Commentaries, Commentary on Judges · Chapter 2 · Excursus 4
¶Of a League.
BVt bycauſe God complayneth for that the league was broken, whiche he had made with them, I thincke it good ſomewhat to ſpeake briefly of a league whiche is in Latine called Faedus. And that worde is deriued of the verbe Ferio, whiche is to ſtaye bycauſe that the ambaſſadours of eche partie kylled a hogge: from whiche Etimologye peraduenture the Hebrue worde Berith, differeth not much, with whiche outwarde ſigne alſo they wiſhed by prayer the deſtruction to that parte whiche ſhould violate the league, as we may gather out of Lyui the firſt booke Ab vrbe condita. Thre kyndes of leagues.And as the ſame authour writteth in his iiii. booke de bello Macedonico, there are thre kyndes of leagues. The firſt kynde is, when the conquerours ſet lawes to thoſe whom they hauehave conquered, in puniſhyng them and commaundyng them, what they will hauehave them afterwarde to do. The ſecond kinde is when thinges being yet ſound and neither part ouercome, they commen together, that thynges taken from eche partie may be reſtored and couenauntes of peace may be eſtabliſhed. The thirde kinde is when there is no warre betwene the parties and certayne princes or cities are ioyned together by ſome couenauntes either to lyue the more peaceably, or elles to take in hande ſome common affaires. And nowe that we hauehave thus declared theſe thinges let vsus ſhewe what a league is.
A league is that bonde betwen men, wherby enterchaungeably they teſtifye both by wordes & ſignes,What a league is. that they are boūde to performe certayn things, ſo that they handle together with good fayth. And if that it be a bonde, and pertayneth to relation, it is grounded vponupon humane actions, & is referred to thoſe thinges whiche the partyes confederated ought to performe the one to the other. It is expreſſed by wordes,Leagues are expreſſed both by wordes and ſignes. and for the moſt parte ſignes are added. God when after the floud he made a league with mankynd, he did not onelyonly declare the forme of the obligation by wordes, but alſo he put the raynebowe in the cloudes as a witneſſe. And in the league whiche he made with Abraham he put the ſigne of circumciſion. Furthermore in that whiche was made by Moſes at the mount Sinay, there were twelue pillers erected, & the people was ſprinckled with bloud. Ioſua alſo when he ſhould dye, erected vp a very great ſtone, therby to ſeale the league renewed betwene the people and God.
What thinges are promiſed in the league of god made with men.And what the promiſes were which ſhould be kept of eche partyes the Scripture oftentymes teacheth. For God promiſed, that he would be the god of hys people, namely whiche would be with them to helpe them, to deliuer them, and by all meanes as touching all kind of good thinges to adorne them.Chriſte is the mediatour in makyng the league. The people agayne promiſed that they would counte the Lord Iehouah for their God in beleuing, worſhipping, and obeyng him. And Chriſt was in the league as the mediatour betwene eche partye. This is the expoſition and nature of the league made betwene god and men.Howe a league is deuided into a new league & an olde.
A league is deuided into the new league and the olde, whiche deuiſion is not of a generall thing into ſpeciall thinges, but of the ſubiecte into accidences, for ſo much as in either league the thing it ſelfe and ſubſtaunce was vtterly one and the ſelfe ſame & onelyonly certain qualities did vary. For the olde league was made with one onelyonly nation of the Iewes, and had certayn additions, the poſſeſſion (I ſay) of the lande of Chanaan, the kingdome of the Iewes, and the prieſthode of Aaron, & alſo the promiſe of the Meſsias, accordyng to the natiuitie of the fleſhe, and the miniſtery of his owne perſon. Moreouer it had very many ſignes of ceremonyes and ſacrifices very mete for that age. There wer alſo in it miſteries of ſaluation, and promiſes of eternall life althoughe farre more obſcure, than they were afterwarde geuen vntounto vsus. And contrarywiſe in the new league, there are proprietyes in a manner contrary. For it pertayneth not to any one certayn nation, but to all nations, how farre ſoeuer the worlde extende. Neither is there any peculiar ciuile adminiſtration adioyned vntounto it. Furthermore there are but very fewe ceremonies & outward ſignes (and they very plaine and ſimple) added vntounto it. And laſtely all thinges are contayned more openly, playnely & manifeſtly in the new teſtamēt, than they are in the old.The thing and ſubſtaunce of the olde league and newe is all one. By theſe qualities doth the new league and the old differ one from an other, howbeit the thyng it ſelfe and the ſubſtaunce abydeth one and the ſame. For as the Lord would then be the God of the Hebrues, ſo now hath he decreed to be the god of the Chriſtians. And that alſo whiche they at that tyme promiſed, namely yt they would beleue in the true god, & obey and worſhyp him as he hath preſcribed, we alſo ought to performe: Chriſt cōmeth betwen both parties as a mediatour, and forgeueneſſe of ſinnes, and alſo eternall lyfe is by hym promiſed. And the lawes of manners remayne the ſame now whiche then were.
Paul in the xi. chap: to the Romanes hath very wel declared that the league of the elders & ours is all one, when he compareth the Church with the tree, which hath Chriſt as the roote. Then he addeth that from ſuch a tree certayne brāches were cut of, namely the Hebrues whiche beleued not. And we whiche were gē tils were planted in their place: that is put in the ſame league wherin they were comprehended. The ſame tree he affirmeth to remayne, into whiche ſome are by fayth grafted in, and from the whiche other ſome bycauſe of incredulitie are cut of. Wherfore eche league contayneth both the law and the goſpel.In either of ye teſtamētes are the ſelfe ſame ſacramentes. And there are in either of the Teſtamentes the ſelfe ſame Sacramentes as it is declared in the firſt Epiſtle to the Cor. the x. chap: For the fathers were al vnderunder the cloude, and were baptized in the ſea, and did eate the ſame ſpiritual meate, and dranke of the ſpirituall rocke followyng them, and the rocke was Chriſt. Farther we graunt, that as touching outward ſignes, there is ſome variety in their Sacramētes and ours, which yet as concerning the things ſignified by the Sacramentes is found to be nothing at al. Otherwiſe the argument of Paul ſhould not hauehave perſuaded the Corin. that they ſhould be ſubiect vntounto the ſame puniſhmentes that the Hebrues were. For they might hauehave ſayd, that they had farre better ſacramētes thā had the Hebrues, & therfore they nede not ſo much to be affeard leſt they ſhould ſuffre the like: for as much as the excellency of the ſacraments may auoyde thoſe miſfortunes, from whiche the Hebrues could not be deliuered by the ſacramētes of the law. Wherfore the Apoſtle tooke away from them this ſhift, and maketh our ſacramentes and theirs equall and a like as touching the thinges. He writeth alſo to the Rom. the firſt chap: of the goſpel, that it was in the old tyme promiſed by the Prophetes in the holy ſcriptures. And in the third chap: he ſpeaketh after this ſorte: but now is the righteouſneſſe of god made manifeſt, being teſtified by the lawe and the Prophetes.
Neither canſt thou ſay vntounto me, that theſe in dede were promyſed in the holy Scriptures of the olde Teſtament, but not that they were performed vntounto the men whiche lyued at that tyme. Bycauſe the Apoſtle doth moſte warely aunſwere to this obiection, when he ſayeth that euerye lawe doth ſpeake to thoſe men whiche do lyue vnderunder it. And it is not to be doubted, but that the fathers were iuſtified after the ſame ſorte that we are now at this preſent.The fathers were iuſtified onelyonly by fayth, as we are. For they were no leſſe iuſtified onelyonly by fayth in Chriſt, than we. Wherefore it is written in the booke of Geneſis of Abraham, that he beleued, and it was counted vntounto hym for righteouſneſſe. Iohn alſo teſtifieth that Chriſt ſayde of Abraham that he had ſene his day, and therfore reioyſed. The Epiſtle to the Hebrues the xiii. chap: affirmeth that Chriſt was yeſterdaye, and to daye, and remayneth for euer. Wherfore euen as we are ſayd now to be ſaued, not by workes, but by the true mercy of GOD by fayth in Chriſt, ſo was it with the fathers at that tyme: For they were iuſtified by no merites, but onelyonly by fayth in Chriſt. Furthermore what obedience ſoeuer the fathers had towarde the commaundementes of God, and alſo fayth in the promiſes, they were not deriued from their owne ſtrengthe and power, but (euen as it alſo happeneth vntounto vsus) they came vntounto them by the grace of God and Chriſt.
A place of Ieremi & of the epiſtle to the Hebrues is expoū ded.It is true in dede that Ieremy in the 31. chap: writeth, as it is alſo alleged to the Hebrues the viii. chap. that there muſte be another league made in the name of GOD, not as it was made in the olde tyme with the fathers. And among other thynges he ſayeth, that GOD woulde geue hys lawes in the heartes and bowelles of men, ſo that none ſhould nede any more to teache hys neyghboure, bycauſe all, from the leaſt to the greateſt ſhould hauehave the knowledge of GOD. And farther it is ſayde in the perſone of God, I wyll be mercifull vntounto their ſynnes, and will no more remember their iniquities, &c. As touching theſe wordes both of Ieremye, and alſo of the Epiſtle to the Hebrues, we muſt vnderſtande, that thoſe wordes proue not that there is any difference betwene the teſtamentes as touchyng the thyng and ſubſtaunce it ſelfe, but as concernyng the propertyes and qualities, as we hauehave before ſayde. Neither muſte we thincke that the olde fathers whiche in obeyeng the commaundementes of God, and in right fayth worſhypped hym purely, coulde performe theſe thynges of theyr owne ſtrengthe or naturall powre. For vnleſſe they had had the lawes and promiſes of God written in their heartes and myndes by the holy Ghoſt, and alſo a will by the grace of God ready to obey hys commaundement they had neuer ben able to hauehave performed ſuch things. They wanted not therfore the lyght of God which ſhined before them to cauſe thē to beleue. Yea and their ſynnes wer forgeuen them by Chriſt. Wherfore they alſo had the fruition of thoſe thynges, whiche God promiſed to geue in the newe league. The difference was onelyonly in this thyng as touchyng largeneſſe and perſpicuitye for at that tyme thoſe gyftes were diſtributed to very few,The error of them which in the olde league acknowledge onelyonly temporal thynges. but now they are eueryevery where communicated to the gentiles. They were ſomewhat darke at that age, but to vsus they are made euidēt and cleare, ſo that we hauehave no more nede of the old diſcipline. Hereby it manifeſtly appeareth, howe they erre from the truth, whiche will hauehave the old league to hauehave had promiſes onelyonly for poſſeſſing of the lande of Chanaan and for worldly felicity. And that the people of the Hebrues were bounde onelyonly to an outward obſeruation of certayne rites and workes, and not to ſhewe forth good and ryght motions of the minde toward God. The Prophetes declare not the thyng after that ſorte, yea rather they denye that GOD any thyng eſtemeth outwarde workes without inwarde godlyneſſe. And they eueryevery where cry out, that ceremonyes without fayth, and voyde of the feare of GOD are a moſte grieuous burthen and ſo troubleſome that GOD can not ſuffre them. Yea and the lawe it ſelfe maketh mencion expreſſedly of the circumciſion of the hearte: and GOD eueryevery where requireth, that we ſhould heare hys voyce, whiche vndoubtedly is nothyng elles,God would not fully thoſe chynges that are chaunged. than by fayth to hauehave to do with hym. Wherefore fayth of the promiſes and commaundementes of GOD, ought alwayes to be counted as the roote and foundation, whiche alwayes abydeth, when as outwarde Sacrifices and viſible rites ſhould at the length be chaunged. Wherfore it is very manifeſt, that god would not hauehave them for their own ſakes. Howbeit they endured ſo long as men were endewed with a childiſh ſpirite (as Paule ſpeaketh to the Galathians) whileſt they liued yet vnderunder tutors, & differed yet very litle frō ſeruaunts. But when they receaued a more ful growē ſpirite, then were the ſacramentes and childyſhe rites (as Auguſtine ſayeth) taken awaye. It is manifeſt therefore that the difference betweene the two leagues is not to bee taken of the thing or ſubſtaunce, but of the qualityes and proprieties.
Let them therfore ceaſe ſo much to erre, which thinke that god in the old lawe promiſed only earthly thinges, as though at that time he prouided onelyonly for the bodyes and not for the ſoules, as doe Shepeheardes, Plowmen, and Swyneherdes, whiche hauehave a care onelyonly for the bodyes and carkaſes of theyr Sheepe, Swine and Oxen, neyther laboure they for any other thyng, but to make thoſe beaſtes ſtrong and fat. We muſt not ſo imagine of God, who ſo made a league with the Elders, that he promiſed them the chiefe felicitie,God promiſed the old fathers the chiefeſt felicitie. which cheiflye pertayneth vntounto the ſoule. Wherefore it is written in the 144 Pſalme. Bleſſed are the people which hauehave the Lorde for their God. In Deutronomye alſo God toke vponupon him to bring to paſſe, that they ſhould walke in his cōmaundements. But what more? Our ſauiour, out of ye words of the old league hath moſt aptely taught the reſurrection of the dead. For when the Lorde ſayd that he was the God of Abraham, Iſaac, Iacob, and they were then dead, Chriſt inferred that they were not dead but that they ſtill liued, and that their bodyes ſhould be receaued, namely in the bleſſed reſurrection. Hitherto pertayneth that that God affirmed to Abraham, that he himſelfe woulde be his rewarde, whiche thyng plainely teacheth vsus,The end of political gouernement. that in that couenaunte were not promiſed onelyonly carnall and earthly good thyngs. Vndoubtedly it were a great ſhame euen for Kyngs and Princes, whiche being compared with GOD are but fleſhe and bloud, if they ſhoulde bee counted to gouerne the publicque wealthes, onelyonly as touching the bodyes of the ſubiectes: for as muche as they profeſſe that therefore they prouide for their Citizens outwarde commodityes, quietneſſe and peace namely that they might liue happily and vertuouſlye. Wherefore if Princes ſeeke for goodes of the minde for their Citizens,The worſhipping of god conſiſteth not only in outward. rites. is it not meete that God hymſelfe prouided farre more noble thinges for the publicque wealthe of the Iſraelites whiche he faythfully gouerned. Furthermore I do not ſpeake, howe foolyſhe it is to beleue that the old fathers by the league bound themſelues only to outward rites and viſible ceremonies, whereby to worſhip God: when as euen the Ethnikes were not ignoraunt, yea they hauehave moſt manifeſtly teſtifyed,Plautus. that the worſhipping of God conſiſteth not in thoſe things. For Plautus in Rudente writeth thus: They thinke that they pleaſe God with giftes and ſacrifices: but they loſe both their laboure and coſte. I will not declare thoſe thinges whiche Plato in his Alchibiade hath written as concerning this thing.Plato. Yea (as I hauehave now before taught) the lawe it ſelf and the Prophets declare that the thing was farre otherwiſe.
But now at the length to returne to the woordes of the hiſtorye, God complayneth that the Hebrues had broken their couenant which he had made with their fathers. For they wer departed from the true fayth and inward godlyneſſe Neither ceaſſed they only dulye and rightly to ſacrifice vntounto the true God, but they moſt filthily turned aſide to ſtraunge Gods & worſhipping of Idoles. And for theſe things was God angry with them, and eſpecially for this,The rote of falling from god. bicauſe they harkened not vntounto his voyce. This vndoubtedly was the roote and the fyrſt beginning of falling, namely not to beleue in god.The elders made a league with god for their poſteritie.
Let vsus here alſo note that the Fathers made a league with GOD not onelyonly for themſelues, but alſo for their poſteritie. As God agayne for hys parte promiſed them, that he woulde bee the GOD not onelyonly of them, but alſo of their ſede and poſteritie.The elders made a league with God for their poſteritye It was lawfull to circumciſe ye litle ones in the old time, & it is lawfull at thys day to baptiſe them. Wherfore it was lawfull for them to circumciſe their children, being yet infantes. And in like manner it is lawfull for vsus to baptiſe oure little ones being yet infantes, for as muche as they alſo are comprehended in the league. For they which hauehave now the thyng it ſelfe, there is nothing can let, but that they may receaue the ſigne. It is manifeſtlye written in the .xxix. Chapiter of Deutronomye that the league was made not only with them which were preſent, but alſo with them which were abſent, and not yet borne.
But ſome doubte, whyther the poſteritie may be bounde by their Elders. We aunſwere,Whether they which come after may be bound by theyr elders. wee muſte looke whyther the thinges whiche were promiſed by oure Elders were iuſte and honeſte. Then muſte we conſider whyther thoſe promyſes pertayne to ciuill thynges, or to Godlyneſſe. When they are made for ciuill matters, the bonde is ſure, bycauſe it is not lawfull for the poſteritye to infrindge the contractes of their Elders, as are byinges, ſellinges, bargaynes and ſuch like, prouided that they contayne nothyng, that is filthy, vnhoneſt and vniuſte. But if the couenauntes and obligations belong to godlineſſe or to true fayth, the obligation is then ſtrong, for that we are all bounde to true godlineſſe and a perfecte fayth, although there were no league therunto. But if the Elders hauehave bound themſelues and their poſteritye to filthy and vngodly thinges, it is no bonde. But for God to abaſe himſelfe to make a league with men, it commeth of his mere beneuolence and mercy, wherby we might be more and more ſtirred vp to performe thoſe things which we ought otherwiſe to do of dutye.
I alſo will not caſte them oute. When he ſayeth, that he will not hence forth caſte oute any one of thoſe Nations, whiche remayned in the Lande of Chanaan after the time of the death of Ioſua, he declareth the puniſhemente, wherewith he woulde nowe punyſhe the Hebrewes. And this muſt we vnderſtand condicionally, that is, excepte they repented: or bycauſe God was ſo offended by reaſon of theyr Idolatrye, that he woulde not ſo ſoone caſte forth thoſe Nations, as he would otherwiſe hauehave done, if they had faythfully continued in their office. And the very woordes of the hiſtorye doe ſtrayghtwaies expreſſe thys latter interpretation. But bycauſe a man myghte doubte why he expelled not the Chananites, Why all the Chananites were not expelled in the time of Ioſua.while Ioſua was yet aliue (who vprightlye behaued hymſelfe towarde God) in this place he aunſwereth vntounto it and ſayeth that he had therefore ſuffered thoſe Nations to remaine, that by them he myght proue the Iſraelites, whyther they woulde woorſhip him purely and ſincerely as their Fathers had done vnderunder Ioſua or not. For as much as I hauehave at large before ſpoken of this kinde of temptation, I will now ſpeake thereof no more. This onelyonly I ſhall admonyſhe you, that where as there is mencion made in this place of the Fathers, the ſame is to bee vnderſtande onelyonly of thoſe which were good and godlye: otherwiſe euen in the tyme of Moyſes there wanted no vngodly ones and rebelles, which fell from the true God. Furthermore we muſt conſidre that theſe thinges were ſpoken, when the Hebrewes after the death of the Iudges tell to vngodlyneſſe. For the thinges which are here mencioned of the fallinges and conuerſions of the Hebrewes whiche followed one after an other, are ſpoken generally and ſummarilie. Otherwiſe God (as we ſhall heare) expelled ſome of the enemyes oute of the lande of Chanaan vnderunder eueryevery Iudge. Wherefore in that now he being angrye ſayeth that he will not caſte forth the reſte of the Nations, we muſte vnderſtande it, that he will not ſo quickely doe it, and vnleſſe they tourne agayne vntounto the ryghte waye. After which manner Ieremye hath taught vsus that the threatnynges of God are to be vnderſtand.