For we which have believed, &c.] Vers. 3 It is an argument taken from the nature of things contrary. Infidelity only is it that hindereth us to enter: it follows then that by faith we do enter thereinto. For we must call to mind what hath been said already, to wit, that God being angry with the unbelievers, sway that they should not enter into his rest. Those then enter into it, who are not hindered by infidelity: provided that God do call them. But by speaking in the first person, he draws them after a more sweet way or means; separating them out of the number of strangers. Although the works were finished from the foundation of the world. To make a definition what our rest is, he sends us to Moses, that is to wit, that God rested from all his works by and by after the creation of the world: and lastly he concludes, that the true rest of the faithful which shall endure for ever, is, when they are conformed unto God. Now as it is indeed the chief felicity of man to be united with his God: so ought it also to be the first end unto which all enterprises, deliberations, and works should be referred. 1He proves this, because God who is said to have rested, denied his rest long time after to the unbelievers: which he should have done in vain and without cause, if thereby he had not been willing that the faithful should also rest after his example. And therefore in the sixth verse he saith, Verse 6 It remaineth that some must enter into it: for if it be a punishment (as hath been already said) of infidelity not to enter: the entrance then is open to the believers. But that which he by and by after adds hath some more difficulty, to wit, that another day is assigned unto us in the Psalm, because the first were excluded. Now it seems that Davids words have no such meaning. For they only signify that God punished the infidelity of the people, by depriving them of the possession of the land. I answer, that the consequence is good: to wit, that the same which was taken away from them, is offered unto us: seeing the holy Ghost admonisheth us to take heed that by our own fault we be not punished as they were. Therefore the Apostle rightly saith, that the promise ⟨p. 74⟩is renewed to the children, because the infidelity of the fathers left the possession empty and void:
For wee which haue beleeued, &c.] Vers. 3 It is an argument taken from the nature of things contrarie. Infidelitie onely is it that hindreth vs to enter: it followes then that by faith we doe enter thereinto. For wee must call to minde what hath been said alreadie, to wit, that God being angrie with the vnbeleeuers, swaie that they should not enter into his rest. Those then enter into it, who are not hindred by infidelitie: prouided that God doe call them. But by speaking in the first person, hee drawes them after a more sweete way or meanes; separating them out of the number of strangers. Although the workes were finished from the foundation of the world. To make a definition what our rest is, hee sends vs to Moses, that is to wit, that God rested from all his workes by and by after the creation of the world: and lastly hee concludes, that the true rest of the faithfull which shall endure for euer, is, when they are conformed vnto God. Now as it is indeede the chiefe felicitie of man to bee vnited with his God: so ought it also to be the first end vnto which all enterprises, deliberations, and workes should be referred. 1He proues this, because God who is said to haue rested, denied his rest long time after to the vnbeleeuers: which he should haue done in vaine and without cause, if thereby he had not been willing that the faithfull should also rest after his example. And therefore in the sixt verse he saith, Verse 6 It remaineth that some must enter into it: for if it be a punishment (as hath been alreadie said) of infidelitie not to enter: the entrance then is open to the beleeuers. But that which he by and by after addes hath some more difficultie, to wit, that another day is assigned vnto vs in the Psalme, because the first were excluded. Now it seemes that Dauids words haue no such meaning. For they onely signifie that God punished the infidelitie of the people, by depriuing them of the possession of the land. I answere, that the consequence is good: to wit, that the same which was taken away from them, is offered vnto vs: seeing the holy Ghost admonisheth vs to take heede that by our owne fault we be not punished as they were. Therefore the Apostle rightly saith, that the promise ⟨p. 74⟩is renued to the children, because the infidelitie of the fathers left the possession emptie and void:
- 1To what end all our enterprises, deliberations, and works ought to be referred.To what end all our enterprises, deliberations, and vvorkes ought to be referred.
