A commentary on the whole Epistle to the Hebrews. By M. John Calvin. Translated…A commentarie on the vvhole Epistle to the Hebrevves. By M. Iohn Caluin. Translated…

For in no sort] By this comparison he further enlargeth the honour and benefit which Christ hath done us in taking of our flesh, for he never did so much for the Angels. In as much then as there was greater need of special remedy to repair that exceeding fearful ruin of mankind, it was the good pleasure of the Son of God herein to manifest the excellent and incomparable pledge of the love he bare us, which might not be communicated; no not to the Angels themselves. Now in that he hath preferred us before the Angels, was it for any excellency that was in us above them? No in no wise, but only in regard of our misery. Wherefore there is no cause why we should glory as if we were more excellent than the Angels, unless it be because the heavenly Father hath showed more mercy to us than he hath done to them: the which we have good cause to confess, to the end the Angels with admiration may behold from above so great bounty poured forth upon the ⟨p. 51⟩earth. Whereas he saith in the present tense, he takes not, or took not, I refer it to the testimony of the Scriptures, as if it did represent that before our eyes which had been before witnessed by the Prophets. Moreover, this only place sufficeth to overthrow Marcion, the Manichees, and all such railers, who deny Christ to be true man, begotten of mans seed. For if he only bare the figure of a man; he often appeared so in old time under the form of an Angel, and then where was the difference? But because it cannot be affirmed that even Christ was indeed a very Angel clothed with their nature: therefore it is rather said that he took the nature of man, than of the Angels. The Apostle therefore speaks of this nature, and shows that Christ having taken flesh, was true man, so as now in two natures there is the unity of the person. For this place doth nothing at all favour Nestorius, who forged two Christs, as if the Son of God had not been true man, but had only dwelt in the flesh of man. We see that the Apostle had a far other meaning. For he meant to show that we have a brother in the person of God, because of the participation of one self same nature with us. Wherefore not contenting himself to call him man, he saith he was begotten of the seed of man.

FOr in no sort] By this comparison hee further enlargeth the honour and benefit which Christ hath done vs 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 herein to manifest the excellent and incomparable pledge of the loue hee bare vs, which might not be communicated; no not to the Angels themselues. Now in that hee hath preferred vs before the Angels, was it for any excellencie that was in vs aboue them? No in no wise, but onely in regard of our miserie. Wherefore there is no cause why we should glorie as if we were more excellent than the Angels, vnlesse it be because the heauenly Father hath shewed more mercie to vs than he hath done to them: the which wee haue good cause to confesse, to the end the Angels with admiration may behold from aboue so great bountie powred foorth vpon the