Chapter 4

1 Let us feare "therefore,least at any time by forsaking the promise of entring into his rest, any of you should seeme to be depriued.

2 For to us was the Gospel preached, as also to them, but the word that they heard, profited not them, because it was not mixed with faith in those that heard it.

LEt us feare then.]Verse 1 He concludes that it behooues the Iews, to whom he writes, to feare, least they be depriued of the blessing which is offered them. And againe he says, 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 over every particular sheepe, that not any one of them through his default doe perish. Yea euerie one of us ought to have the same care over one another, and to feare for other mens sakes, as well as for our owne. Now this feare which is here recommended to us, is not to take away from us the assurance of faith; but it is to quicken us to such great care, that by our negligence we should not become drousie. We must feare then, not to bring us to wauering, or distrust; as if we were vncertaine of a good euent; but least the grace of God which is offered us, become vnprofitable to us. Now when he says, 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, have first renounced the same. For it is so far 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 us to humilitie and vigilancie: as also S. Paul says, These are fallen by vnbeleefe; be not you high minded but feare. Rom. 11.20.

For to us was the Gospel preached.]Ver. 2 He admonishes us that the very same doctrine by which God at this day calles us to 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 us 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 us; but least we should bragge of it in vaine, he replies straight way, and tels us that the vnbeleeuers to whom God did this honor, to make them partakers of so great a benefit, yet nevertheless felt no fruit at all by it: and in like manner, that we shall feele no blessing by it, unless we receive it by faith. For this cause he repeates hearing twice; to the end we might know that hearing will not profit us, though we have the Gospel preached, unless faith be ioyned therewithall. Moreover 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 us. For let the whole world be a liar, yet God nevertheless which cannot lie, will not cease therefore to be true. Tit. 1.2. But the word brings forth his fruite no other way in respect of us, but when faith gives it entrance.

It is the power of God indeed to salvation; yet to none but the beleeuers. The righteousnesse of God is reuealed in it, but it is from faith to faith. Rom. 1.16. Thus it appeares that we must alwaies conclude, that the word, if it be considered in it selfe, and of it owne nature has his efficacie and is of power to saue men: but they onely which believe 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 goes about to make such a diuorce, wholy quēcheth faith, and brings it to nothing: it is a thing worthy to be noted. For by this it appears, that faith can be in none but in the children of God, to whom only the promise of adoption is offered. For what faith have the devils, to whom there is no promise made of salvation? what faith also have all wicked men, who know not what the word of God is? therefore hearing must alwaies goe before faith: and that in such wise, that we well consider that it is God and not man that speaks.

3 For we which have beleeued, doe enter into rest, as he said to the other, As I have 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 spoke in a certaine place of the seuenth day on this wise, And God did rest the seuenth day from all his works.

5 And in this place againe, if they shall enter into my rest.

6 Seeing therefore it remains, that some must enter thereinto, and they to whom it was first preached, entred not in it 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 you will heare his voyce, harden not your hearts.

8 For if Jesus had given them rest, then would he not after this have spoken of another day.

9 There remains therefore a rest to the people of God.

10 For he that is entred into his rest, has 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 has 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 to us: 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 have offered violence to it, to drawe it to another sense: for the Apostle has none other meaning, but by setting of a certaine rest before us, to spurre us on forward to the desire of it; as also to pricke us on with feare, that we be not turned aside from inioying of it through infidelitie. In the meane while he shows, that the rest into which we now enter, is of much greater excellency than that of the land of Canaan. But let us declare the whole matter orderly.

For wee which have beleeued, &c.]Vers. 3 It is an argument taken from the nature of things contrarie. Infidelitie onely is it that hindreth us to enter: it followes then that by faith we doe enter thereinto. For wee must call to minde what has 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: provided 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 us 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 ever, is, when they are conformed to God. Now as it is indeed the chiefe felicitie of man to bee vnited with his God: so ought it also to be the first end to which all enterprises, deliberations, and workes should be referred. He proues this, because God who is said to have rested, denied his rest long time after to the vnbeleeuers: which he should have done in vaine and without cause, if by it he had not been willing that the faithfull should also rest after his example. And therefore in the sixt verse he says, Verse 6 It remains that some must enter into it: for if it be a punishment (as has 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 has some more difficultie, to wit, that another day is assigned to us in the Psalme, because the first were excluded. Now it seemes that Dauids words have no such meaning. For they onely 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 to us: seeing the holy Ghost admonishes us to take heede that by our owne fault we be not punished as they were. Therefore the Apostle rightly says, 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 given 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 to which the faithfull did aspire: it being as well common to the people of that time as to us now. Certainly they had a higher respect than to that land: for whereas the land of Canaan was so highly esteemed, the faithfull did it for no other cause, but in regard it was to 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 of it, as though they had been come to the fulnes of their desires, but were rather to meditate of the spirituall meaning of it. Those of whom Dauid spoke 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 onely in shadow and figure, in such wise as it was needfull for the faithfull to looke further.

In this sense the Apostle says that rest was not given them by Joshua: because the people entred into the land vnder his conduct, to the end they might with the more cheerfull and readie affection aspire to heauen. And by this it is easie to gather what difference there is betweene them and us. For although they and we have one end set before us to which we ought to aime: yet they had more externall figures, by which they were holpen: which figures we have not, neither is it needfull wee should; seeing the substance is plainly and evidently set before our eyes. For however our salvation consists yet in hope, yet the doctrine upon which it is grounded brings us directly to heauen. Neither does Christ reach us his hand to leade us about by many circuits and shadowes, but with the same does lift us vp there 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 Jews, who rested too much upon externall things. Lastly, Verse 9 he concludes that there remaines a rest to the people of God: that is to say, a spirituall rest, to which God does daily call us.

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, in which there is some similitude betweene God and them, by which they are ioyned to him. For whatever the Philosophers have disputed touching the soueraigne good, 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 to God. Then we shall come to it, when wee are conformed according to the rule and paterne which he sets before us in his person. Now the Apostle shows that this conformitie consists in this, that wee rest from our owne workes: upon which 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 give 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 pass, until 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 us, unless wee rest. But for as much as the accomplishment of this rest is neuer in this life, wee must daily striue to come to it. The faithfull then doe enter into it, but it is upon condition that they profit daily in pressing to the marke.

Moreover, I doubt not but the Apostle of set purpose alludes to the Sabbath day, to the ende he might withdrawe the Jews from the externall observation of it. For the abolishing of it cannot be understood, unless we know the spirituall ende for which it was instituted. And therefore the Apostle vnder this one, aimes at two things. For in praising the excellencie of Gods grace, he drawes us to receive it by faith: and yet in the meane while, he shows by the way the true manner of obseruing the Sabbath: to the ende the Jews should no longer abuse themselues by staying in the outward ceremonie. True it is, he speakes not directly of the abolishing of it, 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 whoever vnderstands that the commandement had an other ende besides the externall rest, or an earthly observation; such a one looking to Christ, knowes by and by that the use of the ceremony is abolished by his comming. For as soone as the bodie appeares, the shadows vanish away. Therefore a man ought alwaies in the first place, carefully to show that Christ is the end of the law.

11 Let us 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, even to 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 to his eies, with whom we have to doe.

HAuing showed us the marke whereat we ought to aime, Verse 11 he now admonishes us 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 to it: 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 says, after the same manner of disobedience: signifying that the punishment of infidelitie and rebellion is represented before us, as it were in a painted table: also that we should not doubt but the like will befall us, 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, by whose example he meant to terrifie the Jews.

For the word of God is liuely:]Ver. 12 Whatsoeuer he intreateth of in this place touching the efficacie of the word, tends to show that they shall not goe vnpunished if they despise it: as if he should say, when the Lord sends us his word, he speakes to us 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 pass 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 virtue of it manifests it selfe in the elect, that being humbled in the true acknowledgment of themselues, they should have their recourse to the grace of Christ: which cannot be done unless it pierce into the very depth of the heart. For hypocrisie, which has 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 nevertheless 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 says, that the faithfull are sacrificed to God by the Gospel, Phil. 2.17. why? because they could not be brought vnder the obedience of God, unless their owne will were brought to nothing: neither could they otherwise receive the light of Gods divine wisdome, unless 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 to them, yea they spare not to deride him; or else they murmure against his doctrine, & obstinately kicke and spurne against it. So that even as the word of God is an hammer, so have 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 far in them, as to come to the division 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. Nevertheless the coherēce of the text of the Apostle shews, that it is a generall sentence, which extends it selfe even 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 vnder 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 near the judgment seat of God: but there are they drawne will they nill they, even 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 with it. Now however this effect of the word does not show 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 says, The Spirit shall come and reproue the world of sin, Ioh. 16.8. But how does the Spirit exercise this reproofe? Verily by the Gospell preached. Lastly, although the word of God has not alwaies this power in men, yet it has this power inclosed in it selfe.

Now the Apostle disputes here of the nature and proper office of it, onely to the end we might know that as soone as it has sounded in our eares, our consciences are foorthwith arraigned before Gods judgment 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 has opened his sacred mouth, all our senses ought immediately to be open and to receive 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 to himselfe. The cause therefore why he gives such virtue 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 show it selfe to be our Judge.

But here a new question may arise, to wit, Question. whether this is to be understood 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 diverse other effects. For as wee have said, there is a liuely killing of the soule, which is done by the Gospell. Answere. Let us know then that the Apostle speakes of the whole doctrine of God, when he says it is liuely, and mightie in operation. To the same purpose S. Paul protests that his preaching was the sweete savor of life to life to the faithfull, and of death to death in the vnfaithfull: so as God neuer speakes in vaine, but either he by it brings his owne to salvation; or els by it 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 of which Paul glorieth in the 2. Cor. 10 4. And indeed it does neuer promise us salvation in Christ; but on the contrarie it openly denounceth vengeance to the vnfaithfull, who in reiecting of Christ, doe plunge themselues over head and eares in death.

Moreover, wee must note that the Apostle speakes of the word of God as it is brought us by the ministerie of men. For these are but railings and pernicious discourses of them who say, it is true that the inspired word has 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 given to the Spirit of God: and yet nevertheless 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 does so much the more insist upon this, that the word should not be received hand over 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 does expressely adorne it with this title of preaching; the which hee saw to bee a matter of reproch to some, and of contempt to others. And where he teaches in another place, that salvation is made ours by the doctrine of faith, hee expressely gives it the title of that which is preached, Rom. 10.8. Wee see how God alwaies does precisely commend the doctrine which is administred to us by men, to the end hee might hold us in the reuerence and obedience of it. Now in that the word is called liuely, it must be supplied as hauing relation to us: which is the better understood by the second epithite: for in saying this word is mightie, he shows in which the life of it consists. For the Apostles meaning is to show what the use of the word is in regard of us. 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, says, 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 vnder 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, the spirits and bodies of the Thessalonians pure and blamelesse to 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 says, With my soule have I desired you in the night, and with my spirit have I sought you in the morning: his meaning is that hee was so attent in seeking God, that hee applied his whole minde and heart to it, Isai. 26.9. I know others doe expound it otherwise; but I hope all that are of sound judgment will easily agree with me. Let us now returne to the present text. The word of God reaches even to the diuiding betweene the soule and the spirit: that is to say, it examines the whole life of man. For it pearceth even 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 says, that prophecie serueth to reprooue and judge men, even to the reuealing of the secrets of their hearts, 1. Cor. 14.24. Truly however it be the office of Christ to discouer & bring to light the secret thoughts of the heart, yet for the most part he does this by his Gospell. The word then performeth the office of a Judge: 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 judgment may pass upon it. For no darknes is so thicke as infidelitie is: and hypocrisie blindeth after an horrible fashion. The word of God scattereth this darknes, & casteth off this hypocrisie quite and cleane. From there proceedes that discerning and judgment of which the Apostle speaks; for the vices which before were hidden vnder a vaine pretence and appearance of virtue, are now perceiued and known, the deceit being taken away. Now although the reprobates remaine for a time hidden in their lurking holes, yet nevertheless in the end they feele that the light of the word shineth even there, so as they cannot escape the judgment of God. And from there 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 by it 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 judgment) as if he had said, For. And so to confirme this sentence, That nothing is hidden in man, which shall not bee judged by the word of God; he takes an argument from the nature of God. No creature, says 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 does he also exercise this knowledge and judgment 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 whatever is hidden in it, have 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, has assigned this office to his word to pierce even into the very deepest thoughts of the same. They have also deceiued themselues in the translation of the Greeke word, which is somewhat ambiguous. For they have trāslated, Of whom we speak; where it ought rather to be turned, with whom we have to doe. The meaning of which is, that it is God who offereth himselfe to us, or with whom we have 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 to us, because nothing is so secret which is not naked and manifest before his eyes.

14 Seeing then that wee have a great high Priest,Verse 14 which is entred into heauen, even Jesus the Sonne of God, let us hold fast ourprofession.

15 For wee have not an high Priest, which cannotbe touched with the feeling of our infirmities, but was in all things tempted in like sort yet without sinne.

16 Let us therefore go boldly to the throne of grace, that we may receive mercie, and finde grace to helpe in time of need.

SEing then that we have a great high Priest.]Verse 14 Hitherunto he has spoken of the Apostleship of Christ: now he comes to entreate of his second office. For wee have said, when Christ was sent: he received two offices, that is, of Doctor, and Priest. The Apostle then hauing exhorted the Jews to receive the doctrine of Christ with all obedience, does now show to them what profit his Priesthood brings. And this is the second member of his disputation in this Epistle. Now hee does very fitly ioyne the Priesthood with the Apostleship, in that he says, the end of them both is to bring us to God. He says, Then; because he had touched this article also before, to wit, that Christ is our high Priest: but because the efficacie of the Priesthood is communicated to us by doctrine onely, it was needfull to prepare mens minds by it to receive Christ. Now it remaines that those who acknowledge him for their Schoolemaster, and yeild themselues teachable disciples vnder him, doe also learne from his mouth, or in his schoole, what profit his Priesthood brings, and what the use and ende of it is. He says in the first place, seeing we have such an high Priest, even Jesus the Sonne of God, Let us hold fast our profession. Confession is here taken for faith, as before chap. Nowe because the Priesthood served to confirme the doctrine, the Apostle gathers from hence that we have none occasion to doubt or wauer in the faith of the Gospel, seeing the Sonne of God has ratified and confirmed it. For whoever 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 give us so much the more assurance; that without feare, we may rest our selues upon the Gospel.

For we have 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 us 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 us? Moreover the Jews might have 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 prayer he might reconcile them to god. For it is a great matter when the Mediator which can appease god towards us, is taken from among us. This allurement might retaine the mindes of the Jews in suspence; and hold them alwaies tyed to the Leuiticall Priesthood, unless the Apostle had remedied the matter, by shewing that the Sonne of God is not onely excellent in glorie, but also vseth a sweet and amiable goodnesse towards us. He staies himselfe then in this article, whē he says that he felt our infirmities, that he might have compassion on us.

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 onely shows that we neede not seeke far for a Mediator, because Christ reaches forth his hand to us 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 have no occasion to feare that he should not be touched with any compassion to doe us good as if himselfe had neuer tasted of miseries; for he has borne our infirmities, to the ende he might be the better inclined to succour us.

The whole speech then of the Apostle ought to be referred to the sense of faith, because he does not so much dispute what Christ is in himselfe, but rather what he is in regard of us. By this word of likenesse, he meanes the agreemēt of the nature; by it signifying that Christ by putting on our nature, has also taken our affections, not onely to the end he might declare himselfe to be true man, but also that he might learne by experience to give 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 has of our salvation. As often then as we are burthened and faint vnder the infirmities of our flesh, let us remember that the Son of God has both felt, and had experience of the like; to the end he might sustaine us by his power, that we should not be ouerwhelmed vnder them. But here it may be asked, what he means by infirmities: for this word is taken in diverse 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 us, are not imputed as sinnes. Therefore when he speaks of the infirmities which are near to sinne, wee need not doubt but he meant the affections of the Spirit, to which mans nature is subiect because of his infirmitie: for in this 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 has willingly taken upon him these infirmities, and it was also his pleasure to fight against them, not onely to conquer them for us; but that we should also be assuredly perswaded that he is near to us, as often as we feele any by experience of them. For this cause he was not onely made man essentially, but also tooke upon himselfe the qualities of mans nature. There is alwaies a restraint added, without sinne: because we are evermore to observe this difference betweene the affections of Christ, and ours: That Christs were alwaies well ordered according to the true rule of justice: but ours, which proceede from a troubled fountaine, doe alwaies savor of their originall nature, because they are out of frame and disordered.

Let us therefore goe boldly, &c.]Verse 16 He concludes that al they have accesse to God, which come to him in the name of the Mediator, and doe rest upon 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, even to have full confidence to call upon God: as one the contrarie, all religion falls to the ground, where this assurance is taken away from mens consciences. From where 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 show them not the way by which they may come to him: nay rather they even shutte vp the gate, which onely gives them entrance. I grant they confesse that Christ is a Mediatour in the Generall; but when it comes to the point, they abolish the virtue of his Priesthood, and dispoyle him of his honor. For this is a sure point, that where Christ is known indeed to be the true Mediatour, there immediately does all doubtings vanish, that may any way cause us to suspect whether we may have accesse to God or no. Otherwise the Apostles consequence in this place, We have such an high Priest which is readie to helpe us, 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 does willingly reach us his hand, who is it that would not conceiue full boldnesse to present himselfe before this throne? That which I have said then is true, to wit, that men doe take the virtue 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: upon whose intercession whoever rests himselfe indeed, as the Apostle here commandeth, he may assure himselfe that his prayers are heard. The foundation of this assurance is, that the throne of God does not present such a maiestie as should astonish us; 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 us vp by and by with despaire, if that alone come into our mindes: and so, his throne shall be fearefull to us indeed. The Apostle therefore to remedie this distrust, and to deliver our mindes from feare and trembling, does cloath it with grace, and gives a name to it that might draw us by the sweetnes of it. As if he should say, since God does hang out of his throne an ensigne of grace, & of his fatherly love towards us, we have no cause to feare that his maiestie should beat us backe, or hinder us to goe to him. The summe is, that we call upon God boldly with full confidence, since we know that he is become fauourable to us; and that we doe this by the meanes of Christ: as it is said, Eph. 3.12. By him we have boldnesse and confidence by faith in him. For when Christ receiueth us vnder his gard and protection, he couereth the admirable maiestie of God with favor (which without him would be fearefull) to the end that nothing might appeare there but grace and fatherly kindnes.

That we may receive mercie.] This is not added without great cause, but expressely to confirme and imbolden those that have neede of mercie: Least any beeing thrown down too far 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 upon the intercession of Christ, shall call upon God, shall be well assured to obtaine mercie. In the meane while, the Apostle does priuily threaten all them which hold not this way, and signifies that God will not heare them, because they have despised the onely meanes by which to appease him. He addeth, to helpe in time of neede, that is to say, to obtaine whatever is needfull for our salvation. Now this time of need, has respect to the time of Gods calling us, according as S. Paul applies the place of Isaiah, 49.8. to the publishing of the Gospel, Behold now the acceptable time. Cor. 6.2. for the Apostle has respect to that day in which god speaks to us. So that if to day we heare God speake to us, and we put off till to morrow; the night will come, with the darkenes of it, in which we shall not be able to doe that which now wee may: neither will it boote us any thing at all to knock at the gate when it shall be shut.