A Short Explanation of Hebrews, Chapter 4
The summe of Chap. IV.
HEE presseth the vse of the former Doctrine, saying in substance, Therefore, bee feared, to bee debarred from GOD'S Rest, Vers. 1. For wee hauehave the offer of it, as well as they; onelie heere are the oddes, They believed not, Vers. 2. But wee, who doe belieue, enter into a Rest, as DAVID'S wordes import. For there are three Rests in the Scripture, which may bee called GOD'S Rest: 1. GOD'S Rest vponupon the first Sabbath: 2. The Rest of Canaan, typicall: 3. The Spirituall and true Rest of GOD'S People, in CHRIST'S Kingdome, which is a Delyverance, and ceassing from Sinne, and Miserie. David doeth not meane of the Rest of the Sabbath, in his Threatning; because, albeit the Worke of Creation was finished in the beginning of the Worlde, and that Rest come and gone; yet David speaketh of another Rest after that, in the word of Threatning, Vers. 3. That GOD'S Rest was past at the founding of the World, is playne from Moses wordes, Vers. 4. After which Rest, David speaketh heere of another Rest, Vers. 5. Wherein seeing Vnbelievers entered not, Believers must enter, Vers. 6. Agayne, David meaneth not of the Rest of Canaan: For, after they had, a long tyme, dwelt in Canaan, David yet setteth them a day, during which they might enter into GOD'S Rest, Vers. 7. For, if the Rest of Canaan, which Iesus, or Iosua, gaue vntounto them, had beene this true Rest, then David would not hauehave spoken of another Rest after that, Vers. 8. But speake hee doeth. Therefore, there is a Rest besyde these, even that Spirituall Rest, proper to GOD'S People, Vers. 9. I call this a Rest; because, when GOD'S People cease to doe their owne workes▪ and will, it is lyke GOD'S Rest, Vers. 10. Therefore, let vsus beware to bee debarred from this Rest, by Vnbeliefe, as they were, Vers. 11. For, GOD'S Word is as effectuall now, as ever it was, to discover the lurking Sinnes of the Heart, howsoever men would cloake them, Vers. 12. And GOD, with whome wee hauehave to doe, seeth vsus throughlie, Vers. 13. But, rather, seeing wee hauehave so great encowragement, to get Entrie through IESVS CHRIST, so Mercifull and Pittifull an High Priest, Vers. 14 15. let vsus bee steadfast in our Fayth, and come, confidentlie, to get GOD'S Grace, to helpe vsus through all Difficulties in the way to that full Rest, Vers. 16.
The Doctrine of Chap. IV.
Vers. 1. Let vsus, therefore, feare; lest a Promise beeing left vsus, of entering into His Rest, anie of you should seeme to come short of it.
1. IN the Exhortation hee layeth downe this ground, That there is a Promise of Entrie to this Rest, left vntounto vsus. THEN, 1. The Entrie into GOD'S Rest is casten open to the Christian Church, and encowragement given, by offer and promise of entrie. 2. Whyle it is to day this promise and invitation to it, is left vntounto vsus, notwithstanding that manie by-gone occasions of getting good, and doing good, bee spent, and away. 3. As long as this Mercifull Offer and Promise is kept to the fore vntounto vsus. wee should stirre vp our selues, to lay holde on it, in tyme.
2. Therefore, let vsus feare, lest anie of you seeme to come short of it. The similitude is borrowed from the pryce of a Race. THEN, 1. A Race must bee runne, ere wee come to our full Rest. 2. The constant Runner to the ende, getteth Rest from Sinne and Miserie, and a quyet Possession of Happinesse, at the Races ende. 3. The Apostate, and hee who by Misbeliefe breaketh off his Course, and runneth not on, at may bee, commeth short, and attayneth not vntounto it. 4. The Apostasie of some, and possibilitie of Apostasie of moe Professoures, should not weaken anie man's Fayth; but, rather, terrifie him from Misbeliefe. 5. There is a right kynde of feare of perishing; to wit, such as hindereth not assurance of Fayth, but, rather, serveth to guarde it, and spurreth on a man to Perseverance. 6. We must not onelie feare, by misbelieving to come short; but to seeme, or giuegive anie appearance of comming short.
Vers. 2. For, vntounto vsus was the Gospell preached, as well as vntounto them: but, the Word preached, did not profite them, not beeing mixed with Fayth in them that heard it.
1. TO make the Example the more to vrge them, hee sayeth, The Gospell was preached to them whome GOD debarred, for Misbeliefe, from His Rest. THEN, 1. The Evangell was preached in the Wildernesse, for substance of Trueth, albeit not in such fulnesse of Doctrine, and clearnesse of Trueth, as now. 2. The preaching of it in clearnesse now, must make the Misbelievers of it, in no lesse danger of beeing debarred from that Rest, than the olde Israelites, yea, rather, in more.
2. The cause of their debarring, is, The Word was not mixed with Fayth in them: and so profited them not.] THEN, 1. As a Medicinall Drinke must hauehave the due Ingredientes mixed with it; so must the Word hauehave Fayth mixed with it; joyning it selfe with all the partes of the Trueth, closelie. 2. Fayth can wall with nothing, nor bee mixed with anie Trueth, but the Worde: and the Worde will not joyne, nor wall, nor mixe, with Conceats, Opinions, Presumption, but with Fayth: that is, it will bee receaved not as a Conjecture, or possible Trueth; but for Divine, and infallible Trueth: else, it profiteth not. 3. Hearers of the Worde, may blame their Misbeliefe, if they get not profite. 4. Albeit a man get light by the Worde, and some tasting of temporarie Ioye, and Honour, and Riches also, by professing or preaching of it, yet hee receaveth not profit, except hee get entrie into GOD'S Rest thereby: for, all these turne to Conviction.
Vers. 3. For, wee which hauehave believed, doe enter into Rest, as Hee sayde, As I hauehave sworne in My Wrath, if they shall enter into My Rest, although the workes were finished from the foundation of the Worlde.
Reade the summe of this Chapter, Vers. 2.3.5. for clearing of his reasoning.
HEE prooveth, that Believers enter into GOD'S Rest; because GOD excludeth, by His Threatning, Misbelievers onelie, THEN, 1. Fearfull Threatninges of the Wicked, carrie in their Bosome sweetest Promises to the Godlie, and the Faythfull. 2. Believers get a beginning of this Rest in this Worlde, and a Possession of it, in some degrees, by Fayth. Their Deliverie from Sinne and Miserie, is begunne. Their Lyfe, and Peace, and Ioye, is begunne.
Vers. 4. For, Hee spake, in a certayne place, of the seaventh day, on this wyse; And GOD did rest the seaventh day, from all His Works.
Vers. 5. And in this place agayne; If they shall enter into my Rest.
HEE compareth places of Scripture, and showeth the significations of Rest.
THEN, 1. Words in Scripture, are taken, in sundrie places, in sundrie significations. 2. Comparison of places, will both show the diverse acceptions of anie worde, and the proper meaning of it, in everie place.
Vers. 6. Seeing, therefore, it remayneth, that some must enter therein; and they to whome it was first preached, entered not in, because of Unbeliefe.
THe full sentence of the sixt Verse, is this; Seeing, therefore, it remayneth, that some must enter in; and they to whome it was first preached, entered not in, because of Vnbeliefe; it will follow, by consequence, that Believers doe enter in. This latter parte is not expressed in the Text, but left vntounto vsus, to gather, by consequence. Whence WE LEARNE, 1. That GOD alloweth vsus to drawe consequences from His Scripture. 2. Yea, trayneth vsus on, by His owne Example, to drawe them foorth by reason. 3. Yea, Hee will, of necessitie, force vsus to draw consequences from His Wordes; or else, not let vsus vnderstand His Meaning, by leaving something not expressed, to bee collected by vsus.
Vers. 7. Agayne, Hee limiteth a certayne day, saying in David, To day; after so long a tyme, as it is sayde, To day, if yee will heare His Voyce, harden not your heartes.
IN that hee reasoneth from the circumstance of tyme, when David vttered these wordes, hee teacheth vsus, That oftentymes there is matter of great moment imported in the least circumstances of the Scriptures wryting▪ and, therefore, that the circumstances of tyme, place, and person, who speaketh, and to whome, and at what tyme, &c. should not bee passed over, in our consideration of a Text; but diligentlie bee marked.
Vers. 8. For, if IESUS had given them rest, then would Hee not afterwardes hauehave spoken of another day.
Vers. 9. There remayneth, therefore, a rest to the people of GOD.
Vers. 10. For Hee that is entered into His Rest, Hee also hath ceased from His owne workes, as GOD did from His.
1. THIS reasoning from the tyme of David's speaking, SHOWETH, How infalliblie they were ledde that wrote the Scripture; that they could not fayle in setting downe a worde; nor speake one worde, that could crosse anie other worde, spoken by anie other Prophet, before, or after.
2. David taught of the Spirituall Rest in his tyme; and so did Moses. THEN, 1. The olde Church was not straytned with earthlie promises so, but that they had Heavenlie and Spirituall Promises given them also, as signified by the earthlie and typicall promises. 2. Their types had some starrelight of interpretation: and, they were taught to looke through the vayle of Ceremonies and Types.
3. Hee sayeth, Hee that is entered into His Rest. ceaseth from His owne workes. THEN, 1. Before a man bee reconciled to GOD, by Fayth in CHRIST, hee is working his owne workes, doing his owne will, and not GOD'S. 2. Hee is working, without ceasing, his owne vnrest, and his owne torment, which hee procureth, by working his owne will. 3. The Man that thinketh hee is entered into GOD'S Rest, must bee GOD'S Worke-man, and no more worke what pleaseth himselfe, but what pleaseth GOD: ceasing from sinfull workes, and doing what is lawfull, and good, in way of obedience vntounto Him.
Vers. 11. Let vsus labour, therefore, to enter into that Rest; lest anie man fall, after the same example of vnbeliefe.
1. IN the third verse hee sayde, the Believers entered into GOD'S Rest: Heere hee exhorteth the Believer, to labour, to enter into it.
THEN, 1. The Rest of GOD is entered into by degrees. 2. They who hauehave entered, must studie to enter yet more; going on, from Fayth to Fayth, and from Obedience, to farther Obedience, and from Grace to Grace, till they hauehave gone all the Way that leadeth vntounto Glorie.
2. Hee requyreth Labour and Diligence, to enter in. THEN, 1. GOD'S Rest, is no rest to the flesh; but Rest to the Soule, as (MATTH. xj.29.) CHRIST promiseth. 2. Without Care and Diligence, a man can not promise to himselfe to enter in: For the Way is called STRAYT which leadeth vntounto Heaven.
3. Hee requyreth this Diligence, lest a man fall, as the Israelites did. THEN, As some of the Israelites fell in a temporall misbeliefe, and drew on temporall judgementes vponupon themselues, as Moses and Aaron: So may Professoures now also doe; even Elect. Agayne, as some fell in vnbel…efe with hardened heartes, yea, in obstinate misbeliefe, and perished in their sinne: So yet amongst Professours, some may fall into obstinate misbeliefe, and perish, except they giuegive diligence, to make progresse towardes their Rest.
Vers. 12. For the Worde of GOD is quicke, and powerfull, and sharper than anie two-edged Sworde, pearcing even to the divyding a-sunder of Soule and Spirite, and of the Ioyntes and Marrow, and is a discerner of the Thoughts, and Intents of the Heart.
1. LEst anie should shift off this Threatning, as expyred with those to whome it was first spoken; or cloake and dissemble their sinnes, and purpose of defection, when they should see their tyme; hee letteth them know the Power of the Worde, and of GOD, their Partie. THEN, The vse, extent, and nature of GOD'S Worde, must bee well studied; lest through misstaking, or ignorance heereof, a man should missapply, or missregarde it.
2. The first propertie of the Worde, it is Quicke: That is, dieth not when those die to whome first it was directed; but endureth, speaking on with that same authoritie, to all that heare it, in all tymes after.
THEN, The Word is not a dead Letter, nor expyred with former Ages: but the same to vsus that it was before to others; fit for operation, and working the worke for which it is sent, for convincing, or converting the hearer alway.
3. Agayne, it is Powerfull: That is, not fitte to worke onelie, but actiue, and operatiue, in effect: actuallie bynding the Conscience to obedience, or judgement, make the Sinner what opposition hee will. Yea, it falleth a-working on the hearer, if hee belieue it, presentlie to cleare his mynde, rectifie his will, and reforme his lyfe, and to bring about his good and safetie. If a man belieue it not, it falleth a-working also, presentlie to binde him guiltie, vntounto judgement, and to augment his naturall blyndnesse, and his heartes hardnesse, and to bring on some degree of the deserved punishment vponupon himselfe: albeit not of its owne nature, but by the disposition of the Object wherevpon it worketh.
THEN, 1. The Worde wanteth not the owne effect, whensoever it is preached; but alwayes helpeth, or hurteth, the hearer, as hee yeeldeth to it, or rejecteth, or neglecteth it. 2. Wee shall doe well to obserue what sorte of operation it hath vponupon vsus, seeing it must hauehave some; that wee may bee framed to the better, by it.
4. Another propertie of the Worde: It is sharper than anie two-edged Sworde; because it pearceth speedilie thorow a brasen Brow, and dissembling countenance, and a lying mouth, and thrusteth it selfe, without suffering resistance, into the conscience of the most obstinate, with a secret blow, and maketh him guiltie within his owne Breast.
THEN, 1. Let not Preachers thinke their labour lost, when they hauehave to doe with obstinate sinners. The stroke is given, at the hearing of the Worde, which will bee found vncured after. 2. Neyther let dissemblers please themselues, with a fayre countenance put vponupon the matter; as if the Worde did not touch them: but, rather, giuegive Glorie to GOD, in tyme, when they are pricked at the heart. For if they still dissemble the wound receaved of this Sworde, the wound shall prooue deadlie.
4. Pearcing even to the dividing a-sunder of the Soule, and the Spirit: That is, Those most secret devyses and plottes of the mynde or spirite, and those clossest affections of the heart or soule, towardes anie forbidden evill, this Worde will finde out: yea, it can divyde a-sunder the Soule and the Spirit, the heart and the mynde, and tell the man how his Soule or heart cleaveth to the sinne, and how his mynde plotteth pretenses, to hyde the evill of it from himselfe, and others, even in those sinnes which hauehave not broken foorth, but lye as derne in the mynde, as the marrow in the bones. And it can put difference betwixt the purposes of the heart, and the thoughtes, how to compasse the designe, and howe to hyde the convoy. Or those wayes …owe the Sinner doeth begayle himselfe, and secketh to syle the eyes of others, the Worde doeth decypher, and distinguish all these thinges which selfe-deceaving sophistrie confoundeth.
THEN, 1. Secret purposes fall vnderunder the judicatorie of the Word, as well as practises accomplished. 2. Pretenses and excuses will not put off the challenge of it. 3. Nothing remayneth, but that wee giuegive vp our selues to the Wordes Governament; fleeing what it dischargeth, and following what it commaundeth.
Vers. 13. Neyther is there anie creature that is not manifest in His Sight: but all thinges are naked, and opened vntounto the eyes of Him with whom we hauehave to doe.
To cleare the power of the Word, hee bringeth in the propertie of GOD, whose Worde it is, and setteth vp the Sinner's secret thought, in the sight of the all-seeing GOD, with whom hee hath to doe.
THEN, 1. GOD is the Partie with whome the hearer of the Worde hath to doe, and hath his Reckoning to make, and not the Preacher. 2. GOD joyneth with His Worde, and giveth it that searching, and discovering, and pearcing Vertue.
3. GOD'S Omniscience, and All-seeing Sight, should make vsus looke to our inward disposition▪ so shall this, and other lyke Exhortations, and Threatninges, hauehave better effect and fruit in vsus.
Vers. 14. Seeing, then, that wee hauehave a great High Priest, that is passed into the Heavens, IESUS, the Sonne of GOD, let vsus holde fast our Profession.
1. HEE giveth them a Direction, for entering into their Rest; To holde fast their Profession: That is, In fayth and louelove to avow the Doctrine of CHRIST.
THEN, 1. Hee that would enter into Rest, must bee steadfast, in mayntayning, and avowing the true Religion of CHRIST. 2. Hee who quyteth the Profession of the Trueth of CHRST, taketh courses to cutte off himselfe from GOD'S Rest. For, if wee denye CHRIST, Hee will denye vsus.
2. Hee commaundeth, To holde fast our Profession. THEN, 1. GOD will not bee pleased with backe-slyding, or coldrysnesse, or indifferencie in matters of Religion; because this is not to holde it fast; but to take a loose grippe; which is the readie way to Defection. 2. There is daunger, Lest our Adversaries pull the Trueth from vsus. 3. The more daunger wee fore-see, the more stronglie must wee grippe the Trueth.
3. The Encowragement which hee giveth to holde fast, is, Wee hauehave CHRIST, a great high Priest, &c. THEN, 1. As wee hauehave neede of Threatning, to dryue vsus to enter into GOD'S Rest; So hauehave wee neede of Encowragementes, to drawe vsus therevnto. 2. All our Encowragement, is from the Helpe which wee shall hauehave in CHRIST: and that is sufficient. 3. CHRIST is alwayes for vsus in His Office, albeit wee doe not alwayes feele Him sensiblie in vsus.
4. Hee calleth CHRIST, A great high Priest; to put difference betwixt the typicall high Priest, and Him in whom the trueth of the Priesthood is found. THEN, What the typicall high Priest did in show for the people, that the great high Priest doeth in substance for vsus: That is, reconcileth vsus to GOD perfectlie, blesseth vsus with all Blessinges solidlie, and intercedeth for vsus perpetuallie.
5. Hee affirmeth of CHRIST, That Hee is passed into the Heavens; to wit, in regarde of His Manhead, to take Possession thereof, in our name.
THEN, 1. CHRIST'S corporall presence, is in Heaven onelie, and not on earth, from whence He is passed. 2. CHRIST'S corporall presence in Heaven, and absence from vsus, in that respect, hindereth not our Right vntounto Him, and spirituall having, or possessing of Him. 3. Yea, it is our Encowragement, to seeke entrie into Heaven, that Hee is there before vsus.
6. Hee calleth Him IESUS, the Sonne of GOD; to leade vsus, through His Humanitie, vntounto His Godhead. THEN, No Rest on the Mediator, till wee goe to the Rocke of His Godhead, where is strength, and satisfaction to Fayth.
Vers. 15. For, wee hauehave not an high Priest which can not be touched with the feeling of our infirmities: but was, in all poynctes, tempted lyke as wee are; yet without sinne.
1. ANother Encowragement is from the Mercifull and Compassionate Disposition of our high Priest, whose Nature, and Office, and Experience, maketh Him, that Hee can not bee, but touched with our infirmities, both sinnefull, and sinnelesse infirmities, of Bodie, Estate, or Mynde.
THEN, 1. Hee praesupposeth, that the Faythfull are subject to infirmities, both of sinne, and miserie; and, by reason thereof, to discowragementes, and dashing of their spirite. 2. CHRIST doeth pittie the infirmities of the Faythfull; their Povertie, Banishment, Sicknesse, Griefe, yea, their sinnefull Passions, and Perturbations, and short-comming in holie Dueties; Hee is compassionate in all these. Therefore may our Fayth gather strength from His Pittie, to beare these the better; and st…yue agaynst our sinnefullnesse, with the greater Cowrage. And, in the sense of our infirmities, wee should not stand abacke from CHRIST▪ but goe to Him the rather, as to a compassionate Physician, who can and will helpe vsus.
2. To giuegive vsus assurance of His Compassion, hee showeth vsus, that Hee was, in all poynctes, tempted lyke as wee are; yet without sine. THEN,
1. CHRIST hath experience of all tryalls wherein anie of His servantes can fall; of Povertie, contempt of the worlde; of beeing forsaken by friendes; of Exyle; Imprisonment, Hunger, Nakednesse, Watching, Wearinesse, payne of Bodie, dashing of Mynde, heavinesse of Heart, Dolour, Anguish, and Perpl…xitie of spirite; yea, of disertion to sense; yea, of the Wrath and Curse of GOD; the feeling whereof may justlie be called A descending to Hell; CHRIST in His owne experience knoweth what all such exercyses are. 2. These His experiences, and sufferinges, are Pawnes to vsus of His Compassion on vsus in such cases; so that we may as certaynlie belieue the Compassion, as the Passion.
3. Hee maketh exception of Sinne, whereof hee was free; but not of his beeing tempted to Sinne.
THEN, 1. Albeit our LORD bee free from committing sinne, yet Hee was not free from beeing tempted to sinne: and so can pittie our weaknesse, when wee are overcome of it. 2. His beeing free of sinne, is our Comfort agaynst sinne. For, if our Mediator had beene defyled with sinne. Hee could not hauehave washed vsus: But nowe Hee is able to justifie vsus, and set vsus free of sinne also.
Vers. 16. Let vsus, therefore, come boldlie vntounto the Throne of Grace, that wee may obtayne MercieMercy, and finde Grace, to helpe in tyme of neede.
1. FRom these Encowragementes, hee draweth another Direction, To come boldlie to GOD in Prayer, for everie thing whereof wee stand in neede.
THEN, The Apostle alloweth vntounto the Believer▪ 1. Certayne perswasion of the acceptation of his person: hee biddeth him Come boldlie. 2. Hee alloweth certayne perswasion of the granting of his Prayers, in the matter namelie of Grace and MercieMercy; wh…ch includeth the Remission of sinnes.
2. The Throne of Grace, or the MercieMercy Seate, was aboue the Arke, within the Sanctuarie, and represented GOD in CHRIST reconciled to His People, gracious and mercifull vntounto them. To this hee alludeth, and by this meanes TEACHETH vsus,
1. That the substance of that typicall MercieMercy seate, is to bee found in CHRIST vnderunder the Gospell. In Him GOD is ever to bee found, on His Throne of Grace. 2. That the Vayle of the ceremoniall Sanctuarie, is rent in CHRIST'S suffering, and an open doore made vntounto the Holiest, vntounto everie Believer, and not for the Highest alone, to enter in. 3. That GOD layeth asyde His Terrour and Rigour of Iustice, when His owne come vntounto Him in CHRIST, and offereth accesse vntounto the Throne of Grace, vntounto them.
3. Hee will hauehave vsus comming with boldnesse, to obtayne MercieMercy; including himselfe with the Faythfull, and joyning the meanest of the Faythfull, to whome hee wryteth, in the same Priviledge with himselfe. THEN, 1. Free libertie to expound all our mynde to GOD, as the word importeth, without employing the mediation of Saynct or Angell, or anie besyde CHRIST, is one of the Priviledges of Christian Religion. 2. This Priviledge is common to the meanest of the Faythfull, with the chieffest Apostles. 3. There is MercieMercy to bee had for such as come for remooving of everie sinne, and remedie of everie miserie.
4. Hee setteth before them the hope of Grace, to helpe in tyme of neede. IMPORTING HEREBY, 1. That albeeit, for the present, possiblie, wee bee not touched with the sense of Wantes, Strayts, and Difficulties; yet wee are to expect, that tyme of neede will come. 2. That it is good to fore-see this, and make provision, in the tyme of Grace, in this acceptable Daye, whyle GOD is on His Throne of Grace. 3. That our Prayers, if they get not an answere presentlie, yet shall they get an answere in the tyme of neede. When our Neede commeth, then shall our Helpe come also.