Chapter 12

1 Therefore let us also, seeing we are compassed with so great a cloude of witnesses, cast away every thing that presseth downe, and the sinne that hangeth so fast on: let us runne with patience the race that is set before us,

2 Looking to Jesus the author and finisher of our faith, who for the joy that was set before him, endured the crosse and despised the shame, and is set at the right hand of the throne of God.

3 Wherfore consider him that endured such speaking against of sinners, least you should be wearied and faint in your mindes.

THis is the conclusion and shutting vp of the former Chapter, Vers. 1 wherin he shows to what end he has made rehearsall of this Catalogue of the holy servants of God, whose faith was so excellent vnder the Law: to wit, to the end that every one might dispose himselfe to follow their steps. Now he calls a great multitude, a clowde; by a borrowed speech: for a multitude is the opposite to few. Truly although they had been but a small number; yet ought we to be stirred vp by their example, much more when there is so great a cloude of them. Herewithall he says, that wee are compassed about with this thicknes, or multitude, so that whithersoeuer we turne our eyes, wee still meete with many examples of says. As touching this word witnesses, I take it not so generally as if he called them Martyrs of God; but I rather referre it to the present matter: as if he should have said, that faith is sufficiently approoued by their witnes; so as there needes no more doubtings of it now. For the virtues of the Saints, are as so many witnesses to confirme our faith, to the end wee hauing them for our leaders and companions, might goe to God the more cheerefully, and couragiously.

Let us cast away every thing that presseth downe.] Because he vseth a similitude taken from running in a race, he would also that wee should discharge our selues of all impediments. For nothing is more contrarie to him that would make haste, than to be loden and pressed downe with burthens. Now there are diverse burthens which doe hinder us, and slaken our spirituall course: as first the love of this life: the pleasures of this world: the lusts of the flesh: the cares for earthly things: riches, honors, and all such things of these kindes. Whosoeuer then will runne in this race of Christ, let him before all things cast off all impediments. For wee are of our selues but too slow and heauie; though we should meete with no pulbackes elsewhere. And yet it is not simply commanded us, to cast away our riches, or other commodities of this present life, but so far foorth as they slaken our course, because wee feele them upon us as cordes by which Satan would pull us backe, and binde us hand and foote. We know that this metaphor of running, is much used in the Scripture: but he speakes not here of e[•]ery kinde of race, but of such a manner of pastime and exercise where many stroue who should runne best: in which one puts foorth his strength more than if he should goe, or runne alone by himselfe. The summe then is, that wee are entred into the lists, yea into an honourable and much frequented race: where there are also on every side standers by present in great numbers; the Sonne of God being the chiefest there, who inuites and exhorts us to winne the prise: it were therefore great shame for us to faint, or become slack in the middle of our course. Now, however the holy personages of whom he makes mention, are not onely witnesses, but companions also of the same race; who doe as it were point us out the way: yet neuerthelesse he chose rather to call them witnesses, than runners in the race; by it shewing us that they be not such runners as doe enuie us, or which would hinder us to carrie away the prize: but that they stand there rather as approuers of our diligence, who are glad of our victories, and doe greatly reioyce in it. And Christ also not only sets the garland before us, but also therwithal reaches out his hand to furnish us with strength and valour. In a word, it is he which prepares and fits us to begin the race, and by his power carries us home to the marke.

And sinne which hangeth so fast on.] This is the heauiest burthen wherewithall we are hindred. Now he says that we are insnared, to the end we might know that no man is fit to runne this course, unless hee discharge himselfe of these snares. He speakes not of outward or actuall sinnes, as they call them, but even of the very fountaine; that is to say, of concupiscence, which so tyrannizeth over every part of mā, that he feeles himselfe hampred on every side with these snares. With patience. By this word we are alwaies admonished what the principall thing is which the Apostle would have us to cōsider in faith: to wit, that in spirit we seek the kingdom of God, which is invisible to the flesh, & surmoūts all our senses. For those that imploy their time about such meditations, doe easily despise all earthly things. And thus he could no way better turne the eyes of the Jews from doting upon their ceremonies, than to bring them to the true exercises of faith, by which they might learne that the kingdome of Christ was spirituall; far excelling the beggerly rudiments of this world.

Who for the joy, &c.]Vers. 2 He signifies that however it was in the power of Christ to have freed himselfe from all anguishes and troubles; and to have led an happie life, abounding in all sorts of good things: yet that he chose willingly to endure a most painfull, cruell, and shamefull death. Touching this clause, for the joy, it is as much as if he should have said. In stead of the joy: and the word joy, comprehends vnder it all manner of commodities. Now he says they were set before him, because he had them in his hand, so as if it had pleased him, he might have used thē. But if any man thinke this word for, signifies the finall cause; I do not much gainsay him: and so the sense will be, that Christ refused not the death of the crosse, because he saw the issue would be blessed and happie. Yet nevertheless for mine owne part I incline to the first sense. Now hee commends the patience of Christ for two causes: first, in respect that he endured a most bitter and sharpe death: secondly, in regard that he despised the shame and ignominie of it. And afterwards he recites the glorious end of this his death, because the faithfull might know that all the euils which they endure, doe also turne to their glorie and salvation, if so bee they follow Christ. To the very same purpose S. James says, You have heard of the patience of Job, and have known what end the Lord made with him, chap. 5.11. The Apostle signifies then that all our miseries shall have no worse successe, than Christ his miseries had: according to that which S. Paul says, If we suffer with him, we shall also reigne with him, 2. Tim. 2.12.

Therefore consider him, &c.] He amplifies his exhortation; Vers. 3 making a comparison of Christ with us. For if the Sonne of God, whom all ought to adore, entred into so hard a combate of his owne free will, which of us dare refuse to submit himselfe to it with him? For this onely meditation [〈2 pages missing〉]second hee yeelds a reason; because the Lord corrects him whom hee loueth. Now in as much as Salomon begins his speech thus, My sonne, the Apostle admonishes us by this so sweete and gratious a name of fonne, that wee ought in such wise to bee drawne and allured, that this exhortation should even enter into the depth of our hearts. Moreover, thus stands Salomons argument: If the scourges of God doe beare witnes of the love he beares us, were it not an vngratious part in us to be vexed and grieued thereat, or to hate them? For we must needes say that those are more than vnthankfull, that will not let the Lord alone when hee chastiseth them for their good; but much more if they reiect and cast off this signe of his fatherly kindnes towards them.

For the Lord correcteth him whom he loueth.]Vers. 6 This reason seemes not to be very firme. Obiection. For God does indifferently punish the reprobates as well as the elect: and his roddes doe oftner declare his wrath than his love. For the holy Scripture on the one side so speakes: and experience on the other side confirmes it. Answere. But when the word of God is directed to the faithfull, then wee must not wonder if it onely speake of this use, and fruite of chastisements which they feele. For however God shews himselfe to be a seuere & angrie Judge against the reprobates as oft as hee punisheth them; yet he respects none other end in correcting his chosen, but by it to provide for their salvation: which vndoubtedly is a signe of his fatherly good will. Moreover, because the reprobates know not that they are gouerned by the hand of God, they therefore thinke most an end that they are afflicted by chance. As if a rebellious childe, forsaking his fathers house, should get himselfe a great way off, and there become a vagabond, and should there feele the smart of hunger and colde, or other pouerties: this indeed were a worthie punishment which hee well deserued for his follie, that so he might learne to his costs what it is to disobey a good father: and yet nevertheless he would not for all this acknowledge that this were a fatherly correction. So the vnbeleeuers, although they are, as you would say, given over, and banished from God, & from his house, yet they perceiue not that it is the hand of God that touches them. Let us remember then that we cannot otherwise feele the love of God towards us in the middest of his rods and chastisements, unless wee be well perswaded, that they are so many fatherly corrections and scourges, by which God chastiseth us for our sinnes. But there can nothing of all this come into the mindes of the reprobates, because they are of fugitiue spirits: that is to say, they care for nothing, but that they may have alwaies their swindge, and might neuer be drawne into Gods presence, to appeare before him: adde yet to this that judgment must begin at the house of God, 1. Pet. 4.17. Therefore, however God doe indifferently punish as well the strangers as his owne household; yet neuerthelesse, he so openeth his armes wide to these latter, that in the meane while he shows by evident tokens that he has a particular care over them. But the true solution indeed is this, that whoever he be that knows, and is perswaded that hee is cha[••]sed of him, ought by and by to ascend vp into this imagination, Surely this comes to pass because I am loved of God. For whilest the faithfull doe feele God to bee betweene them and the weight of the euils which they endure in the punishments and chastisements which he inflicteth upon them here, they have in it a certaine pledge and seale of his love. For if he loved them not, he would not bee thus carefull for their salvation.

And therefore the Apostle concludes, that God offereth himselfe as a father to all those that endure correction. For they that kick and wince, as restie iades are wont to doe; or that take the bridle betweene their teeth, and obstinately resist; are not of this number. Therefore this is you in a word which he teaches, that corrections doe then prove tokens of Gods fatherly love towards us, when wee in all obedience doe meekly submit our selues to them.

For what child is it whom the father chastiseth not? He takes an argument, Vers. 7 by which hee concludes from the custome of [〈2 pages missing〉]the creation of soules of any helpe of man; and on the other side, does miraculously reforme and renue them by the secret virtue of his spirit: for this cause he is specially called the father of Spirits.

When he says, and we gaue them reuerence, hee touches the affection which is naturally imprinted in us: to wit, that we give our fathers reuerence even then when they deale roughly and seuerely with us.

When he says, Shall we not much more be in subiection to the Father of Spirits? he signifies, it is good reason that wee should suffer God to inioy that rule and power of gouernment which he ought to exercise over us, as also that right of a father, to which we ought to subiect our selues. When he says, that we might liue, he touches the cause or the end. Now wee are admonished by this clause, that there is nothing more pernicious or hurtfull to us, than when we refuse to be gouerned vnder the obedience of God.

For they verily for a few daies,Vers. 10 &c.] This is the second amplification, as I have said: to wit, that chastisements are appointed and ordained to tame and mortifie the flesh, that we might be renued according to the image of the heauenly life. From where it appeares, that the fruit of them are perpetuall; and that we are not to looke so much for the same at the hands of men; because their discipline and correction is but a part of the politicall order, which properly belongeth to this life present. Now from hence it followes, that the chastisement or corrections of God doe bring much more profit and benefit with them: to wit, even so much more as the spirituall holinesse of God is more excellent than bodily commodities. If it be obiected, that it is the dutie of fathers to instruct their children in the worshippe and feare of God; and therefore it may seeme their corrections ought not to be restrained to so little a while: I answer, this is very true: but the Apostle speakes here of that houshold gouernment which we are accustomed to call outward policie. For although it belongs to the Magistrates office to maintaine religion, yet nevertheless we may say that their office is contained within the limits of this life present: because otherwise the ciuill and earthly gouernment, could not bee distinguished from the spirituall kingdome of Christ.

Moreover, whereas hee says, that Gods corrections are profitable to obtaine sanctification: this ought not so to bee taken, as if they sanctified us properly; but that they are as helpes and meanes to prepare us, because the Lord by it exerciseth us for the taming and subduing of our flesh.

Now no chastisement for the present, &c.] He addes this, Vers. 11 to the ende we should not measure the chastisements of God, by our present feeling. For he shows that we are like to children which hate and flie the rodde as much as in them is, because they are not of discretion to judge howe profitable it is for them. This admonition then is to show, that chastisements shall not be esteemed of us as they ought, if wee judge of them by the present feeling of the flesh: and that we are therefore to bend our sight to the end of it: for by it shall wee apprehend this gratious and desireable fruite of righteousnesse. He calles this fruit quiet, because we tremble while aduersitie is upon us; and are in vnquietnes. For we are tempted with impatience, which is alwaies full of clamorous and foolish rumblings: but after the storme is over, we discerne by the spirit of discretion what profit and commoditie that has brought us, which before seemed bitter and tedious to us.

12 Therefore lift vp your hands which hang downe, and your weake knees,

13 And make straight steppes to your feete, least that which is halting, be turned out of the way, but let it rather be healed.

14 Follow peace with all men, and holines,without which no man shall see the Lord.

15 Take heed, that no man fall away from the grace of God: let no roote of bitternesse spring vp and trouble you, least by it many be defiled.[〈2 pages missing〉]nor to the left. In summe, he gives us this rule of well doing, to wit, that we order our steps according to the will of God: to the end that neither feare, nor the intisements of this world; no nor any impediment whatever doe turne us out of the right way.

And therefore he addes, least that which is halting be turned out of the way, that is to say, least by halting you bee cast behinde far from the way. Now hee calles it an halting, when mens mindes doe varie: being now of that opinion, and then of that. As also when they doe not wholy and vnfainedly submit themselues to God. So speakes Elias to those double hearted ones, who mingled the service of God with their superstitions; How long (says he) will you halt betweene two opinions? King. 18.21. Now this is a very fit manner of speaking and wants not his grace: for it is far worse to erre than to halt. Those which begin to halt doe not turne out of the way at the first chop, but they recoyle backe by little and little more and more, till being caried away into error, they finde themselues fast snared in the middest of Satans labyrinth. The Apostle admonisneth us then that wee labor to take heede of halting betimes, because if wee once fall to dissemble, and bethinke us not of a remedie, wee shall at the last with the time turne far off from God. We may also turne it in this manner, Least halting corrupt, or estrange it selfe: but the sense will remaine alwaies one. For the Apostle signifies that those which keep not the right way, but suffer themselues by carelesnes to erre here or there any way whatever; doe in processe of time, as much as in them is, wholy estrange themselues from God.

Let us follow peace,Vers. 14 &c.] The nature of man is so corrupted, that it seemes every man fleeth peace. For every one is given to himself: every one would be soothed in his course, and none vouchsafes to applie himselfe to the weaknes of another. Therefore unless we take exceeding great pains to follow peace, we shall neuer keepe it. For there is no day but many things fall out, which will give us sufficient occasion of dissentions and braules. Therefore it is that the Apostle commandeth us to follow peace: as if hee should say, You thinke it sufficient onely to keepe and to love it for the commoditie it brings you: but you ought to enforce your selues to keepe it in perfection among your selues with all your might. Which yet is vnpossible, unless we forget many iniuries, and pardon one another in many things.

Nevertheless, because a godly man cannot obtaine peace with the wicked upon any condition, but in flattring them in their bad courses: therefore the Apostle addes immediatly after, that we must ioyne peace with holinesse: as if he recommended peace to us vnder this exception, That we take heede the friendship of the wicked doe not pollute nor defile us. For this word holinesse, is properly referred to God. Therefore though the whole world should be on a flame with warres and contentions, yet must not we leaue holinesse, which is the band of our coninunction wee have with God. To be short, let us keepe peace with men, yet so as we hurt not our conscience. He says, that without holines none can see the Lord: because wee shall neuer behold God with other eyes, than with those which shall be reformed according to his image.

Take heede that no man fall away; or, looke carefully to it. Vers. 15 By these words hee shows that it is an easie matter to fall from the grace of God. For it is not without cause that hee requires us to bee watchfull in this behalfe: for Satan no sooner sees us carelesse, or retchlesse, but he has immediately inuironed and surprised us. To be short, wee had neede take courage to us, and to be watchfull, if we meane to perseuere in the grace of God. Now by this word grace, he comprehends our whole vocation. But if any will from hence inferre that the grace of God has no efficacie, unless wee worke with him by our owne proper mouing; it shall bee but a friuolous argument. Wee know very well how great the sluggishnes of our flesh is: has it not great neede then to be continually pricked an end? But when the Lord prouokes and stirres us vp by admonitions and warnings, hee [〈2 pages missing〉]which, if we will compare all the riches, all the commodities, all the honors, and delights of this world, be it whatever men are wont to esteeme requisite for a happie and prosperous life: all these things in regard of the other, are scarcely worth a poore messe of broth. Now the reason why we thinke so highly of those things which are in effect as nothing, is because some wicked lust has dazled our eies: yea rather, has put them cleane out. Therefore if so be we meane to have any place in the sanctuarie of God, let us learne to contemne and despise such suppings by which Satan is wont to pamper the wicked, and to hold them in his nets.

For you know how afterward,Vers. 17 &c.] At the first he thought it a matter of nothing to sell his birthright, esteeming it but a matter of sport: but in the ende, when it was too late, he felt what hurt he had done himselfe, when hee was depriued of the blessing: and that his father gaue it to Jacob his brother. They also who beeing taken in Satans nets in the pleasures of this world, estranging themselues from God, selling their saluatiō, to fil their bellies with earthly things, which are but as the suppings of the kitchin, thinke all this while that they loose nothing: but rather, as if they were then become marueilous happie, please and flatter themselues. At the last god opens their eies by some admonition to see their own wretchednesse, and then they are touched to the quicke with the feeling of their losse, of which they made no account before. Whilest Esau was hungrie, hee cares for nothing, but how he may fill his bellie: when he was full, he mockes: & thinkes his brother a foole, who had willingly parted with his pottage. Even such for all the world is the blockishnesse of the vnfaithfull, whilest they are inflamed with their corrupt desires, or when they plunge themselues aboue measure in their ioyes. Whereas he says, he was reprooued, it is as much as if he had said, he was reiected or repulsed.

For he found no place to repentance, &c.] That is to say, his late repentance did profit him nothing; or, that he got nothing by it; although he sought that blessing with teares;which through his own default he had lost. Now in as much as he does here denounce such a danger to hang over the heads of all the contemners of Gods grace: Question. it may therevpon be demaunded, a man hauing received the grace of God, and afterward contemne it, preferring the world before his kingdome; whether there be no more hope of pardon for such a one? I answer, Answere. pardon is not precisely denied to such, but they are to be admonished to take heede the like also befall not them. And in very trueth, wee may see many examples every day of Gods seueritie in this behalfe, by which he takes vengeance upon the mockeries and scoffs of prophane men. For however they promise themselues the next day to amend in; oftentimes he preuēts their hopes in taking them suddainly out of this world by new and vnexpected kinds of death: and whilest they esteeme all that which they heare of Gods judgments to be but as a fable; he pursues them so as they are constrained to feele him their judge: and whilest they would faine lulle their consciences asleepe; they are suddenly abashed by feeling horrible torments: and is it not a just punishment of their blockishnes? Now however this happēs not to all, yet not withstāding because there is danger that it may befall some; therefore the Apostle for good cause admonishes all in generall to beware. Others aske another question here, to wit, Question. if any sinner that repents bee profited nothing at all by it. For it seemes he meant to say so, when he teaches that repentance did Esau no good. I answer, Answere. that repentance is not here taken for a true and sound conversion to God, but onely for that feare with which God wounds the wicked after they have along time sported themselues in their malice. Now we are not to maruell if it be said that this feare is vnprofitable; because they come not to amendment of life by it, neither doe they come to the hatred of their sinnes, but are onely tormented with the punishments they indure. And as much may be said of his teares. As oft as the sinner groaneth, the Lord is ready to pardon; and a man shall neuer seeke mercie at Gods hands in vaine, because the [〈2 pages missing〉]the burning fire; the whirelewinde, and of the tempest, with such other things. For these miracles and signes which God showed to give authority to his law, & to cause it to be receued with reuerence; if we con[••]ser thē in thēselues they are indeed magnificent & heauenly: but when we come to the kingdome of Christ, the things which God sets before us in it surpasseth all heauens. And thus it comes to pass, that all the dignitie of the law beginnes to waxe in a manner earthly. For in this manner Mount Sinai might be touched with hands: but the mountaine of Sion cannot bee apprehended but by the spirit. All those things which are recited in the 19. of Exodus, were visible figures: but those which we have in the kingdome of Christ, are hidden from the sense of the flesh. If any shall obiect, Obiection. that the signification of all these things was spirituall, and that there are yet at this day externall exercises of godlinesse, by which we are raised vp to heauen: I answer, Answere. that the Apostle speakes by comparison from the lesse to the greater. Now when wee come once to conferre the law with the Gospel, no man doubts but that which is spirituall in the Gospel carrieth his waight in this behalfe: and contrariwise, that the earthly signes in the law, were more apparant, and surmounted the rest in number.

So that they which heard it,Verse. 19 &c.] This is the second member, in which he shows that the law was far vnlike the gospel, because when that came to be published, all was full of feare and diverse astonishments. For whatever we read of these things in the 19. of Exodus, tended to cause the people to know that God ascended vp into his judgment seate, to show himselfe a seuere judge. If it happened that an innocent beast did approach too near, hee commanded it should be thrust through with a dart:Vers. 20 how much greater punishmēt then was prepared for sinners, who felt themselues guiltie, yea and knew that the law made their inditement, and gaue sentence of eternall death against them? But the gospel containes nothing but sweetnes and amiable things, provided that we receive it by faith. And if any desire further satisfaction in this matter, let him have recourse to the Comment upon the third chapter of the 2. Cor.

Now in that he says, the people required it might be spoken no more to thē: it ought not so to be taken as if the people had been vnwilling to heare the words of God: but they instantly intreated that they might not bee constrained to heare God speake any more in his own person. For the person of Moses comming betweene did somewhat asswage the astonishment. Nevertheless there is yet a point which troubleth the expositors: that is, that the Apostle attributes these words to Moses, I feare and quake,Vers. 21 which words we reade not that Moses spoke. But it will be no hard matter to give a solution to this, if we consider that Moses spoke this in the name of the people, as if he had been their interpreter to God. It was a common complaint then of all the people; but Moses is brought in speaking of it; who was, as you would say, the common mouth of them all.

But you are come to the mount Sion, &c.]Vers. 22 He alludes to the prophecies, by which God promised in times past that the Gospell should come foorth of Sion: Isai. and such other places. Hee compares mount Sion then, with mount Sinai: and afterward, the heauenly Hierusalem (which hee calles heauenly of purpose) to the end the Jews should not rest in that earthly Jerusalem which flourished, and was in great estimation vnder the Law. For in as much as they were bent with an obstinate affection to remaine still vnder the yoke and bondage of the Law; they made it of mount Sion, to become mount Sinai, as S. Paul says, Gal. By the heauenly Jerusalem then he meanes that which should be built throughout the world: as in the Prophet Zachariah, the Angell stretcheth the line of it from East to West.

And to the companie of innumerable Angels.]Vers. 23 His meaning is, that wee are made fellowes with the Angels: reckoned with the Patriarkes: and gathered into heauen among all the blessed Spirits; when Christ calles us to himselfe by the Gospell. Now it is an inestimable honor which the heauenly Father does us; in making us companions with the [〈2 pages missing〉]further he here shows what he meant in the former comparison: to wit, that the contemners of the Gospell shall be sharply punished, seeing the ancient people went not vnpunished which despised the law: as also he followes his other argument which he took from the lesse to the greater, when he says that God; or Moses spoke then on earth: and that now the same God; or Christ speakes now frō heauen. Although I had rather referre both the one and the other to God. Now he says that God spoke on earth, because he spoke more low and after a manner lesse authenticall. Let us alwaies remember that the outward administration of the Law is here handled: the which, if wee compare with the Gospell, shall be found such as smelleth something of the earth; because it does not raise vp the minds of men aboue the heauens, to a perfect wisedome. For however the law containes the same doctrine, yet for as much as it was a schoolmaster onely; perfection is alwaies taken from it.

Whose voyce then shooke the earth,Vers. 26 &c.] Seeing God did then shake the earth when he published the Law, he proues that God speakes now much more diuinely, and gloriously: because the earth is not onely shaken, but the heauen also. For his proof he alleageth the place of Haggai, the which nevertheless he recites not word for word: but because the Prophet foretels that heauen and earth shall be shaken, the Apostle takes these words vp, to show that the voyce of the Gospell not onely thundreth in earth, but it also pearceth aboue the heauens. No doubt but Agge there speakes of the kingdome of Christ. For it by and by followes in the text, I will move all nations, and the desire of all people shal come; and I will fill this house with my glorie. Now it is out of question that all people were not gathered into the same bodie, till they were gathered vnder the leading of Christ: neither is there any other desire with which wee can rest satisfied, but in the same Jesus Christ. Againe, Salomons Temple did not surmount in glorie, till the greatnes of it was spread throughout the whole world. Wee neede not doubt therefore but that the Prophet points out the time of Christ. So then if from the beginning of Christ his kingdom it was necessarie that not onely the lower parts of the earth should be shaken, but that his power should come even to heauen it selfe: truly the Apostle rightly gathers that the doctrine of the Gospell is more excellent, and ought to bee heard with the greater euidence of all creatures.

And this word, yet once more, &c.]Vers. 27 In the text of the Prophet it is word for word; Yet a little while. Now his meaning is, that the calamitie of the people shall not endure long, before the Lord wil send deliverance. But the Apostle stands not upon the phrase; only he inferres by the mouing of the heauens, and the earth, that the whole state of the world should be changed at Christ his comming. For whatever is created is subiect to change; but the kingdome of Christ is eternall: therefore it necessarily followes upon it that al creatures ought to be reformed and made better. From there he comes to make an exhortation; to wit, that we apprehend this kingdom which cannot be shaken: for the reason why the Lord remoues us, is to the end he might confirme us truly and for ever in himselfe. Nevertheless I approoue rather of the reading of the old Latin translator, which is thus; Taking the kingdome, we have grace. If wee reade it by an affirmation, the sense will runne very well: to wit, that when we receive the Gospell, the spirit of Christ is given us, to the end wee may serve God with reuerence and feare.

If we reade it by way of exhortation, to wit, Let us have, it will bee a more obscure and constrained manner of speech. In a word, I take it the Apostle meant to say, that if so be we enter into you kingdom of Christ by faith, we shall obtaine assured grace, which will cause us to serve God with fruite: for even as the kingdome of Christ is far higher than the world, so also is the gift of regeneration. When he faith, By which we may serve God, so as wee may please him, with reuerence and feare, although he requires a readines and delight in the obedience which wee give him; yet he therewithall signifies, that God approoues of no service which is [〈2 pages missing〉]their owne abode, for the name of Christ. And that he might the better prouoke those to whom he writes to the performance of this dutie, he addes, that some have received Angels into their houses vnawares, thinking they had beene but men. I doubt not but this is to be understood of Abraham, and Lot. For they beeing accustomed to entertaine strangers, sometimes lodged Angels vnawares, when yet they thought of no such matter: & thus their houses were greatly honored. And questionlesse the Lord also showed evident signes how acceptable hospitalitie is to him, when he so largely recompenced both Abraham and Lot.Obiection. If any obiect that this fell not out often, Answere. the answer is easie: Angels are not onely received, but even Christ himselfe is entertained of us, when we receive the poore home to our houses in his name. There is an allusion, and an artificiall manner of speech in the Greeke words, which have an excellent grace, which cannot be expressed in the French.

Remember those that are in bonds,Vers. 3 &c.] There is nothing which mooueth us more to mercie and compassion, than when we put upon our selues the person of those that are afflicted. And therefore he says, that we ought to bee mindfull of the prisoners, even as if we were in their place. That which immediately follows in the other member is diuersly expounded, to wit, as you your selues also, beeing of the bodie. Some take it generally, thus; you also are subiect to the same aduersities and inconueniences, which are incident to all mankinde. And others restraine it thus; as if you were in their person. I like neither the one nor the other. For I referre it to the whole bodie of the Church: and so, the sense will bee, seeing you are members of the same bodie, you ought to bee mooued with the afflictions of one and other, to the ende there may be no separation betweene you.

Marriage is honourable,Vers. 4 &c.] Some thinke this to be an exhortation to those that are married, to the end they might liue chastly, and in such honestie in marriage as to it appertains: also, that the husband should dwell with his wife in all chastitie, and modestie, that their bedde bee not prophaned by lasciuious dishonestie. And so this word, let it be, should be supplied. Nevertheless, it is not amisse if we should say, Mariage is honourable among al. For when we heare that mariage is honourable, ought it not by and by to come into our mindes: Surely, we ought to liue in the same honourably, and reuerently? Others take it by way of yeelding or granting, thus: Although mariage be honourable, yet it is not lawfull to commit fornication. But every one may peceiue that this sense is too cold. For mine owne part, I rather thinke that the Apostle here opposeth mariage to whoredome, as the remedie for the disease: and the course of the text doeth evidently show that his meaning is so. For before he threatens whoremongers with the judgments of God, he first shows them what the true meane is to auoid this vengeance: that is, if we liue honestly in mariage. Let this then be one member, That whoredomes shal not escape vnpunished, because it is Gods office to show his vengeance upon them. And seeing he has beene pleased to bless the societie of man and wife, which himselfe has ordained; it followes then that all other societies or fellowshipps, out of marriage, are accursed and condemned of him. Wherfore he not onely threatens adulterers with punishment, but all manner of fornicators also. For all of them doe flinch backe from the holy institution of God: yea they corrupt, and ouerthrow it; abusing themselues indifferently with all companies, whilest there is but one lawfull coniunction onely which is ratified and confirmed in the name and by the authority of God. Now because it is impossible to represse the ouerflowing of whordomes, without the remedie of mariage, for this cause he commends it to us, calling it honourable.

That which he addes afterward of the bed vndefiled; I willingly referre it to this, namely, that married persons might know that all things are not permitted to them; but that they ought rather to use the lawfull bedde with all moderation, to the ende they might abstaine from whatever was contrarie to the shamefastnesse and honestie of [〈2 pages missing〉]

REmember them,Vers. 7 &c.] The things which follow doe not appertaine so much to manners, as to doctrine. In the first place hee sets the example of those before the Jews of whom they had been taught: and peraduenture he speakes particularly of those which had sealed the doctrine which they had taught with their owne blood. For he noteth out something worthie of remembrance, when he says, Consider what has been the end of their cōuersation. And yet this is no impediment why wee may not also understand it generally of those which have continued in the true faith to the end: who also have given faithfull testimonie to the holesome doctrine, both in their death, as also in the whole course of their life. Now this is a matter of no small consequence, when he sets their Teachers before them to follow. For wee ought to esteeme them as fathers which have begotten us in Christ. Had they seene their Leaders constant and stable then, partly in the middest of cruell persecutions, and partly in the middest of diverse fights? So much the rather ought they in all reason to be the more willing to follow their steps.

Jesus Christ yesterday,Vers. 8 &c.] The onely meanes which causeth us to perseuere in the true faith is, if we keepe the foundation, not recoyling backe from it so much as an haires bredth. For his knowledge is but meere vanity that knowes not Christ, yea although hee should with it comprehend both heauen and earth. For all the treasures of wisedom and knowledge are hid in him, Coloss. 3.3. Here therefore wee have an excellent place, out of which wee learne that there is none other rule of true knowledge, but to rest all our senses in Christ alone. Moreover, because the Apostle had to deale with the Jews, he shows that Christ has alwaies held the same principalitie which he now holds at this day: and that he shall be alwaies like to himselfe even to the end of the world. He was yesterday (says he) and to day, he is also the same for ever. By these words he signifies, that the same Christ which has been now manifested in the world, has reigned from the beginning of the world: and that it is not lawfull to goe any further, being once come to him. Yesterday then comprehends all the time of the old Testament: and to the end they should not looke for some sudden change afterwards, because the publishing of the Gospell was yet but newly begun, he says that Christ was so reuealed newly to them, that the same knowledge of him should not fade, but endure for ever. By this it appeares that the Apostle disputes not about the eternall essence of Christ, but of his knowledge, which had place among the faithfull in all times, and who has bin the perpetuall foundation of the Church. It is very certaine that Christ was, before hee manifested his power: but the question is now, what it is which the Apostle here entreates of. And therefore I say, that in this speech he aimes at the qualitie (as you would say) and not at the essence. For here is no disputing whether Christ be eternall with his Father or no, but what his knowledge has been among men. Furthermore, the manifestation of Christ vnder the Law was otherwise, in regard of the outward manner and meanes, than at this day: yet that hinders not, but the Apostle very fitly, and properly says, that it is alwaies one selfesame Christ to whom the faithfull looked and aimed at.

Be not carried about, &c.Vers. 9 He gathers that we ought not to flote here and there, seeing the truth of Christ is sure and stable; in which also wee ought to rest. For out of question the cause of the diversity of opinions; of all sorts of superstitions; of all monstrous errors; in a word, of all corruptions of true religion, ariseth from hence, that men doe not rest themselues wholy in Christ alone. For that which Saint Paul teaches is not in vaine, to wit, that Christ is made to us of God wisedome, 1. Cor. 1.30. The summe then of the place is, that we must rest in Christ alone, if we will embrace the grounded truth of God. From where wee gather that all those who are ignorant of Christ, are laid open to all the bewitchings of Satan: because that out of him there is no stabilitie of faith, but contrariwise innumerable tossings and turnings. The Papists then showed themselues marueilous [〈2 pages missing〉]ceremony of the Law to the present estate of the Church. There was a speciall kinde of solemne sacrifice, of which mention is made in the 16. chapter of Leuiticus, of which the Priests and Leuites had no part. Hee now shows here by a fit allusion, that this is accomplished in Christ, because he was offered upon this condition, that those who served in the Tabernacle should not eate of it. Now by those who served in the Tabernacle, he meanes all them who addict themselues to ceremonies. Thus he teaches that if wee will communicate with Christ, wee must renounce the Tabernacle. For even as this word Altar, comprehends the offering and the thing sacrificed; so also this word Tabernacle comprehends vnder it all the externall figures which were conioyned with the Tabernacle. The sense of the place then is this, that we are not to marueile if the ancient ceremonies of the Law doe now cease. For this was figured in the sacrifice which the Leuites carried out of the host to be burned there, Leuit. 16.27. to wit, because that even as the Ministers of the Tabernacle did eate nothing at all of it: so also if we serve in the Tabernacle, that is to say, if we yet retaine the ceremonies of it, we shall not participate of this sacrifice which Christ has once offered, nor of the satisfaction which hee has once accomplished by his blood. For he carried his blood into the heauenly Sanctuarie: to the end he might doe away the sinnes of the world.

Let us goe foorth to him,Vers. 13 &c.] To the end the Allegorie which he brought before, or the similitude taken upon a deriuation of the ancient ceremonie of the law, might not seeme to be far fetched, he addes a good, and a necessarie exercise which is required of all Christians. And this order and manner of teaching S. Paul also is wont to keepe: to wit, he shows the faithfull in which God would have them exercised, when he endeuours to turne them from those ceremonies, which are now become friuolous. As if he should say, This is it that God requires of you, and not that in which you trauaile for nothing. The very same course does the Apostle now take. For when he calls us to follow Christ, hauing left the Tabernacle: what doeth he else but admonish us that there is another manner of matter required at our hands, than to say that we serve God in the shadow, that is to say, at our ease, and without paine, vnder the glittering magnificence of the Temple: because we must march further, and must follow our vocation through flights, banishments, iniuries, afflictions, slaunders, reproaches, and through all manner of incombrances? The Apostle then sets this condition of fighting, in which we must labor & sweat to blood, as opposite against those exercises which consisted in shadowes, in the meditation of which, these masters of ceremonies onely boasted.

For here have we no continuing, &c.]Vers. 14 He extendes that going forth of which he made mention yet further: to wit, that we thinke with our selues that we are as strāgers, & wanderers in this world, and that our onely place of rest waiteth for us in heauen. Thus then, as often as we are either driuen out of any place, or that any change befalles us, let us meditate of that which the Apostle here teaches: to wit, that we have no certaine abiding upon the earth, because heauen is our home, and inheritance. And the more we are exercised, the more let us alwaies prepare our selues even to the last going forth. For those who liue too much at their ease, and in rest, doe for the most part dreame of a neast here. And therefore seeing we are inclined to such carelesnesse and securitie, it is profitable for us to be tossed and led often here & there, to the ende we may learne to direct our eies to heauen, which otherwise are too much inclined to the earth.

Let us therefore by him, &c.]Verse. 15 Hee returnes to that speciall doctrine, which he touched before, to wit, of the auncient ceremonies abolished. Now he preuents that which might be obiected to the cont[•]arie. For seeing the sacrifices are inferiour to the Tabernacle, as things depending upon it, it followes that the Tabernacle beeing abolished, the sacrifices also doe cease, and are abolished. Now the Apostle has showed, that in as much as Christ has suffered without the gate, we also are called there: and for this cause, those who minde to follow him, ought to forsake the Tabernacle. [〈2 pages missing〉]he had onely commanded till the abolishment of the law.

Besides there is also an exhortation ioyned with this doctrine, which ought marueilously to prouoke us to exercise the duties of love to our neighbors. For it is no small honor when he accounts the good which we doe to men for sacrifices offered to himselfe: and that he so greatly deckes and adornes the good turnes and seruices that we have done (which yet are scarce worth the naming) as to pronounce them to be sacred and holy things. Wherfore, when we suffer love to grow cold among us, we not onely by it defraud men of their right, but also even God himselfe: who by a solemne title has consecrated all the good which he commands us to doe to men, to himselfe. The word communication extendes it selfe further than beneficence, which is the shewing of mercie. For it comprehends all the pleasures and seruices which men doe one to another. And this is the true badge of love, to wit, when those who are knit together by the band of Gods spirit, doe communicate of their good things one to another.

Obey your leaders.]Vers. 17 I doubt not but he speakes of the Pastors and other Gouernours of the Church. For there were then no Christian Magistrates: and where he says, that they watch for your soules, it properly appertaines to the spirituall gouernment. In the first place he commands them to yeeld obedience: in the next place, honor. These two things are necessarily required: first, that the people believe the doctrine which their pastors teach: secondly, that they reuerence them. But withall we must observe that the Apostle speakes onely of those who exercise their office faithfully. For those that have nothing but the bare title, and (which is worse) doe abuse this title of Pastor to destroy the Church, such deserue no great reuerēce; least of all, that credit should be given to them, or that one should believe them. The Apostle does very apparantly expresse this, when he says, that they watch for your soules: which only appertaines to those who doe faithfully execute their office; who are Pastors indeed, according as their name signifies. The Papists then are twice sottish, to goe about to confirme the tyranny of their Idol the Pope from this place. The h. ghost cōmāds that we receive the doctrine of the faithfull Christiā Bishops & Pastors with all obedience; & to obey their good & holy counsels. And it is his will also that we reuerence, and honor them. But what favor or allowance does this give to these which are but Bishops onely in show? And yet nevertheless all those which are called Bishops vnder the Papacie are not onely such, but are also cruell butchers of mens soules, and enraged Woolfes.

But leauing to tell what they are, I will onely say this for the present; that when commandement is given us to submit our selues to our Pastors, we ought diligently and prudently to discerne who they be that are the true and faithfull leaders. For if we beare this honor, and reuerence, indifferently to all those that are in this office, first we shall doe iniurie to the good: secondly, the reason which he here addes, shall not be practised; to wit, that they are worthy of honor, because they watch for our soules. Therefore if the Pope and all his followers will indeed helpe themselues with this testimonie of holy scripture, it is necessarily required of them aboue all things, that they prove themselues to be of the number of them which watch for our salvation. If they make this plaine and evident to us, there will thē be no let or impediment which should hinder the faithfull to give honor, and reuerence to them.

They watch for your soules.] He signifies that by how much the greater their charge is, by so much the more are they worthy of honor. For the more any shall take paines for us, and imploy himselfe with greater danger and difficulties for our good; so much the more also should we acknowledge our selues bound to such a one. But such is the charge of the Bishops, that it carrieth with it, and in it marueilous encombrances; besides the extreame danger to which it lieth open. If we will then acknowledge the good which they doe us, shall we be vnwilling to yeeld them that dutie which belongs to them? But especially, were it [〈2 pages missing〉]dutie for them, which he required them to do for him. Now he desires of God to confirme them in every good worke; Vers. 21 or that he would fit, perfect, and accomplish: for the Greek word which he vseth emports so much. From where we gather, that we shall be unfit to do good, till such time as God has fashioned and framed us to it: as also that we cannot long continue to doe good, unless he confirme and strengthen us. For perseverance is a particular gift of God. Also there is no doubt, but as there shined excellent gifts of the Spirit in them (as we have seene) so the Apostle here wisheth to them, not onely the first grace by which they began; but also as a further polishing of it, even that which might bring them to perfection. Besides, he here sets down consequently the definition of good workes, when hee appoints the will of God for the rule of them. For by this meanes he signifies that wee ought to hold none other for good workes, than those which are to be referred to the will of God: as also S. Paul shows, Rom. 12.2. and in many other places. Let us remember then that this is the perfection of a good and holy life, when the same is squared to his obedience.

The member which by and follows, serues for an interpretation, Doing (says he) in you, that which is pleasing in his sight. He had spoken of the will of God which is reuealed in the law: now hee shows that it is in vaine to bring ought to God which he has not commanded: because he esteemes more of his owne ordinances, than of all good intents and inuentions of the world. Where he says, by Jesus Christ, it may bee expounded two waies, that is to wit, Doing by Jesus Christ, or, that which is acceptable by Jesus Christ. Both senses agree very well. For wee know that the spirit of regeneration and all other graces are conferred to us by the meanes of Jesus Christ. Moreover it is certaine, that seeing the best things which come from us are not fully perfect; therefore nothing we doe can be acceptable to God without the pardon of sinne, the which we obtaine by Christ. Thus it comes to pass that our workes doe give a good and sweete savor before God, when they are filled with the odour of the grace of Christ: whereas otherwise they stinke and are abominable. I like well then that this be extended to both members. As touching the conclusion of his prayer, To whom be glorie, for ever and ever, I am content to referre it to Jesus Christ. Now in as much as hee attributes that here to Christ which belongs to God onely, he by this gives a cleere testimonie of Christ his Divinity. Although if any be pleased to interpret it of the Father, I will not contend. Yet I rather take the other, because it is lesse constrained.

Who has brought againe from the dead.]Vers. 20 This Epithite was added for a confirmation. For he signifies that God is then rightly called upon of us, to bring us to perfection: when wee know his power in the resurrection of Christ, and when we acknowledge Christ for our shepheard. In a word, he would have us to fixe our eyes upon Christ, to the end we might conceiue good hope of Gods helpe and assistance. For Christ is therfore risen againe from the dead, to the end that by this very power of God we might be renewed to eternall life: and he is the great shepheard of all: to the end he may defend and keep the sheepe which God has committed to him.

Whereas others translate, By his blood: there is properly in the text of the Apostle, In his blood: but because the letter beth, which in Hebrew signifies, in, is also taken for with: I thinke it better to take it here in the latter sense. For it seems to me, that the Apostles meaning is, that Christ is so risen againe frō the dead, that yet nevertheless his death is not abolished, but holds his perpetuall vigor. As if he had said, God has raised vp his Son, but in such wise, that the blood which he once shed in his death to confirme the eternal covenant, ceaseth not still to have his efficacie, even now after his resurrection, yea and brings forth his fruit, as if it alwaies flowed out.

I beseech you also brethren, &c.]Vers. 22 Some take it as though he required that audience should be given him: but I take it otherwise. For in my judgment, his meaning is to say, that he has written to them in fewe words, or breifly; to the ende it might not seeme he would any way diminish the ordinarie manner of teaching in the Church: nevertheless hee speakes principally of exhortations in which himselfe had beene more breife. Let us learne then that the Scripture is not given us to the ende the liuely voice of the Pastors should cease among us, or that it should be irkesome to us, although even the words of exhortation do often sound in our eares, & shall be oftē reiterated. For the Spirit of God has so tempered and compassed the writings which hee showed to the Prophets and Apostles, that he meant not to derogate any thing at all from the order which himselfe has instituted.

Now his order is this; that daiely exhortations should be heard in the Church, from the mouthes of the Pastors. Peraduenture also he does of purpose recommend the word of exhortation to them: because that men as they are naturally couetous to learne, so they had rather alwaies bee taught some new thing, than to be admonished of known things, and such as have beene often heard. Adde also, that in as much as they are given to flatter themselues, and to let loose the raines to their carelesnesse; they will hardly suffer themselues without griefe and vnwillingnesse to be sharply touched, and chastised.

Know that our brother Timotheus,Verse. 23 &c.] Because the termination of the Greeke word is ambiguous, we may translate you know, or, know yee; and this latter reading I take to be the better; although I reiect not the first. For it is very likely that he gives the Jews to understand, beeing beyond the sea; of that which yet they knew not. Moreover, if so be this Timotheus be that notable companiō of S. Paul (which I willingly receive) it is very likely that either S. Luke, or Clement is the author of this Epistle. Paul surely was woont rather to call him his sonne. Besides, that which he immediately adds, agreeth not to the person of S. Paul. For it appeares that he which wrote this Epistle was at libertie, and not imprisoned; and besides, that hee was rather somewhere els than at Rome: yea and it is very likely, that he had beene in many of the cities of this countrie, and was readie to pass the sea. Now all these things might come to pass either to S. Luke, or to Clement after S. Pauls death.

Salute all them, &c.]Vers. 24 Seeing he writes this Epistle in common to all the Hebrews, it is a wonder why he requires that they should by name salute some of them, as if they were separated from the rest. But in my judgment, he directs this salutation particularly to the Leaders, by way of giuing honor to them, to the ende he might grow into acquaintance with them, and might the more mildly enduce them with good consent to entertaine the doctrine. When he ads, And to all the Saints: Either he meanes the faithfull which were of the Gentiles, to the ende that both Jews and Gentiles might learne to nourish and entertaine a godly vnion together: or he aimes at this, to wit, that they which should receive this Epistle first, should communicate the same to others.

Because the 25. verse has beene expounded in the ende of the other Epistles, therefore it is omitted here. Nevertheless, for their sakes, who it may be, want his other commentaries, I have thought good breifly to supply that lacke out of his commentarie upon the Epistle to the Romans, Chap. 16. ver. 20.

Grace be with you all.] This is a prayer, Vers. 25 in which he wisheth that they may feele the fruit, and inioy al those good things which are purchased for us by Christ.

Immortall glorie, be to our God, the Father of our Lord Jesus Christ, Amen.

FINIS.