Commentary on Hebrews, Commentary · Chapter 3
CHAP. III.
1 Therefore holy brethren, partakers of the heauenly vocation, conſider the Apostle and high Prieſt of our profeſſion Christ Ieſus:
2 Who was faithfull to him that hath appointed him, euen as Moſes was in all his houſe.
3 For this man is counted worthie of more glorie than Moſes, in as much as he which hath builded the houſe, hath more honour than the houſe.
4 For eueryevery houſe is builded of ſome man, and he that hath built all things is God.
5 Now Moſes verily was faithfull in all his houſe as a ſeruant, for a witnes of the things which ſhould be ſpoken after.
6 But Chriſt is as the Sonne ouer his own houſe; whoſe houſe we are, if we hold fast that confidence and that reioycing of that hope vntounto the end.
WHerefore holy brethren,] He cloſeth vp and concludeth the former doctrine with a very profitable exhortation: to wit, ye the Iewes ſhuld be attentiue, and bethinke themſelues well in acknowledging both what Chriſt is, and how great he is. For when he called him heretofore the Doctor, and ſoueraigne high Prieſt; in thoſe few words he made cō pariſon betweene him, Moſes, and Aaron: now he comprehends both the members. Two offices of Chriſt.For hee adornes him with two titles, becauſe he alſo hath two offices, and preheminences in the Church of God. Moſes performed the office of a Prophet and Teacher; Aaron the office of the high Prieſt: but both eſtates were giuen to Chriſt. Wherefore if we will receiue him as we ought, we muſt conſider what he is: we muſt I ſay, cloath him with his vertue and power, leaſt in ſtead of him we take ſome vaine ſhadow and imagination of Chriſt. Firſt of all, this word Conſider, hath his weight: for it ſignifies that diligent attention is to be giuen to this matter, becauſe it cannot be contemned without a fearefull puniſhment enſuing: and then that the true knowledge of Chriſt ſufficeth to chaſe away, yea to cauſe all darknes and errors to vaniſh Now to the end he might quicken them vp to a more earneſt affection and ſtudie; he admoniſheth thē of their own vocation; as if he ſhould ſay, God hath not done you a ſmall fauour in calling you to his kingdome. It remaines then that you fixe your eies vponupon Chriſt, The only way to ſecure the calling of the faithfull, is to ſhroud themſelues vnderunder the wings of Chriſt.as vponupon your leader and guide in the way. For the calling of the faithfull can no other way be ſecured, vnleſſe they wholly gather themſelues vnderunder Chriſt. And therefore let vsus not imagine that this is ſaid onelyonly to the Iewes, but that it is a generall doctrine propounded to all thoſe who deſire to come to the kingdome of God. Let ſuch looke diligently to Ieſus, becauſe he is the onelyonly maſter of our faith, & hath confirmed it by his ſacrifice. For Confeſſion is here taken for faith. And it is as much as if he had ſaid, that the faith which we ſeeme to hold is vaine and vnprofitable, vnleſſe it be applied to Chriſt.
Who was faithfull.] Verſe 2 This is a Commendation of the Apoſtleſhip of Chriſt; to the ende that the faithfull might reſt thēſelues ſecurely in him. Now he commends it two waies: firſt becauſe the heauenly father hath ordained him for our teacher: ſecōdly, in that Chriſt for his part hath faithfully executed the office enioyned him of his father. Theſe two things are alwaies neceſſarie to get authoritie to the doctrine. A lawfull calling.For God only ought to be heard, as the whole ſcriptures doth teſtifie. For this cauſe Chriſt proteſteth, that the doctrine which he brings is not his, but his fathers: Ioh. 7.16. And in another place he ſaith, he that receiueth me, receiueth him that ſent me. Luk. 9.48. For we ſpeake of Chriſt, who as he is cloathed with our fleſh, is the miniſter and ſeruant of God, to declare thoſe things vntounto vsus which are giuen him in charge. Now as the calling of Chriſt is of God, Faithfulneſſe in performing the worke of this calling.ſo beſides that, he doth alſo carrie himſelfe faithfully and ſincerely in the ſame; which is a thing requiſite in all true miniſters, to the end they may hauehave audience and authoritie in the Church. Now if both are to be found in Chriſt, then aſſuredly we cannot deſpiſe them, but God in all of them muſt of neceſſitie be deſpiſed. As Moſes was. Leauing a little his ſpeech of the Prieſthood, he comes now to deale with the Apoſtleſhippe. For although the coueuant of God containes two parts: to wit, the ſetting forth of the doctrine, and the reall confirmation thereof, if we may ſo ſpeake: the exact perfection of the Couenant ſhould not otherwiſe be fulfilled of Chriſt, vnleſſe both of them doe appertaine vntounto him. The Author of this Epiſtle then hauing made mention of the one, and the other, he hath alſo at the laſt by a briefe exhortation quickened vp the faithfull to attention. But he entreth now into a more large treatiſe, and fuller handling of theſe things, and beginneth at the charge and office of the Doctour: therefore alſo he compares him with Moſes onelyonly. Whereas he ſaith in all his houſe, it may be referred to Moſes: but I had rather referre it to Chriſt, to the end he may be ſaid to be faithfull to his father in the whole gouernment of his houſe. From whence it followes that none are to be accounted of the Church of God, but thoſe who acknowledge Chriſt.
For this man is counted worthy, &c.] Leaſt he might be thought to make Moſes equall with Chriſt, he ſhewes how he is much more excellent then Moſes, which he prooues by two arguments, for Moſes was ſo appointed ouer the Church, that himſelfe was alwaies a part and member therof: But Chriſt beeing the maſter builder, was farre aboue the building. Moſes in gouerning of others, was alſo gouerned himſelfe, becauſe he was but a ſeruant: but Chriſt becauſe he is the ſonne obtained the principalitie. It is an vſuall metaphor both common and familiar in the ſcripture, to call the Church the houſe of God, 1. Tim. 3.15. Now becauſe it is compoſed and built of the faithfull, therefore eueryevery of them is called a liuing ſtone. 1. Pet. 2.5. and ſometimes alſo veſſels and inſtruments by which the houſe is decked and garniſhed. 2. Tim. 2.20. There is not any one which is ſo abſolute ouer others, that himſelfe in the meane while ſhould not be a member and comprehended vnderunder the bodie. God onelyonly is he which buildeth, and ought to be preferred farre aboue his building and worke. Now God dwelleth in Chriſt, ſo as whatſoeuer is ſaid of God, appertaines vntounto him. Obiection. If any ſhall obiect and ſay, that Chriſt alſo is part of the building, becauſe he is the foundation of it, in regard he is our brother, and hath ſocietie with vsus; moreouer in that he is not the maſter workman, but himſelfe alſo was formed of God: Anſwere. we can eaſily giuegive a ſolution: to wit, that our faith is ſo built vponupon him, that he notwithſtanding is eſtabliſhed the head ouer vsus: that he is ſo our brother, that yet he is alſo our Lord: that he is ſo formed of God, beeing man, that yet notwithſtanding he quickeneth and reſtoreth all things by his ſpirit, as he is the eternall God. The Scripture vſeth diuers Metaphors and ſimilitudes to declare what the grace of Chriſt is towards vsus: but there is not any one place that doth diminiſh ought from his honour, whereof the Apoſtle now ſpeakes. For this is the point; all ought to be gouerned and made ſubiect, becauſe all muſt be vnderunder the head: Chriſt is therefore exempt from this condition, becauſe he is the head. Obiection. If it be againe obiected that Moſes was no leſſe a maſter builder than S. Paul, who giues himſelfe this title, Anſwer. 1. Cor. 3.10. I anſwer, that this name is indeed attributed to the Prophets and Teachers, but improperly: for they are but organes and inſtruments; yea dead inſtruments, vnleſſe the Lord from heauen do ſecretly inſpire the efficacie of his ſpirit. And furthermore that they ſo labour to edifie & build the Church, that themſelues alſo muſt come to be framed into the building, as beeing part of the ſame: but it is farre otherwiſe with Chriſt. For he hath alwaies built the Church by the power of his own ſpirit. Moreouer he hath alwaies bene the cheife, yea the higheſt, farre aboue the common order of others; for, he was ſo the true temple of God, that therewithall himſelfe was the God which dwelt in it.
And he that hath built all things, &c.] Verſe 4 Although the words may be ſtretched to the creation of the whole world, yet notwithſtanding I reſtraine them to the preſent matter, ſo as we vnderſtand, that nothing was done in the Church, that ought not to be acknowledged to proceed from the power of God. For it is he onelyonly who hath made it with his hand: Pſal. 87.5. And S. Paul ſaith of Chriſt, that he is the head by whom all the bodie linked and coupled together by eueryevery ioynt for the furniſhing thereof, taketh increaſe according to the operation, in the meaſure of eueryevery part. Eph. 4.15. For this cauſe he ſaith often, that the fruit of his miniſtry is a worke of God. To be ſhort, if we iudge as the truth is, although God doe vſe men as the meanes to build his Church, yet it is he onelyonly notwithſtanding which doth perfect al things: for the inſtrument diminiſheth nothing from the praiſe of the workeman.
Now Moſes verily was faithfull, &c.] Verſe 5 This is the ſecond difference, the doctrine was committed to Moſes, but ſo, as he himſelfe ſtill was ſubiect thereunto as well as others. But howſoeuer Chriſt tooke vponupon him the forme of a ſeruant, yet he is Lord and Maſter notwithſtanding, vnderunder whom eueryevery knee is to bow: Philip. 2.10. He was appointed heire ouer all things, as we heard in the firſt chapter of this Epiſtle. For a witnes of the things, &c. I expound theſe words plainely thus, Moſes as an Herauld and a publiſher of this doctrine, which ſhould be manifeſted to the auntient people according as the time would beare; did alſo therewithall giuegive witneſſe to the Goſpel, for the preaching whereof the fit time was not yet come. For truely it is very apparant that this perfection of wiſdome which is contained in the Goſpel, is the ende and accompliſhment of the law: and it ſeemes that the Greeke word which is in the future tence, which we tranſlate ſhould be ſpoken; or which were to be ſpoken, requireth this expoſition. Now the ſumine is, that Moſes did faithfully teach the people thoſe things which God had giuen him in charge; yet ſo, as a certaine meaſure was limited, beyond which it was not lawfull for him to paſſe. God hath heretofore ſpoken vntounto vsus diuers waies, and at ſundrie times by the Prophets, yet he deferred the cleere reuelation of the Goſpel to the fulneſſe of time.
Whoſe houſe we are.] Verſe 6 The Apoſtle Paul in the 1. to the Romans, after he had told them in his Preface, that he was appointed the Apoſtle of the Gentiles, addeth in the 6. verſe, that the Romans to whom he wrote were of the number of them, and all to the ende he might obtaine authoritie with them. Euen ſo now doth the author of this Epiſtle, exhort the faithfull Iewes, who had made profeſſion of Chriſt, to perſeuere in the faith; to the end they might hauehave place in the houſhold of God. He had ſaid before that the houſe of God was vnderunder the rule of Chriſt: and now he addes this admonition to very good purpoſe, telling them that they ſhal hauehave a place in this houſe of God, if ſo be they obey Chriſt. But in regard they had before begunne to receiue the Goſpel, he ioynes this condition, if they holdfaſt that confidence, and that reioycing, Hope, the conſtancie of faith&c. for I take this word hope for faith. And truely hope is nothing els but the conſtancie of faith. He puts aſſurance and reioycing, the better to expreſſe the vertue of it. Staggerers, no true beleeuers.And from hence we gather that thoſe who faintly and ſtaggeringly doe conſent vntounto the Goſpel, are nothing leſſe then true beleeuers. For faith cannot be without a quiet and peaceable minde, Two effects of faith.which brings forth a conſtant boldnes of reioycing. For faith indeede hath alwais theſe two effects ioyned with it, to wit boldneſſe, and reioycing: as we hauehave ſaid in the fift to the Romans, and in the third to the Epheſians. To which, as all the doctrine of the Papiſts is contrarie, ſo if they had none other falſe doctrine but this alone; it would rather deſtroy the Church of God, then build it vp. For they not onelyonly darken the truth, by their inuentions, but openly condemne this confidence, whereof the Apoſtle ſpeakes, of preſumption. As if it were not lawfull for a man to hold that he is conſecrated to be the temple of God. And beſides, what aſſurednes of confidence and boldnes could wee hauehave thereof, when men know not what to beleeue? Now this infolden faith, which they hauehave forged of their owne heads, is nothing els but a licenſe to wander and ſtray out of the right way. Wee are therefore admoniſhed out of this place alwaies to profit and to goe forward euen till death, becauſe our whole life is but a race.
7 Wherefore (as the holy Ghoſt ſaith, Pſal. 95.8. chap. 4.7.to day if ye ſhall heare his voyce,
8 Harden not your hearts, as in the prouocation, Numb. 14.22. Exod. 17.2.7.according to the day of temptation in the wildernes,
9 Where your fathers tempted me, prooued me, and ſaw my workes fourtie yeeres long.
10 Wherefore I was grieued with that generation and ſaid, They erre euer in their heart, neither hauehave they knowne my waies.
11 Therefore I ſware in my wrath, if they ſhall enter into my reſt.)
12 Take heede, brethren, leaſt at any time there be in any of you an euill heart, and vnfaithfull to depart away from the liuing God:
13 But exhort one another daily, while it is called to day, least any of you be hardened through the deceitfulnes of ſinne.
HE ſtill exhorts them to obey Chriſt in his word. And to the end his exhortation might hauehave the more weight, he confirmes it by the teſtimonie of Dauid. For when hee was to touch them to the quicke, it was needfull hee ſhould preſſe them in the perſon of another, leaſt hee might offend them. If he had plainly reproched the infidelitie of their fathers, they would not ſo willingly hauehave heard him: but in that he ſets Dauid as it were to tell them of it, the matter is ſo much the leſſe odious. Now his drift in few words is this, that as God from the beginning would that his voice ſhould bee obeyed, and could not beare ſtubbornnes, and obſtinacie, but did ſharply puniſh it; ſo alſo at this day if we proue not good ſchollers vnderunder him, he will puniſh our obſtinacie no leſſe ſeuerely than hee did theirs. Moreouer, the words depend one vponupon another till you come to the 12. verſe. To the end therefore the ſcope of the text may the better be vnderſtood, the words which begin at the ſeuenth verſe to the twelfth, the firſt of them being excepted, muſt be encloſed with a parentheſis. But let vsus now come to the handling of eueryevery point in order.
As ſaith the holy Ghoſt.] Verſ. 7 This ſerues to moue their attention more than if hee had alleaged Dauids name. And it is good and profitable alſo to accuſtome our ſelues to ſuch manner of ſpeaking, to the end we may be put in mind that the words which are cited out of the bookes of the Prophets, are not of men, but of God. Now becauſe this ſentence, To day if ye will heare his voyce, is a part of the verſe that went before: ſome hauehave not tranſlated it amiſſe; Would to God you would this day heare his voyce. It is certaine that Dauid hauing called the Iewes the people of God and the ſheepe of his paſture, doth from thence foorthwith inferre, that it is good reaſon they ſhould heare the voyce of God. For ſpeaking there to them whom hee had called to ſing the praiſes of God, and to celebrate his goodnes, he by and by admoniſheth them that obedience is the principall ſeruice that he requireth, and that he preferres it farre before all ſacrifices. The firſt point is then that they ſhould obey the word of God.
Harden not your hearts.] Verſe 8 By theſe words is ſhewed that our rebellion againſt God proceeds from none other roote than from a voluntary wickednes: None can ſoften the hardnes of our harts but God only.to wit, when we ſhut the gate againſt his grace. True it is that we hauehave already hearts of ſtone, and eueryevery one of vsus hath brought this hardnes with vsus from our mothers wombe, neither is there any but God onelyonly who can ſoften and correct them. Notwithſtanding whereas wee repell the voyce of God, we doe it with a witting and willing obſtinacie, and not by any other inſtigation: and whether this be a truth or no, let eueryevery mans conſcience teſtifie. Wherefore the holy Ghoſt doth iuſtly reproue al vnbeleeuers, for oppoſing themſelues againſt God and for that they themſelues are maſters and authors of their owne obſtinacie: leaſt they ſhould lay the fault vponupon ſome bodie els. Notwithſtanding it cannot bee gathered from hence, that on the contrarie the libertie to frame our hearts to the obedience of God is in our power. For it will alwaies neceſſarily come to paſſe vntounto men to harden their owne hearts, till ſuch time as another heart be giuen them from heauen. For as we are by nature enclined to malice, ſo we will neuer ceaſe to reſiſt God, till ſuch time as we be tamed and brought vnderunder by his hand.
As in the prouocation,] It was needfull for two cauſes that the diſobedience of their fathers ſhould be remembred vntounto them. For as they were fondly puffed vp with the dignitie of their race, ſo often times they followed their fathers vices in ſtead of vertues, and tooke their example for a ſufficient excuſe. Moreouer, hearing that their fathers had bin ſo diſobedient to God, they might the better know hereby that this admonition was not ſuperfluous. Now becauſe theſe two reaſons had place at that time when the Apoſtle liued, he doth therefore willingly fit that to the preſent occaſion which had been long agoe ſpoken by Dauid; to the end they alſo to whom hee addreſſeth his ſpeech might not bee giuen too much to the following of their fathers ſteps. From hence we may gather a generall doctrine, to wit, how farre we ought to follow our fathers: that is to ſay, euen ſo farre foorth as their authoritie doth not turne vsus from the onelyonly one God. For if euer any fathers were worthie of honour, the Iewes doubtleſſe obtained the firſt place among others. How farre the example of our forefathers is to be followed,And yet notwithſtanding Dauid giueth expreſſe charge to their children, to take heede how they grew like them. And for mine owne part I make no doubt but he hath regard here to that which is written in the 17. of Exodus. For Dauid doth here vſe two words, which Moſes ſhewes were giuen to the place, becauſe of that which happened: to wit, Meriba, which ſignifies contention or ſtrife: and Maſſah, which ſignifies tentation: for they tempred God, ſaying, that he was not in the middeſt of them, becauſe they lacked water, Exod. 17.7. and alſo ſtrife, becauſe they contended with Moſes. Now although they had ſhewed many examples of their incredulitie, Dauid notwithſtanding chuſeth this principally, becauſe it was the moſt memorable among many others: as alſo becauſe that according to the order of time it followed all the reſt of the temptations, at leaſtwiſe for the greater part, as wee may ſee by the fourth booke of Moſes called Numbers, where there is a continual ſucceſſion of many temptations from the 11. chapter to the 20. Now this is written in the twentieth; which circumſtances make the offence much more hainous. For what ingratitude is it that hauing had experience of the power of God, they ſhould yet continue to contend and ſtriue ſo malapertly with him, and ſhould giuegive no credit to him at all? He hath then put one kinde for all. This word to tempt, is taken in the ill part, as we vſe to ſay, to diſtruſt with deſpite. For although God had many times ſuccoured them, notwithſtanding forgetting all he had done for them, they aſked in ſcorne where his vertue and power was become?
And proued me, Verſe 9 and ſaw my workes.] This member muſt be thus reſolued; notwithſtanding that they had prooued me, and ſeene my workes. For he aggrauates the crime of their wickedneſſe, becauſe they had profited no better, though they had been taught by ſo many experiences. For it was a marucilous beaſtlines that they made none account of Gods power which was ſo ſure and approoued. That which followeth of fourtie yeeres, is ioyned in the Pſalme with that which is ſaid by conſequence. For we know that the Apoſtles in alleaging the Scriptures had regard rather to the ſubſtance, than to be curious about words. And God himſelfe alſo when hee complaines that this people vexed him by the ſpace of fourtie yeeres, it was becauſe ſo many benefits as hee had beſtowed vponupon them, had not been auailable to bring them vnderunder. For although God ſhewed himſelfe good eueryevery day euen to thoſe which were vnworthie of it, yet they would not ceaſe to riſe vp in rebellion againſt him: From thence proceeded the continuall wrath of God, as if he ſhould ſay, they hauehave not prouoked me once, or twice; but hauehave continued their naughtineſſe fourtie yeares long. Generation, ſignifieth an age, or the men of an age.
And ſaid, they erre alwaies, &c.] Ver. 10 It is the ſentence of God by which he pronounceth that they were of a reprobate minde: and he addes the reaſon; to wit, becauſe they knewe not his waies. In a word, he holds them for a deſperate people, becauſe they had loſt both vnderſtanding, & heart: and he here takes to him the perſon of a man, who hauing a long ſpace made triall of his ſeruants, findes them at the laſt to be no better than obſtinately rebellious. For he ſaith, they erre alwaies, becauſe he ſaw no hope at all of amendment.
Therefore I ſware in my wrath.] Verſe 11 This is the puniſhment of their folly and rage, to wit, to be depriued of their promiſed reſt. Moreouer the Lord calls that land his rest, in the which they ſhould hauehave reſted. For they had beene ſtraungers and pilgrimes in the land of Egypt, they wandred through the deſert: but the land of Canaan, ſhould hauehave beene their perpetuall inheritance, according to the promiſe. And God calles it his reſt, in reſpect of the promiſe: becauſe we neuer finde a firme and ſtable reſt, till we come where we are gathered by the hand of God. Now the right of the ſure poſſeſſion was grounded vponupon this that God had ſaid to Abraham, I will giuegive this land to thy ſeed, Gen. 12.7. In that God ſweareth; the heinouſneſſe of their ſinne is ſo much the more aggrauated with the greater vehemencie. For it is a ſigne that the wrath of God is the more inflamed. They ſhall neuer enter, this is a kind of oath, in which ſomewhat muſt be ſupplied, as an Imprecation, or ſome ſuch like thing when men ſpeake: but when God himſelfe ſpeaketh, it is as much as if he ſhould ſay, let me not be taken to be true of my word, or let me not hence forth be beleeued if it be not ſo. Notwithſtanding theſe manners of ſpeaking, wherein ſomewhat is wanting, admoniſheth vsus to feare, and tremble; leaſt we preſume lightly to ſweare, as commonly men are wont vponupon eueryevery trifling occaſion, euen with horrible execrations.
But as touching the preſent text, we are not to thinke that they were then firſt of all caſt out from entring into the land, when they tempted him in Riphidim. They were excluded long before: that is, from the time that the ſpies brought them ill tidings, whereby they withdrew their affections from paſſing ouer into that land. God therefore doth not ſay here, that this tentation was the firſt cauſe for the which they were put by, from enioying of Canaan; but it ſignifies that they could ſcarcely be humbled by any correction, but ſtill added ſinne vponupon ſinne. And by this means he ſhewes that they had well deſerued to be ſo rigorouſly dealt withall by him, becauſe they ceaſed not to augment his wrath more and more by their tranſgreſſions: as if he ſhould ſay, this is the generation to whom I hauehave denied the inioying of the land which I had promiſed them; who for fortie full yeares together hauehave ſhewed themſelues ſtill to be fooliſhly obſtinate by innumerable offences.
Brethren take heed leaſt there be in any of you, Verſe 12 &c.] I had rather retain that which the Apoſtle hath put word for word; an euill heart of infidelitie: then to ſeeke a periphraſis. By this he ſignifies that infidelitie ſhall be ioyned with peruerſe malice, if ſo be after they hauehave taſted of Chriſt, they ſhall turne away from his faith. For he ſpeakes to them who had alreadie learned the rudiments of Chriſtianitie. And therefore he by and by addes, to depart away. For a man cannot reuolt but he muſt needs break his faith. He alſo immediatly ſhews the remedie to preuent this falling away: to wit, if they exhort one another. Faith muſt often be repaired, beat, and a vakened: or els it will fall, wa…e cold, and become arouſy.For as we are all naturally inclined to that which is euill, ſo we hauehave all neede of diuers helpes to keepe vsus in the feare of God. If our faith be not often repaired it will fall: if it be not heat, it will waxe cold; if it be not awakened it will fall a ſleepe. He would then that they ſhould whet vp one another by mutuall admonitions, leaſt Sathan by his ſubtile meanes ſhould get within their hearts, and by his ſecret deceipts ſhould turne them away from God. Which manner of ſpeech is to be well conſidered. For we fall not into this miſcheife, to reſiſt God at the firſt choppe: but Satan makes his entrie vponupon vsus by little and little, till he get vsus ſnared in his nets; and then beeing blinded, we enter into an open rebellion.
This euil therefore is to be remedied betimes: for there is not one of vsus but is ſubiect to this danger; becauſe none are ſo eaſily deceiued. Now from this falling away, proceedes the hardening of the heart. We may ſee by this how neceſſarie it is to be continually prouoked and ſtirred vp by exhortations. For the Apoſtle not onelyonly commaunds all in generall to take heede, but he would they ſhould be carefull in ſuch wiſe of the ſaluation of eueryevery member, that by their negligeēe they ſhould not ſuffer any one of thē to periſh, who were once called. And herein he performes the office of a good ſhepheard and paſtor, who ought ſo to watch for the ſaluation of the whole flocke, that in the mean time, there doe not any one of his ſheepe periſh for want of his care.
Whileſt it is called to day.] Verſe 13 Now he more neerely applies this ſentence of Dauid to his purpoſe. For he ſhewes that this ſame to day, whereof mention is made in the Pſalme, ought not to be onelyonly reſtrained to Dauids time, but alſo comprehends all that time wherein it pleaſeth God to ſpeake vntounto vsus. Wherefore euen as often, and as many times as it pleaſeth him to open his ſacred mouth to teach vsus, let vsus remember this wel, To day if ye will heare his voice. According to which, S. Paul teacheth, that the acceptable time in which God heares vsus, is whileſt the goſpel is preached; then is the day of ſaluation wherein he will be ready to ſuccour, 2. Cor. 6.2. Now we ought to take this opportunitie: It is dangerous to neglect opportunitie.for if by our negligence we ſuffer the ſame to ouerſlippe vsus, it wil be in vaine to bewaile the loſſe of it, when it ſhall be taken away from vsus. And therefore Chriſt ſaith, walke whileſt yee hauehave the light, the night will quickly approch: Ioh. 12.35. Thus then this word whilſt, doth couertly ſhew that our opportunitie will not laſt alwaies, if wee bee ſlacke to followe God when he calles. God now knockes at our doore: if we open not vntounto him, it will come to paſſe that hee alſo will ſhut the gate of his kingdome againſt vsus. To be ſhort, the ſighes of thoſe who deſpiſe that grace which is now offred vntounto them, will be all too late. Therefore, ſeeing it is vnknowne whether God will continue his call till to morrow, let vsus not delay. Hee calles to day, let vsus by and by anſwere him. For there is no faith, but where there is this readines to hearken and obey.
14 For we are made partakers of Chriſt, if we keepe ſure vntounto the end, that beginning, wherewith we are vpholden.
15 So long as it is ſaid, Pſal. 95.8. Numb. 14.37.to day if ye heare his voyce, harden not your hearts, as in the prouocation.
16 For ſome when they heard prouoked him to anger, howbeit not all of them that came out of Egypt by Moſes.
17 But with whom was he diſpleaſed fourtie yeeres? was he not diſpleaſed with them that ſinned, whoſe carkeſſes fell in the wildernes?
18 And to whom ſware he that they ſhould not enter into his reſt, but vntounto them that obeyed not?
19 So we ſee they could not enter, becauſe of vnbeliefe.
For we are made &c.] Verſe 14 He praiſeth them for that they had begun well: but leaſt vnderunder colour of the grace they had receiued, they ſhould giuegive the bridle to the careleſnes of the fleſh, he ſaith they hauehave need of perſeuerance. For there are ſome who hauing taſted of the Goſpell but with the edge of the lip, It is not enough to make good beginnings, vnleſſe we goe on therein to the end.yet as though they were come to the laſt degree of perfection, thinke they hauehave no neede to goe any further forward in profiting. And ſo it comes to paſſe that they doe not onelyonly faint in the midſt of their courſe, yea almoſt at their very firſt entrance, but they alſo turne head to runne the contrarie way. It is true this obiection hath a faire ſhew, what would ye more, are we not come to Chriſt? But if it be ſo that by faith we poſſeſſe him, we muſt perſeuere ſtill in it, to the end our poſſeſſion may be for euer. Thus then Chriſt hath giuen vsus the enioying of himſelf vnderunder this condition, that wee hold faſt ſo great a benefit till death, euen by the ſame faith by which wee were admitted into the participation of him.
Therefore he ſaith, the beginning, ſignifying thereby that faith is onelyonly begun. Seeing the Greeke word Hypostaſis ſometimes ſignifieth aſſurance, it may be taken in this ſignification. Neuertheleſſe, I thinke it not from the purpoſe to vſe the word ſubstance, as ſome others hauehave tranſlated: although I doe interpret it a little otherwiſe. For others think that faith is called by that name, becauſe the whole being of man without it, is nothing els but vanitie: but I ſay it is becauſe we reſt in it: there being none other ſtay whereupon wee can ſtand. And this epithite ſure, agreeth thereunto very well. For we ſhall be ſure and out of danger of falling, if ſo be wee be built vponupon faith. The ſumme then is, that it behoueth that the faith whereof wee hauehave but the beginning, doe ſtill goe on forward, firmely and conſtantly vntounto the end.
So long as it is ſaid, &c.] Verſe 15 He ſignifies that the occaſion to profit neuer failes as long as we liue, becauſe God calles vsus eueryevery day. For although faith anſweres to the preaching of the word; ſo euen as the vſe of preaching is continuall all the courſe of our life, there muſt bee alſo continuall goings forward and increaſes in faith. Theſe words, ſo long as it is ſaid, doe import as much as if hee ſhould hauehave ſaid; Seeing it is ſo that God ceaſeth not to ſpeak, it ſhall not be enough once to hauehave receiued the Goſpell with a cheerefull readines, if we yeeld not our ſelues obedient, perſeuering in the ſame teachablenes day by day euen vntounto the end.
For ſome when they heard, &c.] Dauid ſpeakes ſo of the Fathers, as if all thoſe which were of that time had been vnbeleeuers. Yet no doubt but there were ſome mingled among the wicked, that had the feare of God. The Apoſtle doth recount the ſame; but yet it is with a little aſſwaging of that which was ſpoken ſomewhat ſharply by Dauid, to the end we might know that the word is propounded generally to all, that all might obey with one conſent: and that incredulitie is iuſtly to be condemned in all people, when the bodie is rent and ſhiuered by the reuolt of the greater part. Moreouer whereas hee ſaith, that ſome prouoked him to wrath, although the number of them were farre greater than of the others; hee doth it not onelyonly leaſt the word ſhould be too gaulling, but alſo to the end he might encourage the Iewes to follow thoſe who beleeued. As if he ſhould ſay, As God on the one ſide forbids you to follow the incredulitie of your fathers: ſo yet on the other ſide he propoſeth the example of them that were godly, that their faith might be for you to follow. Thus he mitigates his ſpeech, which otherwiſe might hauehave ſeemed ſomewhat too hard, if hee ſhould hauehave commaunded them wholy to turne from the way of their fathers. To come out of Egypt by Moſes, ſignifies by the hand, and vnderunder the conduct of Moſes: becauſe he was the miniſter of their deliuerance. Now this is a cloſe compariſon betweene the benefit of God conferred vntounto them by Moſes, and of the participation of Chriſt, whereof hee ſpake before.
But with whom was he diſpleaſed fourtie yeeres? Ver. 17 His meaning is that God is neuer angrie with his people but vponupon iuſt cauſes: as S. Paul ſheweth in the tenth chapter of the firſt Epiſtle to the Corint. God is neuer angrie without iuſt cauſe.5.6. So then looke how many chaſtiſements we reade of to bee come from God vponupon the ancient people, ſo many hainous tranſgreſſions ſhall we finde whereby they prouoked the vengeance of God to come vponupon them. Alwaies bearing this in minde, that infidelitie was the chiefe and capitall ſinne of all others. For howſoeuer he puts it in the laſt place, Verſ. 19 yet his meaning is that it was the firſt cauſe of the curſe. And to ſay the truth, after they once fell to infidelitie, they neuer ceaſed to adde ſinne vntounto ſinne, and from one offence to fall into another, ſo drawing ſtill down vponupon themſelues new ſcourges from God. Thoſe then who by their diſtruſt had reiected the poſſeſſion of the land which had bin offered them, followed their owne obſtinacie, now in coueting, now in murmuring, now in whoring, now in prophaning and polluting themſelues with ſuperſtitions, euen till their frowardneſſe was fully made manifeſt.
This vnbeleefe then which they ſhewed from the beginning, hindred them to receiue & enioy the benefit of God, becauſe the contempt of the word did alwaies prouoke thē to ſinne. And as by their incredulitie they firſt deſerued that God ſhould depriue them of that reſt which he had promiſed them: ſo alſo all the ſinnes they committed afterward, proceeded from the ſame roote. Obiection. But here a queſtion may be asked, to wit, whether Moſes and Aaron, and ſuch as they were, are comprehended within this number. Anſwere. I anſwer, that the Apoſtle rather ſpeakes of the whole bodie in generall, than of eueryevery member in particular. It is certaine that there were many of the faithfull, who either were not inwrapped in the common impietie, or if they were, yet they did by & by repent them of it. As for Moſes; his faith was only ſhaken once, and that but for a moment. Likewiſe there is in the words of the Apoſtle, the figure called Synecdoche; which is, when a part is taken for the whole, or the whole for a part: which figure the ſcripture often vſeth, as often as there is queſtion of a multitude, or of the bodie of a people.