An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

The Summe of Chap. IV.

HEE presseth the use of the former Doctrine, saying in substance, Therefore, be feared, to be debarred from Gods Rest, Vers. 1. For wee have the offer of it, as well as they; only here are the odds, They beleeved not, Vers. 2. But wee who do beleeve, enter into a Rest, as Davids words import. For there are three Rests in the Scripture, which may be called Gods Rest. 1. Gods Rest upon the first Sabbath. 2. The Rest of Canaan, ty∣pical. 3. The Spiritual and true Rest of Gods People,

in Christs Kingdome, which is a deliverance, and ceasing from Sin, and Misery. David doth not mean of the Rest of the Sabbath, in his threatning; because, albeit the Work of Creation was finished in the begin∣ning of the World, and that Rest come and gone; yet David speaketh of another Rest after that, in the word of Threatning, Vers. 3. That Gods Rest was past at the founding of the World, is plain from Moses words, Vers. 4. After which Rest, David speaketh here of another Rest, Vers. 5 Wherein seeing Unbeleevers entred not, Beleevers must enter, Vers. 6. Again, David meaneth not of the Rest of Canaan: For, after they had a long time dwelt in Canaan, Da∣vid yet setteth them a Day, during which they might enter into Gods Rest, Vers. 7. For, if the Rest of Cana∣an which Iesus, or Ioshuah, gave unto them, had been this true Rest, then David would not have spoken of another Rest after that, Vers. 8. But speak he doth. Therefore, there is a Rest besides these, even that Spiritual Rest, proper to Gods people, Vers. 9. I call this a Rest; because, when Gods People cease to do ther own works, and will, it is like Gods Rest, Vers. 10. Therefore, let us beware to bee debarred from this Rest, by Unbeleef, as they were, Vers. 11. For Gods Word is as effectual now, as ever it was, to discover the lurking Sins of the heart, howsoever men would cloak them, Vers. 12. And God, with whom wee have to do, seeth us throughly, Vers. 13. But, rather, seeing wee have so great encouragement, to get entry through Jesus Christ, so merciful and pittiful an High-Priest, Vers. 14, 15. Let us bee stedfast in our faith, and come, confidently, to get Gods Grace, to help us through all Difficulties in the way to that full Rest, Vers. 16.

The Doctrine of Chap. IV.

Vers. 1. Let us therefore fear; lest a Promise being left us, of entering into his Rest, any of you should seem to come short of it.

1 In the Exhortation hee layeth down this ground, That ••here is a Promise of Entry into this Rest, left unto us.

Then, 1 The entry into Gods Rest is ••ast open to the Christian Church, and incouragement given, by offer and promise of entry. 2 While it is to day this promise and invitation to it, is left unto us, notwithstanding that many by-gone occasions of getting good, and doing good, bee spent and away. 3 As long as this merciful Offer and Promise is kept to the fore unto us, wee should stir up our selves to lay hold on it in time.

2. Therefore let us fear lest any of you seem to come short of it. The similitude is borrowed from the prize of a Race. Then, 1 A Race must bee run, erre wee come to our full rest. 2 The constant Runner to the end, getteth rest from sin and misery, and a quiet possession of Happiness at the Races end. 3 The Apostate, and hee who by misbeleef breaketh off his Course, and runneth not on, as may bee, commeth short, and attaineth not unto it. 4 The Apostasy of some, and possibility of Apostasy of more Professors, should not weaken any mans Faith; but rather terrify him from misbeleef. 5 There is a right kinde of fear of perishing, to wit, such as hindereth not as∣surance of faith; but rather serveth to guard it, and spur∣reth on a man to perseverance. 6 Wee must not only fear, by misbeleeing to come short; but to seem, or give a∣ny appearance of comming short.

Vers. 2. For unto us was the Gospel Preached, as well as unto them; but, the Word preached, did not profit them, nor being mixed with Faith in them that heard it:

1 To make the example the more to urge them, hee saith, The Gospel was Preached to them whom God debarred, for misbeleef from his Rest. Then, 1 The Gospel was Preached in the Wilderness for substance of Truth, al∣beit not in such fulnesse of Doctrine, and clearnesse of Truth, as now. The Preaching of it in clearnesse now, must make the Mis-beleevers of it, in no less danger of being debarred from that Rest, than the old Israelites, yea▪ rather in more.

2 The cause of their debarring, is, The Word was not mixed with Faith in them; and so profited them not.] Then, 1 As a Medicinal Drink must have the true In∣gredients mixed with it; so must the Word have Faith mixed with it; joyning it self with all the parts of the Truth, closely. 2 Faith can wall with nothing, nor bee mixed with any Truth, but the Word: and the word will not joyn, nor wall, nor mix, with Conceits, Opini∣ons, Presumption, but with Faith: that is, it will bee received, not as a Conjecture, or possible Truth; but for Divine, and infallible Truth▪ else it profiteth not. 3 Hearers of the Word may blame their mis-beleef, if they get not profit. 4 Albeit a man get light by the Word, and some tasting of temporary Joy, and Honour, and Riches also, by professing or preaching of it, yet hee receiveth not profit, except hee get entry into Gods Rest thereby: for all these turn to Conviction.

Vers. 3. For, wee which have beleeved, do enter into Rest, As hee said, As I have sworn in my wrath, if they shall enter into my Rest, although the werks were finished from the foundation of the World.

Read the sum of this Chapter, vers. 2, 3, 5. for clearing of his reasoning.

Hee proveth that Beleevers enter into Gods Rest; because God excludeth, by his threatning, mis-beleevers only. Then, 1 Fearful threatnings of the wicked carry in their bosome sweetest promises to the godly and the Faith∣full.

2 Beleevers get a beginning of this rest in this world, and a possession of it, in some degrees, by faith. Their delivery from sin and misery is begun. Their life and peace and joy is begun.

Vers. 4 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.

5. And in this place again; If they shall enter into my Rest.

He compareth places of Scripture, and sheweth the signi∣fications of Rest.

Then, 1 Words in Scripture, are taken, in sundry places, in sundry significations. 2 Comparison of places, will both shew the divers acceptions of any word, and the proper meaning of it in every place.

Vers. 6 Seeing therefore it remaineth, that some must enter therein, and they to whom it was first Preached, entred not in, because of unbeleef.

The full sentence of the sixt vers, is this; Seeing there∣fore it remaineth, that some must enter in; and they to whom it was first preached, entered no•• in, because of un∣beleef; It will follow by consequence, that Beleevers do en∣ter in. This latter part is not expressed in the Text, but left unto us, to gather by consequence. Whence wee learn, 1 That God alloweth us to draw consequences from his Scripture. 2 Yea, traineth us on by his own example, to draw them forth by reason. 3 Yea, hee will of necessi∣ty, force us to draw consequences from his words; or else not let us understand his meaning, by leaving something not expressed, to be collected by us.

Vers. 7 Again, hee limiteth a certain da••▪ saying in David, To day; after so long a time, as it is said, To day, if yee will hear his voice, harden not your hearts.

In that he reasoneth from the circumstance of t••me when David uttered these words, he teacheth us, That oftentimes there is matter of great moment imported in the least circumstances of the scrip••••res writing; and therefore that the circumstances of time, place, and person who speaketh▪ and to whom, and at what time, &c. should not be pas∣sed over, in our consideration of a Text, but diligently bee marked▪

Vers. 8. For if Iesus had given them rest, then would hee not afterwards have spoken of another day.

9. There remaineth therefore rest to the people of God.

10. For hee that is entred into his Rest, hee also hath ceased from his own works, as God did from his.

1. This reasoning from the time of Davids speaking, sheweth, How infallibly th•••• were led that wrote the Scriptusre, that they could not fail in setting down a word: nor speak one word that could cross any othe•• word poken by any other Prophet, before or after.

2. David taught of the Spiritual Rest in his time, and so did Moses. Then, 1. The old Church was not straight∣ned with earthly promises so, but that they had heavenly and spiritual promises given them also, as signified by the earthly and typical promises. 2. Their types had some star-light of interpretation: and, they were taught to look through the veil of Ceremonies and Types.

3. Hee saith, Hee that is entred into his Rest, ceaseth from his own works. Then, 1. Before a man bee reconci∣led to God by Faith in Christ, hee is working his own works, doing his own will, and not Gods. 2. Hee is working without ceasing, his own unrest, and his own torment, which hee procureth by working his own will. 3. The man that thinketh hee is entred into Gods Rest, must be Gods Workman, and no more work what plea∣seth himself, but what pleaseth God: ceasing from sinful works, and doing what is lawful and good, in way of o∣bedience unto him.

Vers. 11. Let us labour therefore, to enter into that Rest, lest any man fall, after the same example of unbeleef.

1. In the third verse hee said, The Beleevers entred in∣to Gods Rest: here bee exhorteth the Beleever to labour to enter into it.

Then, 1. The Rest of God is entred into by degrees. 2. They who have entred, must study to en••er yet more, going on from Faith to Faith, and from obedience to fur∣ther obedience, and from grace to grace, till they have gone all the way that leadeth unto glory.

2. Hee requireth labour and diligence to enter in.

Then, 1. Gods rest is no rest to the flesh, but rest to the soul, as (Mat. 11.29.) Christ promiseth. 2. With∣out care and diligence a man cannot promise to himself to enter in: For the way is called Straight which leadeth un∣to Heaven.

3. Hee requireth this diligence, lest a man fall, as the Israelites did. Then, as some of the Israelites fell in a temporal mis-beleef, and drew on temporal judgements upon themselves, as Moses and Aaron: so many Profes∣sors now also do, even Elect. Again, as some fell in un∣beleef with hardened hearts; yea, in obstinate mis∣beleef, and perished in their sin: so yet amongst Profes∣sors, some may fall into obstinate mis-beleef, and perish, except they give diligence to make progress towards their Rest.

Vers. 12. For the Word of God is quick and powerful, and sharpe•• than any two-edged sword, peircing e∣ven to the dividing asunder of Soul, and Spirit, and of the Ioynts and Marrow, and is a discerner of the thoughts and intents of the Heart.

1. Le••t any one should shift off this threatning, as expi∣red with those to whom it was first spoken; or cloak and dissemble their sins, and purpose of defection, when they should see th••ir time; hee letteth them know the power of the Word, and of God their adversary.

Then, the use, extent, and nature of Gods Word, must bee well studied, lest through mistaking, or igno∣rance hereof, a man should mis-apply, or mis-regard it.

2. The first property of the Word, it is Quick: that is, dieth not when those die to whom first it was directed, but endureth, speaking on with that same authority to all that hear it, in all times after.

Then, the Word is not a dead Letter, nor expired with former Ages: but the same to us that it was before to o∣thers, fit for operation and working the work for which it is sent, for convincing or converting the hearer al∣way.

3. Again, It is Powerful: That is, not fit to work onely, but active and operative, in effect: actually bind∣ing the conscience to obedience, or judgement, make the sinner what opposition hee will. Yea, it falleth a working on the hearer, if hee beleeve it, presently to clear his mind, rectifie his will, and reform his life, and to bring about his good and safety. If a man beleeve it not, it falleth a working also, presently to binde him guilty unto judge∣ment, and to augment his natural blindness, and his hearts hardness, and to bring on some degree of the deserved pu∣nishment upon himself: albeit not of its own nature, but by the disposition of the object whereupon it worketh.

Then, 1. The Word wanteth not the own effect, whensoever it is preached, but alwaies helpeth, or hurt∣eth the hearer, as hee yeeldeth to it, or rejecteth or neg∣lecteth it. 2. Wee shall do well to observe what sort of operation it hath upon us, seeing it must have some; that wee may bee framed to the better by it.

4. Another property of the Word: It is sharper than any two-edged sword, because it peirceth speedily through a brazen Brow, and dissembling countenance, and a lying mouth, and thrusteth it self without suffering resistance, into the conscience of the most obstinate, with a secret blow, and maketh him guilty within his own breast.

Then, 1. Let not Preachers think their labour l••st, when they have to do with obstinate sinners. The stroke is given at the hearing of the Word, which will bee found uncured after. 2. Neither let dissemblers please themselves with a fair countenance put upon the matter; as if the Word did not touch them: but rather give glo∣ry to God in time, when they are pricked at the heart. For if they dissemble the wound received of this Sword, the wound will prove deadly.

5. Peircing even to the dividing asunder of the Soul and the Spirit: That is, those most secret devices and plots of the Mind, or Spirit, and those closest affections of the Heart or Soul towards any forbidden evil, this word will finde out: yea, it can divide asunder the Soul and the Spirit, the Heart and the Mind, and tell the man how his Soul or Heart cleaveth to the sin, and how his Mind plotteth pretences to hide the evil of it from himself and others, even in those sins which have not broken forth, but lye as deep in the mind as the marrow in the bones. And it can put difference betwixt the purposes of the heart and the thoughts, how to compass the design, and how to hide the convoy. Or those waies how the sinner doth be∣guile himself, and seeketh to blind the eyes of others, the Word doth decypher and distinguish all these things which self-deceiving Sophistry confoundeth.

Then, 1. Secret purposes fall under the Judicatory of the Word, as well as practices accomplished. 2. Preten∣ces and excuses will not put off the challenge of it. 3. Nothing remaineth but that wee give up our selves to the Words government, flying what it dischargeth, and following what it commandeth.

Vers. 13. Neither is there any Creature that is not ma∣nifest in his sight: but all things are naked and open∣ed unto the eyes of him with whom wee have to do.

To clear the power of the Word, hee bringeth in the property of God, whose word it is, and setteth up the sin∣ners secret thought, in the sight of the All-seeing God, with whom hee hath to do.

Then, 1. God is the Party with whom the hearer of the Word hath to do, and hath his reckoning to make, and not the Preacher. 2. God joyneth with his Word, and giveth it that searching and discovering, and peircing virtue. 3. Gods omniscience, and all-seeing sight, should make us look to our inward disposition; so shall this, and

other like Exhortations, and Threatnings, have better effect and fruit in us.

Vers. 14. Seeing, then, that wee have a great High Priest, that is passed into the Heavens, Iesus, the Son of God, let us hold fast our Profession.

1. Hee giveth them a direction for entring into their rest; To hold fast their Profession: that is, in faith and love to avow the Doctrine of Christ.

Then, Hee that would enter into rest, must bee sted∣fast, in maintaining, and avowing the true Religion of Christ. 2. Hee who quitteth the profession of the Truth of Christ, taketh courses to cut off himself from Gods rest. For, if wee deny Christ, hee will deny us.

2. Hee commandeth, To hold fast our Profession. Then, 1. God will not be pleased with backsliding, or coldness, or indifferency in matters of Religion, because this is not, to hold it fast; but to take a loose hold, which is the ready way to defection. 2. There is danger, lest our adversaries pull the Truth from us. 3. The more dan∣ger wee fore-see, the more strongly must wee hold the Truth.

3. The encouragement which hee giveth to hold fast, is, Wee have Christ, a great High Priest, &c. Then, 1. As wee have need of threatning, to drive us to enter into Gods Rest; So have wee need of incouragements to draw us thereunto. 2. All our encouragement, is from the help which wee shall have in Christ, and that is sufficient. 3. Christ is alwaies for us in his Office, albeit wee do not alwaies feel him sensibly in us.

4. Hee calleth Christ, A great High Priest; to put dif∣ference betwixt the typical High Priest, and him in whom the Truth of the Priesthood is found. Then, What the ty∣pical High Priest did in shew for the people, that the great High Priest doth in substance for us: That is, re∣concileth us to God perfectly, blesseth us with all bles∣sings solidly, and intercedeth for us perpetually.

5. Hee affirmeth of Christ, that hee is passed into the Heavens; to wit, in regard of his Manhe••d, to take pos∣session thereof in our name.

Then, 1. Christs corporal presence is in Heaven onely, and not on Earth, from whence hee is passed. 2. Christs corporal presence in Heaven, and absence from us in that respect, hindereth not our right unto him, and spiritual having, or possessing of him, 3. Yea, it is our encouragement, to seek entry into Heaven, that hee is there before us.

6. Hee calleth him Iesus, the Son of God, to lead us through his humanity unto his Godhead. Then, no rest on the Mediator, till wee go to the rock of his God∣head, where is strength, and satisfaction to faith.

Vers. 15. For wee have not an High Priest which can∣not be touched with the feeling of our infirmities: But was, in all points, tempted like as wee are; yet without sin.

1. Another encouragement is from the merciful and compassionate disposition of our High Priest, whose na∣ture, and office, and experience, maketh him, that hee cannot be but touched with our infirmities, both sinful, and sinless infirmities, of body, estate, or mind.

Then, 1. Hee presupposeth, that the faithful are sub∣ject to infirmities, both of sin, and misery; and by rea∣son thereof, to discouragements, and dashing of their spirit. 2. Christ doth pitty the infirmities of the faith∣full, their poverty, banishment, sickness, grief▪ yea, their sinful passions, and perturbations, and short comming in holy duties; hee is compassionate in all these. There∣fore may our Faith gather strength from his pitty, to bear these the better; and strive against our sinfulness with the greater courage. And, in the sense of our in∣firmities, wee should not stand back from Christ; but go to him the rather, as to a compassionate physician, who can, and will help us.

2. To give us assurance of his compassion, hee sheweth us, that hee was, in all points tempted like as wee are; yet without sin.

Then, 1. Christ hath experience of all tryals where∣in any of his servants can fall; of poverty, contempt of the world, of being forsaken by friends, of exile, impri∣sonment, hunger, nakedness, watching, weariness, pain of body, dashing of mind, heaviness of hearts, dolour, an∣guish, and perplexity of Spirit; yea, of desertion to sense; yea, of the wrath and curse of God; the feeling whereof may justly bee called A descending to Hell; Christ in his own experience knoweth what all such exercises are▪ 2. These his experiences, and sufferings, are pawns to us of his compassion on us in such cases; so that wee may as certainly beleeve the compassion, as the passion.

3. Hee maketh exception of sin, whereof hee was free; but not of his being tempted to sin.

Then, 1. Albeit our Lord was free from committing sin, yet hee was not free from being tempted to sin: and so can pitty our weakness, when wee are overcome of it. 2. His being free of sin, is our comfort against sin; For, if our Mediatour had been defiled with sin, hee could not have washed us: But now hee is able to justifie us, and set us free of sin also.

Vers. 16. Let us, therefore, come boldly unto the Throne of Grace, that wee may obtain Mercy, and finde Grace, to help in time of need.

1. From these encouragements, hee draweth another di∣rection, To come boldly to God in prayer, for every thing whereof wee stand in need.

Then, the Apostle alloweth unto the beleever, 1. Cer∣tain perswasion of the acceptation of his person: hee bid∣deth him Come boldly. 2. Hee alloweth certain perswa∣sions of the granting of his prayers, in the matter, name∣ly, of Grace and Mercy, which includeth the remission of sins.

2 The Throne of Grace, or the Mercy-Seat, was above the Ark, within the Sanctuary, and represented God in Christ reconciled to his people, gracious and merciful un∣to them. To this hee alludeth, and by this means teach∣eth us,

1. That the substance of that typical Mercy Seat, is to bee found in Christ under the Gospel. In him God is e∣ver to bee found on his Throne of Grace. 2. That the Veil of the Ceremonial Sanctuary, is rent in Christs suf∣fering, and an open door made unto the holiest, unto e∣very Beleever, and not for the Highest alone, to enter in. 3. That God layeth aside his terrour and rigour of ju∣stice, when his own come to him in Christ, and offer∣eth access unto the Throne of Grace, unto them.

3. Hee will have us comming with boldness, to obtain mercy; including himself with the faithful, and joyning the meanest of the faithful, to whom hee writeth, in the same priviledge with himself. Then, 1. Free liberty to expound all our mind to God, as the word importeth, without employing the mediation of Saint or Angel, or any beside Christ, is one of the priviledges of Christian Religion. 2. This priviledge is common to the meanest of the faithful, with the chiefest Apostles. 3. There is mercy to bee had for such as come for removing of eve∣ry sin, and remedy of every misery.

4. Hee setteth before them the hope of Grace to help in time of need. Importing hereby, 1. That albeit for the present, possibly wee bee not touched with the sense of wants, straights, and difficulties; yet wee are to expect, that time of need will come. 2. That it is good to fore∣see this, and make provision in the time of grace, in this acceptable day, while God is on his Throne of Grace. 3. That our prayers, if they get not an answer presently, yet shall they get an answer in the time of need. When our need commeth, then shall our help come also.