Chapter 3

1 Therefore holy brethren, partakers of the heauenly vocation, consider the Apostle and high Priest of our profession Christ Jesus:

2 Who was faithfull to him that has appointed him, even 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 has builded the house, has more honor than the house.

4 For every house is builded of some man, and he that has built all things is God.

5 Now Moses verily was faithfull in all his house as a servant, for a witnes of the things which should be spoken after.

6 But Christ is as the Sonne over his own house; whose house we are, if we hold fast that confidence and that reioycing of that hope to the end.

Therefore holy brethren,] He closeth vp and concludeth the former doctrine with a very profitable exhortation: to wit, you the Jews shuld be attentiue, and bethinke themselues well in acknowledging both what Christ is, and how great he is. For when he called him previously the Doctor, and soueraigne high Priest; in those few words he made cōparison betweene him, Moses, and Aaron: now he comprehends both the members. For hee adornes him with two titles, because he also has 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 given to Christ. Therefore if we will receive him as we ought, we must consider what he is: we must I say, cloath him with his virtue and power, least in stead of him we take some vaine shadow and imagination of Christ. First of all, this word Consider, has his weight: for it signifies that diligent attention is to be given 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 admonishes thē of their own vocation; as if he should say, God has not done you a small favor in calling you to his kingdome. It remaines then that you fixe your eies upon Christ, as upon your leader and guide in the way. For the calling of the faithfull can no other way be secured, unless they wholly gather themselues vnder Christ. And therefore let us not imagine that this is said onely to the Jews, 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 Jesus, because he is the onely master of our faith, & has 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, unless 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 has ordained him for our teacher: secōdly, in that Christ for his part has faithfully executed the office enioyned him of his father. These two things are alwaies necessarie to get authoritie to the doctrine. For God only ought to be heard, as the whole scriptures does 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 says, 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 servant of God, to declare those things to us which are given him in charge. Now as the calling of Christ is of God, so besides that, he does also carrie himselfe faithfully and sincerely in the same; which is a thing requisite in all true ministers, to the end they may have 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 of it, if we may so speake: the exact perfection of the Covenant should not otherwise be fulfilled of Christ, unless both of them doe appertaine to him. The Author of this Epistle then hauing made mention of the one, and the other, he has 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 onely. Whereas he says 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 where 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 shows how he is much more excellent then Moses, which he prooues by two arguments, for Moses was so appointed over the Church, that himselfe was alwaies a part and member therof: But Christ beeing the master builder, was far aboue the building. Moses in gouerning of others, was also gouerned himselfe, because he was but a servant: but Christ because he is the sonne obtained the principalitie. It is an usual 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 every of them is called a liuing stone. Pet. 2.5. and sometimes also vessels and instruments by which the house is decked and garnished. Tim. 2.20. There is not any one which is so absolute over others, that himselfe in the meane while should not be a member and comprehended vnder the bodie. God onely is he which buildeth, and ought to be preferred far aboue his building and worke. Now God dwelleth in Christ, so as whatever is said of God, appertaines to 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 has societie with us; moreover in that he is not the master workman, but himselfe also was formed of God: Answere. we can easily give a solution: to wit, that our faith is so built upon him, that he nevertheless is established the head over us: that he is so our brother, that yet he is also our Lord: that he is so formed of God, beeing man, that yet nevertheless he quickeneth and restoreth all things by his spirit, as he is the eternall God. The Scripture vseth diverse Metaphors and similitudes to declare what the grace of Christ is towards us: but there is not any one place that does diminish ought from his honor, of which the Apostle now speakes. For this is the point; all ought to be gouerned and made subiect, because all must be vnder 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 gives himselfe this title, Answer. 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, unless the Lord from heauen do secretly inspire the efficacie of his spirit. And furthermore that they so labor 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 far otherwise with Christ. For he has alwaies built the Church by the power of his own spirit. Moreover he has alwaies bene the cheife, yea the highest, far 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 has built all things, &c.]Verse 4 Although the words may be stretched to the creation of the whole world, yet nevertheless I restraine them to the present matter, so as we understand, that nothing was done in the Church, that ought not to be acknowledged to proceed from the power of God. For it is he onely who has made it with his hand: Psal. 87.5. And S. Paul says of Christ, that he is the head by whom all the bodie linked and coupled together by every ioynt for the furnishing of it, takes increase according to the operation, in the measure of every part. Eph. 4.15. For this cause he says often, that the fruit of his ministry is a worke of God. To be short, if we judge as the truth is, although God doe use men as the meanes to build his Church, yet it is he onely nevertheless which does 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 to it as well as others. But however Christ tooke upon him the forme of a servant, yet he is Lord and Master nevertheless, vnder whom every knee is to bow: Philip. 2.10. He was appointed heire over 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 give witnesse to the Gospel, for the preaching of which 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, requires this exposition. Now the sumine is, that Mosesdid faithfully teach the people those things which God had given him in charge; yet so, as a certaine measure was limited, beyond which it was not lawfull for him to pass. God has previously spoken to us diverse 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. Even so now does the author of this Epistle, exhort the faithfull Jews, who had made profession of Christ, to perseuere in the faith; to the end they might have place in the houshold of God. He had said before that the house of God was vnder the rule of Christ: and now he addes this admonition to very good purpose, telling them that they shal have a place in this house of God, if so be they obey Christ. But in regard they had before begunne to receive the Gospel, he ioynes this condition, if they holdfast that confidence, and that reioycing,&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 virtue of it. And from hence we gather that those who faintly and staggeringly doe consent to the Gospel, are nothing lesse then true beleeuers. For faith cannot be without a quiet and peaceable minde, which brings forth a constant boldnes of reioycing. For faith indeed has alwais these two effects ioyned with it, to wit boldnesse, and reioycing: as we have 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 onely darken the truth, by their inuentions, but openly condemne this confidence, of which 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 have of it, when men know not what to believe? Now this infolden faith, which they have 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 even till death, because our whole life is but a race.

7 Therefore (as the holy Ghost says,to day if you shall heare his voyce,

8 Harden not your hearts, as in the prouocation,according to the day of temptation in the wildernes,

9 Where your fathers tempted me, proved me, and saw my workes fourtie yeeres long.

10 Therefore I was grieued with that generation and said, They erre ever in their heart, neither have they known 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 evil 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 have 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 have 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 prove not good schollers vnder him, he will punish our obstinacie no lesse seuerely than hee did theirs. Moreover, the words depend one upon another till you come to the 12. verse. To the end therefore the scope of the text may the better be understood, 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 us now come to the handling of every point in order.

As says the holy Ghost.]Vers. 7 This serues to move 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 you will heare his voyce, is a part of the verse that went before: some have not translated it amisse; Would to God you would this day heare his voyce. It is certaine that Dauid hauing called the Jews the people of God and the sheepe of his pasture, does from there 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 admonishes them that obedience is the principall service that he requires, and that he preferres it far 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 showed that our rebellion against God proceeds from none other roote than from a voluntary wickednes: to wit, when we shut the gate against his grace. True it is that we have already hearts of stone, and every one of us has brought this hardnes with us from our mothers wombe, neither is there any but God onely who can soften and correct them. Nevertheless 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 every mans conscience testifie. Therefore the holy Ghost does 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 upon some bodie els. Nevertheless 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 pass to men to harden their owne hearts, till such time as another heart be given 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 vnder by his hand.

As in the prouocation,] It was needfull for two causes that the disobedience of their fathers should be remembred to 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 virtues, and tooke their example for a sufficient excuse. Moreover, hearing that their fathers had bin so disobedient to God, they might the better know by this that this admonition was not superfluous. Now because these two reasons had place at that time when the Apostle liued, he does 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 given too much to the following of their fathers steps. From hence we may gather a generall doctrine, to wit, how far we ought to follow our fathers: that is to say, even so far foorth as their authoritie does not turne us from the onely one God. For if ever any fathers were worthie of honor, the Jews doubtless obtained the first place among others. And yet nevertheless Dauid gives expresse charge to their children, to take heede how they grew like them. And for mine owne part I make no doubt but he has regard here to that which is written in the 17. of Exodus. For Dauid does here use two words, which Moses shows were given 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 showed many examples of their incredulitie, Dauid nevertheless 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 give no credit to him at all? He has then put one kinde for all. This word to tempt, is taken in the ill part, as we use to say, to distrust with despite. For although God had many times succoured them, nevertheless forgetting all he had done for them, they asked in scorne where his virtue and power was become?

And proved me,Verse 9 and saw my workes.] This member must be thus resolued; nevertheless that they had proved 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 follows 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 upon them, had not been auailable to bring them vnder. For although God showed himselfe good every day even to those which were vnworthie of it, yet they would not cease to rise vp in rebellion against him: From there proceeded the continuall wrath of God, as if he should say, they have not provoked me once, or twice; but have continued their naughtinesse fourtie yeares long. Generation, signifies 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 servants, findes them at the last to be no better than obstinately rebellious. For he says, 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. Moreover the Lord calls that land his rest, in the which they should have rested. For they had beene straungers and pilgrimes in the land of Egypt, they wandred through the desert: but the land of Canaan, should have 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 upon this that God had said to Abraham, I will give this land to your 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 speaks, 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. Nevertheless these manners of speaking, in which somewhat is wanting, admonishes us to feare, and tremble; least we presume lightly to sweare, as commonly men are wont upon every trifling occasion, even 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, by which they withdrew their affections from passing over into that land. God therefore does 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 upon sinne. And by this means he shows 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 have denied the inioying of the land which I had promised them; who for fortie full yeares together have showed 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 has put word for word; an evil 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 have 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. For as we are all naturally inclined to that which is evil, so we have all neede of diverse helpes to keepe us 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 upon us by little and little, till he get us 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 us 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 provoked and stirred vp by exhortations. For the Apostle not onely commaunds all in generall to take heede, but he would they should be carefull in such wise of the salvation of every member, that by their negligeēe they should not suffer any one of thē to perish, who were once called. And in this he performes the office of a good shepheard and pastor, who ought so to watch for the salvation 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 shows that this same to day, of which mention is made in the Psalme, ought not to be onely restrained to Dauids time, but also comprehends all that time in which it pleaseth God to speake to us. Therefore even as often, and as many times as it pleaseth him to open his sacred mouth to teach us, let us remember this wel, To day if you will heare his voice. According to which, S. Paul teaches, that the acceptable time in which God heares us, is whilest the gospel is preached; then is the day of salvation in which he will be ready to succour, 2. Cor. 6.2. Now we ought to take this opportunitie: for if by our negligence we suffer the same to ouerslippe us, it wil be in vaine to bewaile the losse of it, when it shall be taken away from us. And therefore Christ says, walke whilest yee have the light, the night will quickly approch: Ioh. 12.35. Thus then this word while, does couertly show 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 to him, it will come to pass that hee also will shut the gate of his kingdome against us. To be short, the sighes of those who despise that grace which is now offred to them, will be all too late. Therefore, seeing it is vnknowne whether God will continue his call till to morrow, let us not delay. Hee calles to day, let us 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 to the end, that beginning, with which we are vpholden.

15 So long as it is said,to day if you heare his voyce, harden not your hearts, as in the prouocation.

16 For some when they heard provoked 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 to 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 vnder color of the grace they had received, they should give the bridle to the carelesnes of the flesh, he says they have need of perseverance. For there are some who hauing tasted of the Gospell but with the edge of the lip, yet as though they were come to the last degree of perfection, thinke they have no neede to goe any further forward in profiting. And so it comes to pass that they doe not onely 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 has a faire show, what would you 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 ever. Thus then Christ has given us the enioying of himself vnder this condition, that wee hold fast so great a benefit till death, even by the same faith by which wee were admitted into the participation of him.

Therefore he says, the beginning, signifying by it that faith is onely begun. Seeing the Greeke word Hypostasis sometimes signifies assurance, it may be taken in this signification. Neuerthelesse, I thinke it not from the purpose to use the word substance, as some others have 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 upon which wee can stand. And this epithite sure, agreeth to it very well. For we shall be sure and out of danger of falling, if so be wee be built upon faith. The summe then is, that it behoueth that the faith of which wee have but the beginning, doe still goe on forward, firmely and constantly to 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 us every day. For although faith answeres to the preaching of the word; so even as the use 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 have said; Seeing it is so that God ceaseth not to speak, it shall not be enough once to have received the Gospell with a cheerefull readines, if we yeeld not our selues obedient, perseuering in the same teachablenes day by day even to 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 does 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. Moreover whereas hee says, that some provoked him to wrath, although the number of them were far greater than of the others; hee does it not onely least the word should be too gaulling, but also to the end he might encourage the Jews 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 have seemed somewhat too hard, if hee should have commaunded them wholy to turne from the way of their fathers. To come out of Egypt by Moses, signifies by the hand, and vnder the conduct of Moses: because he was the minister of their deliverance. Now this is a close comparison betweene the benefit of God conferred to them by Moses, and of the participation of Christ, of which hee spoke before.

But with whom was he displeased fourtie yeeres?Ver. 17 His meaning is that God is neuer angrie with his people but upon just causes: as S. Paul shows in the tenth chapter of the first Epistle to the Corint. 5.6. So then looke how many chastisements we reade of to bee come from God upon the ancient people, so many hainous transgressions shall we finde by which they provoked the vengeance of God to come upon them. Alwaies bearing this in minde, that infidelitie was the chiefe and capitall sinne of all others. For however 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 to sinne, and from one offence to fall into another, so drawing still down upon 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, even till their frowardnesse was fully made manifest.

This vnbeleefe then which they showed from the beginning, hindred them to receive & 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 every 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.