Commentary on Hebrews, Commentary · Chapter 4
CHAP. IV.
1 Let vsus feare "therefore, "or, then.leaſt at any time by forſaking the promiſe of entring into his reſt, any of you ſhould ſeeme to be depriued.
2 For vntounto vsus was the Goſpel preached, as alſo vntounto them, but the word that they heard, profited not them, becauſe it was not mixed with faith in thoſe that heard it.
LEt vsus feare then.] Verſe 1 He concludes that it behooues the Iews, to whom he writes, to feare, The care of a good paſtor.leaſt they be depriued of the bleſſing which is offered them. And againe he ſaith, leaſt any of you, ſignifying that his affection is to bring them all to God, not one of them accepted: for ſuch is the care of a good Paſtor; that whileſt he ſtudieth for the good of the whole flocke, he is likewiſe watchfull ouer eueryevery particular ſheepe, that not any one of them through his default doe periſh. Yea euerie one of vsus ought to hauehave the ſame care ouer one another, and to feare for other mens ſakes, as well as for our owne. Now this feare which is here recommended vntounto vsus, Feare ought not to take away the aſſurance of faith.is not to take away from vsus the aſſurance of faith; but it is to quicken vsus to ſuch great care, that by our negligence we ſhould not become drouſie. We muſt feare then, not to bring vsus to wauering, or diſtruſt; as if we were vncertaine of a good euent; but leaſt the grace of God which is offered vsus, become vnprofitable vntounto vsus. Now when he ſaith, that by forſaking the promiſe, we ſhould ſeeme to be depriued, he ſignifies, that none are depriued of it, but they who putting grace away from them, hauehave firſt renounced the ſame. For it is ſo farre off that God ſhould repent him of his well doing, that on the contrarie he neuer ceaſeth to inlarge his gifts continually, if ſo be there be not a contempt of his calling. This word then, ſignifies, that the falls of others ought to inſtruct vsus to humilitie and vigilancie: as alſo S. Paul ſaith, Theſe are fallen by vnbeleefe; be not thou high minded but feare. Rom. 11.20.
For vntounto vsus was the Goſpel preached.] Ver. 2 He admoniſheth vsus that the very ſame doctrine by which God at this day calles vsus vntounto himſelfe, and that which he ordained for the Fathers in old time, is all one. How ſo? to the end we might learne that the calling of God will profit vsus no more than it did them, if we ratifie not the ſame by faith. This then is added by way of conceſſion or granting: very true it is that the Goſpel is preached to vsus; but leaſt we ſhould bragge thereof in vaine, he replies ſtraight way, and tels vsus that the vnbeleeuers to whom God did this honour, to make them partakers of ſo great a benefit, yet notwithſtanding felt no fruit at all by it: and in like manner, that we ſhall feele no bleſſing by it, vnleſſe we receiue it by faith. For this cauſe he repeates hearing twice; Hearing proſits no…, vnleſſe faith be ioyned with it.to the end we might know that hearing will not profit vsus, though we hauehave the Goſpel preached, vnleſſe faith be ioyned therewithall. Moreouer here we are to note the mutuall relation which is betweene the word and faith: which is ſuch, as the one cannot be ſeparated from the other; for if faith be ſeparate from the word, or the word from faith, neither of both will profit: not that the efficacie of the word depends on vsus. For let the whole world be a liar, yet God notwithſtanding which cannot lie, Faith giues the word entrance in reſpect of vsus.will not ceaſe therefore to be true. Tit. 1.2. But the word brings forth his fruite no other way in reſpect of vsus, but when faith giues it entrance.
It is the power of God indeede to ſaluation; yet to none but the beleeuers. The righteouſneſſe of God is reuealed therein, but it is from faith to faith. Rom. 1.16. The word preached is the power of God to ſaluation: yet none feele the fruit but ſuch as beleeue.Thus it appeares that we muſt alwaies conclude, that the word, if it be conſidered in it ſelfe, and of it owne nature hath his efficacie and is of power to ſaue men: but they onelyonly which beleeue doe feele the fruit. But as touching the firſt member, where I ſaid, that there is no faith, where the word wanteth, & that he who goeth about to make ſuch a diuorce, wholy quēcheth faith, and brings it to nothing: it is a thing worthy to be noted. For hereby it appears, No faith without a promiſe.that faith can be in none but in the children of God, to whom only the promiſe of adoption is offered. For what faith hauehave the diuels, to whom there is no promiſe made of ſaluation? what faith alſo hauehave all wicked men, who know not what the word of God is? wherefore hearing muſt alwaies goe before faith: and that in ſuch wiſe, that we well conſider that it is God and not man that ſpeaketh.
3 For we which hauehave beleeued, doe enter into reſt, as he ſaid to the other, As I hauehave ſworne in my wrath, if they ſhall enter into my reſt: although the workes were finiſhed from the foundation of the world.
4 For he ſpake in a certaine place of the ſeuenth day on this wiſe, And God did reſt the ſeuenth day from all his works.Deut. 5.14. Gen. 2.2.
5 And in this place againe, if they ſhall enter into my reſt.
6 Seeing therefore it remaineth, that ſome muſt enter thereinto, and they to whom it was firſt preached, entred not therein for their vnbeleefs ſake:
7 Againe he appointed in Dauid a certaine day, by Today, after ſo long a time ſaying as it is ſaid, This day if ye will heare his voyce, harden not your hearts.
8 For if Ieſus had giuen them reſt, then would he not after this hauehave ſpoken of another day.
9 There remaineth therefore a reſt to the people of God.
10 For he that is entred into his reſt, hath alſo ceaſed from his own works, as God did from his.
HE beginnes now to poliſh and to amplifie the place of Dauid, which he had alleadged; hitherunto he hath handled it according to the letter, as they ſay; that is, in the own naturall ſenſe: but now he amplifies it by way of decking or poliſhing of it. Therefore now he rather alludes to the words of Dauid, than making any interpretation of them. In the tenth to the Romans, S. Paul amplifies a place of Moſes two wayes. The place is, Say not, who ſhall aſcend vp into heauen, &c. neither is there any inconuenience, if in applying the ſcripture to that which is preſently handled, one doe illuſtrate by way of ſimilitudes that which was ſpoken more plainely. Now the ſumme of all theſe wordes is, that whereas God threatened in the Pſalme, to depriue them of his reſt, the ſame threatning alſo appertaines vntounto vsus: for at this day we are called by the Goſpel to a certaine kind of reſt. The chiefeſt difficultie of this place is from hence, that many hauehave offered violence vntounto it, to drawe it to another ſenſe: for the Apoſtle hath none other meaning, but by ſetting of a certaine reſt before vsus, to ſpurre vsus on forward to the deſire of it; as alſo to pricke vsus on with feare, that we be not turned aſide from inioying of it through infidelitie. In the meane while he ſhewes, that the reſt into which we now enter, is of much greater excellency than that of the land of Canaan. But let vsus declare the whole matter orderly.
For wee which hauehave beleeued, &c.] Verſ. 3 It is an argument taken from the nature of things contrarie. Infidelitie onelyonly is it that hindreth vsus to enter: it followes then that by faith we doe enter thereinto. For wee muſt call to minde what hath been ſaid alreadie, to wit, that God being angrie with the vnbeleeuers, ſwaie that they ſhould not enter into his reſt. Thoſe then enter into it, who are not hindred by infidelitie: prouided that God doe call them. But by ſpeaking in the firſt perſon, hee drawes them after a more ſweete way or meanes; ſeparating them out of the number of ſtrangers. Although the workes were finiſhed from the foundation of the world. To make a definition what our reſt is, hee ſends vsus to Moſes, that is to wit, that God reſted from all his workes by and by after the creation of the world: and laſtly hee concludes, that the true reſt of the faithfull which ſhall endure for euer, is, when they are conformed vntounto God. Now as it is indeede the chiefe felicitie of man to bee vnited with his God: ſo ought it alſo to be the firſt end vntounto which all enterpriſes, deliberations, and workes ſhould be referred. To what end all our enterpriſes, deliberations, and vvorkes ought to be referred.He proues this, becauſe God who is ſaid to hauehave reſted, denied his reſt long time after to the vnbeleeuers: which he ſhould hauehave done in vaine and without cauſe, if thereby he had not been willing that the faithfull ſhould alſo reſt after his example. And therefore in the ſixt verſe he ſaith, Verſe 6 It remaineth that ſome must enter into it: for if it be a puniſhment (as hath been alreadie ſaid) of infidelitie not to enter: the entrance then is open to the beleeuers. But that which he by and by after addes hath ſome more difficultie, to wit, that another day is aſſigned vntounto vsus in the Pſalme, becauſe the firſt were excluded. Now it ſeemes that Dauids words hauehave no ſuch meaning. For they onelyonly ſignifie that God puniſhed the infidelitie of the people, by depriuing them of the poſſeſſion of the land. I anſwere, that the conſequence is good: to wit, that the ſame which was taken away from them, is offered vntounto vsus: ſeeing the holy Ghoſt admoniſheth vsus to take heede that by our owne fault we be not puniſhed as they were. Therefore the Apoſtle rightly ſaith, that the promiſe is renued to the children, becauſe the infidelitie of the fathers left the poſſeſſion emptie and void: and all to this end that the children might obtaine that which the fathers deſpiſed.
For if Ioſhuah had giuen them reſt, Ver. 8 &c] He denies not but Dauid tooke this reſt for the land of Canaan, into which Ioſhuah brought the people: but hee denies that it was the laſt reſt vntounto which the faithfull did aſpire: it being as well common to the people of that time as to vsus now. Certainly they had a higher reſpect than vntounto that land: for whereas the land of Canaan was ſo highly eſteemed, VVhy the Iewes deſired ſo much to enter into the land of Canaan.the faithfull did it for no other cauſe, but in regard it was vntounto them an image and pledge of the ſpirituall inheritance. So then, after they had obtained the poſſeſſion of it, they were not to reſt in the view thereof, as though they had been come to the fulnes of their deſires, but were rather to meditate of the ſpirituall meaning thereof. Thoſe of whom Dauid ſpake in the Pſalme, enioyed the poſſeſſion: but yet in the meane while they were admoniſhed to ſeeke a better reſt elſwhere. Wee ſee that the land of Canaan was a reſt but onelyonly in ſhadow and figure, in ſuch wiſe as it was needfull for the faithfull to looke further.
In this ſenſe the Apoſtle ſaith that reſt was not giuen them by Ioſhua: becauſe the people entred into the land vnderunder his conduct, to the end they might with the more cheerfull and readie affection aſpire vntounto heauen. And by this it is eaſie to gather what difference there is betweene them and vsus. For although they and we hauehave one end ſet before vsus vntounto which we ought to aime: yet they had more externall figures, by which they were holpen: which figures we hauehave not, VVe hauehave no ſuch neede of ſhadowes and ſigures now, as the Iewes had.neither is it needfull wee ſhould; ſeeing the ſubſtance is plainly and euidently ſet before our eyes. For howſoeuer our ſaluation conſiſts yet in hope, yet the doctrine whereupon it is grounded brings vsus directly to heauen. Neither doth Chriſt reach vsus his hand to leade vsus about by many circuits and ſhadowes, but with the ſame doth lift vsus vp thither by turning our ſenſes from this world. Now in that the Apoſtle ſeparates the ſhadow from the truth and ſubſtance, it is becauſe hee had to deale with the Iewes, who reſted too much vponupon externall things. Laſtly, Verſe 9 he concludes that there remaines a reſt to the people of God: that is to ſay, a ſpirituall reſt, whereunto God doth daily call vsus.
For he which is entred into his reſt.] Verſe 10 This is the definition of this perpetuall Sabbath, in which the chiefe felicitie and bleſſednes of men conſiſts, wherein there is ſome ſimilitude betweene God and them, by which they are ioyned vntounto him. For whatſoeuer the Philoſophers hauehave diſputed touching the ſoueraigne good, VVe muſt goe out of our ſelues to attaine true felicitie. The ſoueraigne good of man.all was but lies and meere follies: becauſe they held man ſtill in himſelfe, whereas wee muſt goe out of our ſelues to attaine true felicitie. The ſoueraigne good of man then is nothing els but to be knit vntounto God. Then we ſhall come vntounto it, when wee are conformed according to the rule and paterne which he ſets before vsus in his perſon. Now the Apoſtle ſhewes that this conformitie conſiſts in this, that wee reſt from our owne workes: whereupon it followes, that a man is made bleſſed when he renounceth himſelfe. What is it then to reſt from our owne workes, but the mortification of the fleſh: that is to wit, when a man renounceth himſelfe to liue to God? For when we ſpeake of the rule of liuing well and holily, we muſt alwaies begin at this, that man being dead in himſelfe, do ſuffer God to liue in him: that he ceaſe from his owne workes, to giuegive God place to worke in him. For it muſt needes bee confeſſed that the life is then well ordered, when it is ſubiect to God. Now ſuch is the corruption of our nature, that this will neuer be brought to paſſe, vntill we ceaſe from our owne workes. There is (I ſay) ſuch a repugnancie betweene the gouernment of God and our affections, that hee cannot worke in vsus, vnleſſe wee reſt. But for as much as the accompliſhment of this reſt is neuer in this life, wee muſt daily ſtriue to come vntounto it. The faithfull then doe enter into it, but it is vponupon condition that they profit daily in preſſing to the marke.
Moreouer, I doubt not but the Apoſtle of ſet purpoſe alludes to the Sabbath day, to the ende he might withdrawe the Iewes from the externall obſeruation of it. For the aboliſhing thereof cannot be vnderſtood, vnleſſe we know the ſpirituall ende for which it was inſtituted. And therefore the Apoſtle vnderunder this one, aimes at two things. For in praiſing the excellencie of Gods grace, he drawes vsus to receiue it by faith: and yet in the meane while, he ſhewes by the way the true manner of obſeruing the Sabbath: to the ende the Iewes ſhould no longer abuſe themſelues by ſtaying in the outward ceremonie. True it is, he ſpeakes not directly of the aboliſhing thereof, becauſe it was not his purpoſe; but in ſhewing that this ceremonie had another end; he thus draws them by litle and litle from that ſuperſtitious opinion which they had of it. For whoſoeuer vnderſtands that the commandement had an other ende beſides the externall reſt, or an earthly obſeruation; ſuch a one looking vntounto Chriſt, knowes by and by that the vſe of the ceremony is aboliſhed by his comming. For as ſoone as the bodie appeares, the ſhadows vaniſh away. Wherefore a man ought alwaies in the firſt place, carefully to ſhew that Chriſt is the end of the law.
11 Let vsus ſtudie therfore to enter into that reſt, leaſt any man fall after the ſame enſample of diſobedience.
12 For the word of God is liuely, and mightie in operation, and ſharper than any two edged ſword, and entreth through, euen vntounto the diuiding aſunder of the ſoule and the ſpirit, and of the ioynts, and the marrow, and is a diſcerner of the thoughts, & the intents of the heart.
13 Neither is there any creature, which is not manifeſt in his ſight: but all things are naked and open vntounto his eies, with whom we hauehave to doe.
HAuing ſhewed vsus the marke whereat we ought to aime, Verſe 11 he now admoniſheth vsus to put our ſelues into the way; which we ſhall doe, when we accuſtome our ſelues to renounce our own nature. Now becauſe he compares the entrance into this reſt, to a ſtrait courſe: he ſets falling, as oppoſite thereunto: and ſo he continues the ſimilitude in both the members. Although he by and by makes an alluſion to the hiſtorie, which Moſes recites of thoſe that fell in the deſert, becauſe they had rebelled againſt God, Numb. 26.65. And therefore he ſaith, after the ſame manner of diſobedience: ſignifying that the puniſhment of infidelitie and rebellion is repreſented before vsus, as it were in a painted table: alſo that we ſhould not doubt but the like will befall vsus, if we be found guiltie of the ſame infidelitie. To fall, then is taken to periſh: or to ſpeake more cleerely, it is taken for the puniſhment, and not for the ſinne. But this metaphor is to be referred both to the former word of entring, as alſo to the pitiful fall of the Fathers, 1. Cor. 10.8.by whoſe example he meant to terrifie the Iewes.
For the word of God is liuely:] Ver. 12 Whatſoeuer he intreateth of in this place touching the efficacie of the word, tends to ſhew that they ſhall not goe vnpuniſhed if they deſpiſe it: as if he ſhould ſay, when the Lord ſends vsus his word, he ſpeakes vntounto vsus in good earneſt, to the end he may mooue all our inward ſenſes: and therefore what power is there in the ſoule, which ought not to be touched to the quicke? Now before we paſſe any further, we muſt ſee whether the Apoſtle ſpeakes of the word in generall, or whether he applies this to the faithfull in particular. For it is certaine (and we may ſee it cleerely) that the word is not effectuall indifferently and equally in all. For the vertue thereof manifeſts it ſelfe in the elect, that being humbled in the true acknowledgment of themſelues, they ſhould hauehave their recourſe to the grace of Chriſt: which cannot be done vnleſſe it pierce into the very depth of the heart. For hypocriſie, which hath many darke corners, and wonderfull conueiances in the heart of man, muſt be caſt out: neither is it enough that we feele ſome light prickings; but we muſt be pierced and gaged to the bottome, that ſo beeing ouerwhelmed with the feeling of eternall death, we may learne to die to our ſelues. In a word, wee ſhall neuer be wholy renued in the ſpirit of our mind (which S. Paul notwithſtanding commands, Eph. 4.23.) till our old man be ſlaine by the ſtroke of this ſpirituall ſword. And therefore in another place the ſame Apoſtle ſaith, that the faithfull are ſacrificed to God by the Goſpel, Phil. 2.17. why? becauſe they could not be brought vnderunder the obedience of God, vnleſſe their owne will were brought to nothing: neither could they otherwiſe receiue the light of Gods diuine wiſdome, vnleſſe the light of the fleſh by wiſdome were put out. As for the reprobates, no ſuch thing can be perceiued in them, for either they proudly contemne God ſpeaking vntounto them, yea they ſpare not to deride him; or elſe they murmure againſt his doctrine, & obſtinately kicke and ſpurne againſt it. The hearts of the reprobates compared to the Anuill.So that euen as the word of God is an hammer, ſo hauehave they alſo an heart as the anuill, driuing the blowes backe againe, be they neuer ſo mightie. And therefore it is vnpoſſible the word of God ſhould pierce ſo farre in them, as to come to the diuiſion of the ſoule and of the ſpirit. For this cauſe it ſeemes that this title ought only to be reſtrained to the faithfull; ſeeing none but they doe examine themſelues thus to the quicke. Notwithſtanding the coherēce of the text of the Apoſtle ſhews, that it is a generall ſentence, which extends it ſelfe euen to the reprobates. For although they be not ſoftened by it, but doe ſet hearts of iron and ſteele againſt God and his word, yet muſt they neceſſarily be ſhut vp vnderunder their owne condemnation. It is true they laugh; but it is the laughter of an hoſtler, as they ſay; for they feele themſelues wrung as it were within: many ſhiftings and turnings they make that they might not come neere the iudgement ſeat of God: but thither are they drawne will they nill they, euen by this word, againſt which they ſo proudly exalt themſelues. So then we may compare them to madde dogges, who although they bite and ſcratch the chaine, yet they gaine nothing, becauſe they ſtill remaine faſt tied therewith. Now howſoeuer this effect of the word doth not ſhewe it ſelfe at the firſt day, yet by the euent at the laſt you ſhall know, that the word is not preached to any man in vaine. Verily it is a generall ſentence which Chriſt pronounceth when he ſaith, The Spirit ſhall come and reproue the world of ſin, Ioh. 16.8. But how doth the Spirit exerciſe this reproofe? Verily by the Goſpell preached. Laſtly, although the word of God hath not alwaies this power in men, yet it hath this power incloſed in it ſelfe.
Now the Apoſtle diſputes here of the nature and proper office of it, onelyonly to the end we might know that as ſoone as it hath ſounded in our eares, our conſciences are foorthwith arraigned before Gods iudgement ſeate, and found guiltie. As if hee ſhould ſay, If any man bee of that minde that hee thinkes it is but a beating of the aire in vaine when the word of God is preached, he greatly erreth and deceiues himſelfe. For the word is liuely, and full of ſecret efficacie, which leaues no part of a man vntouched. This is the ſumme then of theſe words, to wit, that as ſoon as the Lord hath opened his ſacred mouth, all our ſenſes ought forthwith to be open and to receiue his word. Why? becauſe he will not ſpeake in vaine, as if his words ſhould either vaniſh, or fall to the ground, or as if no account were to bee made of them: but he ſpeakes with efficacie to the conſciences of men, that he might ſubiect them vntounto himſelfe. The cauſe therefore why he giues ſuch vertue to his word is, that it might ſearch all the parts of the ſoule; examine the thoughts, and diſcerne betweene the affections: in a word, that it might ſhew it ſelfe to be our Iudge.
But here a new queſtion may ariſe, to wit, Queſtion. whether this is to be vnderſtood of the Law or of the Goſpell. They which thinke the Apoſtle ſpeakes of the Law, bring theſe teſtimonies of S. Paul, that it is the miniſterie of death, 2. Cor. 3.6.7. that it is a killing letter, that it brings nothing but wrath, and ſuch like. But the Apoſtle in this place alſo notes diuers other effects. For as wee hauehave ſaid, there is a liuely killing of the ſoule, which is done by the Goſpell. Anſwere. Let vsus know then that the Apoſtle ſpeakes of the whole doctrine of God, when he ſaith it is liuely, and mightie in operation. To the ſame purpoſe S. Paul proteſts that his preaching was the ſweete ſauour of life vntounto life to the faithfull, 2. Cor. 2.16.and of death vntounto death in the vnfaithfull: ſo as God neuer ſpeakes in vaine, but either he thereby brings his owne to ſaluation; or els thereby caſts the wicked headlong into perdition. And this is the power of binding and loſing which the Lord committed to his Apoſtles, Matth. 18.18. This is the ſpirituall power whereof Paul glorieth in the 2. Cor. 10 4. And indeede it doth neuer promiſe vsus ſaluation in Chriſt; but on the contrarie it openly denounceth vengeance to the vnfaithfull, who in reiecting of Chriſt, doe plunge themſelues ouer head and eares in death.
Moreouer, wee muſt note that the Apoſtle ſpeakes of the word of God as it is brought vsus by the miniſterie of men. For theſe are but railings and pernicious diſcourſes of them who ſay, it is true that the inſpired word hath indeed his efficacie, but the word which proceedes from the mouthes of men, is dead and without effect. I confeſſe the efficacie proceedes not from the tongues of men, neither conſiſts it in the bare ſound, but the efficacie is wholy to be giuen to the Spirit of God: and yet notwithſtanding al this lets not that the holy Ghoſt ſhould not manifeſt his power by the word preached. For in regard that God ſpeakes not perſonally himſelfe, but by men; the Apoſtle doth ſo much the more inſiſt vponupon this, that the word ſhould not be receiued hand ouer head, or in contempt becauſe men are the miniſters of it. Accordingly, when S. Paul calles the Goſpell the power of God, Rom. 1.16. he doth expreſſely adorne it with this title of preaching; the which hee ſaw to bee a matter of reproch vntounto ſome, and of contempt vntounto others. And where he teacheth in another place, that ſaluation is made ours by the doctrine of faith, hee expreſſely giues it the title of that which is preached, Rom. 10.8. Wee ſee how God alwaies doth preciſely commend the doctrine which is adminiſtred vntounto vsus by men, to the end hee might hold vsus in the reuerence and obedience of it. Preaching muſt not be contemned.Now in that the word is called liuely, it muſt be ſupplied as hauing relation vntounto vsus: which is the better vnderſtood by the ſecond epithite: for in ſaying this word is mightie, he ſhewes wherein the life of it conſiſts. For the Apoſtles meaning is to ſhew what the vſe of the word is in regard of vsus. Now as touching the ſimilitude of a ſword, the Scripture vſeth it alſo in other places: but the Apoſtle not content with the ſimple compariſon, ſaith, that the word of God is ſharper than any ſword, yea than any two edged ſword: becauſe in that time they commonlie wore ſwords which had but one edge.
And diuideth betweene the ſoule and the ſpirit.] This word ſoule is often taken for the ſpirit: but when the ſoule and ſpirit are ioyned together, then the ſoule comprehends vnderunder it all the affections: and the ſpirit comprehends the power or facultie of the vnderſtanding. And thus S. Paul deſiring of God that he would conſerue the ſoules, 1. Theſſ. 5.23.the ſpirits and bodies of the Theſſalonians pure and blameleſſe vntounto the comming of Chriſt, deſires nothing els, but that they may continue pure and chaſt in minde, in will, and in all their externall actions. Likewiſe when Iſaiah ſaith, With my ſoule hauehave I deſired thee in the night, and with my ſpirit hauehave I ſought thee in the morning: his meaning is that hee was ſo attent in ſeeking God, that hee applied his whole minde and heart thereunto, Iſai. 26.9. I know others doe expound it otherwiſe; but I hope all that are of ſound iudgement will eaſily agree with me. Let vsus now returne to the preſent text. The word of God reacheth euen to the diuiding betweene the ſoule and the ſpirit: that is to ſay, it examines the whole life of man. For it pearceth euen to the thoughts of the minde, and ſoundeth the will, with all the deſires of the ſame. To the ſame end tends that which is added of the ioynts, and marrow: for his meaning is, that there is nothing ſo hard or maſſie in man, nor nothing ſo ſecret and hidden, but the efficacie of this word will reach into it.
And that is it which S. Paul meanes when he ſaith, that prophecie ſerueth to reprooue and iudge men, euen to the reuealing of the ſecrets of their hearts, 1. Cor. 14.24. Truly howſoeuer it be the office of Chriſt to diſcouer & bring to light the ſecret thoughts of the heart, yet for the moſt part he doth this by his Goſpell. The word then performeth the office of a Iudge: becauſe it plucks the ſpirit of man as out of a labyrinth in which before it lay inwrapped, and kept it ſelfe cloſe, and brings it foorth into the Sunne light, to the end knowledge and iudgement may paſſe vponupon it. For no darknes is ſo thicke as infidelitie is: No darknes like inſidelitie; nor any blindnes to hypocriſie: but the word preached diſcouers both.and hypocriſie blindeth after an horrible faſhion. The word of God ſcattereth this darknes, & caſteth off this hypocriſie quite and cleane. From thence proceedes that diſcerning and iudgement whereof the Apoſtle ſpeaketh; for the vices which before were hidden vnderunder a vaine pretence and appearance of vertue, are now perceiued and knowne, the deceit being taken away. Now although the reprobates remaine for a time hidden in their lurking holes, yet notwithſtanding in the end they feele that the light of the word ſhineth euen thither, ſo as they cannot eſcape the iudgement of God. And from thence ariſeth their murmurings and rage. For if they were not ſmitten with the word, they would not manifeſt their furie as they doe: they would rather ſcorne it, or wind themſelues out of the power of it: they would alſo be content to diſſemble the matter: but God will not ſuffer them to ſcape ſo. Therefore as ſoone as they doe begin to murmure at the word, or to be inflamed againſt it, they thereby confeſſe that they feele the force of it within them in deſpite of their teeth, kick they neuer ſo much againſt it.
Neither is there any creature hid from him, Verſ. 13 &c.] This word And, is as much to ſay in this place (in my iudgement) as if he had ſaid, For. And ſo to confirme this ſentence, That nothing is hidden in man, which ſhall not bee iudged by the word of God; he takes an argument from the nature of God. No creature, ſaith he, can be hidden before God: nothing then is ſo deep in the ſoule, which ſhal not be drawne into the light by his word, which reſembles him that is the author of it. For as it is the office of God to ſearch the harts, ſo doth he alſo exerciſe this knowledge and iudgement by his word. The expoſitors not taking heede to this: to wit, that the word of God is as a plummet, by the which hee diues into the bottome of mens hearts, and ſearcheth and feeleth whatſoeuer is hidden therein, hauehave offered violence to this whole text, and yet were not able to winde themſelues out. But all the difficultie is taken away if you make the argument ſtand thus, That we are therefore to obey the word of God purely and with a true affection of heart, becauſe God who knowes the hearts, hath aſſigned this office to his word to pierce euen into the very deepeſt thoughts of the ſame. They hauehave alſo deceiued themſelues in the tranſlation of the Greeke word, which is ſomewhat ambiguous. For they hauehave trāſlated, Of whom we ſpeak; where it ought rather to be turned, with whom we hauehave to doe. The meaning whereof is, that it is God who offereth himſelfe vntounto vsus, or with whom we hauehave to doe, and therefore wee are to take heede we dallie not with him as with a mortall man: but to tremble as often as his word is propounded vntounto vsus, becauſe nothing is ſo ſecret which is not naked and manifest before his eyes.
14 Seeing then that wee hauehave a great high Prieſt, Verſe 14 which is entred into heauen, euen Ieſus the Sonne of God, let vsus hold fast our " or, confeſſion.profeſſion.
15 For wee hauehave not an high Priest, which cannot *or, which cannot hauehave compaſſion of our infirmities.be touched with the feeling of our infirmities, but was in all things tempted in like ſort yet without ſinne.
16 Let vsus therefore go boldly vntounto the throne of grace, that we may receiue merciemercy, and finde grace to helpe in time of need.
SEing then that we hauehave a great high Prieſt.] Verſe 14 Hitherunto he hath ſpoken of the Apoſtleſhip of Chriſt: now he comes to entreate of his ſecond office. For wee hauehave ſaid, when Chriſt was ſent: he receiued two offices, that is, of Doctor, and Prieſt. The ſecond part of this Epiſtle.The Apoſtle then hauing exhorted the Iewes to receiue the doctrine of Chriſt with all obedience, doth now ſhew vntounto them what profit his Prieſthood bringeth. And this is the ſecond member of his diſputation in this Epiſtle. Now hee doth very fitly ioyne the Prieſthood with the Apoſtleſhip, in that he ſaith, the end of them both is to bring vsus to God. He ſaith, Then; becauſe he had touched this article alſo before, Chap. 2.17. & chap. 3.1.to wit, that Chriſt is our high Prieſt: but becauſe the efficacie of the Prieſthood is communicated vntounto vsus by doctrine onelyonly, it was needfull to prepare mens minds thereby to receiue Chriſt. Thoſe that profeſſe themſelues ſchollers in the ſchoole of Chriſt, muſt learne what profit redounds vntounto them by his prieſthood: as alſo the vſe and end of it.Now it remaines that thoſe who acknowledge him for their Schoolemaſter, and yeild themſelues teachable diſciples vnderunder him, doe alſo learne from his mouth, or in his ſchoole, what profit his Prieſthood bringeth, and what the vſe and ende of it is. He ſaith in the firſt place, ſeeing we hauehave ſuch an high Prieſt, euen Ieſus the Sonne of God, Let vsus hold faſt our profeſſion. Confeſſion is here taken for faith, as before chap. 3. Nowe becauſe the Prieſthood ſerued to confirme the doctrine, the Apoſtle gathers from hence that we hauehave none occaſion to doubt or wauer in the faith of the Goſpel, ſeeing the Sonne of God hath ratified and confirmed it. For whoſoeuer holds not this doctrine for ſure and ſtedfaſt, he diſhonors the Sonne of God, and diſpoyles him of the dignitie of his Prieſthood. Such an excellent pledge I ſay, ought to giuegive vsus ſo much the more aſſurance; that without feare, we may reſt our ſelues vponupon the Goſpel.
For we hauehave not an high Prieſt, &c.] Ver. 15 There is ſuch a maieſtie in this name of the Sonne of God, which he touched in the former verſe, that it conſtraines vsus to feare, and obedience: but if we behold nothing els in Chriſt, our conſciences would neuer be in quiet. For who is he that would not feare the face of the Sonne of God; eſpecially if we conſider what we are when our ſinnes doe preſent themſelues before vsus? Moreouer the Iewes might hauehave had another hindrance; becauſe they were accuſtomed to the Leuiticall Prieſthood. There they ſaw a mortall man, choſen from among his brethren, which entred into the ſancturie, that by his praier he might reconcile them vntounto god. For it is a great matter when the Mediator which can appeaſe god towards vsus, is taken from among vsus. This allurement might retaine the mindes of the Iewes in ſuſpence; and hold them alwaies tyed to the Leuiticall Prieſthood, vnleſſe the Apoſtle had remedied the matter, by ſhewing that the Sonne of God is not onelyonly excellent in glorie, but alſo vſeth a ſweet and amiable goodneſſe towards vsus. He ſtaies himſelfe then in this article, whē he ſaith that he felt our infirmities, that he might hauehave compaſſion on vsus.
As touching this word compaſſion, I will not ſtand diſputing too ſubtilly about it. For the queſtion which ſome make is no leſſe friuolous than curious, to wit, whether Chriſt is now mooued with our miſeries or not? Truly the Apoſtle had no intent to buſie our heads with ſuch idle ſpeculations: but onelyonly ſhewes that we neede not ſeeke farre for a Mediator, becauſe Chriſt reacheth forth his hand vntounto vsus before we enquire after him. Secondly, that we need not be terrified in regard of his Maieſtie, for he is our brother. Thirdly, that we hauehave no occaſion to feare that he ſhould not be touched with any compaſſion to doe vsus good as if himſelfe had neuer taſted of miſeries; for he hath borne our infirmities, to the ende he might be the better inclined to ſuccour vsus.
The whole ſpeech then of the Apoſtle ought to be referred to the ſenſe of faith, becauſe he doth not ſo much diſpute what Chriſt is in himſelfe, but rather what he is in regard of vsus. By this word of likeneſſe, he meanes the agreemēt of the nature; thereby ſignifying that Chriſt by putting on our nature, hath alſo taken our affections, not onelyonly to the end he might declare himſelfe to be true man, but alſo that he might learne by experience to giuegive ſuccour to the afflicted. Not that the ſonne of God had neede of ſuch rudiments or inſtructions, but becauſe we could not otherwiſe comprehend in our mindes the care which he hath of our ſaluation. As often then as we are burthened and faint vnderunder the infirmities of our fleſh, let vsus remember that the Son of God hath both felt, and had experience of the like; to the end he might ſuſtaine vsus by his power, that we ſhould not be ouerwhelmed vnderunder them. But here it may be asked, what he means by infirmities: for this word is taken in diuers ſignifications. Some thinke he meanes heate, cold, hunger, thirſt, and ſuch other bodily infirmities: as alſo contempt, pouertie, and the like, as we may ſee in many places of Paul, but ſpecially in the 2. Cor. 12.10. But their opinion is the beſt, who with pouerties and outward miſeries doe alſo comprehend afflictions of minde, as feare, ſorrowe, terrours of death, and ſuch like.
And indeed this reſtraint, without ſinne, ſhould otherwiſe be in vaine. For by reaſon of the peruerſitie of our nature, our affections are alwaies vitious, but they were exempt from all vice in Chriſt, becauſe in him there was a ſoueraign vprightneſſe, and a puritie moſt perfect. It is certaine that ſickneſſes, and pouerties, together with the things which are without vsus, are not imputed as ſinnes. Wherefore when he ſpeaketh of the infirmities which are neere vntounto ſinne, wee need not doubt but he meant the affections of the Spirit, to which mans nature is ſubiect becauſe of his infirmitie: for herein the condition of Angels is better than ours, that they are not ſubiect to feare, or ſorrow; as alſo that they are not combred with cares, or with the feare of death. Chriſt hath willingly taken vponupon him theſe infirmities, and it was alſo his pleaſure to fight againſt them, not onelyonly to conquer them for vsus; but that we ſhould alſo be aſſuredly perſwaded that he is neere vntounto vsus, as often as we feele any by experience of them. For this cauſe he was not onelyonly made man eſſentially, but alſo tooke vponupon himſelfe the qualities of mans nature. There is alwaies a reſtraint added, without ſinne: becauſe we are euermore to obſerue this difference betweene the affections of Chriſt, and ours: That Chriſts were alwaies well ordered according to the true rule of iuſtice: but ours, which proceede from a troubled fountaine, doe alwaies ſauour of their originall nature, becauſe they are out of frame and diſordered.
Let vsus therefore goe boldly, &c.] Verſe 16 He concludes that al they hauehave acceſſe vntounto God, which come to him in the name of the Mediator, and doe reſt vponupon him: yea he exhorts them that they ſhould not feare to preſent themſelues before the face of God. And this is the principall fruit of the ſpirituall doctrine, euen to hauehave full confidence to call vponupon God: as one the contrarie, all religion falls to the ground, All religion falls to the ground: where aſſurance of ſaluation is taken from mens conſciences.where this aſſurance is taken away from mens conſciences. From whence we may eaſily gather that the light of the Goſpel was quenched in the Papacie, where the poore miſerable people are commanded to doubt whether God will be gratious and fauorable, or whether he wil be angrie with them. They command men indeed to ſeeke God; but they ſhewe them not the way by which they may come vntounto him: nay rather they euen ſhutte vp the gate, which onelyonly giues them entrance. I grant they confeſſe that Chriſt is a Mediatour in the Generall; but when it comes to the point, they aboliſh the vertue of his Prieſthood, and diſpoyle him of his honor. For this is a ſure point, that where Chriſt is knowne indeede to be the true Mediatour, there forthwith doth all doubtings vaniſh, that may any way cauſe vsus to ſuſpect whether we may hauehave acceſſe vntounto God or no. Otherwiſe the Apoſtles conſequence in this place, We hauehave ſuch an high Prieſt which is readie to helpe vsus, were to no purpoſe.
We ought therefore to goe boldly to the throne of grace, with aſſurance and confidence. For if we were throughly perſwaded that Chriſt doth willingly reach vsus his hand, who is it that would not conceiue full boldneſſe to preſent himſelfe before this throne? That which I hauehave ſaid then is true, to wit, that men doe take the vertue of Chriſt his Prieſthood away from him, as long as they ſtand in doubt, and vexe themſelues in ſeeking Mediators here and there, as if Chriſt alone were not ſufficient: vponupon whoſe interceſſion whoſoeuer reſts himſelfe indeed, as the Apoſtle here commandeth, he may aſſure himſelfe that his praiers are heard. The foundation of this aſſurance is, that the throne of God doth not preſent ſuch a maieſtie as ſhould aſtoniſh vsus; but it is adorned with a new title, that is to ſay, of grace: which alwaies ought to be freſh in our memories, when we flie the preſence of God. For it cannot be but the glorie of God ſhould ſwallowe vsus vp by and by with deſpaire, if that alone come into our mindes: and ſo, his throne ſhall be fearefull vntounto vsus indeede. The Apoſtle therefore to remedie this diſtruſt, and to deliuer our mindes from feare and trembling, doth cloath it with grace, and giues a name vntounto it that might draw vsus by the ſweetnes thereof. As if he ſhould ſay, ſince God doth hang out of his throne an enſigne of grace, & of his fatherly louelove towards vsus, we hauehave no cauſe to feare that his maieſtie ſhould beat vsus backe, or hinder vsus to goe vntounto him. The ſumme is, that we call vponupon God boldly with full confidence, ſince we knowe that he is become fauourable to vsus; and that we doe this by the meanes of Chriſt: as it is ſaid, Eph. 3.12. By him we hauehave boldneſſe and confidence by faith in him. VVe ought not to feare the throne of God, for it is hanged all ouer with grace.For when Chriſt receiueth vsus vnderunder his gard and protection, he couereth the admirable maieſtie of God with fauour (which without him would be fearefull) to the end that nothing might appeare there but grace and fatherly kindnes.
That we may receiue merciemercy.] This is not added without great cauſe, but expreſſely to confirme and imbolden thoſe that hauehave neede of merciemercy: Leaſt any beeing thrown down too farre with the feeling of their miſerie; the way ſhould be ſhut by diſtruſt againſt them. This manner of ſpeech to finde grace, containes in it in the firſt place a moſt ſweet doctrine: to wit, that all thoſe who reſting themſelues vponupon the interceſſion of Chriſt, ſhall call vponupon God, ſhall be well aſſured to obtaine merciemercy. In the meane while, the Apoſtle doth priuily threaten all them which hold not this way, and ſignifies that God will not heare them, becauſe they hauehave deſpiſed the onelyonly meanes whereby to appeaſe him. He addeth, to helpe in time of neede, that is to ſay, to obtaine whatſoeuer is needfull for our ſaluation. Now this time of need, hath reſpect to the time of Gods calling vsus, according as S. Paul applies the place of Iſaiah, 49.8. to the publiſhing of the Goſpel, Behold now the acceptable time. 2. Cor. 6.2. for the Apoſtle hath reſpect to that day wherein god ſpeaks to vsus. So that if to day we heare God ſpeake vntounto vsus, and we put off till to morrow; the night will come, with the darkenes thereof, in which we ſhall not be able to doe that which now wee may: neither will it boote vsus any thing at all to knock at the gate when it ſhall be ſhut.