A commentary on the whole Epistle to the Hebrews. By M. John Calvin. Translated…A commentarie on the vvhole Epistle to the Hebrevves. By M. Iohn Caluin. Translated…

For he which is entered into his rest.] Verse 10 This is the definition of this perpetual Sabbath, in which the chief felicity and blessedness of men consists, wherein there is some similitude between God and them, by which they are joined unto him. For whatsoever the Philosophers have disputed touching the sovereign good, ¹all was but lies and mere follies: because they held man still in himself, whereas we must go out of our selves to attain true felicity. The sovereign good of man then is nothing else but to be knit unto God. Then we shall come unto it, when we are conformed according to the rule and pattern which he sets before us in his person. Now the Apostle shows that this conformity consists in this, that we rest from our own works: whereupon it follows, that a man is made blessed when he renounceth himself. What is it then to rest from our own works, but the mortification of the flesh: that is to wit, when a man renounceth himself to live to God? For when we speak of the rule of living well and holily, we must always begin at this, that man being dead in himself, do suffer God to live in him: that he cease from his own works, to give God place to work in him. For it must needs be confessed that the life is then well ordered, when it is subject to God. Now such is the corruption of our nature, that this will never be brought to pass, until we cease from our own works. There is (I say) such a repugnancy between the government of God and our affections, that he cannot work in us, unless we rest. But for as much as the accomplishment of this rest is never in this life, we must daily strive to come unto it. The faithful then do enter into it, but it is upon condition that they profit daily in pressing to the mark.

For he which is entred into his rest.] Verse 10 This is the definition of this perpetuall Sabbath, in which the chiefe felicitie and blessednes of men consists, wherein there is some similitude betweene God and them, by which they are ioyned vnto him. For whatsoeuer the Philosophers haue disputed touching the soueraigne good, ¹all 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 vnto God. Then we shall come vnto it, when wee are conformed according to the rule and paterne which he sets before vs in his person. Now the Apostle shewes that this conformitie consists in this, that wee rest from our owne workes: whereupon it followes, that a man is made blessed when he renounceth himselfe. What is it then to rest from our owne workes, but the mortification of the flesh: that is to wit, when a man renounceth himselfe to liue to God? For when we speake of the rule of liuing well and holily, we must alwaies begin at this, that man being dead in himselfe, do suffer God to liue in him: that he cease from his owne workes, to giue God place to worke in him. For it must needes bee confessed that the life is then well ordered, when it is subiect to God. Now such is the corruption of our nature, that this will neuer be brought to passe, vntill we cease from our owne workes. There is (I say) such a repugnancie betweene the gouernment of God and our affections, that hee cannot worke in vs, vnlesse wee rest. But for as much as the accomplishment of this rest is neuer in this life, wee must daily striue to come vnto it. The faithfull then doe enter into it, but it is vpon condition that they profit daily in pressing to the marke.