Bonaventure

In his own words on Hebrews

• Hebrews 1:1

  First, then, the only being able to save would have to be preeminent in power. Hence, in the Epistle to the Hebrews: "God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son, whom He appointed heir of all things, by whom also He made the world; who, being the brightness of His glory and the image of His substance, and upholding all things by the Word of His power, has effected man's purgation from sin and taken His seat at the right hand of the Majesty on high, having become so much superior to the angels as He has inherited a more excellent name than they." From Him, indeed, miracles come forth, and hence it was necessary that He show the miracle of miracles in His own Person, that is, the plurality of natures: for He possesses corporeal, spiritual, and divine natures—the temporal, the aeviternal, and the eternal. Hence again it belongs to Him to bind the lowest with the highest.

  Collations on the Hexaemeron, Collation 3

• Hebrews 1:1

  The Holy Spirit radiated in the hearts of the preachers so that they could preach and write all the truth. God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son. And this threefold firmness of faith is explained: first, as expressed through the Uncreated Word, when He says, at sundry times, etc., and, being the brightness of His glory. Second, as expressed through the Incarnate Word, in the passage: He has effected man's purgation from sin. Third, as expressed through the Inspired Word, in the passage: For it was first announced by the Lord.

  Collations on the Hexaemeron, Collation 9

• Hebrews 1:2

  The Holy Spirit radiated in the hearts of the preachers so that they could preach and write all the truth. God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son. And this threefold firmness of faith is explained: first, as expressed through the Uncreated Word, when He says, at sundry times, etc., and, being the brightness of His glory. Second, as expressed through the Incarnate Word, in the passage: He has effected man's purgation from sin. Third, as expressed through the Inspired Word, in the passage: For it was first announced by the Lord.

  Collations on the Hexaemeron, Collation 9

• Hebrews 1:2

  First, then, the only being able to save would have to be preeminent in power. Hence, in the Epistle to the Hebrews: "God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son, whom He appointed heir of all things, by whom also He made the world; who, being the brightness of His glory and the image of His substance, and upholding all things by the Word of His power, has effected man's purgation from sin and taken His seat at the right hand of the Majesty on high, having become so much superior to the angels as He has inherited a more excellent name than they." From Him, indeed, miracles come forth, and hence it was necessary that He show the miracle of miracles in His own Person, that is, the plurality of natures: for He possesses corporeal, spiritual, and divine natures—the temporal, the aeviternal, and the eternal. Hence again it belongs to Him to bind the lowest with the highest.

  Collations on the Hexaemeron, Collation 3

• Hebrews 1:3

  For since the apprehended species is a likeness generated in the medium and then impressed upon the organ itself, and through that impression leads to its principle, namely to the object to be known; it manifestly suggests that that eternal light generates from itself a likeness or splendor coequal, consubstantial, and coeternal; and that he who is the image of the invisible God and the splendor of glory and the figure of his substance, who is everywhere through his primary generation, just as an object generates its likeness throughout the entire medium, is united through the grace of union, as a species to a bodily organ, to an individual of rational nature, so that through that union he might lead us back to the Father as to the fontal principle and object. If therefore all knowable things have to generate a species of themselves, they manifestly proclaim that in them as in mirrors can be seen the eternal generation of the Word, the Image, and the Son, eternally emanating from God the Father.

  Itinerarium Mentis in Deum, Chapter 2

• Hebrews 1:3

  If indeed we consider speech by reason of its end, it is for expressing, for instructing, and for moving; but it never expresses anything except by means of a species, never teaches except by means of a demonstrative light, never moves except by means of a power: and it is clear that this does not happen except through a species, a light, and a power that are intrinsic, intrinsically united to the soul: and therefore Augustine concludes that he alone is the true teacher who can impress a species, infuse a light, and give power to the heart of the hearer. And hence it is that "he who inwardly teaches hearts has his chair in heaven." Just as, therefore, nothing is perfectly known through speech except by means of a power, light, and species united to the soul; so in order that the soul may be instructed unto the knowledge of God through his internal speech, it is necessary that it be united to him who is the splendor of glory and the figure of his substance, upholding all things by the word of his power. From this it is clear how wondrous is this contemplation, through which Augustine in many books leads by the hand to divine wisdom.

  On the Reduction of the Arts to Theology

• Hebrews 1:3

  By means of diffusion, as of brightness out of light, of heat out of fire, of a river out of its headspring, of rain out of a full or humid cloud. In the first diffusion, equality is lacking, for brightness is not the same as light. In the second, closeness is lacking, for heat is not close to fire, since it is the principle neither of its form nor of its origin, but is merely an accident. In the third, simultaneity is lacking, for a spring diffuses itself by flowing, and not all at once. In the fourth, fullness is lacking, for not all of the rain is drawn out of a cloud, but only successive drops. Now, join these four conditions to a single diffusion, one of splendor having equality, of heat having closeness and substantiality, of a river or fountain having simultaneity, and of rain having fullness: and in this way, you will have a trace of the eternal generation. Hence, the Son is sometimes compared to brightness: "Being the brightness of His glory," etc.; at other times, to a flame, as in Moses' bush which represented the person of the Son; or again, as a river or spring: "But a spring rose out of the earth. A river rose in Eden." Again, He is sometimes compared to rain: "For just as from the heavens the rain and snow come down and do not return there till they have watered the earth," etc. And, later: "So shall my word be that goes forth from my mouth," that is, from the Father's heart.

  Collations on the Hexaemeron, Collation 11

• Hebrews 1:3

  And this threefold firmness of faith is explained: first, as expressed through the Uncreated Word, when He says, at sundry times, etc., and, being the brightness of His glory. Second, as expressed through the Incarnate Word, in the passage: He has effected man's purgation from sin. Third, as expressed through the Inspired Word, in the passage: For it was first announced by the Lord.

  Collations on the Hexaemeron, Collation 9

• Hebrews 1:3

  First, then, the only being able to save would have to be preeminent in power. Hence, in the Epistle to the Hebrews: "God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son, whom He appointed heir of all things, by whom also He made the world; who, being the brightness of His glory and the image of His substance, and upholding all things by the Word of His power, has effected man's purgation from sin and taken His seat at the right hand of the Majesty on high, having become so much superior to the angels as He has inherited a more excellent name than they." From Him, indeed, miracles come forth, and hence it was necessary that He show the miracle of miracles in His own Person, that is, the plurality of natures: for He possesses corporeal, spiritual, and divine natures—the temporal, the aeviternal, and the eternal. Hence again it belongs to Him to bind the lowest with the highest.

  Collations on the Hexaemeron, Collation 3

• Hebrews 1:4

  First, then, the only being able to save would have to be preeminent in power. Hence, in the Epistle to the Hebrews: "God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son, whom He appointed heir of all things, by whom also He made the world; who, being the brightness of His glory and the image of His substance, and upholding all things by the Word of His power, has effected man's purgation from sin and taken His seat at the right hand of the Majesty on high, having become so much superior to the angels as He has inherited a more excellent name than they." From Him, indeed, miracles come forth, and hence it was necessary that He show the miracle of miracles in His own Person, that is, the plurality of natures: for He possesses corporeal, spiritual, and divine natures—the temporal, the aeviternal, and the eternal. Hence again it belongs to Him to bind the lowest with the highest.

  Collations on the Hexaemeron, Collation 3

• Hebrews 1:14

  Now, the same distinction is had in relation to action, which is the lowest, in which [function] are all those spirits that are sent for service, for "the highest ones never recede from the intimate." Wherefore Dionysius raises the question of the Seraph sent to Isaias, but he does not solve it. But it seems better to be of the opinion that it was another angel, receiving his fire from an angel of that particular order, and thus named after him. Now, this action has three functions, to cleanse, enlighten, and perfect. Perfecting is greater than enlightening, and the latter is greater than cleansing. Cleansing befits the Angels, enlightening, the Archangels, and perfecting, the Principalities.

  Collations on the Hexaemeron, Collation 21

• Hebrews 1:14

  Those governing both the former and the latter are spiritual substances, either entirely conjoined, as are the souls of brutes, or separably conjoined, as are rational spirits, or entirely separate, as are celestial spirits, whom the philosophers call Intelligences, and we call Angels. To whom, according to the philosophers, it belongs to move the celestial bodies, and through this the administration of the universe is attributed to them, receiving from the first cause, namely God, the influx of power, which they pour back according to the work of governance, which regards the natural subsistence of things. But according to the theologians, the governance of the universe is attributed to the same according to the command of the supreme God with respect to the works of reparation, according to which they are called ministering spirits, sent for the sake of those who receive the inheritance of salvation.

  Itinerarium Mentis in Deum, Chapter 2

• Hebrews 2:2

  The Holy Spirit radiated in the hearts of the preachers so that they could preach and write all the truth. God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son. And later it is said: For if the word spoken by angels proved to be valid; and still later: For it was first announced by the Lord and was confirmed unto us by those who heard Him; God also, according to His own will, bearing them witness by signs and wonders, and by manifold powers, and by impartings of the Holy Spirit. And this threefold firmness of faith is explained: first, as expressed through the Uncreated Word, when He says, at sundry times, etc., and, being the brightness of His glory. Second, as expressed through the Incarnate Word, in the passage: He has effected man's purgation from sin. Third, as expressed through the Inspired Word, in the passage: For it was first announced by the Lord.

  Collations on the Hexaemeron, Collation 9

• Hebrews 2:3

  The Holy Spirit radiated in the hearts of the preachers so that they could preach and write all the truth. God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son. And later it is said: For if the word spoken by angels proved to be valid; and still later: For it was first announced by the Lord and was confirmed unto us by those who heard Him; God also, according to His own will, bearing them witness by signs and wonders, and by manifold powers, and by impartings of the Holy Spirit. And this threefold firmness of faith is explained: first, as expressed through the Uncreated Word, when He says, at sundry times, etc., and, being the brightness of His glory. Second, as expressed through the Incarnate Word, in the passage: He has effected man's purgation from sin. Third, as expressed through the Inspired Word, in the passage: For it was first announced by the Lord.

  Collations on the Hexaemeron, Collation 9

• Hebrews 2:3

  Since before His coming they were not bound to believe in the Trinity except implicitly, now after the promulgation of the New Testament all are bound to believe it explicitly, so that it is now not only credible because worthy of belief, or fitting from the testimony of creation, but also obligatory through the promulgation of evangelical truth, whose promulgation had its beginning from the Savior, as is said in Hebrews 2, where the Apostle, speaking of the Christian faith, says thus: Having received its beginning to be declared through the Lord, it was confirmed unto us by those who heard, with signs and wonders and various powers and distributions of the Holy Spirit according to His will.

  Disputed Questions on the Mystery of the Trinity, Question 1

• Hebrews 2:4

  The Holy Spirit radiated in the hearts of the preachers so that they could preach and write all the truth. God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son. And later it is said: For if the word spoken by angels proved to be valid; and still later: For it was first announced by the Lord and was confirmed unto us by those who heard Him; God also, according to His own will, bearing them witness by signs and wonders, and by manifold powers, and by impartings of the Holy Spirit. And this threefold firmness of faith is explained: first, as expressed through the Uncreated Word, when He says, at sundry times, etc., and, being the brightness of His glory. Second, as expressed through the Incarnate Word, in the passage: He has effected man's purgation from sin. Third, as expressed through the Inspired Word, in the passage: For it was first announced by the Lord.

  Collations on the Hexaemeron, Collation 9

• Hebrews 2:7

  In the New Testament, after the universal scripture and the course of time, Christ was formed, as was man on the sixth day, that He may "have dominion over the fish of the sea," and "the birds of the air." As the Psalm says, "what is man that You should be mindful of him, or the son of man that You should care for him? You have made him little less than the angels, and crowned him with glory and honor. You have given him rule over the works of your hands, putting all things under his feet: all sheep and oxen, yes, and the beasts of the field, the birds of the air, the fishes of the sea," etc. And in order that it be understood of Christ, the Apostle says: "You have made him little less than the angels, and crowned him with glory and honor." And there follows: "But we do see Him who was made 'a little lower than the angels,' namely, Jesus, crowned with glory and honor because of His having suffered death." Man was created out of a virgin soil that had never received blood, which signifies Christ born of the Virgin; and as Eve was formed out of Adam's side, so also the Church, out of the side of Christ. But since Christ never sinned, how can Adam's transgression correspond to Him? There must be transference from the head to the body.

  Collations on the Hexaemeron, Collation 16

• Hebrews 2:9

  In the New Testament, after the universal scripture and the course of time, Christ was formed, as was man on the sixth day, that He may "have dominion over the fish of the sea," and "the birds of the air." As the Psalm says, "what is man that You should be mindful of him, or the son of man that You should care for him? You have made him little less than the angels, and crowned him with glory and honor. You have given him rule over the works of your hands, putting all things under his feet: all sheep and oxen, yes, and the beasts of the field, the birds of the air, the fishes of the sea," etc. And in order that it be understood of Christ, the Apostle says: "You have made him little less than the angels, and crowned him with glory and honor." And there follows: "But we do see Him who was made 'a little lower than the angels,' namely, Jesus, crowned with glory and honor because of His having suffered death." Man was created out of a virgin soil that had never received blood, which signifies Christ born of the Virgin; and as Eve was formed out of Adam's side, so also the Church, out of the side of Christ. But since Christ never sinned, how can Adam's transgression correspond to Him? There must be transference from the head to the body.

  Collations on the Hexaemeron, Collation 16

• Hebrews 2:17

  The mystery of human redemption accomplished through the incarnate and crucified Word is the great sacrament of piety. I say that the incarnate Son of God assumed our poverty. What brought this about? Certainly piety. "Whence he ought in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, to make propitiation for the sins of the people." Through piety he assumed flesh, ascended the cross, was raised from the dead, sent the Holy Spirit upon the earth, called the Church to himself, and freed all the worthy from misery through piety.

  Collationes de Septem Donis, Collation 3

• Hebrews 4:12

  It was necessary that our Hierarch be endowed with awareness, in regard to the threefold wisdom within Him: the innate, that is, the wisdom of angels and of the first man, the infused, and the eternal. Through the first, He knows all things which we are able to know by means of the proper disposition; through the second, He comprehends gloriously and infinitely, because "to His wisdom there is no limit"; through the third, He comprehends all things. For the One who was to restore the whole universe had to know the conditions of the whole universe. Hence, in the Epistle to the Hebrews: "The Word of God is living and efficient." And later: "All things are naked and open to the eyes of Him to whom we have to give account." Hence, it was necessary not only that He be powerful, but also that He be aware.

  Collations on the Hexaemeron, Collation 3

• Hebrews 4:13

  It was necessary that our Hierarch be endowed with awareness, in regard to the threefold wisdom within Him: the innate, that is, the wisdom of angels and of the first man, the infused, and the eternal. Through the first, He knows all things which we are able to know by means of the proper disposition; through the second, He comprehends gloriously and infinitely, because "to His wisdom there is no limit"; through the third, He comprehends all things. For the One who was to restore the whole universe had to know the conditions of the whole universe. Hence, in the Epistle to the Hebrews: "The Word of God is living and efficient." And later: "All things are naked and open to the eyes of Him to whom we have to give account." Hence, it was necessary not only that He be powerful, but also that He be aware.

  Collations on the Hexaemeron, Collation 3

• Hebrews 4:15

  But if you ask, "What need was there for Him to have wisdom besides the divine?" I will answer: in order that He might have experience. As it is written in the Epistle to the Hebrews, "we have not a High Priest that cannot have compassion on our infirmities, but one tried as we are in all things except sin." For He stands both as our Advocate and our Judge; and He it is who was the best Counselor and the most wise: hence all other sages were nothing but figures and imitations of this Wise One. From Him come forth documents of the greatest certainty and celebrity by which we need to be taught; and that is why He is called Counselor.

  Collations on the Hexaemeron, Collation 3

• Hebrews 4:15

  But who will deliver us from these plagues? Certainly there is one alone who came to deliver us, namely Christ, who made ten condescensions against the ten plagues. The first was down to our flesh. The second was down to our mortality. The third, to our neediness, for he suffered hunger, thirst, and cold. The fourth was to our poverty, for "he was made destitute," having no place to which he might turn. The fifth, to our temptation, when he permitted himself to be tempted; and in this he bore our weakness. The Apostle: "We do not have a High Priest who cannot sympathize with our weaknesses, but one tempted in all things." The sixth, to the weariness of body and our toil. The seventh, to our anxiety; whence: "Jesus began to be fearful and distressed and said: My soul is sorrowful even unto death." The eighth was to the cross, and this was wondrous. The ninth was to death. The tenth was to the prison of hell. These are the ten condescensions by which God condescended to man. But why did he descend to the prison of hell? Certainly, so that in the blood of the covenant he might lead the captives out of prison, those sitting in darkness and the shadow of death. Christ, through the blood of the new covenant, freed us and led us from death to life, and from darkness to light.

  Collationes de Decem Praeceptis, Collation 7

• Hebrews 4:16

  The Apostle Paul urges those wishing to obtain grace to approach the throne of grace, that is, the glorious Virgin. "Let us approach," he says, "with confidence to the throne of his grace."

  Collationes de Septem Donis, Collation 1

• Hebrews 5:1

  The clerical order is both active and contemplative, which must both feed and contemplate so that its members be intermediates between God and the people. For "every high priest taken from among men is appointed for men in the things pertaining to God, that he may offer gifts and sacrifices for sins." And among these, there are three orders, the ministerial, the sacerdotal, and the pontifical. All are reduced to these, for they are either ministering, and they are the first six; or they are sanctifying through words; or again, they rule through eminence.

  Collations on the Hexaemeron, Collation 22

• Hebrews 5:8

  In Christ there was the fullness of all wisdom not only with respect to things known, but also with regard to the modes and differences of knowing. For in Christ there was sempiternal cognition on the part of the Deity, sensible cognition on the part of the sensuality and the flesh, scientific cognition on the part of the mind and spirit—and this was threefold: one namely through nature, one through grace, and one through glory. Whence He had wisdom both as God and as man, as comprehensor and as wayfarer, as one illuminated through grace and as one rightly formed through nature; and thus in all there were in Christ five modes of knowing. The fifth mode of knowing is according to sensible experience: and in this mode He knew those things that come to the organs of the senses, according to which mode it is said that He learned obedience from the things which He suffered. Because sense is not perceptive of things except in the presence of the object, it follows that according to sensitive cognition, he did not know all things simultaneously, but now these, now those, according as it was opportune for accomplishing the reparation of the human race.

  Breviloquium

• Hebrews 6:6

  The time of Christ's passion comes, and some "again are crucifying to themselves the Son of God," namely so far as it lies within them. The supreme cruelty of Christian iniquity is this: that you who are wholly of the blood of Christ, by sinning crucify him again, so far as it lies within you.

  Collationes de Septem Donis, Collation 6

• Hebrews 6:16

  A promissory oath is made for preserving fidelity, and this is done in three ways, namely for restraining malice, for settling controversy, and for clearing away infamy. First, it is made for restraining malice, so that a man may neither deny the true nor affirm the false; and this is the reason for the usefulness of the oath. Second, it is made for settling controversy. Whence the Apostle says to the Hebrews: "The end of all controversy is an oath." Third, it is made for clearing away infamy.

  Collationes de Decem Praeceptis, Collation 3

• Hebrews 6:18

  The second disposition for the inflowing of the gift of fortitude is through the imperturbable consolation of hope. Hence the Apostle to the Hebrews: "We have the strongest consolation, we who have fled to hold fast the hope set before us."

  Collationes de Septem Donis, Collation 5

• Hebrews 7:26

  This Hierarch is acceptable to God, for we need a most sacred Reconciler. Hence the Epistle to the Hebrews: "It was fitting that we should have such a High Priest, holy, innocent, undefiled, set apart from sinners, and become higher than the heavens," in order that He be entirely in the form of God.

  Collations on the Hexaemeron, Collation 3

• Hebrews 8:10

  God proposes the most direct norms. Hence, the Apostle and Jeremiah say: "I will put my laws into their mind, and upon their hearts I will write them." For He inscribed them first in human nature, then in industry or progress, third in grace, and fourth in glory. In every state, He puts forth His rules: wherefore by necessity He must possess them within Himself.

  Collations on the Hexaemeron, Collation 12

• Hebrews 9:5

  Since it is possible to contemplate God not only outside us and within us, but also above us: outside through his vestige, within through his image, and above through the light that is sealed upon our mind, which is the light of eternal Truth, since "our mind itself is immediately formed by Truth itself"; those who have been exercised in the first mode have already entered into the court before the tabernacle; those in the second have entered into the holy place: but those in the third enter with the High Priest into the holy of holies; where above the ark are the Cherubim of glory overshadowing the mercy seat; by which we understand two modes or degrees of contemplating the invisible and eternal things of God, of which one is concerned with the essential attributes of God, and the other with what is proper to the persons.

  Itinerarium Mentis in Deum, Chapter 5

• Hebrews 9:15

  Christ instituted the seven Sacraments of the law of grace as the mediator of the new testament and the chief lawgiver, in which law he called to the promises eternal, gave directing precepts, and instituted sanctifying Sacraments. Our restorative principle is Christ crucified, namely the incarnate Word, which because it is the Word coequal and consubstantial with the Father, is the Word of supreme power, supreme truth, and supreme goodness, and thereby also of supreme authority; and therefore it properly belongs to him to introduce the new testament, and it also belongs to him to give a law that is complete and sufficient according to the demand of his supreme power and truth and goodness. By reason therefore of supreme goodness, he set forth beatifying promises; by reason of supreme truth, he gave directing precepts; but by reason of supreme power, he established assisting Sacraments: so that through the Sacraments power might be restored for fulfilling the directing precepts, and through the directive precepts one might arrive at the eternal promises.

  Breviloquium, Part 6

• Hebrews 10:1

  Those Sacraments of the first time, as Hugh says, were like a shadow of the truth, those of the middle time like a figure or image, and those of the last time, namely of grace, like the body, because they contain within themselves the truth and healing grace which they present, and they confer in present reality what they promise. Since when truth arrives the shadow ceases, and the prefiguring figure attains its intended end, which once obtained, its use and exercise ought to cease: hence it is that with the arrival of grace, the old Sacraments and signs were at once fulfilled and removed, because they were prognostic signs of future things and, as it were, announcing from afar; and new ones were nevertheless instituted as demonstrative of present grace and in a certain way commemorative of the Lord's passion, which is the font and origin of curative grace. On account of which, those former Sacraments prepared and led to these, as a way to its terminus, as a sign to what it signifies, as a figure to the truth, and as the imperfect leads back and prepares for the perfect.

  Breviloquium, Part 6

• Hebrews 10:27

  The seventh judgment is in death, namely the judgment of condemnation. When a man dies in mortal sin, he is separated perpetually from eternal glory, and his soul is condemned to eternal fire until the end of the world, and then he will be punished also in body. Whence the Apostle says: "The expectation of judgment is terrible."

  Collationes de Septem Donis, Collation 2

• Hebrews 10:28

  When someone is worthy of eternal life, through sin he makes himself worthy of eternal death. Such a one must be greatly punished. Whence the Apostle to the Hebrews: "He who makes void the Law of Moses dies without any mercy on the testimony of two or three witnesses. How much more, do you think, does he deserve worse punishments, who has trampled upon the Son of God and has regarded the blood of the covenant as defiled, by which he was sanctified, and has done outrage to the Spirit of grace?" If a man sins, he tramples upon the Son of God.

  Collationes de Septem Donis, Collation 1

• Hebrews 10:29

  Hear, you who are marked with the Christian name: the character is then imprinted upon you through the power of the name of God; and when you afterward sin, you empty out the power of the Sacrament. Of such persons the Apostle says: "They profess to know God, but by their deeds they deny Him;" and thus "you trample upon the Son of God" and "treat as polluted the blood" of the covenant, you who were washed in the blood of Christ!

  Collationes de Decem Praeceptis, Collation 3

• Hebrews 10:29

  When someone is worthy of eternal life, through sin he makes himself worthy of eternal death. Such a one must be greatly punished. Whence the Apostle to the Hebrews: "He who makes void the Law of Moses dies without any mercy on the testimony of two or three witnesses. How much more, do you think, does he deserve worse punishments, who has trampled upon the Son of God and has regarded the blood of the covenant as defiled, by which he was sanctified, and has done outrage to the Spirit of grace?" If a man sins, he tramples upon the Son of God.

  Collationes de Septem Donis, Collation 1

• Hebrews 10:31

  "Do not fear those who kill the body and after this have nothing more that they can do; but I will show you whom you should fear: fear him who, after he has killed, has power to cast into gehenna." I would prefer to be in the greatest punishment of this world for seven thousand years than to endure the least eternal punishment. "It is a fearful thing to fall into the hands of the living God," because God afflicts for eternity. Consider the sublimity of divine power, the perspicacity of divine wisdom, and the severity of divine vengeance, that you may fear God.

  Collationes de Septem Donis, Collation 2

• Hebrews 11:1

  In a certain sense faith sees, and in another it does not see. The merit of faith is founded on non-seeing, the light of faith on believing. There exists therefore a firmament-heaven, "the substance of things to be hoped for." And it consists in light, because it is "the evidence of things that are not seen." Wherefore it has both light and clouds.

  Collations on the Hexaemeron, Collation 8

• Hebrews 11:3

  The door to all this is the understanding of the Uncreated Word who is the root of the understanding of all things; hence a man who does not have this door cannot go in. But philosophers consider impossible some things that are supremely true, for the door is closed to them. How these matters are to be understood is explained in the Epistle to the Hebrews: "By faith we understand that the world was fashioned by the Word of God; and thus things visible were made out of things invisible." For it is impossible for the supreme Spirit not to understand itself; and since the understanding is equated with the one who understands, He understands whatever is and whatever can be: hence also the reason of understanding is equated to understanding itself, for it is its likeness. Now this likeness is the Word because, according to Augustine and Anselm, the likeness of the mind returning upon itself, which is at the fine point of intelligence, is the word. If then this likeness is equal, it follows that it is God, and, having originated from God, it represents the Originating One and whatever the Father is able to do: hence it represents many things. Again, since it represents the Father's power, it represents a power that is absolutely one; but "the more a power is one, the more it is infinite." Hence this likeness properly represents infinite things; and therefore it is necessary that many things proceed from one. If, then, you understand the Word, you understand all understandable things.

  Collations on the Hexaemeron, Collation 3

• Hebrews 11:3

  In the second mode, the gaze of the faithful, considering this world, attends to its origin, course, and end. For by faith we believe that the ages were fashioned by the Word of life; by faith we believe that the times of the three laws, namely of nature, of Scripture, and of grace, succeed one another and have run their course in most perfect order; by faith we believe that the world is to be brought to an end through the final judgment: perceiving in the first the power, in the second the providence, and in the third the justice of the supreme Principle.

  Itinerarium Mentis in Deum, Chapter 1

• Hebrews 11:4

  The manner in which sacrifice was introduced is seen in the fact that Abel offered a sacrifice by faith, and so did Noah, of whose offering it is said: The Lord smelled the sweet odor. And these sacrifices represented that which Christ offered on the cross. Hence it is said, the Lord smelled: God was appeased by the death of His only Son. By contrast, the demons, because of their pride, seek to be worshiped as God Himself, in order to obtain on earth the honor they could not have in heaven, and because men are farthest removed from God. A man who makes such sacrifices offers the blood of Christ, in that it was shed in order to appease the Father.

  Collations on the Hexaemeron, Collation 5

• Hebrews 11:6

  If there could be no doubt concerning this truth, that God exists, there would be no merit in believing it: but this is the principle of all merit, to believe that God exists, because it is said in Hebrews 11: He who approaches must believe that He exists. To believe that God exists, considered in itself, is not meritorious except insofar as it is subordinated to the belief that God is triune, or to other articles of faith, since these are founded upon it; and by reason of those articles it can become meritorious, because if it is believed nakedly by itself, it is not efficacious for meriting. The Apostle, moreover, speaks of the belief that God exists insofar as it is the foundation of other things to be believed; and this foundation is implanted in man by nature, lest, if the human intellect knew nothing of God from its own nature, it could excuse itself through ignorance. And this is what Master Hugh says: "Therefore God from the beginning of nature willed to be neither wholly manifest to human conscience nor wholly hidden, lest, if He were wholly manifest, faith would have no merit, nor would infidelity have any place: for infidelity would be convicted by what is manifest, and faith would not be exercised concerning what is hidden. But if He were wholly hidden, faith would not be aided by knowledge, and infidelity would be excused by ignorance."

  Disputed Questions on the Mystery of the Trinity, Question 1

• Hebrews 11:33

  The soul is disposed to the gift of fortitude through the unconquerable shield of faith. Hence the Apostle to the Hebrews: "Who through faith conquered kingdoms; they were made strong in battle."

  Collationes de Septem Donis, Collation 5

• Hebrews 11:34

  The soul is disposed to the gift of fortitude through the unconquerable shield of faith. Hence the Apostle to the Hebrews: "Who through faith conquered kingdoms; they were made strong in battle."

  Collationes de Septem Donis, Collation 5

• Hebrews 11:37

  Scripture enlightens from the left by means of benign punishments. Wherefore the Lord permitted the most just Abel to be murdered. Behold Noah who took a hundred years to build the Ark and placed in it everything he had: and the whole world was making fun of him. It is the same with Abraham, Isaac and Jacob who were pilgrims, and with Joseph who could not be exalted before having been sold, imprisoned and humiliated. See Moses, whom God was to place at the head of the whole world, how he was humbled: he tended the sheep of a priest for forty years. Likewise, David: as long as he suffered, he was very good, and he came to reign by means of sufferings. But later, living in prosperity, he committed many sins. Likewise, Ezechias in his weakness was very humble, but later he became proud at the time of the coming of the Babylonian envoys. Behold Elias, the poor little one who had nothing to eat but what the crow and the poor little widow brought to him: and who yet closed the heavens. Behold John the Baptist who stayed seven years in the desert and lay there on a bed of pebbles. Likewise, Paul says: They were stoned, they were sawed asunder, they were tempted, they were put to death by the sword. They went about in sheepskins, etc. Punishments, therefore, are most sweet. And so, either God punishes or He does not. For whom the Lord loves, He chastises. This is proved by particular instances. Hence it must be inferred to apply universally.

  Collations on the Hexaemeron, Collation 17

• Hebrews 11:37

  In Hebrews 11 it is said in praise of the Saints: They wandered about in sheepskins, in goatskins, destitute, etc.; but to wander about in such a manner is to beg: therefore etc.

  Disputed Questions on Evangelical Perfection, Question 2

• Hebrews 12:6

  Scripture enlightens from the left by means of benign punishments. Wherefore the Lord permitted the most just Abel to be murdered. Behold Noah who took a hundred years to build the Ark and placed in it everything he had: and the whole world was making fun of him. It is the same with Abraham, Isaac and Jacob who were pilgrims, and with Joseph who could not be exalted before having been sold, imprisoned and humiliated. See Moses, whom God was to place at the head of the whole world, how he was humbled: he tended the sheep of a priest for forty years. Likewise, David: as long as he suffered, he was very good, and he came to reign by means of sufferings. But later, living in prosperity, he committed many sins. Likewise, Ezechias in his weakness was very humble, but later he became proud at the time of the coming of the Babylonian envoys. Behold Elias, the poor little one who had nothing to eat but what the crow and the poor little widow brought to him: and who yet closed the heavens. Behold John the Baptist who stayed seven years in the desert and lay there on a bed of pebbles. Likewise, Paul says: They were stoned, they were sawed asunder, they were tempted, they were put to death by the sword. They went about in sheepskins, etc. Punishments, therefore, are most sweet. And so, either God punishes or He does not. For whom the Lord loves, He chastises. This is proved by particular instances. Hence it must be inferred to apply universally.

  Collations on the Hexaemeron, Collation 17

• Hebrews 12:16

  The tenth plague was the death of the firstborn, by which the carnal are struck, like Esau. For the Apostle says: "Lest anyone among you be a fornicator, like Esau, and lose his birthright." Carnal concupiscence took from us our noble generation, by which we would all be born innocent and heirs of paradise, and it makes us be born in death and guilt and the loss of the birthright.

  Collationes de Decem Praeceptis, Collation 7

• Hebrews 13:5

  That perfect men ought to conform themselves to the Apostles, of whom it is said in Second Corinthians chapter four: We are in want, but not forsaken: Gloss: "We are in want, that is, we are so poor that necessities are lacking; but we are not forsaken by God entirely, because God feeds us." And that this extends not only to the Apostles, but also to their imitators, is apparent from what is said in Hebrews, the last chapter: Let your ways be without avarice, content with what is at hand. For he himself said: I will not desert you nor forsake you; there the Gloss says: "The Lord Almighty himself said to Joshua: I will not desert you, that is, I will not fail to give necessities; nor will I forsake you, forsaken would be he who perished from hunger; but because this does not happen, the greedy man should not say so. This he said to Joshua after the death of Moses; this he also says to everyone hoping in him, as Joshua did. For these things he promises to us, if we place our hope in him — not to the grasping, not to the greedy, but to those hoping in him. And because it could seem to them that this promise was made only to Joshua, the Apostle responds to this saying that he will help us just as he helped him, as if to say: there is no reason to doubt the promise, because Jesus Christ, who yesterday, that is in the past, helped Joshua, he himself today, that is in the present, helps us and other faithful, and will help in the future forever, that is without end."

  Disputed Questions on Evangelical Perfection, Question 2

• Hebrews 13:9

  The use of grace ought to be manly in itself. Whence the Apostle to the Hebrews: "It is best to establish the heart with grace," he does not say the stomach. At other times you have labored to strengthen your bodies. He who wishes to have strong arms must exercise himself in works of strength. Similarly, he who wishes to have stabilizing grace must exercise himself in works of virtue.

  Collationes de Septem Donis, Collation 1

• Hebrews 13:9

  From Christ, indeed, is the fruit of grace. This fruit of grace is fourfold: it consists in steadying the soul through faith, blessing it through divine love, lifting it up through hope, curbing it through divine fear. The Apostle speaks of the first: "It is good to make steadfast the heart by grace, not by foods." The Jews steadied themselves with foods.

  Collations on the Hexaemeron, Collation 18

• Hebrews 13:17

  The law of grace praises jurisdictional obedience, Hebrews last chapter: Obey your superiors and be subject to them: for they keep watch, etc. From what has been said it is manifestly gathered that the obedience of man to man is consonant with the law of grace and the written law and the law of nature.

  Disputed Questions on Evangelical Perfection, Question 4

• Hebrews 13:17

  He who presides over political or ecclesiastical affairs is called father by reason of authority. And we ought to honor him according to what the ecclesiastical ordering requires, and the people ought to obey him: whence the Apostle to the Hebrews: Obey your leaders and submit to them, for they keep watch as those who will render an account for your souls.

  Collationes de Decem Praeceptis, Collation 5