Commentary on Hebrews, Commentary · Chapter 2
CHAP. II.
1 Wherefore we ought diligently to giuegive heed to the things which we hauehave heard, leaſt at any time we runne out. Verſe 1
2 For if the word ſpoken by Angels was ſteadfaſt, and eueryevery tranſgreſſion and diſobedience receiued a iuſt recompence of Reward,
3 How ſhall we eſcape, if we neglect ſo great ſaluation, which at the firſt began to be preached by the Lord, & afterward was confirmed vntounto vsus by them that heard him,
4 God bearing witnes thereto, both with ſignes and wonders, and with diuers miracles, and gifts of the holy Ghoſt, according to his owne will.
FOr this cauſe we ought &c.] Now hee ſhewes what his drift hath been all this while in comparing of Chriſt with the Angels: euen that he might therby maintaine the ſoueraigne authoritie of his doctrine. For if the law which was giuen by Angels, ought not to bee lightly regarded and receiued: and if the tranſgreſſion therof was alſo grieuouſly puniſhed: what will become (ſaith he) of the contemners of the Goſpel, which hath the Sonne of God both for the author and defender of it, and hath alſo been confirmed by ſo many miracles? The ſumme of theſe foure verſes is this, that becauſe the dignitie of Chriſt is farre greater than that of the Angels, ſo much the more reuerence is due rather to the Goſpell than to the Law. So then he commends and extols the doctrine, by the excellencie of the authors perſon. Obiection. Now if it ſeeme harſh vntounto any, ſeeing that both the doctrines, as well of the Law as of the Goſpell are of God, and yet that the one ſhould be preferred before the other, as if thereby the maieſtie of God ſhould be impaired, becauſe the Law is leſſe eſteemed than the Goſpell. Anſwere. The anſwere to this is eaſie, to wit, it is very certaine, that God ought alwaies to be heard alike as often as hee ſpeakes: and yet it hinders not, but by how much the more plainly it pleaſeth him to ſpeake vntounto vsus, by ſo much the more hauehave we good reaſon with all reuerence and obedient affection to be moued forthwith to hearken, according to the meaſure of that which is reuealed. Not that God in himſelfe is leſſe at one time more than at another: but becauſe we are vnable to acknowledge and perceiue his greatnes and excellencie alwaies alike.
Yet here ariſeth alſo another queſtion: Queſtion. to wit, if the Law it ſelfe was not giuen by the hand of Chriſt. Which being ſo, it ſeemes the Apoſtles argument is abſurd. I anſwere, Anſwere. that in this compariſon, regard muſt be had on the one ſide to the hidden reuelation of Chriſt, and on the other ſide to that reuelation which was more manifeſt. Now for as much as Chriſt ſhewed himſelfe but darkly, and as it were vnderunder ſhadowes and figures in the publiſhing of the Law, wee are not to wonder (if without mentioning of Chriſt) hee ſaith the Law was giuen by Angels. For at that time hee did not ſhew himſelfe openly. But in the publiſhing of the Goſpel his glorie was ſo euidently and cleerely reuealed, that he is worthily reputed to be the author of it.
Leaſt at any time we runne out, or fall away. Although the diuers readings bee of no great conſequence, becauſe wee may collect the true ſenſe by the Antitheſis: for to take heed, and to runne out, are oppoſite. The firſt ſignifieth to conſerue and keepe: the ſecond to ſhed, or ſuffer all that to be loſt which was put within: as wee ſee in a ſieue, or ſuch like veſſell. For I allow not of their opinion which interpret it, to die: as it is ſaid in 2. Sam. 14.4. We all die and are as water ſpilt vponupon the ground. We muſt rather (as I hauehave ſaid) conſider the Antitheſis, which is betweene the words to hold, and to ſpill. For the attentiue minde is like a veſſel cloſe ſtopped, and the careleſſe and wandring minde like a veſſell full of holes.
For if the word ſpoken by Angels was ſtedfast:] Verſe 2 That is to ſay, had his weight; becauſe God did authorize it. Which may be the better vnderſtood by thoſe articles which containe the threatnings: for no breaker or contemner of the Law went vnpuniſhed. This ſtedfaſtnes then ſignifies Authoritie: and that which is added of reward or puniſhment, is to be taken as an expoſition of the former word ſtedfast: becauſe it did hereby well appeare that it was not a vaine or needleſſe doctrine, ſeeing God ſhewed his mightie hand in puniſhing the tranſgreſſors of it.
If we neglect:] Not onelyonly the reiection, Verſe 3 but alſo the very contempt of the Goſpell doth iuſtly deſerue puniſhment, that is, in regard of the greatnes of that grace which is offered therein. And therefore he ſaith, ſo great ſaluation. For God would hauehave vsus to eſteeme his gifts according to their excellencie. By how much the more pretious they be then, ſo much the more is our vile ingratitude, if wee prize them not according to their value. Now for as much as Chriſt is great; great and rigorous will Gods vengeance be vponupon all the contemners of the Goſpell. And it is to be noted, that the name of ſaluation is transferred in this place by the figure Metonymia, to the doctrine: becauſe as it is Gods wil and pleaſure yt men ſhall be no other way ſaued than by the Goſpel; He that reiects the Goſpell, reiects the ſaluation of God.ſo, in reiecting of it, we reiect the ſaluation of God. For it is the power of God to all them that beleeue. He then which ſeekes ſaluation by any other meanes, he will hauehave it without the power and vertue of God; and what a ſenſeleſnes is that? But this title tends not onelyonly to the magnifying of the Goſpell, but it is alſo a ſingular ſtay and prop of our faith: becauſe it teſtifies that the word is not in vaine, but containes in it moſt certaine and aſſured ſaluation.
Which first began to be preached by the Lord.] Here he oppoſeth the Sonne of God, who was the firſt preacher of the Goſpell againſt the Angels. Now withall he vſeth a preuention, to take away a doubt which might enter into many mens phantaſies. For they had not beene taught by the mouth of Chriſt immediatly, becauſe the moſt part of them had neuer ſeene him. Had they onelyonly reſpected men then, by whoſe miniſterie they were brought to the faith, it is likely they would not hauehave regarded that which they had learned of them. And therefore the Apoſtle admoniſheth them that the doctrine which was deliuered vntounto them by the miniſterie of others, did not therefore ceaſe to proceede from Chriſt. For hee ſaith, that they were the diſciples of Chriſt, who faithfully reported that which they had heard and receiued of him. And therefore he vſeth this word confirmed: as if hee ſhould ſay, it was not a matter of report ſcattered abroad hand ouer head, as if they knew not whēce it came, or as if they had it by ſuſpected witneſſes: but that it hath authors both graue, and alſo men of good credit. Furthermore, wee may know by this place that this Epiſtle was not penned by S. Paul: for he vſeth not ſo to diminiſh his authoritie, as to make himſelfe one of the diſciples of the Apoſtles, not that he meant thereby to purchaſe any glorie to his owne perſon: but becauſe falſe teachers vnderunder this colour endeuoured ſo much the more to leſſen the credit of his doctrine. It appeares then that it is not S. Pauls, ſeeing the author writes that hee had the Goſpell by the report of others, and not by reuelation.
God bearing witnes thereto.] Verſe 4 The Apoſtles had not onelyonly that which they preached by reuelation from the Sonne of God, but the Lord did alſo therewithall confirme their preaching by miracles, as by an authenticall ſubſcription. Therefore they offer great iniurie not onelyonly to Gods word, but to his workes alſo, who doe not with all reuerence receiue the Goſpel which is ratified and confirmed by ſo many teſtimonies. Now for the better amplification hereof he vſeth three words to note out miracles. They are called Powers, becauſe that in them the Lord ſheweth a ſpeciall and extraordinarie teſtimonie of his vertue and power. They are called Signes, becauſe they awaken mens mindes to looke a little higher than to that which appeares. They are called Miracles, becauſe they containe ſomewhat that is new and ſtrange. In this word witneſſing, is noted the right vſe of miracles: to wit, they ſerue to eſtabliſh and confirme the Goſpell: for we finde that almoſt all miracles whenſoeuer they were wrought, ſerued as ſeales to the word of God. And therefore ſo much the more ought the ſuperſtition of the Papiſts to be condemned, which alleage the miracles of their owne deuiſing; for they make them ſerue (not to confirme) but to corrupt the truth of God.
This word, thereto, hath this ſenſe, that wee are confirmed in the faith of the Goſpell by an agreement and harmonie which is betweene God and men, becauſe the miracles wrought by God doe agree with the voyce of men, and ſerue as a teſtimonie thereto. Afterwards he addeth, Gifts of the holy Ghoſt: by which the doctrine of the Goſpell was alſo adorned, as being dependances of it. For to what purpoſe hath God diſtributed the gifts of his Spirit, but to the end they might bee meanes and helpes in part to publiſh this doctrine; and in part to beget an admiration in men, that their hearts might be moued thereby to obey the doctrine? For otherwiſe S. Paul ſaith in the firſt to the Cor. 14.22. that the diuerſities of tongues are giuen for ſignes, not to them that beleeue, but to them that beleeue not. This clauſe, according to his will, admoniſheth vsus that thoſe powers and wonders, whereof hee made mention before, cannot be attributed to any other than to God, and that they were not done by chance, but by his determinate counſell, to the end they might ſeale vp the truth of the Goſpell.
5 For hee hath not put in ſubiection vntounto the Angels the world to come, whereof we ſpeake.
6 But one in a certaine place witneſſed, Pſal. 8.5.ſaying, What is man that thou ſhouldest be mindfull of him? or the ſonne of man, that thou wouldeſt conſider him?
7 Thou madest him a little inferiour to the Angels: thou crownest him with glorie and honour, and haſt ſet him aboue the workes of thine hands.
8 Thou haſt put all things in ſubiection vnderunder his feete. Matth. 28.18. 1. Cor. 15.27.And in that he hath put all things in ſubiection vnderunder him, he left nothing that ſhould not …e ſubiect vntounto him. But wee ſee not all things yet ſubdued vntounto him.
9 But wee ſee Ieſus crowned with glorie and honour, Philip. 2.8.which was made little inferiour to the Angels, through the ſuffering of death, that by Gods grace he might taste death for all men.
FOr he hath not] He proues againe by another argument that wee ought to obey Chriſt: Verſ. 5 to wit, becauſe the Father hath put the rule and higheſt gouernment ouer the whole world into his hands: of which honour the Angels are vncapable. From whence it followes, that there is nothing in the Angels be it neuer ſo great that ought to hinder him who onelyonly is the higheſt, that hee ſhould not hauehave the ſoueraigntie ouer all creatures. But it is needfull in the firſt place that we examine the Pſalme which he alleageth: becauſe it ſeemes he draweth the words thereof vnfitly vntounto Chriſt. For may ſome ſay, Obiection. Dauid doth there recite the benefits which God ſheweth to mankinde. And after he had conſidered of the power of God in the heauens, and in the ſtarres, he comes in the next place to ſpeake of men: concerning whom the wonderfull bountifulnes of Gods goodnes doth eſpecially appeare. And therefore it ſhould ſeeme he ſpeakes not of one man alone, but of all men in generall. To which I anſwere, Anſwere. all this lets not but theſe ſentences may be reſtrained to the perſon of Chriſt. I denie not but man from the beginning was ſet into the poſſeſſion of the world, to the end hee ſhould hauehave lordſhip ouer all the workes of God: but he deſerued by his tranſgreſſion to bee depriued, and diſpoſſeſſed of al that rule and gouernment. For it is the iuſt puniſhment of ingratitude in a vaſſall, who holds all he hath of another, that his Lord whom he refuſeth to acknowledge, or ſerue faithfully as hee ought, ſhould diſpoyle him of all that right, and of all thoſe benefits which were giuen him before. And therefore as ſoone as Adam turned away from God by his ſinne, he was worthely depriued of all the benefits he had receiued. Not that hee loſt the vſe, but becauſe hee could no longer lay claime vntounto them; himſelfe hauing forſaken God the giuer of them. And euen concerning the vſe alſo, God would there ſhould remaine ſignes therein of this priuation. As for example, how comes it to paſſe that the beaſts doe riſe vp in fiercenes againſt vsus: and wheras they ſhould feare our countenances, we feare them: ſo that ſome of them can neuer be brought into ſubiection, and thoſe that bee, it is with great difficultie for the moſt part? What is the reaſon that many of them are hurtfull vntounto vsus ſo many waies? that the earth doth not of it ſelfe bring forth encreaſe according to the tilling and ſowing beſtowed vponupon it, that the heauens, the aire, the ſea, and other creatures are become ſo noyſome and hurtfull vntounto vsus? Is it not becauſe we hauehave rebelled againſt our heauenly Creator?
not … this benefit of God doth in no ſort any way belong vntounto vsus, … ſelues appertaine vntounto God.till that right which wee hauehave loſt in Adam, be reſtored to vsus againe in Chriſt. For which cauſe S. Paul teacheth that meates and drinkes are ſanctified vntounto vsus by the word and prayer, 1. Tim. 4.5. And in another place hee ſaith, that to the vnbeleeuing nothing is pure, becauſe without faith their mindes and conſciences are impure and defiled, Tit. 1.15. And that is it which we had in the beginning of this Epiſtle, where it is ſaid that Chriſt is ordained of his Father heire of all things. Truly in that he attributes the inheritance to one onelyonly, hee thereby excludes all others as ſtrangers. And that very iuſtly: for wee are all of vsus baniſhed out of Gods kingdome. What hauehave we to doe then to ſcrape vntounto our ſelues thoſe creatures which hee hath ordained for the nouriſhment of his houſehold children and ſeruants? But Chriſt, by whom wee are called againe into the familie and houſehold of God, receiueth vsus with him into the ſocietie of his right and title, to the end that by him (with all the elect) wee might enioy the whole world with the bleſſing of God. For man hauing receiued rule and lordſhip ouer all creatures, and by his ſinne loſing all right and intereſt in them, both for himſelfe, and all his poſteritie: God the Father inſtituted in his place a ſecond Adam, his only begotten ſonne Ieſus Chriſt God and Man, to whom hee hath giuen power and lordſhip ouer all creatures, and hath alſo giuen him authoritie to communicate the comfortable right, and lawfull vſe of them to whom he will, that is to ſay, vntounto the faithfull, but not to the reprobates and vnbeleeuers.
And therefore S. Paul ſhewes that Abraham was made heire of the world by faith: that is to ſay, becauſe he was incorporated into the bodie of Chriſt, Rom. 4.13. which being … men to ſeeke timely, and earneſtly. Now this reſtauration and renument is begun in Chriſt as by the head. We neede not doubt then to behold our title and recouerie of our firſt eſtate in him, All our right to the creatures cōſiſts in Chriſt.as often as there ſhall be any queſtion moued touching the power and authoritie of man ouer all creatures. And hereunto appertaines that which hee expreſſely mentioneth touching the world to come. For hee takes it for the renued world to come. And to the end we may the better vnderſtand this, let vsus cōceiue in our minds two worlds: firſt, that old world which was corrupt by the ſinne of Adam: and the ſecond, that which is repaired by Chriſt. For the eſtate of the firſt creation is forlorne and falne into ruine with man, ſo farre foorth as there is reſpect vntounto him. Two worlds.This Pſalme then ſhall hauehave no place till ſuch time as a reſtauration be made by Chriſt. We now ſee well that he calles not onelyonly the eſtate of thoſe things which we waite for after the reſurrection the world to come: but that alſo which took his beginning from the firſt raigne of Chriſt, and ſhall hauehave his accompliſhment in the laſt redemption. I cannot conceiue the reaſon why hee ſuppreſſed Dauids name: and yet I aſſure my ſelfe that hee doth not call him a certaine one, by way of contempt, but doth ſo name him by way of honour, as being one of the Prophets, or of the moſt excellent and authentique authors.
Thou haſt made him a little inferiour.] Verſe 7 Here we doe meete with a new difficultie in the expoſition of the words. I grant (as I hauehave alreadie ſaid) that the place is not improperly expounded of the Sonne of God: but a man would thinke the Apoſtle doth now draw the words to a ſenſe, contrarie to Dauids meaning: for it ſeemes that he referres this word a little, to the time: and thereby vnderſtands the abaſing of Chriſt in regard he was made none account of: reſtraining the glorie to the day of the reſurrection: whereas Dauid ſtretcheth it generally to the whole life of man. I anſwere, that it was not the Apoſtles meaning to recite the natiue expoſition of the words. For no inconuenience followes, if we ſay that he alludes to the words of Dauid, thereby to adorne the point which he handleth: as S. Paul in the tenth to the Romanes alleageth the place of Moſes, Who ſhall aſcend into heauen? He addeth by and by after, not the interpretation, but rather an amplification to adorne his ſpeech, transferring that to the heauenly heritage, and to hell, which Moſes had ſaid of the Heauens, and of the Sea. And ſuch is the intention of Dauid, Lord (ſaith he) thou haſt aduanced man to ſuch great dignitie, that hee wants not much of approching neere to the honour of God, or of the Angels. For thou haſt made him ruler ouer the whole world. The Apoſtle ment not to ouerthrow this ſenſe, neither yet to turne it to a contrarie: but his meaning is onelyonly that we ſhould behold in Chriſt that abaſemēt which he did vndergo for a little time: and afterward that glorie wherewithall he was crowned for euer: which he doth, rather by way of alluſion to the words, than to expreſſe that which Dauid ment by them. He taketh to be mindfull and to viſite, for one thing; ſauing that to viſite hath a more full ſignification. For he notes the preſence of God by the effects.
Now in that he hath put all things.] Verſ. 8 One would thinke that the argument ſhould be framed thus; All things are ſubiect to the man of whom Dauid ſpeakes. But all things are not made ſubiect to mankinde: therefore hee ſpeakes not of eueryevery particular man. But this argument would not hold: becauſe the ſecond propoſition, which wee call the minor, doth alſo agree vntounto Chriſt. For euen to him all things are not yet ſubiect: as S. Paul ſhewes 1. Cor. 15.18. Therefore the words following hauehave another ſenſe. For after hee hath made Chriſt to bee the ruler ouer all creatures without exception, he addeth by way of a contrarie obiection, But we ſee not yet all things ſubiect vntounto him: and to ſatisfie vsus herein, he teacheth that one may ſee that accompliſhed in Chriſt notwithſtanding euen now, which followeth by and by after touching his crowning with glorie and honour. As if he had ſaid, although this generall ſubiection doth not yet appeare vntounto vsus, let vsus notwithſtanding content our ſelues with this, that after his death he was raiſed to a more high degree of honour. For that which is yet wanting, ſhall at the laſt bee accompliſhed in his time.
But in the firſt place, ſome are offended that the Apoſtle doth ouer nicely gather that all things ſhould not as yet be ſubiect vntounto Chriſt, becauſe Dauid meant to comprehend al things generally. For the kindes of creatures which hee afterwards reckoneth vp, ſhewes nothing of all this: to wit, the beaſts of the field, the fiſhes of the ſea, and the birds of the ayre. I anſwere, that one generall ſentence is not to bee reſtrained to theſe kindes, becauſe Dauids meaning was only to ſhew ſome examples of this lordſhip in thoſe things which doe moſt ordinarily preſent themſelues before our eyes: or rather to the leaſt things, that wee might know nothing is ours but by the bountie of God, and by the participation of Chriſt. Wherefore wee may thus reſolue this ſentence, Thou haſt put all things vnderunder him, not onelyonly the things which ſerue to eternall bleſſednes, but alſo euen thoſe leſſer things which ſerue for the vſe and benefit of the bodie. Howſoeuer, it is certaine,that this inferiour lordſhip ouer the creatures depends vponupon a ſuperiour. Hereupon ſome make this queſtion; Queſtion. how is it that we ſee not yet all things ſubiect vntounto Chriſt? Anſwere. But wee ſhall finde a ſolution to this queſtion in the place of Paul before alleaged: and we hauehave alſo ſomewhat touched the ſame in the beginning of this Epiſtle. Chriſt hath yet continuall warre with diuers enemies, and therefore he is not yet in very deede in the peaceable poſſeſſion of his kingdome. Now he is not conſtrained to hold this warre by any neceſſitie, but voluntarily: for in that his enemies are not ſubdued vntill the laſt day, it is to the end we in the meane while might be daily tried by ſuch exerciſes.
Ieſus, Verſe 9 which was made a little inferiour to the Angels.] Becauſe the ſignification of the Greeke word which wee tranſlate, a little, is ambiguous (for it may either bee referred to the time, or to the manner of this abaſement) he hath more regard to the thing in it ſelfe ſuch as it was in the perſon of Chriſt, than to the true and natural expoſition of the words, as I hauehave alreadie ſaid: wherein he giues vsus occaſion to conſider of that glorie in the reſurrection, which Dauid extends to all the gifts wherewith man is adorned by Gods liberalitie towards him. Yet it is not inconuenient that the Apoſtle doth thus applie the words of the Prophet, becauſe hee leaues the literal ſenſe ſtill whole and ſound. That which he ſaith, by the ſuffering of death, is as much as if it had bin ſaid, that Chriſt in enduring of death, was exalted into this glorie which he obtained, as S. Paul in like manner ſhewes in the ſecond to the Philippians, verſ. 8. not that Chriſt gat vntounto himſelfe ſome particular thing, as the Sophiſters forge, who ſay that he firſt of all merited eternall life for himſelfe, and afterward for vsus. For this manner of ſpeech is onelyonly to ſhew by what meanes he obtained his glorie. But why was Chriſt crowned with glorie? To the end eueryevery knee ſhould bow before him, Philip. 2.10. Wherefore it may be concluded from the finall cauſe, that all things were giuen into his hands.
That by the grace of God he might tast of death for all men.] Hee recites the cauſe and fruite of Chriſts death, that wee ſhould not thinke it any way diminiſhed his dignitie. For when we heare that ſo great a benefit is obtained for vsus by his death, there is no place left for contempt, becauſe the admiration of the diuine goodneſſe doth wholy rauiſh vsus. Where hee ſaith, for all, hee not onelyonly meaneth, that it ſhould ſerue as an example to all, as Chryſostome brings in the ſimilitude of the Phyſition, who firſt taſteth himſelfe of the bitter potion, to the end the patient ſhould make no difficultie at all to drinke it vp: but the Apoſtles meaning is that Chriſt died for vsus, becauſe hee ſetting himſelfe in our place, hath deliuered vsus from the curſe of death. And therefore he addes that it is done by the grace of God, becauſe the cauſe of our redemption was the infinite louelove of God, which cauſed him not to ſpare his onelyonly begotten ſonne, Rom. 8.32. Whereas Chryſoſtome expounds to feele death, in ſtead of to taſte thereof (as you would ſay with the tip of the lips) becauſe Chriſt obtained victorie ouer death: I doe neither reiect nor diſallow it: notwithſtanding I will not affirme that the Apoſtle meant to ſpeake ſo ſubtilly.
10 For it became him, for whom are all theſe things, and by whom are all theſe things, ſeeing that he brought many children vntounto glorie, that he ſhould conſecrate the Prince of their ſaluation through afflictions.
11 For he that ſanctifieth and they which are ſanctified are all of one: wherefore he is not aſhamed to call them brethren.Pſal. 22.23.
12 Saying, I will declare thy name vntounto my brethren: Pſal. 18.3.in the midſt of the Church will I ſing praiſes vntounto thee.
13 And againe, I will put my truſt in him. And againe, Iſai. 8.18.Behold here am I, and the children which God hath giuen me.
THe point whereunto the Apoſtle aimeth, is to make the abiection of Chriſt glorious in the eyes of the faithfull. For when he ſaith that he clothed himſelfe with our fleſh, it ſeemes he meant to ſet Chriſt among the common order of men. And then the croſſe being added, it abaſeth him below all ſorts of men. Chriſt must not be the leſſe eſteemed, becauſe he willingly abaſed himſelfe for our ſakes.Wherefore good heede muſt be taken that Chriſt bee not the leſſe eſteemed, becauſe that of his owne good will he made himſelfe of none account for our ſakes. And this is the point which is now handled in this text. For the Apoſtle ſhewes that euen for this cauſe the Sonne of God ought to be honourably eſteemed; in regard he was thus conſecrated to bee the Prince of our ſaluation. Firſt of all he takes it for granted, that Gods ordaining of it ought to bee reſted in, becauſe that as all things are ſuſtained by his power, ſo ought they alſo to ſerue to his glorie. Wherefore wee ought to ſeeke no better cauſe than this; It ſo pleaſed God. Hereunto appertaines that circumlocution of words which hee vſeth: By whom, and for whom are all things: hee might in one word hauehave named God; but his meaning was to ſhew that wee muſt hold and eſteeme that to be chiefly good, which God hath ordained and appointed, whoſe will and glory is the very right end of all things. Yet notwithſtanding it ſeemes that which hee would ſay is not yet fully prooued, to wit, that it was conuenient that Chriſt ſhould be conſecrated after this manner. But this depends vponupon the ordinarie courſe which God is wont to hold in his dealing with thoſe that are his. For his will is they ſhould be exerciſed with diuers miſeries, and that their whole life ſhould bee a continuall croſſe. It was neceſſarie then that Chriſt, as hee was the firſt borne, ſhould be conſecrated by the croſſe, thereby entring into his principalitie; becauſe it is the rule and common condition of all. This is the conformitie of the head with the members, whereof S. Paul entreateth, Rom. 8.29.
Now it is a ſingular conſolation to aſſwage and ſweeten the bitternes of the croſſe, when the faithfull doe heare that they are ſanctified vntounto glorie together with Chriſt by miſeries and tribulations: and that in very deed they doe perceiue there is good cauſe why they ſhould embrace the croſſe amiably, rather than fearefully. Which cannot bee brought to paſſe, vnleſſe this ſhame of the croſſe bee by and by ſwallowed vp, and the glorie that thereby comes vntounto them doth alſo ſhine forth. For who will deſpiſe that which is ſacred; yea that which euen God himſelfe hath ſanctified? Who will eſteeme that to bee reprochfull wherewith we are prepared vntounto glorie? Now both the one and the other is here affirmed of the death of Chriſt. By whom are all things. When it is ſpoken of the creation, this is attributed to the Son as a thing which is proper vntounto him, to wit, that all things were created by him: but the Apoſtle ſignifies nothing els in this place, but that all creatures are ſteadie and vpholden in their eſtate by the power of God. Whereas we hauehave turned the word, to conſecrate, others hauehave put, to make. But for as much as the Greeke word which the Apoſtle vſeth hath diuers ſignifications, I thinke it is very cleere, that mine expoſition agrees beſt to the ſcope of the text. For he notes here a ſolemne and lawfull conſecration, by which the children of God are brought in to obtaine their degree, yea euen to bee ſeparated from the reſt of the world: and mention alſo is by and by after made, of ſanctification.
For he which ſanctifieth, and they which are ſanctified, &c.] Verſe 11 He proues that that which he hath ſaid ought to be accompliſhed in the perſon of Chriſt, by reaſon of the coniunction which is between him and his members. And in the meane while hee ſhewes that it is a ſingular teſtimonie of Gods goodnes that Chriſt hath taken our fleſh. He ſaith then that the author of holines, and wee which are partakers of the ſame are all of one; that is to ſay, of one nature, as I for mine owne part doe interpret it. It is commonly vnderſtood of Adam. Some doe referre it to God; but altogether without reaſon. For I thinke it rather to be meant of one nature: as if he ſhould ſay, made and framed of one lumpe. Now this ſerues greatly to augment our confidence and aſſurance; to wit, that we are ioyned to the Sonne of God by ſo ſtreight a bond, that wee may finde the very ſame holines in our nature, whereof we ſtand in neede. For he doth not onelyonly ſanctifie vsus as he is God, but the proprietie to ſanctifie is alſo in his humane nature: not that the humanitie hath this vertue of it ſelfe, but becauſe God hath ſhed into it a perfect fulnes of holines, to the end we ſhould all draw our holines from thence. To which, this ſentence hath reſpect, For their ſakes I ſanctifie my ſelfe, Ioh. 17.19. Doe vve at any time ſee our ſelues vnclean? we neede not ſeeke farre for the remedie, for it is in our owne fleſh.Thus then if wee be prophane and vncleane, we neede not ſeeke that remedie farre off, which is offered vsus in our owne fleſh. If any had rather take it of the vnity in the Spirit (which is farre otherwiſe betweene the faithfull and the Sonne of God than it is commonly betweene men) I doe not gainſay it. Notwithſtanding I willingly follow that which is the moſt receiued; ſeeing it is not contrarie to reaſon.
For which cauſe he is not aſhamed to call them brethren.] This place here alleaged is taken out of the two and twenty Pſalme. Now that Chriſt is there brought in ſpeaking, or Dauid in the perſon of Chriſt, wee hauehave firſt of all the Euangeliſts for witneſſes, who doe alleage many verſes of this Pſalme: as namely theſe, They parted my garments among them: They gaue me gall for my drinke: Alſo, My God, my God, why haſt thou forſaken me? Afterwards euen the thing it ſelfe ſheweth it. For in the hiſtorie of the paſſion, we may ſee a liuely image of all things there mentioned. And the concluſion of the Pſalme, which is the vocation of the Gentiles, cannot be referred to any other than to Chriſt. All the ends of the earth ſhall turne vntounto God, and all the families of the Gentiles ſhall bow before him: The kingdome is the Lords, and he ſhall rule ouer the Gentiles. The truth of all theſe things is only in Chriſt, who did not enlarge Gods kingdome in little or narrow places, as Dauid did, but hath ſpread it through the world, whereas it was before ſhut vp within certaine bounds and limits. Wherefore this place here alleaged is alſo queſtionleſſe ſpoken of him, which he doth very fitly; and vſeth a moſt ſignificant word when he ſaith, he is not aſhamed. For how great is the difference which is betweene him and vsus? Surely hee humbled himſelfe very low, when hee vouchſafed to call vsus his brethren: who otherwiſe had bin vtterly vnworthie to be eſteemed ſo much as his vaſſals. The circumſtance alſo doth greatly amplifie this wonderfull fauour of his towards vsus. For Chriſt ſpeakes in that place, It is no ſmall honour that Chriſt doth vsus, in calling vsus his brethren.not as a mortall man in the ſhape of a ſeruant, but as being clothed with immortall glorie after his reſurrection. Wherefore this title is no leſſe excellent, than if hee had carried vsus vp into heauen with him. As oft therefore as we heare that Chriſt calles vsus brethren, let vsus remember hee doth after a ſort clothe vsus with this qualitie, that with the name of brethren we might alſo apprehend the bleſſed life, with all the heauenly benefits contained therein.
Moreouer, it is to be noted what office Chriſt takes vponupon him, Verſe 12 to wit, to declare the name of God: which began at the publiſhing of the Goſpel, and is daily continued by the office of the Paſtors. Whence we gather, that when the Goſpell is preached, it is to bring vsus to the knowledge of God, to the end his goodnes might be magnified and extolled amongſt vsus. Alſo we may note, Chriſt the author of the Gospell.that Chriſt is the author of the Goſpell, howſoeuer it is offered vntounto vsus onelyonly by men. And that is it which S. Paul ſaith, 2. Cor. 5.20. that hee, and the reſt of the Miniſters are Ambaſſadours for Chriſt: when they doe beſeech vsus in the ſtead of Chriſt to be reconciled to God. Which ought to affect vsus with great reuerence towards the Goſpell. For truly we are not to thinke that they are men which ſpeake, but Chriſt rather by their mouth. For euen then when hee promiſed to preach the name of God vntounto men, hee ceaſed to conuerſe with them in the world, and yet queſtionleſſe he attributes not this office vntounto himſelfe for nothing. He hath therefore fully accompliſhed it by his Apoſtles and Miniſters.
In the midſt of the congregation.] It yet appeares more manifeſtly by this, that the publiſhing of the praiſes of God, is alwaies contained in the Goſpell. For as ſoone as it is giuen vsus of God to know him; infinite are his praiſes which doe ſound in our hearts and eares. Let vsus alſo note herewithall that Chriſt by his example doth exhort vsus to ſing theſe praiſes publikely, in ſuch wiſe as they may bee heard of many. For it is not ſufficient that eueryevery one of vsus apart ſhould giuegive thankes for the benefits wee hauehave receiued of God, vnleſſe by teſtifying the ſame our thankfulnes openly, we do thereby mutually ſtirre vp one another to doe the like. And verily this doctrine is as a ſharpe goad in our ſides to pricke vsus forward to praiſe God with a more ardent affection of heart, ſeeing we heare that Chriſt ſingeth firſt, and doth as it were giuegive vsus the tune to make vsus ſing after him.
And againe, I will truſt in him.] Verſe 13 Seeing this ſentence is contained in the 18. Pſalme, verſ. 2. we neede not doubt but it is taken out thence. For beſides that verſe which S. Paul alleageth, Rom. 15.9. applying it to the kingdom of Chriſt, touching the vocation of the Gentiles, Pſal. 18.50.the order of the argument thereof ſufficiently ſhewes that Dauid there ſpeaks vnderunder the perſon of another. For wee ſhall ſcarſely ſee the leaſt ſhadow of that great and excellent maieſtie in Dauid, which is there ſet foorth with moſt magnificent termes. He boaſts himſelfe to hauehave been placed the head ouer the nations: and that euen ſtrangers, and ſuch as knew him not ſhould of thēſelues ſubmit their necks vnderunder him at the only hearing of his renowme. Now Dauid indeed with force of armes conquered ſome people which were neighbors & very well knowne, and made them tributaries vntounto him: but what is this in regard of the conqueſts of many other Kings beſides? Moreouer, where is that voluntarie ſubiection? where are the people ſo farre off, that hee ſhould not know them? In a word, where is that ſolemne publiſhing of the grace of God among the Gentiles, whereof the concluſion of the Pſalme makes mention? It is Chriſt then vndoubtedly who is ordained to be the head ouer diuers nations, to whom ſtrangers ſhould ſubmit themſelues euen from the ends of the earth, and that onelyonly by being moued with the report of him, that is to ſay, being touched with the hearing of the word. For they are not conſtrained to receiue his yoke by force of armes, but being ſubiected by force of the doctrine, they willingly offer themſelues to obey him. We do alſo ſee in the Church that ſame fained and diſſembling profeſſion, whereof the Pſalme ſpeaketh. For many in all times doe profeſſe themſelues to bee of Chriſt; but it is not from the heart. Let vsus hold this then as a thing certaine, that the text of this Pſalme which the Apoſtle alleageth is fitly and properly expounded of Chriſt. But what is all this to the preſent purpoſe? Obiection. For although Chriſt doe truſt in God, it ſeemes it ſhould not therefore follow that wee and Chriſt are one. Anſwer. I anſwere, the argument is good: for if ſo be hee had not been a man ſubiect to humane neceſſities, he ſhould hauehave had no neede of ſuch truſt. Seeing therefore that himſelfe depends vponupon the helpe of God, he hath the ſame condition with vsus. Truly it is not in vaine or for nothing that wee are ſo commaunded to truſt in God: for without faith we are vtterly miſerable, and poore wretched creatures. The truſt then which we put in God, is a teſtifying of our pouertie and want. Howbeit in one point we differ from Chriſt: that is to ſay, hee did voluntarily ſubmit himſelfe to thoſe infirmities; which are impoſed vponupon vsus by neceſſitie. Yet this ought greatly to imbolden vsus to truſt in God, becauſe we hauehave Chriſt for our Captaine and Maſter. For who ſhall feare to goe aſtray following his ſteps? We neede not feare, I ſay, that our faith which wee hauehave in common with Chriſt ſhould be in vaine, ſeeing we know it cannot be deceiued.
Behold here am I and the children &c.] It is very certaine that Iſaiah in this eight chapter ſpeakes of himſelfe. For howſoeuer it be true that he giues the people hope of their deliuerance, and that the promiſe which hee publiſhed was not receiued as a thing of any certaintie: yet to the end the infidelitie and obſtinacy of the people ſhould be no diſcouragement vntounto him, the Lord commaunds him to ſeale vp that doctrine which he had taught, among a very few of the faithfull. And it is as much as if hee had ſaid, the doctrine which thou haſt deliuered is reiected of the greater part, yet there are ſome notwithſtanding (although a little handfull indeede) which will receiue it. Iſaiah ſtaying himſelfe vponupon this anſwere, takes courage againe vntounto him, and proteſteth that he and the diſciples which God hath giuen him, are alwaies readie to follow God. Now it remaines to ſhew how the Apoſtle applies this ſentence to Chriſt. Firſt of all, there is no man of ſound iudgement which will denie, but that which is there ſpoken as touching the Lord, who ſhould be a ſtone of offence to the kingdome of Iudah and Iſrael, was fulfilled in Chriſt. And in very trueth, like as the returne and deliuerance out of the captiuitie of Babylon, was as a beginning and figure of that principall deliuerance which was atchieued vntounto vsus and to the fathers by the outſtretched arme of Chriſt: ſo alſo there were then ſo few euen among the Iewes which enioyed this benefit of God; that onelyonly a ſmall remnant were ſaued. Now that was a foretelling as it were and a ſigne of their blinding which was to enſue: by which it is now come to paſſe that in reiecting of Chriſt, they hauehave therewithal reiected God alſo, and hauehave worthily periſhed. For we muſt note that the promiſes as touching the reſtauration of the Church, whereof the Prophets make mention; began when the Iewes were brought out of captiuitie, and doth alſo reach euen to the kingdome of Chriſt. As alſo the Lord himſelfe in bringing backe the people from thence, had this end, that the Church ſhould continue euen to the comming of his ſonne, by whome at the laſt it was truely and firmely eſtabliſhed. Seeing it is ſo, God ſpeakes not onelyonly to Iſai, when he commands him to ſeale vp the law and the teſtimonie: but in his perſon he cōmands the ſame to all the Miniſters of his word, who ſhould fight againſt the incredulitie of the people: and therefore it eſpecially belongs to Chriſt, who ſhould be aſſayled of the Iewes with a more obſtinate and furious rebellion, than all the Prophets were which were before him. Nay doe we not ſee that thoſe who hauehave ſucceeded Iſrael, and call themſelues by the name of Chriſtians, hauehave not onelyonly reiected his Goſpel, but doe alſo furiouſly ſet themſelues againſt him? But howſoeuer the doctrine of the goſpel be eſteemed a ſtone of offence to thoſe that are in the boſome of the Church, yet God will not hauehave it fall to ruine for all that; but will rather command it to be ſealed vp among his Diſciples. And Chriſt in the name of all the Doctors, as their head, or rather as the onelyonly Doctor who guides vsus by their miniſtry, pronounceth that although we ſee ſuch a deſperate vnthankfulneſſe in the world, yet there ſhall alwaies be ſome which ſhall yield themſelues obedient vntounto God. Thus you ſee how this place of Iſaiah is fitly applied vntounto Chriſt. And thereupon the Apoſtle gathers that we are one with him, becauſe he aſſociates vsus with himſelfe, when he offers himſelfe, and vsus together with him, to his father. For they who obey God vnderunder one and the ſame rule of faith, make alſo one ſelfe ſame bodie. Could any thing be ſaid more properly for the praiſe of faith, than when we are made companions with the ſonne of God, who exhorts vsus by his example, and ſhewes vsus the way? Wherefore if we followe the word of God, we knowe aſſuredly that we hauehave Chriſt for our guid: contrariwiſe thoſe who turne from the obedience of the word, doe nothing at all belong to Chriſt. Is there any thing, I pray you, more deſirable than this: to wit, that we conſent with the Sonne of God? Now this conſent and agreement conſiſts in faith: it follows therefore, that by infidelitie we diſſent from Chriſt, which is the moſt deteſtable thing that can be. This word children, which in many places of the ſcriptures ſignifies as much as ſeruants, is taken here for Diſciples.
Which God hath giuen me:] In theſe words is noted out vntounto vsus the firſt cauſe of obedience, to wit, that God hath adopted vsus to himſelfe. Chriſt brings none to the father but thoſe whome he hath giuen him. Now we know that this donation depends vponupon the Eternal Election: becauſe thoſe whome the father hath ordained vntounto life, thoſe he commits to the tuition of his ſonne, to the end he may conſerue and keepe them. And that is it which he ſaith, Ioh. 6.37. All that the father hath giuen me, ſhall come vntounto me. Therefore when we feele that we can ſubmit our ſelues vntounto God in obedience of faith, let vsus learne to attribute it wholly vntounto his merciemercy, becauſe we would neuer otherwiſe hauehave ſubmitted our ſelues to be brought to him by the hand of Chriſt. Moreouer this doctrine doth furniſh vsus with ſingular matter of Confidence; for who would tremble vnderunder the protection and ſafegard of Chriſt? who is he that hauing ſuch a keeper would not boldly deſpiſe all danger? And truly when Chriſt ſaith, Behold me, and my children, he fulfils that indeed, which he elſewhere promiſeth, That he will not ſuffer any of thoſe whome he hath receiued of his father to periſh. Ioh. 10.28. Laſtly, let vsus note from hence, that although the world doe furiouſly reiect the Goſpel, yet notwithſtanding the ſheepe of Chriſt will alwaies acknowledge the voyce of their ſhepheard. Wherefore let vsus not be diſmaied, though almoſt all people and nations of the world doe reiect it; ſeeing Chriſt will gather thoſe that are giuen into his cuſtodie. If the Reprobate plunge themſelues into death by their impietie, the plants which God hath not planted are thereby plucked vp, Matth. 15.13. In the meane while let vsus not doubt but that he knowes his own, and that the ſaluation of them all is ſealed vp in him, to the ende none ſhould eſcape him. The foundation of God remaines ſure, and hath his ſeale, The Lord knowes who are his. 2. Tim. 2.19. Let vsus then content our ſelues with this ſeale.
14 For as much as the childrē are partakers of fleſh and blood, he alſo himſelfe likewiſe tooke part with them that he might deſtroy through death, him that had the power of death, that is, the Diuell.
15 And that he might deliuer all them, which for feare of death were all their life time ſubiect vntounto bondage.
FOr as much then as the children:] Verſe 14 This is the concluſion of that which hath beene ſaid; and therewithall he doth more fully giuegive a reaſon of that which he had but lightly touched before concerning the cauſe, why it behoued the ſonne of God to take our fleſh: to wit, that he might partake of the ſame nature with vsus, & in dying might redeeme vsus from death. This place is worthy to be wel obſerued: becauſe it not onelyonly confirmes the truth of Chriſt his humane nature, but alſo ſhewes what fruit comes vntounto vsus thereby. The ſonne of God, ſaith he, was made man; to the ende he might participate the ſame nature and condition with vsus. Could he ſay any thing more to the purpoſe for the confirmation of our faith? for by this it appeares that he loues vsus with an vnſpeakable louelove. The fulneſſe of which louelove conſiſts in this, that he tooke vponupon him our nature; that he might thereby ſubiect himſelfe to the condition of death, for as he was God he could not die. Now howſoeuer he toucheth the fruit of his death but in fewe words, yet notwithſtanding in theſe few he doth expreſſe the matter, with wonderfull life and efficacie: how? he hath ſo kept vsus from the tyrannie of the diuell, that we are out of his danger: and hath ſo redeemed vsus from death, that we need not now feare it any more. But becauſe there is no word which hath not his weight, let vsus yet a litle more diligently examine them. Firſt this destruction of the deuill, whereof he ſpeakes, ſhewes, that he hath now no more power ouer vsus. For howſoeuer the deuill hath force and power ſtill, The Diuels power weakened and limited.and deuiſeth daily to worke our deſtruction, yet notwithſtanding the power which he hath to hurt vsus is weakened, or at the leaſt limited. And doubtleſſe it is a great conſolation, to be aſſured that we hauehave to doe with ſuch an enemie as hath no power ouer vsus. Now that this is ſaid in regard of vsus; we may gather by the member following, which had the power of death, for the Apoſtle would hereby giuegive vsus to vnderſtand, that the deuill is deſtroyed, in as much as he raigned to our deſtruction. For this power is ſo called becauſe of the effect; for it is deadly to vsus, and brings forth deſtruction. He ſhewes then that not onelyonly the tyrranie of Satan is deſtroyed by the death of Chriſt, but alſo that Satan himſelfe hath receiued ſuch a wound, that we need now no more to feare him, then if he were not at all. He ſpeakes of the Deuill in the ſingular number, according to the cuſtome of the Scriptures: not that we ſhould imagine there is no more but one, but becauſe all of them together make one body, which cannot be as we know, without an head.
All thoſe which for feare of death] This place doth very notably deſcribe how miſerable their ſtate and condition is who ſtand in feare of death: Verſ. 15 Death muſt needs be terrible to as many as looke vponupon it without Chriſt.doubtleſſe it muſt be very horrible and terrible to as many as look vponupon it without Chriſt; becauſe without him nothing is to be perceiued therein but curſednes. For from whence comes death but from the wrath of God inkindled againſt ſinne? thence comes this bondage all our life long: that is to ſay, that anguiſh and continuall diſquietnes wherein poore ſoules are impriſoned. For the iudgement of God doth alwaies preſent it ſelf before our eyes by the knowledge and guilt of ſinne: now Chriſt by bearing our curſe vponupon him hath freed vsus from this feare, when he tooke away whatſoeuer was fearefull in death. For howſoeuer neceſſitie bee laid vponupon vsus to paſſe through death, yet notwithſtanding both in life and in death wee are at peace, VVe hauehave peace both in life and in death, becauſe Chriſt is our guide. He hath profited but little that hath not learned to contemne death.and ſecure; becauſe we hauehave Chriſt for our guide. And if any cannot quiet his minde by the contempt of death, let him know that he hath profited very little as yet in the faith of Chriſt. For as too ſeruile a feare proceedes from the not knowing the grace of Chriſt; ſo is it a certaine and ſure note of infidelitie in whomſoeuer it is. Death in this place doth not onelyonly ſignifie the ſeparation of the ſoule from the bodie, but alſo the puniſhment which is ſent vsus of God in his anger: ſo as this word comprehends euen eternall damnation it ſelfe. For where the fault and tranſgreſſions ſtand in Gods ſight vntaken away, there doth hell alſo forthwith preſent it ſelfe.
16 For he in no ſort tooke on him the Angels nature, but he tooke on him the ſeede of Abraham.
17 Wherefore in all things, it behooued him to be made like vntounto his brethren, that hee might be mercifull, and a faithfull high Prieſt in things concerning God, that hee might make reconciliation for the ſinnes of the people.
18 For in that he ſuffered and was tempted, he is able to ſuccour them that are tempted.
FOr in no ſort] By this compariſon hee further enlargeth the honour and benefit which Chriſt hath done vsus 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 louelove hee bare vsus, which might not be communicated; no not to the Angels themſelues. Now in that hee hath preferred vsus before the Angels, was it for any excellencie that was in vsus aboue them? No in no wiſe, but onelyonly 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 merciemercy to vsus than he hath done to them: the which wee hauehave good cauſe to confeſſe, to the end the Angels with admiration may behold from aboue ſo great bountie powred foorth vponupon the earth. Whereas he ſaith in the preſent tence, he takes not, or tooke not, I referre it to the teſtimonie of the Scriptures, as if it did repreſent that before our eyes which had been before witneſſed by the Prophets. Moreouer, this onelyonly place ſufficeth to ouerthrow Marcion, the Maniches, and all ſuch railers, who denie Chriſt to be true man, begotten of mans ſeede. For if he onelyonly bare the figure of a man; he often appeared ſo in old time vnderunder the forme of an Angell, and then where was the difference? But becauſe it cannot be affirmed that euen Chriſt was indeede a very Angell clothed with their nature: therefore it is rather ſaid that hee tooke the nature of man, than of the Angels. The Apoſtle therefore ſpeakes of this nature, and ſhewes that Chriſt hauing taken fleſh, was true man, ſo as now in two natures there is the vnitie of the perſon. For this place doth nothing at all fauour Nestorius, who forged two Chriſts, as if the Sonne of God had not been true man, but had onelyonly dwelt in the fleſh of man. We ſee that the Apoſtle had a farre other meaning. For hee meant to ſhew that wee hauehave a brother in the perſon of God, becauſe of the participatiō of one ſelfe ſame nature with vsus. Wherefore not contenting himſelfe to call him man, he ſaith he was begotten of the ſeed of man. He expreſly names the ſeed of Abraham, to get the more credit to that which he ſaith, becauſe it is taken out of the Scripture.
Wherefore in all things it became him] We muſt conſider two things in Chriſt his humane nature: that is to wit, Verſ. 17 the eſſence of the fleſh, and the affections. And therefore the Apoſtle teacheth that he did not onelyonly take fleſh, but alſo all thoſe affectiōs which are proper to men. He ſhewes alſo the fruites proceeding from thence, the which is the true doctrine of faith: to wit, when wee feele in our ſelues the cauſe why the Sonne of God tooke our infirmities. For what is all the knowledge that wee can poſſibly hauehave, if wee feele not this fruite? In the next place hee teacheth that Chriſt was ſubiect to humane paſſions, to the end he might be a mercifull and a faithfull high Prieſt. The which words I expound thus, to the end he might bee mercifull, Mercifull.and ſo by conſequence faithfull. For in an high Prieſt, whoſe office is to appeaſe the wrath of God, to ſuccour the miſerable, to raiſe vp them that are falne, and to comfort the wearie; merciemercy is exceeding neceſſarie, which the feeling of the ſame things begetteth in vsus. For it will neuer be that thoſe who are alwaies at their eaſe, ſhould bee touched with the anguiſh of another. For doubtleſſe that which Virgil the Latine Poet ſaith, is taken from the ordinarie cuſtome of men.
Knowing what griefe is in mine heart,
I learne to pitie anothers ſmart.
Not that the Sonne of God had any neede to be inſtructed, or framed to a mercifull affection by hauing experience of our troubles and afflictions: but becauſe wee could not be perſwaded of his gentle and inclinable affection to helpe vsus, vnleſſe he had been exerciſed with our miſeries. For this, as all the reſt was done in regard of vsus. As often then as we are preſſed with any kinde of calamitie whatſoeuer, let vsus remember that nothing befalles vsus whereof the Sonne of God hath not experience in himſelfe, that hee might hauehave compaſſion vponupon vsus: and let vsus not doubt but that he will aſſiſt vsus euen as if hee himſelfe ſuffered with vsus. This word faithfull, Faithfull.ſignifies truth and vprightnes. For it is the contrarie to a diſſembler, or one that diſchargeth not the dutie of his office. The experience that Chriſt hath had of our miſeries doth ſo bow him to compaſſion, that hee is carefull to entreate the helpe of God for vsus. But what more? Intending to make the purgation and ſatisfaction for our ſinnes, hee tooke our nature vponupon him, to the end that we might hauehave in our fleſh the price of our reconciliation: and laſt of all, that he might bring vsus together with himſelf into the Sanctuarie of God, by the right of nature which we hauehave together in common with him. By the things which ſhould bee done concerning God, hee meanes whatſoeuer tends and appertaines to our reconciliation with God. Now becauſe the firſt entrance in vntounto God is by the liberty of faith, we hauehave neede of a Mediatour which may remoue all doubtings away from vsus.
For in that he ſuffered, &c.] Verſe 18 Being exerciſed with our afflictions, ſaith he, hee is inclined to helpe vsus: for temptation ſignifies in this place nothing but experience or triall: and to be able, is taken to be fit, inclined, or diſpoſed.