A Paraphrase on the New Testament, Hebrews · Chapter 4
CHAP. IV.
1. LEt us therefore fear leſt a promiſe being left us of entring into his reſt, any of you ſhould ſeem to come ſhort of it.
1. Seeing then that this Promiſe of Reſt is conditional, if we perſevere, and among ſo many Tryals we are in ſo much danger of our own heart, let careful fear prevent your falling, and miſſing the benefit of that Promiſe.
Note; Qu. Why ſhould we fear that which God▪s Decree and Grace have made impoſſible? Anſ. 1. God hath not made it impoſſible in it ſelf, but only hypothetically or by conſequence from his Decree and Foreknowledge, to any man. 2. His Decree & Foreknowledge conjoyn the End and Means; as if he ſaid [This man ſhall be ſaved by perſevering Faith, and ſhall perſevere by fearing to fall away, and avoiding the occaſions.] 3. Weak Chriſtians have not the aſſurance of God's Election, and therefore can gather no ſuch conſequence. 4. So few (if any known) did for many hundred years hold that no initial right to Salvation is loſt, or that all true Chriſtians, beſides ſtrong confirmed ones, did perſevere, that it is not ſafe for doubting perſons to lay their Salvation on ſuch a controverſie, ſpecially when it tendeth to abate neceſſary fear. The Fathers of the firſt four hundred years thought that ſome beginnings of Juſtifying Faith were loſeable, as Adam't Innocency was. And Calvin ſaith, Semen qualecunque fidei perditur.
2. For unto us was the goſpel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it.
2. They heard God's Word, and ſo do we: But it did not profit and ſave them, becauſe they received it not by a ſound, confirmed, practical Belief.
3. For we which have believed do enter into reſt, as he ſaid, As I have ſworn in my wrath, if they ſhall enter into my reſt: although the works were finiſhed from the foundation of the world.
3. There is a Reſt promiſed to us Believers, as well as the Typical Reſt was to the Iſraelites, and the ſeventh day ſeparated for a Sabbath from the Creation, which ſignified our better Reſt.
4, 5. For he ſpake in a certain place of the ſeventh day on this wiſe, And God did reſt the ſeventh day from all his works. And in this place again, If they ſhall enter into my reſt.
4, 5. The Text tells us, that beſides the Sabbath Reſt, there was another promiſed.
6. Seeing therefore it remaineth that ſome muſt enter therein, and they to whom it was firſt preached, entred not in becauſe of unbelief: 7. Again he limiteth a certain day, ſaying in David, To day, after ſo long a time; as it is ſaid, To day if ye will hear his voice, harden not your hearts. 8. For if Jeſus had given them reſt, then would he not afterward have ſpoken of another day.
6, 7, 8. It is plain then that ſome muſt enter into Reſt; and Unbelief kept out them to whom it was then Preached; and David, long after their entring into Canaan, ſe…s them a day for their further entrance, which he would not have done if Joſhua's bringing them into Canaan had been the full obtainment of the promiſed Reſt, it followeth that more than that was promiſed.
9. There remaineth therefore a reſt to the people of God.
9. The great Sabbatiſm or Reſt, then promiſed to the People of God is yet to come.
Note; This Sabbatiſm or Reſt, no doubt, is All the ſtate of the Churches deliverance and felicity by Chriſt Incarnate and Glorified, which in the firſt-fruits is all the Grace which he giveth us on Earth, but in the proper, full performance it is the ſtate of Glory.
I have before ſaid why I aſſent not to Dr. Hammond, whom maketh it to be the deliverance of Chriſtians from Perſecution, and enjoying peaceable Aſſemblies by the deſtruction of Jeruſalem, as if this were the main ſenſe of the Text. 1. How little a thing was that in compariſon of Saving Grace and Glory? 2. Moſt of the Chriſtians to whom Paul wrote, were to die before that, and ſo not to ſee and enjoy it. 3. The Apoſtles themſelves were not to ſee it and enjoy it. 4. Chriſtianity continued, after that, a perſecuted hated thing under the Heathen, till above three hundred years, till Conſtantine's time, though with intermiſſions between the Ten Perſecutions. Multitudes more were martyred by the Heathens than by the Jews, who were in ſervitude themſelves. 5. And if any apply it to the time after Coſtantine, the mercy indeed was unſpeakable, but thoſe that were here written to, were not to ſee it: And the Voice that is reported to ſay, Hodiè venenum funditur in Eccleſiam, hath by experience been ſo far credited, that we muſt not prefer the Prelatical Grandure and Power, which ſhortly was ſet up, before the better Reſt of Saints; while we think how much Peaceable Aſſemblies (which the Doctor calls that Reſt) through a great part of the Chriſtian World, have been hindered and perſecuted by Violence, Inquiſitions, Priſons, and the Blood of many hundred thouſand more than the Jews killed, by the Canons, and Executions of Papal Greatneſs, and for its Intereſt.
And it is incredible that to the ſuffering Believers of that Age, the Holy Ghoſt comforting them with this great Promiſe or a Sabbatiſm or Reſt, ſhould not principally mean the great and glorious final Reſt.
10. For he that is entred into his reſt, he alſo hath ceaſed from his own works, as God did from his.
10. For as God is ſaid to reſt and ſanctifie the Sabbath, when he ended his ſix days work; ſo our Sabbatiſm or Reſt muſt be a ceaſing from our own works, that is, 1. From Sin. 2. From thoſe Wilderneſs Labours, or troubleſom means (as ſorrow, fear, conflict, &c.) which are ſhort of the End. And 3. From Suffering.
Note; This Verſe ſhews that it is the Heavenly Reſt, with the beginning of it by Holineſs, which is here meant, for Church-grandure, and full proſperity, have been the cheriſhers of our own works, and not the ceaſing of them.
11. Let us labour therefore to enter into that reſt, leſt any man fall after the ſame example of unbelief.
11. Let it then be the care and diligence of heart and life, to attain that Reſt, and not to loſe it by Apoſtacy, but to take warning by thoſe Unbelievers.
Note; is it liker to be the deſtruction of the Jews, and freedom from this Perſecution, that ſhould be meant, by an Apoſtle that gloried in ſuffering, rather than that Glory which is indeed the end of Chriſtian care and labour?
12. For the word of God is quick, and powerful, and ſharper than any two-edged Sword, piercing even to the dividing aſunder of ſoul and ſpirit, and of the joynts and marrow, and is a diſcerner of the thoughts and intents of the heart.
12. For though ſome may be deceived by a ſelf-flattering heart, and ſeducing reaſonings, and ſome think to conceal their ſin, God's Word is quick and powerful, and ſharper than a two-edged Sword, being fitted by the all ſeeing God, to ſearch hearts to the bottom, and to diſcover and ſeparate evil from good, in the ſecreteſt thoughts and intents of the heart.
13. Neither is there any creature that is not manifeſt in his ſight, but all things are naked, and opened unto the eyes of him with whom we have to do.
13. It is (as the Light from the Sun) the word of that God, before whoſe Eyes all hearts and things are in open view, as a diffected body; and ſuch a ſearching Light is his Word with whom we have to do (or which we are ſpeaking of.)
14. Seeing then that we have a great high prieſt, that is paſſed into the heavens, Jeſus the Son of God, let us hold faſt our profeſſion.
14. Having then ſo great a High Prieſt aſcended into Heaven, (the Eternal Word, who ſendeth forth his ſearching Word) who is able to ſave, and help us, or deſtroy us, if we revolt; Let us hold faſt our profeſſed Faith and Hope through all our Tryals.
15. For we have not an high prieſt which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without ſin.
15. For we have not a High Prieſt that is ſo far from our natures and caſe, as to be unconcerned, and void of compaſſion towards us, as much as we are toward the brutes; but one that was man, and tempted, and perſecuted, as much as we, but without ſin.
Note, That Temptation may be without ſin: It is not our ſin meerly to be tempted.
16. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
16. Let us therefore ſo fully truſt to the ſufficiency and mercy of our High Prieſt in the Heavens, as to come (though with filial Reverence, yet) with boldneſs in the belief of our acceptance, that we may obtain mercy, and find ſuitable and ſeaſonable help in all our dangers and needs. (For God will yet be ſought unto for all.)