Commentary on Hebrews, Commentary · Chapter 12
CHAP. XII.
1 Wherefore let vsus alſo, ſeeing we are compaſſed with ſo great a cloude of witneſſes, caſt away eueryevery thing that preſſeth downe, and the ſinne that hangeth ſo faſt on: let vsus runne with patience the race that is ſet before vsus,
2 Looking vntounto Ieſus the author and finiſher of our faith, who for the ioy that was ſet before him, endured the croſſe and deſpiſed the ſhame, and is ſet at the right hand of the throne of God.
3 Wherfore conſider him that endured ſuch ſpeaking againſt of ſinners, leaſt you ſhould be wearied and faint in your mindes.
THis is the concluſion and ſhutting vp of the former Chapter, Verſ. 1 wherin he ſheweth to what end he hath made rehearſall of this Catalogue of the holy ſeruants of God, whoſe faith was ſo excellent vnderunder the Law: to wit, to the end that eueryevery one might diſpoſe himſelfe to follow their ſteps. Now he calleth a great multitude, a clowde; by a borrowed ſpeech: for a multitude is the oppoſite to few. Truly although they had been but a ſmall number; yet ought we to be ſtirred vp by their example, much more when there is ſo great a cloude of them. Herewithall he ſaith, that wee are compaſſed about with this thicknes, or multitude, ſo that whitherſoeuer we turne our eyes, wee ſtill meete with many examples of ſaith. As touching this word witneſſes, I take it not ſo generally as if he called them Martyrs of God; but I rather referre it to the preſent matter: as if he ſhould hauehave ſaid, that faith is ſufficiently approoued by their witnes; ſo as there needes no more doubtings thereof now. For the vertues of the Saints, are as ſo many witneſſes to confirme our faith, to the end wee hauing them for our leaders and companions, might goe vntounto God the more cheerefully, and couragiouſly.
Let vsus caſt away eueryevery thing that preſſeth downe.] Becauſe he vſeth a ſimilitude taken from running in a race, he would alſo that wee ſhould diſcharge our ſelues of all impediments. For nothing is more contrarie vntounto him that would make haſte, than to be loden and preſſed downe with burthens. Now there are diuers burthens which doe hinder vsus, Burthens ſlacking our ſpirituall race.and ſlaken our ſpirituall courſe: as firſt the louelove of this life: the pleaſures of this world: the luſts of the fleſh: the cares for earthly things: riches, honours, and all ſuch things of theſe kindes. Whoſoeuer then will runne in this race of Chriſt, let him before all things caſt off all impediments. For wee are of our ſelues but too ſlow and heauie; though we ſhould meete with no pulbackes elſewhere. And yet it is not ſimply commanded vsus, to caſt away our riches, or other commodities of this preſent life, but ſo farre foorth as they ſlaken our courſe, becauſe wee feele them vponupon vsus as cordes whereby Satan would pull vsus backe, and binde vsus hand and foote. We know that this metaphor of running, is much vſed in the Scripture: but he ſpeakes not here of e…ery kinde of race, but of ſuch a manner of paſtime and exerciſe where many ſtroue who ſhould runne beſt: in which one puts foorth his ſtrength more than if he ſhould goe, or runne alone by himſelfe. The ſumme then is, that wee are entred into the liſts, yea into an honourable and much frequented race: where there are alſo on eueryevery ſide ſtanders by preſent in great numbers; the Sonne of God being the chiefeſt there, who inuites and exhorts vsus to winne the priſe: it were therefore great ſhame for vsus to faint, or become ſlack in the middle of our courſe. Now, howſoeuer the holy perſonages of whom he makes mention, are not onelyonly witneſſes, but companions alſo of the ſame race; who doe as it were point vsus out the way: yet neuertheleſſe he choſe rather to call them witneſſes, than runners in the race; thereby ſhewing vsus that they be not ſuch runners as doe enuie vsus, or which would hinder vsus to carrie away the prize: but that they ſtand there rather as approuers of our diligence, who are glad of our victories, and doe greatly reioyce therein. And Chriſt alſo not only ſets the garland before vsus, but alſo therwithal reacheth out his hand to furniſh vsus with ſtrength and valour. In a word, it is he which prepares and fits vsus to begin the race, and by his power carries vsus home to the marke.
And ſinne which hangeth ſo faſt on.] This is the heauieſt burthen wherewithall we are hindred. Now he ſaith that we are inſnared, to the end we might know that no man is fit to runne this courſe, vnleſſe hee diſcharge himſelfe of theſe ſnares. He ſpeakes not of outward or actuall ſinnes, as they call them, but euen of the very fountaine; that is to ſay, of concupiſcence, which ſo tyrannizeth ouer eueryevery part of mā, that he feeles himſelfe hampred on eueryevery ſide with theſe ſnares. With patience. By this word we are alwaies admoniſhed what the principall thing is which the Apoſtle would hauehave vsus to cōſider in faith: to wit, that in ſpirit we ſeek the kingdom of God, which is inuiſible to the fleſh, & ſurmoūts all our ſenſes. For thoſe that imploy their time about ſuch meditations, doe eaſily deſpiſe all earthly things. And thus he could no way better turne the eyes of the Iewes from doting vponupon their ceremonies, than to bring them to the true exerciſes of faith, by which they might learne that the kingdome of Chriſt was ſpirituall; farre excelling the beggerly rudiments of this world.
Who for the ioy, &c.] Verſ. 2 He ſignifies that howſoeuer it was in the power of Chriſt to hauehave freed himſelfe from all anguiſhes and troubles; and to hauehave led an happie life, abounding in all ſorts of good things: yet that he choſe willingly to endure a moſt painfull, cruell, and ſhamefull death. Touching this clauſe, for the ioy, it is as much as if he ſhould hauehave ſaid. In ſtead of the ioy: and the word ioy, comprehends vnderunder it all manner of commodities. Now he ſaith they were ſet before him, becauſe he had them in his hand, ſo as if it had pleaſed him, he might hauehave vſed thē. But if any man thinke this word for, ſignifies the finall cauſe; I do not much gainſay him: and ſo the ſenſe will be, that Chriſt refuſed not the death of the croſſe, becauſe he ſaw the iſſue would be bleſſed and happie. Yet notwithſtanding for mine owne part I incline to the firſt ſenſe. Now hee commends the patience of Chriſt for two cauſes: firſt, in reſpect that he endured a moſt bitter and ſharpe death: ſecondly, in regard that he deſpiſed the ſhame and ignominie of it. And afterwards he recites the glorious end of this his death, becauſe the faithfull might know that all the euils which they endure, doe alſo turne vntounto their glorie and ſaluation, if ſo bee they follow Chriſt. To the very ſame purpoſe S. Iames ſaith, You hauehave heard of the patience of Iob, and hauehave knowne what end the Lord made with him, chap. 5.11. The Apoſtle ſignifies then that all our miſeries ſhall hauehave no worſe ſucceſſe, than Chriſt his miſeries had: according to that which S. Paul ſaith, If we ſuffer with him, we ſhall alſo reigne with him, 2. Tim. 2.12.
Wherefore conſider him, &c.] He amplifies his exhortation; Verſ. 3 making a compariſon of Chriſt with vsus. For if the Sonne of God, whom all ought to adore, entred into ſo hard a combate of his owne free will, which of vsus dare refuſe to ſubmit himſelfe thereunto with him? For this onelyonly meditation page missing ſecond hee yeelds a reaſon; becauſe the Lord corrects him whom hee loueth. Now in as much as Salomon begins his ſpeech thus, My ſonne, the Apoſtle admoniſheth vsus by this ſo ſweete and gratious a name of fonne, that wee ought in ſuch wiſe to bee drawne and allured, that this exhortation ſhould euen enter into the depth of our hearts. Moreouer, thus ſtands Salomons argument: If the ſcourges of God doe beare witnes of the louelove he beares vsus, were it not an vngratious part in vsus to be vexed and grieued thereat, or to hate them? For we muſt needes ſay that thoſe are more than vnthankfull, that will not let the Lord alone when hee chaſtiſeth them for their good; but much more if they reiect and caſt off this ſigne of his fatherly kindnes towards them.
For the Lord correcteth him whom he loueth.] Verſ. 6 This reaſon ſeemes not to be very firme. Obiection. For God doth indifferently puniſh the reprobates as well as the elect: and his roddes doe oftner declare his wrath than his louelove. For the holy Scripture on the one ſide ſo ſpeakes: and experience on the other ſide confirmes it. Anſwere. But when the word of God is directed to the faithfull, then wee muſt not wonder if it onelyonly ſpeake of this vſe, and fruite of chaſtiſements which they feele. For howſoeuer God ſhews himſelfe to be a ſeuere & angrie Iudge againſt the reprobates as oft as hee puniſheth them; yet he reſpects none other end in correcting his choſen, God hath no other end in afflicting the elect, but thereby to prouide for their ſaluation.but thereby to prouide for their ſaluation: which vndoubtedly is a ſigne of his fatherly good will. Moreouer, becauſe the reprobates know not that they are gouerned by the hand of God, they therefore thinke moſt an end that they are afflicted by chance. As if a rebellious childe, forſaking his fathers houſe, ſhould get himſelfe a great way off, and there become a vagabond, and ſhould there feele the ſmart of hunger and colde, or other pouerties: this indeede were a worthie puniſhment which hee well deſerued for his follie, that ſo he might learne to his coſts what it is to diſobey a good father: and yet notwithſtanding he would not for all this acknowledge that this were a fatherly correction. So the vnbeleeuers, although they are, as you would ſay, giuen ouer, and baniſhed from God, & from his houſe, yet they perceiue not that it is the hand of God that toucheth them. Let vsus remember then that we cannot otherwiſe feele the louelove of God towards vsus in the middeſt of his rods and chaſtiſements, vnleſſe wee be well perſwaded, that they are ſo many fatherly corrections and ſcourges, by which God chaſtiſeth vsus for our ſinnes. But there can nothing of all this come into the mindes of the reprobates, The reaſon vvhy the … ked receiue benefit by … flictions.becauſe they are of fugitiue ſpirits: that is to ſay, they care for nothing, but that they may hauehave alwaies their ſwindge, and might neuer be drawne into Gods preſence, to appeare before him: adde yet hereunto that iudgement muſt begin at the houſe of God, 1. Pet. 4.17. Wherefore, howſoeuer God doe indifferently puniſh as well the ſtrangers as his owne houſehold; yet neuertheleſſe, he ſo openeth his armes wide vntounto theſe latter, that in the meane while he ſheweth by euident tokens that he hath a particular care ouer them. But the true ſolution indeede is this, that whoſoeuer he be that knoweth, and is perſwaded that hee is cha…ſed of him, ought by and by to aſcend vp into this imagination, Surely this comes to paſſe becauſe I am loued of God. Afflictions cannot hurt vsus, becauſe God ſtāds betvveene vsus and them.For whileſt the faithfull doe feele God to bee betweene them and the weight of the euils which they endure in the puniſhments and chaſtiſements which he inflicteth vponupon them here, they hauehave therein a certaine pledge and ſeale of his louelove. For if he loued them not, he would not bee thus carefull for their ſaluation.
And therefore the Apoſtle concludes, that God offereth himſelfe as a father to all thoſe that endure correction. For they that kick and wince, as reſtie iades are wont to doe; or that take the bridle betweene their teeth, and obſtinately reſiſt; are not of this number. Hovv vve may knovv vvhen afflictions are tokens of Gods louelove towards vsus.Wherefore this is ye in a word which he teacheth, that corrections doe then prooue tokens of Gods fatherly louelove towards vsus, when wee in all obedience doe meekly ſubmit our ſelues vntounto them.
For what child is it whom the father chastiſeth not? He takes an argument, Verſ. 7 whereby hee concludes from the cuſtome of page missing the creation of ſoules of any helpe of man; and on the other ſide, doth miraculouſly reforme and renue them by the ſecret vertue of his ſpirit: for this cauſe he is ſpecially called the father of Spirits.
When he ſaith, and we gaue them reuerence, hee toucheth the affection which is naturally imprinted in vsus: to wit, that we giuegive our fathers reuerence euen then when they deale roughly and ſeuerely with vsus.
When he ſaith, Shall we not much more be in ſubiection to the Father of Spirits? he ſignifies, it is good reaſon that wee ſhould ſuffer God to inioy that rule and power of gouernment which he ought to exerciſe ouer vsus, as alſo that right of a father, to which we ought to ſubiect our ſelues. When he ſaith, Nothing more hurtfull, than diſobedience to God.that we might liue, he toucheth the cauſe or the end. Now wee are admoniſhed by this clauſe, that there is nothing more pernicious or hurtfull vntounto vsus, than when we refuſe to be gouerned vnderunder the obedience of God.
For they verily for a few daies, Verſ. 10 &c.] This is the ſecond amplification, as I hauehave ſaid: to wit, that chaſtiſements are appointed and ordained to tame and mortifie the fleſh, that we might be renued according to the image of the heauenly life. Whence it appeares, that the fruit of them are perpetuall; and that we are not to looke ſo much for the ſame at the hands of men; becauſe their diſcipline and correction is but a part of the politicall order, which properly belongeth to this life preſent. Now from hence it followes, that the chaſtiſement or corrections of God doe bring much more profit and benefit with them: to wit, euen ſo much more as the ſpirituall holineſſe of God is more excellent than bodily commodities. If it be obiected, that it is the dutie of fathers to inſtruct their children in the worſhippe and feare of God; and therefore it may ſeeme their corrections ought not to be reſtrained to ſo little a while: I anſwer, this is very true: but the Apoſtle ſpeakes here of that houſhold gouernment which we are accuſtomed to call outward policie. For although it belongs to the Magiſtrates office to maintaine religion, yet notwithſtanding we may ſay that their office is contained within the limits of this life preſent: becauſe otherwiſe the ciuill and earthly gouernment, could not bee diſtinguiſhed from the ſpirituall kingdome of Chriſt.
Moreouer, whereas hee ſaith, that Gods corrections are profitable to obtaine ſanctification: this ought not ſo to bee taken, as if they ſanctified vsus properly; but that they are as helpes and meanes to prepare vsus, becauſe the Lord thereby exerciſeth vsus for the taming and ſubduing of our fleſh.
Now no chaſtiſement for the preſent, &c.] He addes this, Verſ. 11 to the ende we ſhould not meaſure the chaſtiſements of God, by our preſent feeling. For he ſheweth that we are like vntounto children which hate and flie the rodde as much as in them is, becauſe they are not of diſcretion to iudge howe profitable it is for them. This admonition then is to ſhew, that chaſtiſements ſhall not be eſteemed of vsus as they ought, if wee iudge of them by the preſent feeling of the fleſh: and that we are therefore to bend our ſight to the end thereof: for thereby ſhall wee apprehend this gratious and deſireable fruite of righteouſneſſe. He calles this fruit quiet, becauſe we tremble whilſt aduerſitie is vponupon vsus; and are in vnquietnes. For we are tempted with impatience, which is alwaies full of clamorous and fooliſh rumblings: but after the ſtorme is ouer, we diſcerne by the ſpirit of diſcretion what profit and commoditie that hath brought vsus, which before ſeemed bitter and tedious vntounto vsus.
12 Wherefore lift vp your hands which hang downe, and your weake knees,
13 And make straight steppes vntounto your feete, leaſt that which is halting, be turned out of the way, but let it rather be healed.
14 Follow peace with all men, and holines, Rom. 12.18.without which no man ſhall ſee the Lord.
15 Take heed, that no man fall away from the grace of God: let no roote of bitterneſſe ſpring vp and trouble you, leaſt thereby many be defiled. page missing nor to the left. In ſumme, he giues vsus this rule of well doing, to wit, that we order our ſteps according to the will of God: to the end that neither feare, nor the intiſements of this world; no nor any impediment whatſoeuer doe turne vsus out of the right way.
And therefore he addes, least that which is halting be turned out of the way, that is to ſay, leaſt by halting you bee caſt behinde farre from the way. Now hee calles it an halting, when mens mindes doe varie: being now of that opinion, and then of that. As alſo when they doe not wholy and vnfainedly ſubmit themſelues to God. So ſpeakes Elias to thoſe double hearted ones, who mingled the ſeruice of God with their ſuperſtitions; How long (ſaith he) will you halt betweene two opinions? 1. King. 18.21. Now this is a very fit manner of ſpeaking and wants not his grace: for it is farre worſe to erre than to halt. Thoſe which begin to halt doe not turne out of the way at the firſt chop, but they recoyle backe by little and little more and more, till being caried away into error, they finde themſelues faſt ſnared in the middeſt of Satans labyrinth. VVe must take heed of halting in Gods matters betimes.The Apoſtle admoniſneth vsus then that wee labour to take heede of halting betimes, becauſe if wee once fall to diſſemble, and bethinke vsus not of a remedie, wee ſhall at the laſt with the time turne farre off from God. We may alſo turne it in this manner, Leaſt halting corrupt, or eſtrange it ſelfe: but the ſenſe will remaine alwaies one. For the Apoſtle ſignifies that thoſe which keep not the right way, but ſuffer themſelues by careleſnes to erre hither or thither any way whatſoeuer; doe in proceſſe of time, as much as in them is, wholy eſtrange themſelues from God.
Let vsus follow peace, Verſ. 14 &c.] The nature of man is ſo corrupted, that it ſeemes eueryevery man fleeth peace. For eueryevery one is giuen to himſelf: eueryevery one would be ſoothed in his courſe, and none vouchſafes to applie himſelfe to the weaknes of another. If vve take not exceeding paines in purſuing of peace, vve ſhall neuer keepe it.Wherefore vnleſſe we take exceeding great pains to follow peace, we ſhall neuer keepe it. For there is no day but many things fall out, which will giuegive vsus ſufficient occaſion of diſſentions and braules. Therefore it is that the Apoſtle commandeth vsus to follow peace: as if hee ſhould ſay, Ye thinke it ſufficient onelyonly to keepe and to louelove it for the commoditie it brings you: but you ought to enforce your ſelues to keepe it in perfection amongſt your ſelues with all your might. Which yet is vnpoſſible, vnleſſe we forget many iniuries, and pardon one another in many things.
Notwithſtanding, becauſe a godly man cannot obtaine peace with the wicked vponupon any condition, but in flattring them in their bad courſes: therefore the Apoſtle addes immediatly after, that we muſt ioyne peace with holineſſe: as if he recommended peace vntounto vsus vnderunder this exception, That we take heede the friendſhip of the wicked doe not pollute nor defile vsus. For this word holineſſe, is properly referred to God. VVe must ſtriue to keepe peace vvith men: yet ſo as we loſe not holineſſe, nor hurt our conſciences.Wherefore though the whole world ſhould be on a flame with warres and contentions, yet muſt not we leaue holineſſe, which is the band of our coninunction wee hauehave with God. To be ſhort, let vsus keepe peace with men, yet ſo as we hurt not our conſcience. He ſaith, that without holines none can ſee the Lord: becauſe wee ſhall neuer behold God with other eyes, than with thoſe which ſhall be reformed according to his image.
Take heede that no man fall away; or, looke carefully to it. Verſ. 15 By theſe words hee ſheweth that it is an eaſie matter to fall from the grace of God. For it is not without cauſe that hee requireth vsus to bee watchfull in this behalfe: for Satan no ſooner ſeeth vsus careleſſe, or retchleſſe, but he hath forthwith inuironed and ſurpriſed vsus. To be ſhort, wee had neede take courage to vsus, and to be watchfull, if we meane to perſeuere in the grace of God. Now by this word grace, he comprehends our whole vocation. But if any will from hence inferre that the grace of God hath no efficacie, vnleſſe wee worke with him by our owne proper mouing; it ſhall bee but a friuolous argument. Wee know very well how great the ſluggiſhnes of our fleſh is: hath it not great neede then to be continually pricked an end? But when the Lord prouokes and ſtirres vsus vp by admonitions and warnings, hee page missing which, if we will compare all the riches, all the commodities, all the honours, and delights of this world, be it whatſoeuer men are wont to eſteeme requiſite for a happie and proſperous life: all theſe things in regard of the other, are ſcarcely worth a poore meſſe of broth. Now the reaſon why we thinke ſo highly of thoſe things which are in effect as nothing, The cauſe why the things of this world are in ſuch high account with vsus.is becauſe ſome wicked luſt hath dazled our eies: yea rather, hath put them cleane out. Wherefore if ſo be we meane to hauehave any place in the ſanctuarie of God, let vsus learne to contemne and deſpiſe ſuch ſuppings by which Satan is wont to pamper the wicked, and to hold them in his nets.
For ye know how afterward, Verſ. 17 &c.] At the firſt he thought it a matter of nothing to ſell his birthright, eſteeming it but a matter of ſport: but in the ende, when it was too late, he felt what hurt he had done himſelfe, when hee was depriued of the bleſſing: and that his father gaue it to Iacob his brother. They alſo who beeing taken in Satans nets in the pleaſures of this world, eſtranging themſelues from God, ſelling their ſaluatiō, to fil their bellies with earthly things, which are but as the ſuppings of the kitchin, thinke all this while that they looſe nothing: but rather, as if they were then become marueilous happie, pleaſe and flatter themſelues. At the laſt god opens their eies by ſome admonition to ſee their own wretchedneſſe, and then they are touched to the quicke with the feeling of their loſſe, whereof they made no account before. Whileſt Eſau was hungrie, hee cares for nothing, but how he may fill his bellie: when he was full, he mockes: & thinkes his brother a foole, who had willingly parted with his pottage. Euen ſuch for all the world is the blockiſhneſſe of the vnfaithfull, whileſt they are inflamed with their corrupt deſires, or when they plunge themſelues aboue meaſure in their ioyes. Whereas he ſaith, he was reprooued, it is as much as if he had ſaid, he was reiected or repulſed.
For he found no place to repentance, &c.] That is to ſay, his late repentance did profit him nothing; or, that he got nothing by it; although he ſought that bleſſing with teares; which through his own default he had loſt. Now in as much as he doth here denounce ſuch a danger to hang ouer the heads of all the contemners of Gods grace: Queſtion. it may therevpon be demaunded, a man hauing receiued the grace of God, and afterward contemne it, preferring the world before his kingdome; whether there be no more hope of pardon for ſuch a one? I anſwer, Anſwere. pardon is not preciſely denied to ſuch, but they are to be admoniſhed to take heede the like alſo befall not them. And in very trueth, wee may ſee many examples eueryevery day of Gods ſeueritie in this behalfe, whereby he takes vengeance vponupon the mockeries and ſcoffs of prophane men. For howſoeuer they promiſe themſelues the next day to amend in; oftentimes he preuēts their hopes in taking them ſuddainly out of this world by new and vnexpected kinds of death: and whileſt they eſteeme all that which they heare of Gods iudgements to be but as a fable; he purſues them ſo as they are conſtrained to feele him their iudge: and whileſt they would faine lulle their conſciences aſleepe; they are ſuddenly abaſhed by feeling horrible torments: and is it not a iuſt puniſhment of their blockiſhnes? Now howſoeuer this happēs not to all, yet not withſtāding becauſe there is danger that it may befall ſome; therefore the Apoſtle for good cauſe admoniſheth all in generall to beware. Others aske another queſtion here, to wit, Queſtion. if any ſinner that repents bee profited nothing at all thereby. For it ſeemes he meant to ſay ſo, when he teacheth that repentance did Eſau no good. I anſwer, Anſwere. that repentance is not here taken for a true and ſound conuerſion vntounto God, but onelyonly for that feare wherewith God wounds the wicked after they hauehave along time ſported themſelues in their malice. Now we are not to maruell if it be ſaid that this feare is vnprofitable; becauſe they come not to amendment of life by it, neither doe they come to the hatred of their ſinnes, but are onelyonly tormented with the puniſhments they indure. And as much may be ſaid of his teares. As oft as the ſinner groaneth, the Lord is ready to pardon; and a man ſhall neuer ſeeke merciemercy at Gods hands in vaine, becauſe the page missing the burning fire; the whirelewinde, and of the tempeſt, with ſuch other things. For theſe miracles and ſignes which God ſhewed to giuegive authority to his law, & to cauſe it to be receued with reuerence; if we con…ſer thē in thēſelues they are indeed magnificent & heauenly: but when we come to the kingdome of Chriſt, the things which God ſets before vsus therein ſurpaſſeth all heauens. And thus it comes to paſſe, that all the dignitie of the law beginnes to waxe in a manner earthly. For in this manner Mount Sinai might be touched with hands: but the mountaine of Sion cannot bee apprehended but by the ſpirit. All thoſe things which are recited in the 19. of Exodus, were viſible figures: but thoſe which we hauehave in the kingdome of Chriſt, are hidden from the ſenſe of the fleſh. If any ſhall obiect, Obiection. that the ſignification of all theſe things was ſpirituall, and that there are yet at this day externall exerciſes of godlineſſe, by which we are raiſed vp to heauen: I anſwer, Anſwere. that the Apoſtle ſpeakes by compariſon from the leſſe to the greater. Now when wee come once to conferre the law with the Goſpel, no man doubts but that which is ſpirituall in the Goſpel carrieth his waight in this behalfe: and contrariwiſe, that the earthly ſignes in the law, were more apparant, and ſurmounted the reſt in number.
So that they which heard it, Verſe. 19 &c.] This is the ſecond member, wherein he ſhewes that the law was farre vnlike the goſpel, becauſe when that came to be publiſhed, all was full of feare and diuers aſtoniſhments. For whatſoeuer we read of theſe things in the 19. of Exodus, tended to cauſe the people to know that God aſcended vp into his iudgement ſeate, to ſhew himſelfe a ſeuere iudge. If it happened that an innocent beaſt did approach too neere, hee commanded it ſhould be thruſt through with a dart: Verſ. 20 how much greater puniſhmēt then was prepared for ſinners, who felt themſelues guiltie, yea and knew that the law made their inditement, and gaue ſentence of eternall death againſt them? But the goſpel containes nothing but ſweetnes and amiable things, prouided that we receiue it by faith. And if any deſire further ſatisfaction in this matter, let him hauehave recourſe to the Comment vponupon the third chapter of the 2. Cor.
Now in that he ſaith, the people required it might be ſpoken no more vntounto thē: it ought not ſo to be taken as if the people had been vnwilling to heare the words of God: but they inſtantly intreated that they might not bee conſtrained to heare God ſpeake any more in his own perſon. For the perſon of Moſes comming betweene did ſomewhat aſſwage the aſtoniſhment. Notwithſtanding there is yet a point which troubleth the expoſitors: that is, that the Apoſtle attributes theſe words to Moſes, I feare and quake, Verſ. 21 which words we reade not that Moſes ſpake. But it will be no hard matter to giuegive a ſolution to this, if we conſider that Moſes ſpake this in the name of the people, as if he had been their interpreter to God. It was a common complaint then of all the people; but Moſes is brought in ſpeaking of it; who was, as you would ſay, the common mouth of them all.
But ye are come to the mount Sion, &c.] Verſ. 22 He alludes to the prophecies, by which God promiſed in times paſt that the Goſpell ſhould come foorth of Sion: Iſai. 2. and ſuch other places. Hee compares mount Sion then, with mount Sinai: and afterward, the heauenly Hieruſalem (which hee calles heauenly of purpoſe) to the end the Iewes ſhould not reſt in that earthly Ieruſalem which flouriſhed, and was in great eſtimation vnderunder the Law. For in as much as they were bent with an obſtinate affection to remaine ſtill vnderunder the yoke and bondage of the Law; they made it of mount Sion, to become mount Sinai, as S. Paul ſaith, Gal. 4. By the heauenly Ieruſalem then he meanes that which ſhould be built throughout the world: as in the Prophet Zachariah, the Angell ſtretcheth the line of it from Eaſt to Weſt.
And to the companie of innumerable Angels.] Verſ. 23 His meaning is, that wee are made fellowes with the Angels: reckoned with the Patriarkes: and gathered into heauen among all the bleſſed Spirits; when Chriſt calles vsus to himſelfe by the Goſpell. Now it is an ineſtimable honour which the heauenly Father doth vsus; in making vsus companions with the page missing further he here ſhewes what he meant in the former compariſon: to wit, that the contemners of the Goſpell ſhall be ſharply puniſhed, ſeeing the ancient people went not vnpuniſhed which deſpiſed the law: as alſo he followes his other argument which he took from the leſſe to the greater, when he ſaith that God; or Moſes ſpake then on earth: and that now the ſame God; or Chriſt ſpeakes now frō heauen. Although I had rather referre both the one and the other to God. Now he ſaith that God ſpake on earth, becauſe he ſpake more low and after a manner leſſe authenticall. Let vsus alwaies remember that the outward adminiſtration of the Law is here handled: the which, if wee compare with the Goſpell, ſhall be found ſuch as ſmelleth ſomething of the earth; becauſe it doth not raiſe vp the minds of men aboue the heauens, vntounto a perfect wiſedome. For howſoeuer the law containes the ſame doctrine, yet for as much as it was a ſchoolmaſter onelyonly; perfection is alwaies taken from it.
Whoſe voyce then ſhooke the earth, Verſ. 26 &c.] Seeing God did then ſhake the earth when he publiſhed the Law, he proues that God ſpeakes now much more diuinely, and gloriouſly: becauſe the earth is not onelyonly ſhaken, but the heauen alſo. For his proofe he alleageth the place of Haggai, the which notwithſtanding he recites not word for word: but becauſe the Prophet foretels that heauen and earth ſhall be ſhaken, the Apoſtle takes theſe words vp, to ſhew that the voyce of the Goſpell not onelyonly thundreth in earth, but it alſo pearceth aboue the heauens. No doubt but Agge there ſpeakes of the kingdome of Chriſt. For it by and by followes in the text, I will moue all nations, and the deſire of all people ſhal come; and I will fill this houſe with my glorie. Now it is out of queſtion that all people were not gathered into the ſame bodie, till they were gathered vnderunder the leading of Chriſt: neither is there any other deſire wherewith wee can reſt ſatisfied, but in the ſame Ieſus Chriſt. Againe, Salomons Temple did not ſurmount in glorie, till the greatnes thereof was ſpread throughout the whole world. Wee neede not doubt therefore but that the Prophet points out the time of Chriſt. So then if from the beginning of Chriſt his kingdom it was neceſſarie that not onelyonly the lower parts of the earth ſhould be ſhaken, but that his power ſhould come euen to heauen it ſelfe: truly the Apoſtle rightly gathers that the doctrine of the Goſpell is more excellent, and ought to bee heard with the greater euidence of all creatures.
And this word, yet once more, &c.] Verſ. 27 In the text of the Prophet it is word for word; Yet a little while. Now his meaning is, that the calamitie of the people ſhall not endure long, before the Lord wil ſend deliuerance. But the Apoſtle ſtands not vponupon the phraſe; only he inferres by the mouing of the heauens, and the earth, that the whole ſtate of the world ſhould be changed at Chriſt his comming. For whatſoeuer is created is ſubiect to change; but the kingdome of Chriſt is eternall: wherefore it neceſſarily followes thereupon that al creatures ought to be reformed and made better. From thence he comes to make an exhortation; to wit, that we apprehend this kingdom which cannot be ſhaken: for the reaſon why the Lord remoues vsus, is to the end he might confirme vsus truly and for euer in himſelfe. Notwithſtanding I approoue rather of the reading of the old Latin tranſlator, which is thus; Taking the kingdome, we hauehave grace. If wee reade it by an affirmation, the ſenſe will runne very well: to wit, that when we receiue the Goſpell, the ſpirit of Chriſt is giuen vsus, to the end wee may ſerue God with reuerence and feare.
If we reade it by way of exhortation, to wit, Let vsus hauehave, it will bee a more obſcure and conſtrained manner of ſpeech. In a word, I take it the Apoſtle meant to ſay, that if ſo be we enter into ye kingdom of Chriſt by faith, we ſhall obtaine aſſured grace, which will cauſe vsus to ſerue God with fruite: for euen as the kingdome of Chriſt is farre higher than the world, ſo alſo is the gift of regeneration. When he faith, By which we may ſerue God, ſo as wee may pleaſe him, with reuerence and feare, although he requires a readines and delight in the obedience which wee giuegive him; yet he therewithall ſignifies, that God approoues of no ſeruice which is page missing their owne abode, for the name of Chriſt. And that he might the better prouoke thoſe to whom he writes to the performance of this dutie, he addes, that ſome hauehave receiued Angels into their houſes vnawares, thinking they had beene but men. I doubt not but this is to be vnderſtood of Abraham, and Lot. For they beeing accuſtomed to entertaine ſtrangers, ſometimes lodged Angels vnawares, when yet they thought of no ſuch matter: & thus their houſes were greatly honoured. And queſtionleſſe the Lord alſo ſhewed euident ſignes how acceptable hoſpitalitie is vntounto him, when he ſo largely recompenced both Abraham and Lot. VVhen we inuite the poore to our houſes: in them we giuegive entertainment to Chriſt.Obiection. If any obiect that this fell not out often, Anſwere. the anſwer is eaſie: Angels are not onelyonly receiued, but euen Chriſt himſelfe is entertained of vsus, when we receiue the poore home to our houſes in his name. There is an alluſion, and an artificiall manner of ſpeech in the Greeke words, which hauehave an excellent grace, which cannot be expreſſed in the French.
Remember thoſe that are in bonds, Verſ. 3 &c.] There is nothing which mooueth vsus more to merciemercy and compaſſion, than when we put vponupon our ſelues the perſon of thoſe that are afflicted. And therefore he ſaith, that we ought to bee mindfull of the priſoners, euen as if we were in their place. That which immediately followeth in the other member is diuerſly expounded, to wit, as you your ſelues alſo, beeing of the bodie. Some take it generally, thus; you alſo are ſubiect to the ſame aduerſities and inconueniences, which are incident to all mankinde. And others reſtraine it thus; as if you were in their perſon. I like neither the one nor the other. For I referre it to the whole bodie of the Church: and ſo, the ſenſe will bee, ſeeing you are members of the ſame bodie, you ought to bee mooued with the afflictions of one and other, to the ende there may be no ſeparation betweene you.
Marriage is honourable, Verſ. 4 &c.] Some thinke this to be an exhortation to thoſe that are married, to the end they might liue chaſtly, and in ſuch honeſtie in marriage as thereunto appertaineth: alſo, that the husband ſhould dwell with his wife in all chaſtitie, and modeſtie, that their bedde bee not prophaned by laſciuious diſhoneſtie. And ſo this word, let it be, ſhould be ſupplied. Notwithſtanding, it is not amiſſe if we ſhould ſay, Mariage is honourable among al. For when we heare that mariage is honourable, ought it not by and by to come into our mindes: Surely, we ought to liue in the ſame honourably, and reuerently? Others take it by way of yeelding or granting, thus: Although mariage be honourable, yet it is not lawfull to commit fornication. But eueryevery one may peceiue that this ſenſe is too cold. For mine owne part, I rather thinke that the Apoſtle here oppoſeth mariage to whoredome, as the remedie for the diſeaſe: and the courſe of the text doeth euidently ſhewe that his meaning is ſo. For before he threatens whoremongers with the iudgements of God, he firſt ſhewes them what the true meane is to auoid this vengeance: that is, if we liue honeſtly in mariage. Let this then be one member, That whoredomes ſhal not eſcape vnpuniſhed, becauſe it is Gods office to ſhew his vengeance vponupon them. And ſeeing he hath beene pleaſed to bleſſe the ſocietie of man and wife, which himſelfe hath ordained; it followes then that all other ſocieties or fellowſhipps, out of marriage, are accurſed and condemned of him. Wherfore he not onelyonly threatens adulterers with puniſhment, but all manner of fornicators alſo. For all of them doe flinch backe from the holy inſtitution of God: yea they corrupt, and ouerthrow it; abuſing themſelues indifferently with all companies, whileſt there is but one lawfull coniunction onelyonly which is ratified and confirmed in the name and by the authority of God. Now becauſe it is impoſſible to repreſſe the ouerflowing of whordomes, without the remedie of mariage, for this cauſe he commends it vntounto vsus, calling it honourable.
That which he addes afterward of the bed vndefiled; I willingly referre it to this, namely, that married perſons might know that all things are not permitted vntounto them; but that they ought rather to vſe the lawfull bedde with all moderation, to the ende they might abſtaine from whatſoeuer was contrarie to the ſhamefaſtneſſe and honeſtie of page missing
REmember them, Verſ. 7 &c.] The things which follow doe not appertaine ſo much to manners, as to doctrine. In the firſt place hee ſets the example of thoſe before the Iewes of whom they had been taught: and peraduenture he ſpeakes particularly of thoſe which had ſealed the doctrine which they had taught with their owne blood. For he noteth out ſomething worthie of remembrance, when he ſaith, Conſider what hath been the end of their cōuerſation. And yet this is no impediment why wee may not alſo vnderſtand it generally of thoſe which hauehave continued in the true faith vntounto the end: who alſo hauehave giuen faithfull teſtimonie to the holeſome doctrine, both in their death, as alſo in the whole courſe of their life. Now this is a matter of no ſmall conſequence, when he ſets their Teachers before them to follow. For wee ought to eſteeme them as fathers which hauehave begotten vsus in Chriſt. Had they ſeene their Leaders conſtant and ſtable then, partly in the middeſt of cruell perſecutions, and partly in the middeſt of diuers fights? So much the rather ought they in all reaſon to be the more willing to follow their ſteps.
Ieſus Chriſt yesterday, Verſ. 8 &c.] The onelyonly meanes which cauſeth vsus to perſeuere in the true faith is, if we keepe the foundation, not recoyling backe from it ſo much as an haires bredth. All knowledge is but meere vanitie that is ſeparate from the knowledge of Chriſt.For his knowledge is but meere vanity that knowes not Chriſt, yea although hee ſhould therewith comprehend both heauen and earth. For all the treaſures of wiſedom and knowledge are hid in him, Coloſſ. 3.3. Here therefore wee hauehave an excellent place, out of which wee learne that there is none other rule of true knowledge, but to reſt all our ſenſes in Chriſt alone. Moreouer, becauſe the Apoſtle had to deale with the Iewes, he ſheweth that Chriſt hath alwaies held the ſame principalitie which he now holds at this day: and that he ſhall be alwaies like vntounto himſelfe euen to the end of the world. He was yeſterday (ſaith he) and to day, he is alſo the ſame for euer. By theſe words he ſignifies, that the ſame Chriſt which hath been now manifeſted in the world, hath reigned from the beginning of the world: and that it is not lawfull to goe any further, being once come to him. Yeſterday then comprehends all the time of the old Teſtament: and to the end they ſhould not looke for ſome ſudden change afterwards, becauſe the publiſhing of the Goſpell was yet but newly begun, he ſaith that Chriſt was ſo reuealed newly vntounto them, that the ſame knowledge of him ſhould not fade, but endure for euer. By this it appeares that the Apoſtle diſputes not about the eternall eſſence of Chriſt, but of his knowledge, which had place among the faithfull in all times, and who hath bin the perpetuall foundation of the Church. It is very certaine that Chriſt was, before hee manifeſted his power: but the queſtion is now, what it is which the Apoſtle here entreates of. And therefore I ſay, that in this ſpeech he aimes at the qualitie (as you would ſay) and not at the eſſence. For here is no diſputing whether Chriſt be eternall with his Father or no, but what his knowledge hath been amongſt men. Furthermore, the manifeſtation of Chriſt vnderunder the Law was otherwiſe, in regard of the outward manner and meanes, than at this day: yet that hinders not, but the Apoſtle very fitly, and properly ſaith, that it is alwaies one ſelfeſame Chriſt to whom the faithfull looked and aimed at.
Be not carried about, &c. Verſ. 9 He gathers that we ought not to flote hither and thither, ſeeing the truth of Chriſt is ſure and ſtable; in which alſo wee ought to reſt. The cauſe of ſuperſtitions, errors, and corruptions in religion.For out of queſtion the cauſe of the diuerſitie of opinions; of all ſorts of ſuperſtitions; of all monſtrous errors; in a word, of all corruptions of true religion, ariſeth from hence, that men doe not reſt themſelues wholy in Chriſt alone. For that which Saint Paul teacheth is not in vaine, to wit, that Chriſt is made vntounto vsus of God wiſedome, 1. Cor. 1.30. The ſumme then of the place is, that we muſt reſt in Chriſt alone, if we will embrace the grounded truth of God. From whence wee gather that all thoſe who are ignorant of Chriſt, are laid open to all the bewitchings of Satan: becauſe that out of him there is no ſtabilitie of faith, but contrariwiſe innumerable toſſings and turnings. The Papiſts then ſhewed themſelues marueilous page missing ceremony of the Law to the preſent eſtate of the Church. There was a ſpeciall kinde of ſolemne ſacrifice, whereof mention is made in the 16. chapter of Leuiticus, whereof the Prieſts and Leuites had no part. Hee now ſhewes here by a fit alluſion, that this is accompliſhed in Chriſt, becauſe he was offered vponupon this condition, that thoſe who ſerued in the Tabernacle ſhould not eate of it. Now by thoſe who ſerued in the Tabernacle, he meanes all them who addict themſelues to ceremonies. Thus he teacheth that if wee will communicate with Chriſt, wee muſt renounce the Tabernacle. For euen as this word Altar, comprehends the offering and the thing ſacrificed; ſo alſo this word Tabernacle comprehends vnderunder it all the externall figures which were conioyned with the Tabernacle. The ſenſe of the place then is this, that we are not to marueile if the ancient ceremonies of the Law doe now ceaſe. For this was figured in the ſacrifice which the Leuites carried out of the hoſt to be burned there, Leuit. 16.27. to wit, becauſe that euen as the Miniſters of the Tabernacle did eate nothing at all of it: ſo alſo if we ſerue in the Tabernacle, that is to ſay, if we yet retaine the ceremonies thereof, we ſhall not participate of this ſacrifice which Chriſt hath once offered, nor of the ſatisfaction which hee hath once accompliſhed by his blood. For he carried his blood into the heauenly Sanctuarie: to the end he might doe away the ſinnes of the world.
Let vsus goe foorth to him, Verſ. 13 &c.] To the end the Allegorie which he brought before, or the ſimilitude taken vponupon a deriuation of the ancient ceremonie of the law, might not ſeeme to be farre fetched, he addes a good, and a neceſſarie exerciſe which is required of all Chriſtians. And this order and manner of teaching S. Paul alſo is wont to keepe: to wit, he ſhewes the faithfull wherein God would hauehave them exerciſed, when he endeuours to turne them from thoſe ceremonies, which are now become friuolous. As if he ſhould ſay, This is it that God requires of you, and not that wherein you trauaile for nothing. The very ſame courſe doth the Apoſtle now take. For when he calleth vsus to follow Chriſt, hauing left the Tabernacle: what doeth he elſe but admoniſh vsus that there is another manner of matter required at our hands, than to ſay that we ſerue God in the ſhadow, that is to ſay, at our eaſe, and without paine, vnderunder the glittering magnificence of the Temple: becauſe we muſt march further, and muſt follow our vocation through flights, baniſhments, iniuries, afflictions, ſlaunders, reproaches, and through all manner of incombrances? The Apoſtle then ſets this condition of fighting, in which we muſt labour & ſweat vntounto blood, as oppoſite againſt thoſe exerciſes which conſiſted in ſhadowes, in the meditation whereof, theſe maſters of ceremonies onelyonly boaſted.
For here hauehave we no continuing, &c.] Verſ. 14 He extendes that going forth whereof he made mention yet further: to wit, that we thinke with our ſelues that we are as ſtrāgers, & wanderers in this world, and that our onelyonly place of reſt waiteth for vsus in heauen. Thus then, as often as we are either driuen out of any place, or that any change befalles vsus, let vsus meditate of that which the Apoſtle here teacheth: to wit, A meditation for the exiled.that we hauehave no certaine abiding vponupon the earth, becauſe heauen is our home, and inheritance. And the more we are exerciſed, the more let vsus alwaies prepare our ſelues euen to the laſt going forth. For thoſe who liue too much at their eaſe, Iob. 29.18. Pſal. 30.6.7.and in reſt, doe for the moſt part dreame of a neaſt here. And therefore ſeeing we are inclined to ſuch careleſneſſe and ſecuritie, it is profitable for vsus to be toſſed and led often hither & thither, to the ende we may learne to direct our eies to heauen, which otherwiſe are too much inclined to the earth.
Let vsus therefore by him, &c.] Verſe. 15 Hee returnes to that ſpeciall doctrine, which he touched before, to wit, of the auncient ceremonies aboliſhed. Now he preuents that which might be obiected to the cont…arie. For ſeeing the ſacrifices are inferiour to the Tabernacle, as things depending vponupon it, it followes that the Tabernacle beeing aboliſhed, the ſacrifices alſo doe ceaſe, and are aboliſhed. Now the Apoſtle hath ſhewed, that in as much as Chriſt hath ſuffered without the gate, we alſo are called thither: and for this cauſe, thoſe who minde to follow him, ought to forſake the Tabernacle. page missing he had onelyonly commanded till the aboliſhment of the law.
Beſides there is alſo an exhortation ioyned with this doctrine, which ought marueilouſly to prouoke vsus to exerciſe the duties of louelove to our neighbours. For it is no ſmall honour when he accounts the good which we doe to men for ſacrifices offered to himſelfe: and that he ſo greatly deckes and adornes the good turnes and ſeruices that we hauehave done (which yet are ſcarce worth the naming) as to pronounce them to be ſacred and holy things. Wherfore, when we ſuffer louelove to grow cold amongſt vsus, we not onelyonly thereby defraud men of their right, but alſo euen God himſelfe: who by a ſolemne title hath conſecrated all the good which he commands vsus to doe vntounto men, to himſelfe. The word communication extendes it ſelfe further than beneficence, which is the ſhewing of merciemercy. For it comprehends all the pleaſures and ſeruices which men doe one to another. And this is the true badge of louelove, The true badge of louelove.to wit, when thoſe who are knit together by the band of Gods ſpirit, doe communicate of their good things one to another.
Obey your leaders.] Verſ. 17 I doubt not but he ſpeakes of the Paſtors and other Gouernours of the Church. For there were then no Chriſtian Magiſtrates: and where he ſaith, that they watch for your ſoules, it properly appertaines to the ſpirituall gouernment. In the firſt place he commands them to yeeld obedience: in the next place, honour. Theſe two things are neceſſarily required: firſt, that the people beleeue the doctrine which their paſtors teach: ſecondly, that they reuerence them. But withall we muſt obſerue that the Apoſtle ſpeakes onelyonly of thoſe who exerciſe their office faithfully. For thoſe that hauehave nothing but the bare title, and (which is worſe) doe abuſe this title of Paſtor to deſtroy the Church, ſuch deſerue no great reuerēce; leaſt of all, that credit ſhould be giuen vntounto them, or that one ſhould beleeue them. The Apoſtle doth very apparantly expreſſe this, when he ſaith, that they watch for your ſoules: which only appertaines vntounto thoſe who doe faithfully execute their office; who are Paſtors indeede, according as their name ſignifies. The Papiſts then are twice ſottiſh, to goe about to confirme the tyranny of their Idol the Pope from this place. The h. ghoſt cōmāds that we receiue the doctrine of the faithfull Chriſtiā Biſhops & Paſtors with all obedience; & to obey their good & holy counſels. And it is his will alſo that we reuerence, and honour them. But what fauour or allowance doth this giuegive to theſe which are but Biſhops onelyonly in ſhewe? And yet notwithſtanding all thoſe which are called Biſhops vnderunder the Papacie are not onelyonly ſuch, but are alſo cruell butchers of mens ſoules, and enraged Woolfes.
But leauing to tell what they are, I will onelyonly ſay this for the preſent; VVe muſt learne to diſcerne true Paſtors from falſethat when commandement is giuen vsus to ſubmit our ſelues to our Paſtors, we ought diligently and prudently to diſcerne who they be that are the true and faithfull leaders. For if we beare this honour, and reuerence, indifferently to all thoſe that are in this office, firſt we ſhall doe iniurie to the good: ſecondly, the reaſon which he here addes, ſhall not be practiſed; to wit, that they are worthy of honour, becauſe they watch for our ſoules. Wherefore if the Pope and all his followers will indeed helpe themſelues with this teſtimonie of holy ſcripture, it is neceſſarily required of them aboue all things, that they prooue themſelues to be of the number of them which watch for our ſaluation. If they make this plaine and euident vntounto vsus, there will thē be no let or impediment which ſhould hinder the faithfull to giuegive honour, and reuerence vntounto them.
They watch for your ſoules.] He ſignifies that by how much the greater their charge is, by ſo much the more are they worthy of honour. For the more any ſhall take paines for vsus, and imploy himſelfe with greater danger and difficulties for our good; ſo much the more alſo ſhould we acknowledge our ſelues bound vntounto ſuch a one. But ſuch is the charge of the Biſhops, that it carrieth with it, and in it marueilous encombrances; beſides the extreame danger to which it lieth open. If we will then acknowledge the good which they doe vsus, ſhall we be vnwilling to yeeld them that dutie which belongs vntounto them? But eſpecially, were it page missing dutie for them, which he required them to do for him. Now he deſires of God to confirme them in eueryevery good worke; Verſ. 21 or that he would fit, perfect, and accompliſh: for the Greek word which he vſeth emports ſo much. Whence we gather, that we ſhall be vnfit to do good, till ſuch time as God hath faſhioned and framed vsus thereunto: as alſo that we cannot long continue to doe good, vnleſſe he confirme and ſtrengthen vsus. For perſeuerance is a particular gift of God. Alſo there is no doubt, but as there ſhined excellent gifts of the Spirit in them (as we hauehave ſeene) ſo the Apoſtle here wiſheth vntounto them, not onelyonly the firſt grace by which they began; but alſo as a further poliſhing thereof, euen that which might bring them to perfection. A definition of good workes.Beſides, he here ſets down conſequently the definition of good workes, when hee appoints the will of God for the rule of them. For by this meanes he ſignifies that wee ought to hold none other for good workes, than thoſe which are to be referred to the will of God: as alſo S. Paul ſheweth, Rom. 12.2. and in many other places. Let vsus remember then that this is the perfection of a good and holy life, when the ſame is ſquared to his obedience.
The member which by and followeth, ſerues for an interpretation, Doing (ſaith he) in you, that which is pleaſing in his ſight. He had ſpoken of the will of God which is reuealed in the law: now hee ſhewes that it is in vaine to bring ought vntounto God which he hath not commanded: becauſe he eſteemes more of his owne ordinances, than of all good intents and inuentions of the world. Where he ſaith, by Ieſus Chriſt, it may bee expounded two waies, that is to wit, Doing by Ieſus Chriſt, or, that which is acceptable by Ieſus Chriſt. Both ſenſes agree very well. For wee know that the ſpirit of regeneration and all other graces are conferred vntounto vsus by the meanes of Ieſus Chriſt. Moreouer it is certaine, that ſeeing the beſt things which come from vsus are not fully perfect; therefore nothing we doe can be acceptable vntounto God without the pardon of ſinne, the which we obtaine by Chriſt. Thus it comes to paſſe that our workes doe giuegive a good and ſweete ſauour before God, Our vvorkes giuegive a ſweete ſauour before God, when they are filled with the odours of Chriſts grace.when they are filled with the odour of the grace of Chriſt: whereas otherwiſe they ſtinke and are abominable. I like well then that this be extended to both members. As touching the concluſion of his prayer, To whom be glorie, for euer and euer, I am content to referre it vntounto Ieſus Chriſt. Now in as much as hee attributes that here vntounto Chriſt which belongs to God onelyonly, he hereby giues a cleere teſtimonie of Chriſt his Diuinitie. Although if any be pleaſed to interpret it of the Father, I will not contend. Yet I rather take the other, becauſe it is leſſe conſtrained.
Who hath brought againe from the dead.] Verſ. 20 This Epithite was added for a confirmation. The 20. verſe is expounded here.For he ſignifies that God is then rightly called vponupon of vsus, to bring vsus to perfection: when wee know his power in the reſurrection of Chriſt, and when we acknowledge Chriſt for our ſhepheard. In a word, he would hauehave vsus to fixe our eyes vponupon Chriſt, to the end we might conceiue good hope of Gods helpe and aſſiſtance. The end of Chriſts reſurrection.For Chriſt is therfore riſen againe from the dead, to the end that by this very power of God we might be renewed vntounto eternall life: and he is the great ſhepheard of all: to the end he may defend and keep the ſheepe which God hath committed vntounto him.
Whereas others tranſlate, By his blood: there is properly in the text of the Apoſtle, In his blood: but becauſe the letter beth, which in Hebrew ſignifies, in, is alſo taken for with: I thinke it better to take it here in the latter ſenſe. For it ſeems to me, that the Apoſtles meaning is, that Chriſt is ſo riſen againe frō the dead, that yet notwithſtanding his death is not aboliſhed, but holds his perpetuall vigor. As if he had ſaid, God hath raiſed vp his Son, but in ſuch wiſe, that the blood which he once ſhed in his death to confirme the eternal couenant, ceaſeth not ſtill to hauehave his efficacie, euen now after his reſurrection, yea and brings forth his fruit, as if it alwaies flowed out.
I beſeech you alſo brethren, &c.] Verſ. 22 Some take it as though he required that audience ſhould be giuen him: but I take it otherwiſe. For in my iudgement, his meaning is to ſay, that he hath written to them in fewe words, or breifly; to the ende it might not ſeeme he would any way diminiſh the ordinarie manner of teaching in the Church: notwithſtanding hee ſpeakes principally of exhortations wherein himſelfe had beene more breife. Let vsus learne then that the Scripture is not giuen vsus to the ende the liuely voice of the Paſtors ſhould ceaſe amongſt vsus, or that it ſhould be irkeſome vntounto vsus, although euen the words of exhortation do often ſound in our eares, & ſhall be oftē reiterated. For the Spirit of God hath ſo tempered and compaſſed the writings which hee ſhewed to the Prophets and Apoſtles, that he meant not to derogate any thing at all from the order which himſelfe hath inſtituted.
Now his order is this; that daiely exhortations ſhould be heard in the Church, from the mouthes of the Paſtors. Peraduenture alſo he doth of purpoſe recommend the word of exhortation vntounto them: becauſe that men as they are naturally couetous to learne, ſo they had rather alwaies bee taught ſome new thing, than to be admoniſhed of known things, and ſuch as hauehave beene often heard. Adde alſo, that in as much as they are giuen to flatter themſelues, and to let looſe the raines to their careleſneſſe; they will hardly ſuffer themſelues without griefe and vnwillingneſſe to be ſharply touched, and chaſtiſed.
Know that our brother Timotheus, Verſe. 23 &c.] Becauſe the termination of the Greeke word is ambiguous, we may tranſlate you know, or, know yee; and this latter reading I take to be the better; although I reiect not the firſt. For it is very likely that he giues the Iewes to vnderſtand, beeing beyond the ſea; of that which yet they knew not. Moreouer, if ſo be this Timotheus be that notable companiō of S. Paul (which I willingly receiue) it is very likely that either S. Luke, or Clement is the author of this Epiſtle. S. Paul ſurely was woont rather to call him his ſonne. Beſides, that which he immediately adds, agreeth not to the perſon of S. Paul. For it appeares that he which wrote this Epiſtle was at libertie, and not impriſoned; and beſides, that hee was rather ſomewhere els than at Rome: yea and it is very likely, that he had beene in many of the cities of this countrie, and was readie to paſſe the ſea. Now all theſe things might come to paſſe either to S. Luke, or to Clement after S. Pauls death.
Salute all them, &c.] Verſ. 24 Seeing he writes this Epiſtle in common to all the Hebrews, it is a wonder why he requires that they ſhould by name ſalute ſome of them, as if they were ſeparated from the reſt. But in my iudgement, he directs this ſalutation particularly to the Leaders, by way of giuing honour vntounto them, to the ende he might grow into acquaintance with them, and might the more mildly enduce them with good conſent to entertaine the doctrine. When he ads, And to all the Saints: Either he meanes the faithfull which were of the Gentiles, to the ende that both Iewes and Gentiles might learne to nouriſh and entertaine a godly vnion together: or he aimes at this, to wit, that they which ſhould receiue this Epiſtle firſt, ſhould communicate the ſame vntounto others.
Becauſe the 25. verſe hath beene expounded in the ende of the other Epiſtles, therefore it is omitted here. Notwithſtanding, for their ſakes, who it may be, want his other commentaries, I hauehave thought good breifly to ſupply that lacke out of his commentarie vponupon the Epiſtle to the Romans, Chap. 16. ver. 20.
Grace be with you all.] This is a praier, Verſ. 25 wherein he wiſheth that they may feele the fruit, and inioy al thoſe good things which are purchaſed for vsus by Chriſt.
Immortall glorie, be to our God, the Father of our Lord Ieſus Chriſt, Amen.
FINIS.