainct Iude saith of the christiā faith, that once it was giuen to the saints, which, once, doth mean the time of Christ in earth, for so he saith, it was by his sonne. For though the Apostle yet vnderstoode not all, and the spirit was after giuen them, yet the same Spirite did but

more lighten them in such things as Christ had also taught them. By this we learn boldly to refuse it, & accoūt it as bastard doctrine, whatsoeuer is sprong vp since, & cōmeth vnder the warrant of a mortall man, as namely the idolatries of that mightie king and priest, Prete Giam, of the Abizannes in Africa: and the idolatrie of the great Cam, king and priest of the Tartarians in Asia: and the idolatries of Is∣mael, king and priest of the Persians: and the idola∣tries of Mahomet, king and priest of the Sarasins: and the idolatries of the Pope and Papall men, this day kings and priestes, as proude as the other. And of these what sects soeuer haue sprong of Homares or Halys, Cuselbasoe or Casaboe, of decrees & de∣cretalls, Thomists or Scotists, white friers or black, that eternall Gospell, as they called it, more then 300. yeares since deuised at Paris: the reuelations of S. Brigitt: all other doctrines and expositions, we must cast them away, so many as came not in the warrant of our Sauiour Christ once preaching vpō earth, which because it was once, it cōfuteth all after it, and abrogateth all before it, which had diuersitie of time, as the Apostle himselfe gathereth. ca. 12. 27.

The second difference, that the doctrine of Christ * 1.21 is taught after one sort. For though first were mira∣cles, and nowe none: firste Apostles, nowe none: these were but meanes to confirme the preaching, the word onely was the power of saluation, which is the same it was then. Whiche because it is but one, therefore it is perfect. For if any way before had bene absolute in itself, there should none other

haue come after it, but it pleased not God to giue the glorie vnto all those maner of reuelations, but reser∣ued it to the preaching of the gospel, which he hath made his owne power to saue all that do beleeue, & giuen it so great grace, that it worketh more migh∣tily then all miracles, and pearceth deeper into the hart of man, then any maner persuasiō, yea, though one should arise frō the dead to speake vnto vs. And therefore we may condemne that, whiche before vs was done, in building monasteries, vowing of pil∣grimages, praying for the dead, their masses & diri∣ges, honouring of saincts, setting vp of Crosses, and such like. For howe were these thinges taught vnto men? Not by preaching the Gospel, but for the most part, men were driuen vnto it by feare & terrour of the night, as we may see in their owne books & le∣gendes: But as it was, so it is come vnto it, and the darkenesse hath couered it, out of whiche it sprang.

The third difference here, is, that that was old, & therefore abolished: for it cannot be but that which * 1.22 waxeth elder and elder, must at last vanish: but the testamēt of Christ, it is still new, yea though it were frō the beginning, yet it is still the same, and the day passeth not, in whiche it was giuen, but it endureth with the age of mā. And therfore it is no sacrifice of the new testament, to haue a masse which waxeth olde, and when it is done, is not: but you must haue a newe, & so fill your number. Neither yet is it pos∣sible that works should iustifie, which also wax old & are forgottē, so that the righteous man of an hun∣dred yeare olde, if he leaue then his righteousnes, it hath none accoūt. The saluatiō of y^• world, it is not

thus, but alwayes new, if once I be in this couenāt, it is an euerlasting couenant, I was not taken vnder cō¦dition of time, nor no time shal preuail against me. The saluatiō it self, it is not changeable as Ad•…•…s was in Paradise, but it is made sure in the bodie of Christ vnited with the person of his Godhead, so the ways in which we are led vnto it, they are imutable, our faith is not quenched, our loue not extinguished, our hope faileth not, nor the holy spirit can euer be takē from vs, but still they are newe euen to eternall life.

The fourth difference, is, in the fathers with whō * 1.23 the first couenāt was made, who though they were al called in Iesu Christ, yet was there a difference of their honour, & euery one more exalted, as God ap∣proched more neere vnto them. So Abraham & his posterity were a more honorable people then the o∣ther before him. So the Israelites, that had receiued the law, & dwelt in the land of promise, had greater blessing then their fathers in Egypt. So Iohn Baptist more then all Israel. But now they that are called of Iesu Christ, by his owne voice, & in him crucified before their eies, haue a•…•…eined a singular honour, & the least of them touching their calling, are greater then al Patriarches & Prophets. And these al in like precious faith, like spirit, like promises, like couenāts like accepted of god, euery man in his own measure of grace. No difference of Iew or Gentile, learned or vnlearned, but al haue throgh faith one entrance vn to the throne of grace: that I neede not say now, O Lord remember Dauid, nor the couenāt made with Abraham: But, O Lord remember me, & the coue∣nant which thou hast made with my fathers house.

For vnto all, both those that are nigh, and those that are far off, there is but one couenant in Iesu Christ, whome now we knowe not according to the flesh. And this excellent glorie of Christian men (dearly beloued) as oft as I remember it, it grieueth me to thinke vpon the madnesse of some, who call them selues spirituall, & other temporal, themselues cler∣gie, and other layitie, them selues regular and other secular, themselues, they should say straungers from the Lord Iesus, and other the liuely members of his body. For what is it else to make this difference, but to denie the brotherhode in the calling of Christe?

The fifte difference is, that God then spake by his Prophets, now by his sonne, by Prophets mea∣ning * 1.24 the continuall succession, of Prophets in all a∣ges. For as they were men taken away by death, so it was necessarie other to come in their places. And because no Prophet was able to giue his grace to o∣ther, or of his fulnes, make other learned in the my∣steries of God, but they were al taught of the Lord: therefore they had the credite of their worde euerie one in himselfe, and none iudged by anothers gifts. But so it is not with the Sonne of God, for both he liueth to appoint vs teachers still, and of his fulnesse he giueth all other their continuall increase of grace. For which cause now, the warrant of all dependeth vpon him alone. And the greatest Apostle that euer was, hath no other glorie, but onely to be his ser∣uant and messinger, for he is that redeemer, whose worde must be in the mouthe of his seede, and in the mouth of his seedes seede, after him, for euer∣more.

So that it must needes be the pride of verie antichrist, for a mortall man to exalt him selfe, and giue the warrant of truth vnto his owne word: that he cannot erre: that all knowledge is in the closet of his breast: that we must beleeue it as the Gospell what soeuer he decreeth. A vile seruant so to swell in pride, and set him selfe in the seate of the sonne of God, why do we not abhorre it? and rather kisse the ground vnder the feete of the Sauiour of the world, to be slowe to speake out of our owne hart, and quick to heare what hee hath commaunded? And these be the differences which I thought good to note vnto you, as the Apostles wordes plainely teach them. Now where it is said, In these last times, meaning the daies in which this gospel is preached, which also the Apostles and Prophets call the end of the world, and last dayes: It hath this name, bothe for because in comparison of the age of the world, these dayes shall be but few: and also for that the will of God is finally reuealed in his sonne Christe, who shall inherite the glorie, to be our Prophet from the day, in which first his father sealed him to that of∣fice, euen to the latter end. And thus much of this first verse.

Now let vs pray to almightie God our heauen∣ly father, who hath so loued vs, that hee gaue his only begotten sonne, to lead vs in the way of truth, to saue vs from the bondage of death, and to sacri∣fice his owne bodie for the raunsome of our sinnes, that for his sake we may bee strengthened with the grace of his holie spirite, to heare his word & kepe

it, that we may in a good time and happie issue of our wayes be blessed by him, who is our onely Sa∣uiour, to whome with the father and the holie Ghoste be honour and glorie for euer.

Notes

• * 1.1

  Why this Epistle was writ∣ten.
• * 1.2

  Gal. 4. 10. Col. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Act. •…•…1. 14.
• * 1.3

  Cap. 5. 12. &. 6. 1. & Cap. 12.
• * 1.4

  Galat. 4. vers 9.
• * 1.5

  The Au∣thor.
• * 1.6

  In Dialog. de S. Trin. fo. 11.
• * 1.7

  lib. 6. cap. 19.
• * 1.8

  What time this Epi∣stle was written.
• * 1.9

  The Ar∣gument of this E∣pistle.
• * 1.10

  Christes prophecie.
• * 1.11

  Christes priesthood
• * 1.12

  Sonne.
• * 1.13

  Matth. 3. 17
• * 1.14

  Only God must speak in the mouth of all Mini∣sters.
• * 1.15

  1. Pet. 4. 10.
• * 1.16

  Esai
• * 1.17

  Hebr. 4. 11. 〈◊〉〈◊〉
• * 1.18

  The firste difference.
• * 1.19

  Cap. 9. 26.
• * 1.20

  Cap. 12. 26.
• * 1.21

  The secōd difference
• * 1.22

  The third difference
• * 1.23

  The. ii•…•…. difference
• * 1.24

  The fift difference.