Exposition of the Epistle to the Hebrews

mise the Lord Christ was a Lamb slain, though not actually, yet as to the virtue of his incarnation, whereby he became a Lams, the Lams of God, and of his death, wherein he was slain, to take away the sins of the world. Now the declaration of the Lord Christ as the Lamb of - God slain to take away the sins of the world, is the sum and substance of the gospel.

This then having been given out and established azo καταξολης κοσμου ‘from the very beginning of the world;’ this was the rise of the gospel which ever since hath been the ground, rule, and measure of all God’s transactions with the children of men. Whatever new declarations have been made of it, whatever means have been used to instruct men in it, yet the gospel was still the same throughout all times and ages. The Gentiles therefore had no true ground to object against the doctrine of it, that it was new. For though by the sin and unbelief of themselves and their forefathers, who had lost, despised, and totally rejected the first revelation of it, it was new to them; yea, and God in his just and righteous judgments had hid it from them, and rendered it at length, μυστηριον χρονοις awyiore ceovynuevov, Rom. xvi. 25, “ἃ mystery,’ the declaration whereof was ¢ silenced from the past ages of the world,’ or all the secula that had passed from the beginning, yet in itself, it was not new, but the same that was revealed from the foundation of the world, by God himself. And this is for the honour of the gospel. For it is a certain rule; quod antiquissimum id verissimum, ‘that which is most ancient is most true.’ Falsehood endeavours by all means to countenance itself from antiquity, and thereby gives testimony to this rule, that truth is most ancient. And this discovers the lewdness of that imagination, that there have been several ways in several seasons, whereby men came to the knowledge and enjoyment of God. Some they say did so by the law, some by the light of nature, or the light within them, or by philosophy which is the improvement of it. For God having from the beginning, from the foundation of the world, declared the gospel in the manner before proved, as the means whereby sinners might know him, live unto him, and be made partakers of him; shall we think that when this way of his was despised, and rejected by men, he himself would do so also, and follow them in their ways, indeed their delusions, which they had chosen, in opposition to his truth and holiness? It is fond and _ blasphemous once so to imagine.

The Jews with whom our apostle had to do peculiarly, derived their privileges from the giving of the law, and concluded that because the law was given unto them of God, that according to the law they were to worship him, and by the law they were to be saved, How doth he convince them of their error and mistake in this matter? He doth it by letting them know, that the covenant or the promise of the gospel, was given unto them long before the law, so that whatever the end or use of the law were, (and what they were, he there declares,) it did not, nor could disannul, the promise; that is, take its work away, or erect a new way of justification and salvation, Gal. 11]. 17. ‘ And this I say, that the covenant that was confirmed before of God in Christ, (that is, the promise given unto Abraham, ver. 16,) the law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.” Asif he had said, God made a promise to Abraham, or made a covenant with him, whereby he was evangelized, and the way of life and salvation by Christ made known. to him. Now if the end of the law was to justify sinners, to give them life and salvation, then the way of the promise and covenant instituted by God four hundred and thirty years before must be disannulled. But this the faithfulness and unchangeableness of God will not admit. And the apostle insists only on the precedency mentioned, and not that priority which it had of the law of Moses, in that it was preached from the foundation of the world; because dealing with the Jews, it was sufficient for him to evince, that even in their relation unto God, and God’s especial dealings with them, the gospel had the precedency of the law. What then John the Baptist said of the Lord Christ and himself, ‘He that cometh after me is preferred before me, for he was before me,’ John i. 15, though he came after him in his ministry, yet he was above him in dignity, because he had a preexistence in his divine nature unto him. The like in another sense, may be said of the law and the gospel as preached by Christ and his apostles. Though it came after the law, yet it was preferred above it or before it, because it was before it. It was in the substance and efficacy of it, revealed and declared long before the giving of the law, and therefore in all things was to be preferred before it.

It appears then that from first to last, the gospel is, and ever was, the only way of coming unto God; and to think of any other way or means for that end, is both highly vain, and exceedingly derogatory to the glory of God’s wisdom, faithfulness, and holiness.

And these things have we observed from the first part of the confirmation of the preceding exhortation, taken from the parity of state and condition between the present Hebrews and those of old, inasmuch as they had both the same gospel preached unto them. The latter part of it is taken from the especial event of giving the promise unto the fathers. And hereof also there are two parts. First. An absolute assertion that the word that was preached unto them did not profit them. Secondly. That there might be no semblance of reflecting disrespect on the promise of God, as though it could not profit them that heard it, to whom it was preached, the reason of this event and miscarriage is subjoined in those words, ‘not being mixed with faith in them that heard.’

The subject spoken of in the first proposition is, 6 λογος tne akone, ‘the word of hearing;? which expression being general is limited by ἐπαγγελία, the promise in the verse foregoing. Some would have the report of the spies, especially of Joshua and Caleb, to be intended in this expression. The people believed not the report which they made, and the account which they gave of the land that they had searched. But, as was said, it is plainly the same with the ἐπαγγελία, or the promise in the other verse, as the coherence of the words undeniably evinces. ‘The word of hearing.’ Hearing is the only way and means whereby the benefits contained in any word, may be conveyed unto us. The intendment then of this expression is that which is declared, Rom.

x. 17. apa ἡ πιστις εἕ axone; Se axon δια ῥηματος Θεου᾽ ‘ Wherefore faith is from hearing, and hearing is by the word of God.’ This is the series of these things. The end of the word of God is to ingenerate faith in the hearts of men. This it doth not immediately and absolutely, but by the means of hearing; men must hear what they are to believe, that they may believe. Hence, although the term of hearing be in itself indifferent, yet in the Scripture it 15 used sometimes for the effect of it in faith and obedience, as was observed on the last chapter; and sometimes for the proper cause of that effect, whereof itself is the means; that is, the word itself. So axon expresseth myvaw: So Jer. x. 22. mywow d:p: vox auditus, ‘ the voice of hearing; that is, of the word to be heard. And Isa. liii. 1. s»nynwd rants, ‘who hath believed our hearing?’ that is, the word which we propose to them to be heard and believed. Neither doth axon barely signify auditus, the hearing, or the sense of it, which is all that is properly denoted by that Latin word. But itis used sometimes for the reports or words themselves which are heard, Mat. xxiv. 6. μελλησετε axovetv πολεμους, καὶ axoac ToAcuwy, You shall hear of wars, and (not hearings but) reports and rumours of wars.’ And our translators have made use of a good word in this matter, namely report; which may denote either what is spoken by men, or what is spoken of them.

Of this word it is said οὐκ ὠφελησεν εκεινους ‘it profited them not, they had no advantage by it. For we find that notwithstanding the promise given of entering into the rest of God, they entered not in. And there seems to be a μειωσις in the words also. It was so far from benefiting of them, that occasionally it became their ruin. As if he had said, Consider what befel them, how they perished in the wilderness under the indignation of God, and you will see how far they were from having any advantage by the word which they heard. And such will be the issue with all that shall neglect the word in like manner.

The Vulgar Latin renders the last words, ‘ fidei ex iis quas audiverunt,’ as though its author had read rove ακουσϑεισιν, ‘the things that were heard.’ Itdid not profit them, because they believed not the things which were heard. This, though it much change the words, yet it makes no great alteration in the sense. I shall consider what proper sense the words will bear, take them either way according to the difference of the reading, and then show that which is most proper according to the mind of the Holy Ghost..

If we read συγκεκραμενους, it refers to εκεινους, and is regulated thereby; ‘those who were not mixed with the faith of them that heard.” And this seems to exclude the interpretation of Chrysostome, which Theophylact, who not only follows him almost constantly, but also transcribes from him, professeth that he could not understand. For he would have ‘ those who were not mixed,’ (for he refers it to the persons of men, and not the word preached,) to be Caleb aud Joshua; who, saith he, mixed not themselves with the company of the rebellious and disobedient upon the return of the spies. And this, he saith, they did by faith; they kept themselves from the company of them who heard the word and were disobedient. But this interpretation overthrows itself. Because if συγκεκραμενους be regulated by exewoue, it is evident that those who did not so mix themselves had no profit by the word, For the word preached did not profit them who were not mixed; which could not be spoken of Joshua and Caleb. But it may not be amiss to consider the words themselves of these authors, which yet I do not usually. Thus therefore treats Chrysostome on the avrwy’ ‘That is, they were not united, they agreed not in faith with them which heard, but were divided from them.’ Sundry others follow this interpretation. And according to it, rove ἀκουσασι, denotes the ‘obedient hearers.’ Those who so heard the word of promise as to believe it, and to yield obedience to God on that account. According to which construction this must be the import of the words. ‘ The word preached profited them not, because they did not associateor join themselves to, or mix themselves with, those who hearing the word, believed and obeyed the voice of God.’

If this be the sense of the words, the whole congregation is blamed for a wicked separation from two single persons, who abode constant in tke faith of the promise of God. They sinned in that they would not join themselves to them, nor unite with them, in that profession of faith and obedience which they made. Neither their number, nor their agreement among themselves, could free them from schism, sin, and punishment. They would not unite themselves to those two persons who abode in the truth, and so perished under the indignation of God thereon.

And these things are true, but I judge them not to be directly intended in this place. For the reading before mentioned of συγκεκρα- μενος, Which must refer to ὁ λογος της axone, ‘ the word preached,’ and not to any person or persons, is confirmed by most ancient copies, and followed by most ancient translations. Besides the sense of the words, which in the other way is dark and involved, in this is full, clear, and proper. For,

1, The other sense binds up the intention of the words to that particular time, season, and action, when the people murmured on the return of the spies that went to search the land. This indeed was ‘a signal instance of their unbelief, yet the whole of it in refusing the promise is not to be restrained to that instance. For our apostle is declaring that in their whole course, they did totally and finally reject the promise.

2. If the persons spoken of be to be understood, the text doth not say they were not mixed with them that believed, were not united to them, or conjoined with them, but not mixed ry moret, ‘to the faith.’ Now there are two difficulties not easily removeable, that do attend this sense and construction of the words. 1. How men can be said to be ‘ mixed with the faith of others.’ Camero answers, that it may be understood to be joined with them in the communion of the same faith. I acknowledge this is a good and fair sense; but such as plainly makes the persons and not their faith, to be the immediate object of this conjunction, which the words will not allow. 2. How harsh is this construction, cvykekpapevouc TN πίστει, τοις akovoact’ Two dative cases joined in apposition without the intervention of any preposition, the one denoting the act, the other the persons. ‘ Joined to the faith to them that heard it.’ But as we shall see in the other more usual and approved reading, referring the word mixed to the principal subject of the whole proposition or the word preached, the sense will appear full and satisfactory.

This being the import of the word, expositors illustrate the whole sense by various allusions, whence they suppose the expression to arise. Some to the mixture of things to be eaten and drunk, that they may be made suitable and useful to the nourishment of the body. For so are the promises made by faith to the nourishment of the soul. Some to the mixture of the natural ferment of the stomach, with meat and drink, causing digestion and nourishment thereby. And this last allusion seems well to represent the nature of faith in this matter. The word of God, especially the word of promise, is the food of the souls of men; so is it often called, and thereunto frequently compared. Our apostle distributes the whole word with respect to them that hear it, or receive it, into strong meat and milk, ch. v. 13, 14. The whole is food, and inthe whole, is suited to the various conditions of believers in this world, whether strong and increased in spiritual light and experience, or whether young and weak. And so the same word is by Peter called the ‘ sincere milk,’ which those who are ‘born again’ ought to desire and make use of as their principal food, 1 Pet. ii. 1,2. And with respect hereunto is faith sometimes expressed by tasting, which is the sense exercised about our food, which manifests, it may be, that more of experience is included in it, than some will allow, 1 Pet. ii. 3, ‘If so be ye have tasted that the Lord is gracious.’ And wherein do we taste of the grace of God? In his word, as the Psalmist declares, Ps. exix. 103, ‘ How sweet are thy words unto my taste!’ And in pursuit of the same metaphor, the word is said to be sweet, ‘sweet as honey, or the honey-comb,’ Ps. xix. 10,cxix. 103. And frequently it is expressed by eating, wherein consists the life of the sacramental notion, of ‘eating the flesh and drinking the blood of Christ,’ whereby the especial actings of faith on that peculiar subject of the promise, Christ crucified for us, is expressed. The sum is, spiritual truths, being savingly believed, are united with that faith which receives them: so incorporated with it, as that they come to be realized in the soul, and to be turned into the principle of that new nature, whereby we live to God. Want hereof ischarged on the people to whom the gospel was declared in the wilderness. The word which they heard, was not so really and savingly received by faith as to be incorporated therewith, and to become in them a living principle, enabling and strengthening them to obedience. It is not the intention of the words to declare barely and nakedly that they did not believe in any sort or sense; but that these hearers did not receive and improve the word of promise in such a way and manner, as to obtain the full benefit and advantage of it. They had, as we find, an apprehension of the truth of the promise, which did so far prevail on them, that sometimes they professed that they would place their con- ‘fidence in it, and regulate their obedience accordingly. But they were not steadfast herein, because, notwithstanding all their profession, their faith and the word of God were never solidly united, mixed, and incorporated in their souls. They tasted sometimes a little sweetness in it, but took it not down to digest it, that it might have a subsistence, power, and efficacy in them. This caused the word to fail of its end towards them, ‘it did not profit them;’ and them to fail of their end by it, ‘they entered not into the rest of God.’ And with the consideration hereof, doth the apostle press the Hebrews, and us with them. And it is of great weight. The same promise being left to us as to them, and this being the way whereby they ‘came short of it,’ we have reason to be watchful against the like miscarriages in ourselves. The truths doctrinally declared in this latter part of the verse may be comprised in the ensuing observations.

Obs. IV. God hath graciously ordered the word of the gospel to be preached to men, whereon depends their welfare or their ruin.—To them and to us was the word preached. And this is the great effect of the love, care, grace, and goodness of God, towards them and us. The word is like the sun in the firmament. Thereunto is it compared at large, Ps. xix. It hath virtually in it all spiritual light and heat. But the preaching of the word is as the motion and beams of the sun, which actually and effectually communicate to all creatures that light and heat which is virtually in the sun itself.

The explanation of this similitude is expressly insisted on by our apostle, Rom. x. 18. And because of this application doth the apostle make that alteration in the expression. For whereas in the Psalm it is said pip, ‘their line is gone forth into all the earth,’ with respect, in the first place and literally, to the line or orderly course of the sun and other celestial bodies; he renders that word by φϑογγος; ‘ their sound,’ voice or speaking, respecting the mystical sense of the place, and application of the words to the preaching of the gospel, which was principally intended in them. And this is the true reason of that variety which many critics have troubled themselves and others about to little purpose. What, then, the motion and beams of the sun are to the world natural, that is the preaching of the gospel to the spiritual world, 3A2 to all who intend to live to God here, or to enjoy him hereafter. Of old the preaching of the gospel was by many wise men, or those that thought or boasted themselves so to be, esteemed folly, 1 Cor. i. that is, a thing needless and useless. And the wiser any one would have himself esteemed to be, the more vehemently would he condemn preaching, for folly. But notwithstanding all their pride, scorn, and opposition, it proved the ‘foolishness of God which was wiser than all their wisdom;’ that is, what God chose to compass his end by, which seemed to them foolishness, but was indeed the ‘wisdom and power of God.’ And it is that which the eternal welfare or ruin of men depends on: as the apostle in this place declares, and as the Scriptures testify every-where. And this may direct us to make a right judgment both of that contempt and neglect of it, which are found amongst many who ought to have other thoughts about it; the whole work is by some despised and decried, and few there are who labour in it with diligence as they ought. But they shall all bear’ their own judgement.

Obs. V. The sole cause of the promise being ineffectual to salvation in and towards them to whom it is preached, is in themselves and their own unbelief. This the apostle expressly asserts. 1t is granted that ‘the word did not profit them.’ But what was the reason of it? was it weak or insufficient of itself? was it like the law, that made nothing perfect? that could not take away sin, nor justify the souls of men? No, but the sole cause hereof was, that it was not ‘ mixed with faith.’ God hath not appointed it to save men whether they will or not; nor is the word of promise a mean suited to any such end or purpose. It is enough, that it is every way sufficient to the end whereunto of God it is designed. If men believe it not,—if they refuse the application of it to themselves, no wonder if they perish in their sins.

Obs. VI. There is a failing, temporary faith, with respect to the promises of God, which will not advantage them in whom it is.—It is known how often the people of old professed that they did believe, and that they would obey accordingly; but, saith the apostle, notwithstanding all their pretensions and professions, notwithstanding all the convictions they had of the truth of the word, and the resolutions they had of yielding obedience, wherein their temporary faith did consist, yet they perished in their sins, because the ‘word was not mixed with faith in them,’ that is, truly and really believed.

Obs. ΝΠ]. The great mystery of useful and profitable believing, consists in the mixing or incorporating of truth and faith in the souls or minds of believers. This being a truth of much importance, I shall a little insist on the explanation and improvement of it; and that in the ensuing observations.

1. There is a great respect, relation, and union, between the faculties of the soul, and their proper objects, as they act themselves. Thus truth, as truth, is the proper object of the understanding. Hence, as it can assent unto nothing but under the notion and apprehension of truth, so what is indeed true, being duly proposed unto it, it embraceth and cleaveth unto necessarily and unavoidably. For truth and the understanding are, as it were, of the same nature, and being orderly brought together do absolutely incorporate. Truth being received into the understanding, doth no way affect it, nor alter it, but only strengthen, improve, enlarge, direct, and confirm it in its proper actings. Only it implants a type and figure of itself upon the mind. And hence those things or adjuncts that belong unto one of these, are often ascribed unto the other. So we say, such a doctrine or proposition is certain, from that certainty which is an affection of the mind; and our apprehension of any thing to be true, from the truth of that which we do apprehend. This is that which we call knowledge, which is the relation, or rather the union that is between the mind and truth, or the things that the mind apprehends as true. And where this is not, when men have only fluctuating conceptions about things, their minds are filled with opinions, they have no true knowledge of any thing.

2. The truth of the gospel, of the promise now under especial consideration, is peculiar, divine, supernatural; and, therefore, for the receiving of it, God requireth in us, and bestoweth upon us, a peculiar, divine, supernatural habit, by which our minds may be enabled to receive it. This is FAITH, which is ‘not of ourselves; it is the gift of God.’ As the mind acts naturally by its reason to receive truths that are natural and suited to its capacity; so it acts spiritually and supernaturally by faith, to receive truths spiritual and supernatural. Herewith are these truths to be mixed and incorporated. Believing doth not consist in a mere assent to the truth of the things proposed to be believed, but in such a reception of them, as gives them a real subsistence and inbeing in the soul by faith. We shall make things more fully to appear, and the better explain it, if we show, 1. How this is expressed in the Scripture, with respect to the nature, acts, and effects of faith. By what means it comes to pass, that faith and the promise do so incorporate.

First. For faith itself; itis by our apostle said to be ελπιζομενων ὑποστασις, ch. xi. 1, ‘ the substance of things hoped for.’ Now, the ελπιζομενα here, ‘the things hoped for,’ are so termed with respect unto their goodness, and their futurition, in which respects they are the objects of hope. But they are proposed unto faith, and respected by it, as true and real. And as such it is the ὑποστασις, or substance of them. Not absolutely and physically, but morally, and in respect of use. It brings them into, makes them present with, and gives them a subsistence, as to their use, efficacy, and conifort in the soul. This effect of faith is so far of the nature of it, that the apostle makes use of it principally in that description which he gives us of it. Now, this giving a subsistence in the mind to the things believed, that they shall really operate and produce their immediate effects therein, of love, joy, - and obedience, is that spiritual mixture and incorporation whereof we speak. And here lies the main difference between saving faith, and the temporary persuasion of convinced persons. This latter gives no such subsistence unto the things believed in the minds of men, as that they should produce their proper effects therein. Those in whom it is, believe the promise, yet not so, as that thereby the things promised should have such an existence in their minds, as to produce in them, and upon them their proper effects. It may be said of them, as it is of the law in another sense, ‘ they have the shadow of good things to come, but not the very image of the things.’ Thereis not a real reflection of the things they profess to believe, made upon their minds. For instance, the death of Christ, or Christ crucified, is proposed unto our faith in the gospel. The genuine proper effect herecf, is to destroy, to crucify, or mortify sin in us. But where this is apprehended by a temporary faith only, this effect will not at all be produced in the soul. Sin will not be mortified, but rather secretly encouraged; for it is natural unto men of corrupt minds to conclude, that they may ‘continue in sin, because grace doth abound.’ On the other side, where faith gives the subsistence mentioned unto the death of Christ in the soul, it will undoubtedly be the death of sin, Rom. vi. 3—14.

Secondly. Faith in its acting towards, and on the promise, is aiso said to receive it. By it we receive the word, that is, it takes it into the soul and incorporates it with itself. There is more herein than a mere assent to the truth of what is proposed and apprehended. And sometimes we are said by it to receive the word itself, and sometimes to receive the things themselves which are the subject matter of it. So are we in the first way said to ‘receive the ingrafted word’ with meekness, James i. 21, to ‘ receive the promises,’ Heb. xi. 13. ‘ Having received the word,’ 1 Thess. 1. 6, 11. 13, In the latter way, to ‘receive Christ himself,’ John i. 12, and the atonement made by him, Rom. v. 11, which are the principal subjects of the gospel. And herein lies the life of faith; so that it is the proper description of an unbeliever, that he doth ‘ not receive the things of the Spirit of God, 1 Cor. ii. 14. And unbelief is, the not ‘ receiving of Christ,’ John i. 1]. There may be a tender made of a thing, which is not received. A man may think well of that which is tendered unto him, and yet not receive it. But what a man doth receive duly, and for himself, it becomes properly his own. This work of faith, then, in receiving the word of promise with Christ, and the atonement made by him therein, consists in its giving unto them a real admittance into the soul, to abide there as in their proper place; which is the mixture here intended by the apostle.

Thirdly. Hence and hereon the word becomes an ingrafted word, James i. 21. ‘Wherefore, lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls.’ The exhortation is unto reality and growth in believing. To this end the word is proposed, as that which is to be brought into the soul. And to that purpose room is to be made for it, by the casting out of such things as are apt to possess the mind, and leave no admittance for the word. Now the ῥυπαρια and περισσεία κακίας, ‘ filth and superfluity of evil, here intended, are those corrupt earnal lusts which by nature possess the minds of men, and render them enmity against God, Rom. viii. 7. These are so fixed in the mind, so incorporated with it, that from them it is denominated fleshly and carnal. And they are to be put away, cast out, separated from the mind, unrooted and rejected, that the word may be brought in and received. And how is that to be received? Asa word that is to be euguroc, implanted or ingrafted into the mind. Now, we all know that by ingrafting there becomes an incorporation, a mixture of the natures of the stock and graft into one common principle of fruitbearing. So is the word received by faith, that being mixed. with faith, both of them become one common principle of our obedience. And on this account doth our Saviour compare the word of the gospel unto seed, Matt. xiii. Now, seed brings forth no fruit or increase, unless, falling into the earth, it incorporate with the fructifying virtue thereof. And with respect hereunto 1s it said, that God writes his law in our hearts,’ Jer. xxx1.32. As our apostle expounds it, 2 Cor. ii. 3. ‘The word of the gospel is by the Spirit of the living God, written not in tables of stone, but in the fleshly tables of the heart.’ So is it ingrafted, when it is as really by the help of faith communicated unto, and implanted on the heart, as written words are in their engraving on tables of stone.

Fourthly. The effect of this ingrafting of the word, which belongs also to this spiritual incorporation, is the casting of the soul into the mould, type, image, or figure of the doctrine of it, as our apostle expresseth it, Rom. vi. 17, ‘ Ye have obeyed from the heart, eve ὃν παρε- δοϑητε TuToy διδαχης; that form of doctrine that you have been deliyered up unto, —that you have been cast into, This is that transformation of mind, which we are exhorted to look after, in the renovation that it receives by believing, Rom. xu. 2. As the scion, being grafted or inoculated into the stock, turns and changes the natural juice of the stock into another kind of fructifying nutriment than it had before; so the word being by its mixture with faith ingrafted into the soul, it changeth the natural operation of it, to the production of spiritual effects, which before it had no virtue for. And it transforms also the whole mind, according to the illusion, Rom. vi. 17, into a new shape, as wax is changed by the impression of a seal into the likeness of it.

Fifthly. The expression of faith by eating and drinking, which is frequent in Scripture, as before intimated, gives farther light into the spiritual incorporation that we inquire after. ‘lhus, the word is said to be food, strong meat, and milk, suited to the respective ages and constitutions of believers. And the Lord Christ, the principal subject of the word of the gospel, says of himself, that he is ‘the bread that came down from heaven,’ that his ‘flesh is meat indeed, and his blood drink indeed.” Faith is the eating of this food, this milk, this meat, this flesh. Now, in eating, when food is prepared, it is received, and bya due digestion turned into the very substance of the body of him that eats. Supplies proceed from thence unto the flesh, blood, and spirits of the eater, according as the principles of nature require and direct. So also must it be in this matter spiritually. This the men of Capernaum not understanding of old, but taking the words of our Saviour in a carnal manner, thinking he would have them eat his flesh with their teeth, and pour his blood down their throats, were offended at him, and perished in their unbelief, John vi. 52, 59. But he lets his disciples know, that the whole mistake lay in the carnal imagination of those men. He meant no more but the spiritual union of himself unto the souls of believers by faith, which is no less real and sure, than the union that is between the body and the meat it receives, when duly digested, ver. 56, that the flesh, in the carnal sense, was of no use or profit, but that his words were spirit and life, ver. 63. It is from an ignorance of this spiritual incorporation of Christ in the promise, and faith, that the church of Rome also hath feigned their monstrous carnal eating with their teeth of the ἘΠΈΒΗ or body of Christ, though he had foretold them that it should profit them nothing. Wherefore, the word being prepared as spiritual food for the soul, faith receives it, and by a spiritual eating and digestion of it, turns it into an increase and strengthening of the vital principles of spiritual obedience; and then doth the word profit them that hear it.

Hence is the word of Christ said to dwell or inhabit in us, Col. in. 16, ‘Let the word of Christ dwell richly in you in all wisdom.’ This inhabitation of the word, whereby it makes its residence and abode in the souls of men, is from this spiritual incorporation or mixing with faith. Without this, it may have various effects upon the mind and conscience, but it comes to no abiding habitation. With some it casts its beams and rays for a season into their minds, φαίνει, but is not received nor comprehended, John i. 5, and therefore, οὐκ avyaZe, it doth not enlighten them, though it shines into them, 2 Cor. iv. 4. It comes and departs almost like lightning, which rather amazeth than guideth. With some it makes a transient impression upon the affections, so that they hear it, and admit of its dispensation with joy and some present satisfaction, Matt. xiii. 20. But it is but like the stroke of a skilful hand upon the strings of a musical instrument, that makes a pleasant sound for the present, which insensibly sinks and decays until a new stroke be given; it hath no abode nor residence in itself or the strings. No more hath the word that strikes on the affections only, and causing a various motion and sound in joy, or sorrow, or delight, vanisheth and departeth. With some it lays hold on their consciences, and presseth them to a reformation of their conversation, or course in this world, until they ‘do many things gladly,’ Mark vi. 20. But this is _ by an efficacious impression from without. The word doth not abide, inhabit, or dwell in any, but where it hath a subsistence given unto it in the soul by its incorporation with faith, in the manner described.

This then is savingly and profitably to believe. And thus is it with very few of the many that make profession so to do, It is but in one sort of ground, where the seed corporates so with the earth, as to take root and to bring forth fruit. Many pretend to believe; few believe indeed, few mix the word preached with faith, which should give us alla godly jealousy over our hearts in this matter, that we be not deceived.

It is therefore worth our inquiry how, or by what means, faith is assisted and strengthened in this work of mixing the word with itself, that it may be useful and profitable unto them that hear it. For although it is in and of the nature of faith thus to do; yet of itself it doth but begin this work, or lay the foundation of it. There are certain ways and means, whereby it is carried on and increased. And among these,

- multiplied. Constantly fixing the mind by spiritual meditation on its proper object, is a principal means whereby faith mixeth it with itself. This 15 κατοπτριζεσϑαι, to behold steadfastly the glory of God in Jesus Christ, expressed in the gospel as in a glass, 2 Cor. ili, 18. For the meditation of faith is an intuition into the things that are believed, which works the assimilation mentioned, or our being changed into the same image, which is but another expression for the incorporation insisted on. As when a man hath an idea or projection of any thing in his mind, that he will produce or effect, he casteth the image framed in his mind upon his work, that it shall exactly answer it in all things; so, on the other side, when a man doth diligently contemplate on that which is without him, it begets an idea of it in his mind, or casts it into the same image. And this meditation by which faith worketh, to complete the mixture or composition intended, must be fixed, intuitive, constant, looking into the nature of the things believed. James tells us, that he who is a mere hearer of the word, is like a man considering his ‘ natural face ina glass, who goeth away and immediately forgetteth what manner of man he was,’ ch. i. 24. It is so with a man that takes but a slight view of himself; so is it with men that use a slight and perfunctory consideration of the word. But, saith he, 6 παρακυψας εἰς νομον τελειον, ‘he that diligently bows down, and inquires into the law of liberty,’ or the word, that is, by the meditation and inquiry mentioned, that ‘ man is blessed inall his ways.’ So doth that word signify, 1 Pet. i. 12, where alone again it is used in this moral sense, of diligent inquiry; it signifying properly ‘to bow down.’ This is that which we aim at. The soul by faith meditating on the word of promise, and the subject-matter of Christ and his righteousness, Christ is thereby formed in it, Gal. iv. 19, and the word - itself is inseparably mixed with faith, so as to subsist with it in the soul, and to produce therein its proper effects. This is to be spiritually minded; and φρονεῖν ra avw, Col. 11]. 2, to mind the things that are above, as those which yield the best relish and savour to the soul, which being constant will assert a mixture, incorporation, and mutual conformity between the mind and the object of it.

2. Faith sets love at work upon the objects proposed to be believed. There is in the gospel, and the promises of it, not only the truth to be considered which we are to believe and assent unto, but also the goodness, excellency, desirableness, and suitableness, unto our condition, of the things themselves which are comprised in them. Under this consideration of them, they are proper objects for love to fix on, and to be exercised about. And faith worketh by love, not only in acts and duties of mercy, righteousness, and charity towards men, but also inadhesion unto, and delight in the things of God which are revealed to be lovely. Faith makes the soul in love with spiritual things. Love engages all other affections into their proper exercise about them, and fills the mind continually with thoughtfulness about them, and desires after them. And this mightily helps on the spiritual mixture of faith and the word. It is known that love is greatly effectual to work an assimilation between the mind and its proper object. It will introduce its idea into the mind, which will never depart from it. So will carnal love, or the impetuous workings of men’s lusts by that affection. Hence Peter tells usthat some men have ofSaApove peotove μοιχαλιδος καὶ ακαταπαυστοὺς ἁμαρτιας, 2 Pet. ii. 14, ‘ Eyes full of an aduitress. Their lust hath so wrought by their imagination, as to introduce a constant idea of the object into their minds, as if there were an image of a thing in their eye, which continually represented itself unto them as seen, whatever they looked on. Therefore are they constantly unquiet, and cannot cease to sin. There is such a mixture of lust and its object in their minds, that they continually commit lewdness in themselves, Spiritual love set on work by faith, will also produce its effect. It will bring in that idea of the beloved object into the mind, until the eye be full of it, and the soul is continually conversant with it. Our apostle, expressing his great love unto Christ above himself and all the world, as a fruit of his faith in him, Phil. ii. 8, 9, professeth that this was that which he aimed at: namely, that ‘he might know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death, ver. 10. The 1esurrection, with the sufferings and ‘death of Christ which preceded it, he knew before, and believed. But he aims at more; he would have a further inward experience of the power of his resurrection; that is, he would so mix it with faith working by love to Christ, as that it might produce in him its proper effects, in an increase of his spiritual life, and the quickening of him unto all holiness and obedience. He would also be yet further acquainted with the fellowship of his sufferings; or obtain communion with him in them; that the sufferings of Christ subsisting in his spirit by faith, might cause sin to suffer in him, and crucify the world unto him, and him unto the world. By all which he aimed at being made completely comformable unto his death; that is, that whole Christ, with his life, sufferings, and death, might so abide in him, that his whole soul might be cast into his image and likeness. I shall add no more concerning this truth; but only that it is best manifested, declared, and confirmed, in the minds and consciences of them who know what it is really to believe, and to walk with God thereon.

Many have variously reasoned and conjectured about the coherence of this part of the apostle’s discourse, with that which immediately gocth before. It is not my way to propose the interpretations or analyses of others; much less to contend about them, unless necessity for the vindication of some important truth do require it of me. In the words and design of the apostle, I shall, therefore, only explain and confirm that which seems to be most natural and genuine, as to the coherence of his discourse.

The work here engaged in, is evidently to explain and improve the testimony cited out of David in the foregoimg chapter. His purpose also is to draw out of it, whatever by the wisdom of the Holy Ghost, was enwrapped in it for the instruction of these Hebrews, which could not be clearly understood by them under the Old Testament, as being designed for their peculiar use and direction now under the dispensation of the gospel. Having therefore declared unto them the danger of unbelief, by laying down graphically before them the sin and pun- _ishment of others, in and from the words of the Psalm, he proceeds, from the same words and example, to give them encouragements unto faith and obedience. But withal, foreseeing that an objection might be raised against the very foundation of his arguments and exhortation, he diverts to the removal of it, and therein wonderfully strengthens, carrieth on, and confirmeth his whole purpose and design. The foundation of the whole ensuing discourse lies in this, that there ‘ is a promise left to us of entering into the rest of God,’ ver. 1. This, therefore, we ought to take heed that we come not short of by unbe-~ lief. Hereunto the Hebrews might object (as was before observed) ‘ that they were not now any way concerned in that promise. For, consider whatever is said of the rest of God in the Scripture, and it will appear that it doth not belong unto us, especially not what is said of it in the Psalm insisted on. The rest of the land of Canaan, and the rest of the Sabbath, are so called, but these are already past, or we are in the present enjoyment of them, so that it 1s to no purpose to press us to enter into rest.’ The removal of this objection the apostle here designs from the words of David, and therein the establishment of his present exhortation. He manifests, therefore, that besides those mentioned, there was yet another rest remaining for the people of God, and that directed unto in the words of the Psalmist. This he proves and evinceth at large; namely, that there was a spiritual rest yet abiding for believers, which we are called and obliged to seek an entrance into. This in general is the design and method of the apostle’s discourse in this place.

First. Anassertion, comprising the whole intendment of the apostle, in those words, ‘ For we which have believed do enter into rest.’

Secondly. A proof of that assertion from the words of the Psalmist, “ΑΒ he said, As I have sworn in my wrath, if they shall enter into my rest.”

Thirdly. An elliptical entrance into a full confirmation of his assertion, and the due application of his proof produced unto what he had designed it. “ Although the works were finished from the foundation of the world.’

The words need little explication. ExceoyousSa yao. One old manuscript reads ecsoywueda ovv, of which afterwards. Vulg. Lat. Ar. ingrediemur. Rhemist. ‘shall enter.’ Eras. Beza, Syr- ingredimur, introimus, ‘do enter.’ The word is in the present tense; and though in that form it may sometimes be rendered by the future, yet here there is no necessity why it should so be. “ Do enter.’

Ver. 3.—For we do enter into rest who have believed, 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.

The assertion laid down in the entrance of the verse is first to be considered, and therein,

First. The causal connection, yap, ‘for.’ Now, this, as we have shown, doth not refer precisely to any particular passage foregoing. Only it makes way to the farther improvement of the whole design of the apostle, which use of that particle we have before observed. The promise, threatening, example, duty treated of, belong unto us; and this appears from hence, that we are entered into rest, who have believed.)

Secondly. The subject of the proposition or persons spoken of, are, οἱ πιστευσαντες, ‘who have believed.’ The persons included in the verb eccoyoueSa, regulating also this participle, are transferred over unto it in the translation, ‘we who have believed.’ Believing in general is only mentioned; the object of it, or what we believe, is implied, and it is to be taken from the subject-matter treated of. Now this is the gospel, or Christ in the gospel. This is that which he proposeth unto them, and which he encourageth them in, from his own example. With respect hereunto, men in the New Testament are every-where termed, πιστευοντες, πίστοι, OF amtorol, ‘believers,’ or ‘ unbelievers.’ ‘ We who have believed in Jesus Christ through the preaching of the gospel.’

which induced them to embrace it, was a mistake of the rest here intended. The word expresseth a present act, as a fruit, effect, or consequent of believing. That it is which ina spiritual way answers unto the Israelites entering into the land of Canaan under the conduct of Joshua. Wherefore, this entering, this going in, is an allusion taken both in general from an entrance which a man makes into his land or conse to take possession of it; and in particular, unto the entrance of ter. But, because the right stating hereof is the basis on which the whole ensuing exposition of the apostle’s discourse is founded, and the hinge on which it turns, I shall farther confirm ihe interpretation of it before laid down, principally with such reasons as the present text doth suggest. This rest, then, we say, first and principally, is that spiritual rest of God, which believers obtain an entrance into by Jesus Christ, in the faith and worship of the gospel; and is not to be restrained unto their eternal rest in heaven. Supposing then what had been argued on the first verse, I add,

First. That the express words here used do assign a present entrance into rest, unto them that do believe, or have believed: εἰσερχομεϑα we ‘do enter in.’ It may be said, and it is confessed that the present tense doth sometimes express that which is instantly future, as some think it may be proved from Luke xxii. 20, ‘This cup is the New Testament in my blood, ro ὑπερ ὑμων εκχυνομενον, which is shed for you.’ So also is the same word used, Matt. xxvi. 28. The Vule. Lat. renders the word in each place effundetur, ‘shall be shed,’ or poured out for you, with respect unto the death of Christ which was shortly toensue. I will not deny, as was said, but that the present tense is sometimes put for the future when the thing intended is immediately to ensue; but. yet it is not proved from this place. For our Saviour speaks of the virtue of his blood, and not of the time of shedding it. It was unto them in the participation of that ordinance, as if it had been then shed, as to the virtue and efficacy of it. But epxerat seems to be put for eXevoerar, John iv. 21, is come, for shall come speedily; and ὃ ἐρχόμενος is sometimes he that is to come. But whenever there is such an enallage of tenses, the instant accomplishment of the thing supposed future is intended, which cannot be said with respect unto eternal rest in heaven. So this change is not to be supposed or allowed, but where the nature of the thing spoken of doth necessarily require it. Thissense is not to be imposed on passages, where the proper signification of a word so timed, is natural and genuine, as it is in this place. It is here then plainly affirmed, that believers do here in this world, enter into rest in their gospel- State.

Secondly. The apostle is not primarily in this place exhorting sin- \ cere believers unto perseverance, that so at last they may be saved or, enter into eternal rest; but professors, and all to whom the word did come, that they would be sincere and sound in believing. He considers them in the same state with the people in the wilderness, when the promise was proposed unto them. Their faith in it, when they were tried, would have given them immediate entrance into the land of Canaan. Together with the promise, there was a rest to be on their believing instantly enjoyed. Accordingly, considering the Hebrews in the like condition, he exhorts them to close with the promise, whereby they may enter into the rest that is proposed unto them. And unto perseverance he exhorts them as an evidence of that faith which will give them an assured entrance into this rest of God; as ch. iii. 14, ‘We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.’

Thirdly. The rest here intended is that whereof the land of Canaan was a type. But there were no types of heaven absolutely as a future state of glory. But both the land and all the imstitutions to be observed in it were types of Christ, with the rest and worship of believers in and by him. They ‘ were shadows of things to come, the body whereof was Curist,’ Col. ii. 17. ‘The whole substance of what was intended in them and represented by them was in Christ mystical, and that in this world, before his giving up the kingdom unto the, Father at the end, that God may be all in all. Our apostle indeed declares, that the most holy place in the tabernacle and temple did represent and figure out heaven itself, or the holy places not made with hands, as we shall see at large afterwards, Heb. ix. 8—10. But then, heaven is not considered as the place of eternal rest and glory - to them that die in the Lord, but as the place wherein the gospelworship of believers is celebrated and accepted under the conduct and ministration of our High Priest, the Lord Jesus Christ; which office ceaseth when his saints are brought into glory. The rest, therefore, here intended, being that which was typified and represented by the land of Canaan, is not the rest of heaven, but of that gospel-state whereunto we are admitted by Jesus Christ. Hereof, and not of heaven itself, was the whole Mosaic economy as shall elsewhere be at large demonstrated.

This, therefore, is the sense and import of the apostle’s assertion in this verse; ‘ we who have believed in Jesus Christ, through the gospel, have thereby an admittance and entrance given unto us, into that blessed state of rest in the worship of God, which of old was promised,’ Luke i. 69—73. It remains only that we inquire into the nature of this rest, what it is, and wherein it doth consist. Now this we have done also already on the first verse; but the whole matter may be farther explained, especially with respect unto the principal consideration of it. And this is, on what account this gospel-state is called God’s rest, for so it is in this verse, ‘ If they shall enter into my rest.’

First. It is the rest of God upon the account of the author of it, in whom his soul doth rest. This is Jesus Christ his Son. Isa. xlu. 1, ‘ Behold,’ saith God the Father of him, ‘ my servant whom I uphold, ‘Wb? M81 “ya, mine elect, my soul delighteth,’ resteth in him, Matt. 111. 17, ‘This is my beloved Son, ev ᾧ evdoknoa, 12 ‘kom WN: both the words contain more than we can well express in our language. The full satisfaction of the mind of God, with that delight and rest which answers the propensity of the affections towards a most suitable object, is intended in them. The same with that of Prov. viii. 30, ‘ I was by him, as one brought up with him, and I was daily his delight, rejoicing always before him.’ In which words the infinite, intimate affection and mutual satisfaction between the Father and the Son are expressed. Now God is said to rest in Christ on a twofold account.

First. Because in him, in the glorious mystery of his person as Gop and Man, he hath satisfied and glorified all the holy properties of his nature in the execution and manifestation of them. For all the effects of his wisdom, righteousness, holiness, grace, and goodness do centre in him, and are in him fully expressed. This is termed by our apostle, ἡ δοξη του Θεου ev προσώπῳ ἴησου Χριστου, 2 Cor. iv. 6, ‘ The glory of God in the face or person of Jesus Christ;’ that is, ἃ glorious representation of the holy properties of the nature of God, is made in him unto angels and men. For so it ‘ pleased the Father that in him all fulness should dwell,’ Col. 1. 19, that he might have the preeminence in all things, ver. 18, especially in the perfect representation of God unto the creation. Yea, the ‘ fulness of the Godhead dwelt in him bodily,’ Col. 11. 9, in the union of his person, the highest and most mysterious effect of divine wisdom and grace, 1 Tim. 11. 16; 1 Pet. i. 11, 12. In this sense is he said to be the ‘ image of the invisible God,’ Col. i. 15, which, though it principally respects his divine nature, yet doth not so absolutely, but as he was incarnate. For an image must be in a sort aspectable, and represent that which in itself is not seen, which the divine nature of the Son, essentially the same with the Father’s, doth not do. God doth, maketh, worketh all things for himself, Prov. xvi. 4; that is, the satisfaction of the holy perfection of his nature in acts suitable unto them, and the manifestation of his glory thereon. Hence in them all, God in some sense doth rest. So when he had finished his works in the creation of the world, he saw that they were good; that is, that they answered his greatness, wisdom, and power, and he rested from them, Gen. 11. 2. Which rest, as it doth not include an antecedent lassitude or weariness, as rest doth in poor finite creatures, so it includes more than a mere cessation from operation; namely, complacency and satisfaction in the works themselves. So it is said, Exod. xxxi. 17, ‘ that on the seventh day God rested and was refreshed,’ which expresseth the complacency he had in his works. But this rest was but partial, not absolute and complete. For God, in the works of nature, had but partially acted and manifested his divine properties, and some of them, as his grace, patience, and love, not at all. But now, in the person of Christ, the author of the gospel, who is the ‘ brightness of his glory, and the express image of his person,’ God doth absolutely and ultimately rest, and that in the manifestation of all his glorious properties, as hath been declared. Hence, in the sacrifices that were typical of him, it is said mmm ΠῚ ns mroomm, Gen. vii. 21, ‘God smelt a savour of rest;? as prefiguring that, and foregoing it, wherein he would always rest: For,

Secondly. As in the person, so also in the work of Christ, doth God perfectly rest; namely, in the work of his mediation. He so rests in it, that as it needeth not, so he will never admit of any addition to be made unto it, any help or assistance to be joined with it, for any ends of his glory. This is the design of our apostle to prove, Heb. x. 5—7, God had designed the sacrifices of the law for the great ends of his glory in the typical expiation of sin. But he manifested by various means, that he did never absolutely rest in them. Ofttimes he preferred his moral worship before them; ofttimes he rebuked the people for their carnal trust in them, and declared that he had appointed a time when he would utterly take them away, Heb. ix. 10. But as to the mediation and sacrifice of Christ, things are absolutely otherwise.

Nothing 1s once named in competition with it; nay, the adding of any thing unto it, the using of any thing with it to the same end and purposes, is, or would be, ruinous to the souls of men. And as for those who will not take up their rest herein, that accept not of the work that he hath wrought, and the atonement that he hath made, by faith, there remains no more sacrifice for their sin, but perish they must, and that for ever. Two ways there are whereby God manifesteth his absolute rest in the person and mediation of Christ.

1. By giving unto him all power in heaven and earth upon his exaltation. Of this power and the collation of it, we have discoursed on the first chapter. It was as if God had said unto him, ‘ My work is done, my will perfectly accomplished, my name fully manifested, I have no more to do in the world, take now then possession of all my glory, sit at my right hand, for in thee is my soul well pleased.’

2. In the command that he hath given unto angels and men, to worship, honour, and adore him, even as they honour the Father, whereof we have elsewhere treated. By these ways, I say, doth God declare his pienary rest and soul-satisfaction in Jesus Christ, the author of this gospel-rest, and as he is so.

Secondly. It is God’s rest, because he will never institute any new kind or sort of worship amongst men, but only what is already ordained and appointed by him in the gospel. God dwells among men in and by his solemn worship, Exod. xxv. 8, ‘ Let them make me a sanctuary that I may dwell amongst them.’ God dwells in the place of his worship, by it. Hence, when he fixed his worship amongst the people for a season in the land of Canaan, he called it his rest. Thence was that prayer on the motions of the ark, ‘ Arise, O Lord, into thy rest, thou and the ark of thy strength, Ps. cxxxii. 8; 2 Chron. vi. 41, which was the principal thing aimed at in all God’s dealings with that people, the end of all his mighty works, Exod. xv. 17. And in this worship of the gospel, the tabernacle which he hath made for himself to dwell in, the sanctuary which his hands have established, is again with men, Rev. xxi. 3. He hath in it set up again the tabernacle of David, that it shall fall no more, Acts xv. 16. This worship he will neither add to, nor alter, nor take from; but this is his rest, and his habitation amongst men for ever. He is pleased and satisfied with it by Christ.

Thirdly. God also is at peace with the worshippers, and rests in them. He sets up his tabernacle amongst men, that he may dwell ‘ amongst them, and be their God, and that they may be his people,’ Rey. xxi. 3, and herein he rejoiceth over them with joy, and ‘ resteth in his love, Zeph. ni. 17. Thus the whole work of God’s grace in Christ being accomplished, he ceaseth from his labour, and entereth into his rest.

I have added these things to show, that it is God’s rest which believers do enter into, as it is here declared. For the nature of the rest itself, as it is by them enjoyed, it hath fully been opened on the first verse, and need not here to be again insisted on. And this is that rest which is principally intended both here and in the whole chapter. It is not indeed absolutely intended, or exclusively unto all other spiritual rests, or to an increase and progress in the same kind τ᾿ but it is principally so. For this rest itself is not absolute, ultimate, and complete, but it is initial and suited to the state of believers in this world. And because it hath its fulness and perfection in eternal rest, in the immediate enjoyment of God, that also may seem to be included therein, but consequentially only.

There remains for the full explication of this assertion of the apostle, only that we show what it is to enter into this rest. And these two things may be observed to that purpose. 1. That it is an entrance which is asserted. 2. That it is but an entrance.

1. It is an entrance, which denotes a right executed. There was a right proposed in the promise, and served therein for believers indefinitely. But it is not executed, nor is possession given but by belieying. A rest remains for the people of God, that is, in the promise, and we who have believed do enter into it. It is faith which gives us jus in re, aright in possession, an actual, personal interest, both in the promises, and in the rest contained in them, with all the privileges wherewith it is attended.

2. It is but an entrance into rest. 1. Because the rest itself is not absolute and complete, as we have declared. Look to what is past, what we are delivered and secured from, and it is a glorious rest. Look unto what is to come, and it is itself but a passage into a more glorious rest. It is an ‘abundant ministration of an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ,’ 2 Pet. i. 11. 2. Because we πιθοῦ with contests and oppositions in this state. As the Israelites after they had passed over Jordan, and according to the promise, had entered into the rest of God, yet had great work to do, in securing and preserving the possession which they had taken by faith. Yea they had great enemies to contend withal and to subdue. Much diligence and wisdom was yet to be used for their settlement. And it is not otherwise with us as to our entrance into the rest of God in this world. We have yet spiritual adversaries to conflict withal; and the utmost of our spiritual endeavours are required to secure our possession, and to carry us on to perfection.

_vest.—It is God’s rest and theirs. So much was necessary to be spoken concerning the nature of this rest in the opening of the words, that I shall treat but briefly on this observation, though the matter of it be of great importance. God created man in a state of present rest. This belonged unto that goodness and perfection of all the works of his hands which God saw in them, and blessed them thereon. And as a token of this rest, did God institute the rest of the seventh day, that man, by his example and command, might use and improve the state of rest wherein he was made, as we shall see afterwards. Now | this rest consisted in three things. 1. Peace with God. 2. Satisfaction and acquiescency in God. 3. Means of communion with God. All these were lost by the entrance of sin, and all mankind was brought thereby into an estate of trouble and disquietment. In the restoration of these, and that in a better and more secure way and manner, doth this gospel-state of believers consist.

First. Without it our moral state in respect of God, is an estate of ENMITY and trouble. ‘There is no peace between God and sinners. They exercise an enmity against God by sin, Rom. viii. 7, And God executeth an enmity against them by the curse of the law, John iii. 36. Hence nothing ensues but trouble, fear, disquietment, and anguish of mind. The relief that any find, or seem to find, or pretend to find, in darkness, ignorance, superstition, security, self-righteousness, false hopes, will prove a refuge of lies, a covering too short and narrow to hide themefrom the wrath of God, which is the principal cause of all trouble to the souls of men. AH this is removed by the gospel: for, ‘ being justified by faith, we have peace with God,’ Rom. v. 1. Jesus Christ therein is our peace, who hath ‘ reconciled us unto God by the cross, having slain the enmity thereby,’ Eph. 11. 14—16. And as for the law, which is the means and instrument whereby God gives in trouble to the souls of men, the power and curse whereof constitutes them in a state of unrest and trouble, he hath undergone the curse of it, Gal. ii. 13, and fulfilled the righteousness of it, Rom. vill. 3. Whence the covenant of it is abolished, Heb. vii. 12, 13, and the condemning power of it is taken away, 1 Cor. xv. 58, 59. The benefit of all which grace being communicated to believers in and by the gospel, they are instated in peace with God, which is the foundation and first part of our rest, or our interest in this rest of God.

Secondly. There is in all men before the coming of the gospel, a want of an acquiescency and satisfaction in God. This is produced by the corrupt principle and power of sin, which having turned off the soul from God, causeth it to wander in endless vanities, and to pursue various lusts and pleasures, seeking after rest which always flies from it. This is the great real active principle of unrest or disquietment unto the souls of men. This makes them lke a troubled sea which cannot rest. The ignorance that is in them ‘alienates them from the life of God, Eph. iv. 18. And their fleshliness or sensuality fills them with a dislike and hatred of God; for ‘the carnal mind is enmity against God,’ Rom. vii. 7, 8. And the vanity of their minds leads them up and down the world after ‘ divers lusts and pleasures,’ Eph. iv. 17. And is there, can there be any peace in such a condition? But this also is removed by the gospel. For its work is to destroy and ruin that power of sin which hath thus turned off the soul from God, and so again to renew the image of God in it, that it may make him its rest. This is the effect of the gospel, to take men off from their principle of alienation from God; to turn their minds and affections to him as their rest, satisfaction, and reward; and other way for these ends under heaven there is none.

Thirdly. Unto peace with God, and acquiescency in him, a way of intercourse and communion with him is required, to complete a state of spiritual rest. And this also, as it was lost by sin, so it is restored unto us in and by the gospel. ‘This our apostle discourseth at large in the ninth and tenth chapters of this Epistle, whither we refer the consideration of it.

But yet I must acknowledge that the truth insisted on, is liable to some important objections, which seem to have strength communicated unto them both from the Scriptures, and from the experience of them that do believe. Some of the principal therefore of them, as ina of the rest, must be removed out of the way. And it will be said,

1. That the description given us of the state of believers in this world, lies in direct contradiction to our assertion. For doth not our Saviour himself foretel all his disciples that in this world they should have trouble; that they should be hated and persecuted and slain? See John xv. 19—21, xvi. 89. And did not the apostles assure their hearers, that ‘through much tribulation they must enter into the kingdom of God?’ Acts xiv. 22, Hence it is the notation of believers, ‘them that are troubled,’ to whom future rest is promised, 2 Thess. i. 7. And when they come to heaven, they are said to ‘ come out of great tribulation, Rev. vii. 14; yea, they are warned not to think strange of fiery trials, the greatest, the highest imaginable, as that which is the common lot and portion of all that believe in Jesus, 1 Pet. iv. 18. And do not, have not, believers in all ages found this in their own ‘experience to be their state and condition? And is it not the very first lesson of the gospel, for men to take up the cross, and to deny themselves in all their desires and enjoyments? And how can this be esteemed a state of rest, which being denominated from the greater part of its concernments and occurrences, may be called a state of trouble, or tribulation, which is directly contrary to a state of rest. It is not difficult to remove this objection. Our Lord Jesus Christ hath done it for us in those words of his to his disciples, ‘In the world you shall have trouble, but in me you shall have peace,’ John xvi. 33. The rest we treat of is spiritual; God’s rest, and our rest in God. Now, spiritual and inward rest, in and with God, is not inconsistent with outward temporal trouble in the world. We might go over all those things wherein we have manifested this gospel to consist, and easily evince that not one of them can be impeached by all the troubles that may befall us in this world. But our apostle hath summarily gone through with this work for us, Rom. vii. 35—39, ‘Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? nay, in all these things we are more than conquerors, through him that loved us: for I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.’ The sum of all is this, that no outward thing, no possible opposition shall prevail to cast us out of that rest, which we have obtained an pgs into, or impede our future entrance into eternal rest with

2. Moreover, one part of this rest whereinto we are entered consists > in that persuasion and assurance which it gives us of eternal rest, wherewith believers may support their souls under their troubles, and balance all the persecutions and afflictions that they meet withal in this world. And this also our apostle directs us unto, 2 Cor. ἐν 10— 3 Bez

8. ‘For which cause,’ saith he, ‘we faint not, but though our outvard man perish, yet the inward man is renewed day by day; for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things that are seen are temporal; but the things which are not seen are eternal” That persuasion which we have in this gospel-state, of an assured enjoyment of eternal invisible things, an eternal weight of glory, casts out of consideration all the momentary sufferings, which in this world we may be exposed unto. As our peace with God by Christ, our interest in him, our communion with him, and acceptance in our worship through the blood of Jesus, the spiritual freedom and liberty of spirit which we have through the Holy Ghost in all that we have to do with him, and the like spiritual mercies wherein this rest doth consist, can neither be weakened nor impaired by outward tronbles; so it supplies us with such present joys, and infallible future expectations, as enables us both to glory in them, and triumph over them, Rom. v. 3—5. Yea,

3. Farther, God is pleased so to order and dispose of things, that this rest is never more assured, more glorious and conspicuous, than when those who are entered into it, are under reproach, trouble, and sufferings upon the account of their profession of it. So saith the apostle, 1 Pet. iv. 14. ‘If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you.’ Whatever may befal us of evil and trouble upon the account of the gospel, it adds unto that blessed state of rest whereinto we are éntered; for therein the Spirit and glory of God resteth upon us. There is more in the words, than that one expression should serve merely to explain the other. As if he had said, the Spirit of glory, that is, of God. Nor is it a mere Hebraism for the glorious Spirit of God. But the especial work of the Spirit of God in and upon~believers in such a season is intended. He shall work gloriously in them and by them; supporting, comforting, and powerfully enabling them to maintain and preserve their souls m that rest whereunto they are called. This state of rest therefore, cannot be impeached by any outward troubles.

But it seems not inwardly and spiritually to answer the description that hath been given of it. For, 1. There are many true believers who all their days never come to any abiding sense of peace with God; but are filled with trouble, and exercised with fears and _perplexities, so that they go mourning and heavily all their days. These find it not a place of rest. 2. There are no believers, but are exercised with continual troubles with the remainders of sin yet abiding in them. These keep them in a continual conflict, and make their lives a warfare, and causing them to cry out and complain because of their trouble, Rom. vii. 24. And it may be said, How can these things consist with a state of rest?

Some few distinctions will clear our way also from the encumbrance of this objection. As,

1, It is one thing to be in a state of rest; another to know that a man is so. Believers are by faith instated in rest, and have every one of them peace with God, being reconciled unto him by the blood of _ the cross; but as to what shall be the measure of their own understanding of their interest therein, this is left to the sovereign grace and pleasure of God.

2. There is a difference between a state of rest in general, and actual rest in all particulars. A state of rest, denominated from all the principal concerns of it, may admit of much actual disquietment; whereby the state itself is not overthrown or changed, nor the interests of any in it disannulled. And the contests of indwelling sin against our spiritual rest are no other.

3. There is a difference between a state itself, and men’s participations in that state. This gospel-state in and of itself, is an estate of complete peace and rest, but our participation of it is various and gradual. Rest in it is provided, prepared, and exhibited; this we receive according to our seyeral measures and attainments.

4. Let it be remembered that our whole interest in this rest, is called our entrance; we do enter, and we do but enter: we are so possessed as that we are continually entering into it; and this will admit of the difficulties before insisted on, without the least impeachment of this state of rest.

Obs. II. It is faith alone which is the only way and means of enter- δ ing into this blessed state of rest. ‘We who have believed do enter.’ This that which all along the apostle both asserteth and proveth. His whole design indeed is to manifest by testimonies and examples, that unbelief cuts off from, and faith gives an entrance into, the rest of God. Only whereas it is evident that the unbelief which cut them off of old, did produce and was attended with disobedience, whence, as we observed, the apostle expresseth their sin by a word that may signify either the one or the other, the cause or the effect, unbelief or disobedience, so the faith which gives us this admission into the rest of God, is such as produceth, and is accompanied with the obedience that the gospel requireth. But yet neither doth this obedience belong to the formal nature of faith, nor is it in the condition of our entrance, but only the due manner of our behaviour in our entering. The entrance itself depends on faith alone; and that both negatively so that without it no entrance is to be obtained, whatever else men may plead to obtain it by; and positively, in that it alone effects it, without a contribution of aid or strength in its so doing, from any other grace or duty whatever. This is not a purchase to be obtained by silver and gold, as men may buy a rest from purgatory; works of the law, or supererogation, if they might be found, will not open this way unto us: it is faith alone that gives this entrance; we which have believed do enter into rest; which is the apostle’s assertion in this place.:

The second thing in these words is the proof produced by the apos- \ tle in the confirmation of the foregoing assertion. And this lies in the next part of the verse. As he said, ‘ As I have sworn in my wrath,. if they shall enter into my rest.’ The exposition of these words, absolutely considered, we have passed through on the former chapter. Our present inquiry is only into their use in this place. And it 15 evident that they are intended by the apostle for a confirmation of what he had before affirmed. But yet it is certain, that this at the first view they do not seem todo. For how is it proved that we who believe do enter into rest; because God sware concerning others, that they should not sodo? This difficulty we must remove by a due application of these words unto the apostle’s purpose.

The words may be considered two ways. 1. Logically, merely as to the rational and artificial form of the argument m them. 2. Theologically as to their foree and intention according to the analogy of faith. And both ways we shall find the apostle’s intention and assertion evinced by them.

For the first, the apostle’s argument depends on a known rule; namely, that unto immediate contraries, or things immediately contrary one to another, contrary attributes may certamly be ascribed: so that he who affirms the one, at the same time denies the other; and on the contrary, he that denies the one, affirms the other. He that says, it is day, doth as really say it is not night, as if he had used those formal words. Now the proposition laid down by the apostle in proof of his assertion, is this; they who believed not, did not enter into God’s rest; for God sware that they should not, and that because they believed not. Hence it follows inevitably in a just ratiocination, that they who do believe do enter into that rest. Supposing what he hath already proved and intends farther to confirm, namely, that the promise belongs unto us, as well as unto them; the promise is the same, only the rest is changed; and supposing also what he hath already fully proved, namely, that the enjoying of the promise or entering into rest, depends on mixing of it with faith or believing; and his proof that those who do believe do enter into rest, because God hath sworn that those who believe not shall not enter, is plain and manifest. For the promise being the same, if unbelief exclude, faith gives entrance: for what is denied of the one, is therein affirmed of the other. Some expositors of the Roman church do greatly perplex themselves and their readers in answering an objection which they raise to themselves in this place. For say they, by the rule and reason of contraries, if unbelief alone exclude from the rest of God, that is, the glory of God in heaven, then faith alone gives admission into glory; this they cannot bear, for fear they should lose the advantage of their own merits. And they are incompetent to salve their own objection. For the rule they respect will inevitably carry it, that in what sense soever unbelief excludes, faith givesadmission. But the truth is, that both their objections and their answers are in this place importune and unseasonable. For it is not the rest of glory that is here intended: and that faith alone gives us admission into a gospel-state of rest, they will not deny.

And here by the way we may take notice of the use of reason, or logical deductions in the proposing, handling, and confirming of sacred supernatural truths, or articles of faith. For the validity of the apostle’s proof in this place depends on the certainty of the logical maxim before mentioned, the consideration of which removes its whole difficulty. And to deny this liberty of deducting consequences, or one thing from another, according to the just rules of due ratiocination, is quite to take away the use of the Scripture, and banish reason from those things wherein it ought to be principally employed.

Secondly. The words may be considered theologically; that is, by other rules of Scripture, according to the analogy of faith. And thus the force of the apostle’s proof springs out of another root; or there lies a reason. in the testimony used by him, taken from another consideration. And this is from the nature of God’s covenant with us, and the end thereof. For whereas the covenant of God is administered unto us in promises and threatenings, they have all of them the same end allotted to them, and the same grace to make them effectual. Hence every threatening includes a promise in it, and every promise hath also the nature of a threatening in its proposal. There is a natural inbeing of promises and threatenings in reference unto the ends of the covenant. God expressing his mind in various ways, hath still the same end in them all. The first covenant was given out in a mere word of threatening; ‘ the day thou eatest thou shalt die.’ But yet none doubteth but that there was a promise of life upon obedience included in that threatening, yea and principally intended. So there is a threatening in every promise of the gospel. Whereas therefore there is a great threatening, confirmed with the oath of God, in these words that those who believed not, should not enter into his rest; there is a promise included in the same words, no less solemnly confirmed; that those who do believe should enter into rest: and thence doth the apostle confirm the truth of his assertion. From what hath been discoursed, we may observe, that,

Obs. III. There is a mutual inbeing of the promises and threatenings of the covenant, so that in our faith and consideration of them, they ought not utterly to be separated.—Wherever there is a promise, there a threatening in reference unto the same matter is tacitly understood. And wherever there is a threatening, that is no more thana threatening; be it never so severe, there is a gracious promise included in it. Yea, sometimes God gives out an express threatening, for no other end but that men may lay hold of the promise tacitly included. The threatening that Nineveh should perish, was given out that it might not perish. And John Baptist’s preaching that the axe was laid to the root of the tree, was a call to repentance, that none might be cut down and cast into the fire. And the reasons hereof are,

1. Because they have both of them the same rise and spring. Both promises and threatenings do flow from, and are expressive of the holy gracious nature of God, with respect unto his actings towards men in covenant with himself. Now, though there are distinct properties in the nature of God, which operate, act, and express themselves distinctly, yet they are all of them essential properties of one and the same nature: and what proceeds from them hath the same fountain. So, declaring his nature by his name, he ascribes that unto his one Being, which will produce contrary effects, Exod. χχχῖν. 6; 7, that he ‘is gracious, long-suffering, abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin,’ he expresseth in and by his promises; that he will by no means clear the guilty, but visit sin and iniquity,’ he expresseth by his threatenings. They do both of them but declare the actings of the one holy God according to the distinct properties of his nature upon distinct objects. This is the foundation of that mutual inbeing of Eceee and threatenings whereof we discourse.

Both of them, as annexed to the covenant, or as the covenant is Se itor by them, have the same end. God doth not design one end by a promise, and another by a threatening; but only different ways of compassing or effecting the same end. “The end of both is, to increase in us faith and obedience. Now this is variously effected according to the variety of those faculties and affections of our souls which are affected by them, and according to the great variety of occasions that we are to pass through in the world. Faith and obedience are principally in our minds and wills. But they are excited to act by our affections. Now these are differently wrought upon by promises and threatenings; yet all directing to the same end. The use of divine threatenings is to make such a representation of divine holiness and rizhteousness to men, as that being moved by fear, an affection suited to be wrought upon by the effects of them, they may be stirred up unto faith and obedience. So Noah, upon God’s warning, that is, his threatening the world with destruction, being moved by fear, prepared an ark, Heb. xi. 7, which our apostle instanceth in, as an effect of his faith, and evidence of his obedience. The threat enings of God, then, are not assigned unto any other end, but what the promises are assioned unto; only they work and operate another way. Hereon faith coming unto the consideration of them, finds the same love and grace in them as in the promise, because they lead to the same end.

3. Again. Threatenings are conditional; and the nature of such conditions is, not only somewhat is affirmed upon their supposal, and denied upon their denial; but the contrary unto it, is affirmed upon their denial; and that because the denial of them doth assert a contrary condition. For instance, the threatening is, that ‘he who believeth not, shall not enter into the rest of God.’ "Upon a supposition of nets it is affirmed herein, that there shall be no entrance into rest. Upon the denial of that supposal, not only it is not averred that there shall be no such entrance, but it is also affirmed that men shall enter into it. And this because the denial of unbelief doth include and assert faith itself, which plainly gives the threatening the nature of a promise; and as such may it be used and improved.

4. The same grace is administered in the covenant, to make the one and the other effectual. Men are apt to think that the promises of the gospel are accompanied towards the elect with a supply of effectual grace to render them useful, to enable them to believe and obey. This makes them hear them willingly, and attend unto them gladly. They think they can never enough consider or meditate upon them; but as for the threatenings of the gospel, they suppose that they have no other end but to make them afraid. And so they may be freed from the evil which they portend, they care not how little they converse with them. As for any assistance in their obedience to be communicated by them, they do not expect it. But this is a great mistake. Threatenings are no less sanctified of God for the ends mentioned than promises are; nor are they when duly used and improved, less effectual to that purpose. God leaves no part of his word, in its proper place, unaccompanied with his Spirit and grace; especially not that which is of so near a concernment unto his glory. Hence many have had grace administered unto them by threatenings, on whom the promises have made no impression. And this not only persons before conversion for their conviction and humiliation; but even believers themselves, for their awakening, recovery from backsliding, awe, and reverence of God in secret duties, encouragements in sufferings, and the like. Now from what hath been spoken it follows, that faith being duly exercised about and towards gospel-threatenings, yea the most severe of them, may find the same love and the same grace in them as in the most sweet and gracious promises. And there can be no reason why men should dislike the preaching and consideration of them, but because they too well like the sins and evils, that are the condition of their execution.

We shall now proceed to the opening of the last clause of this | verse, wherein the apostle illustrates and confirms the truth of the proof he had produced, by evincing that he had made a right application of, the testimony used to that purpose. For proving that those who believe under the gospel do enter into rest, from those words of the Psalmist, ‘if they shall enter into my rest;’ it was incumbent on him to manifest, that the rest intended in those words, had respect unto the rest of the gospel, which was now preached unto all the Hebrews, and entered into by all that believed. Whereas therefore a rest of God is mentioned in that testimony, he proceeds to consider the various rests that on several accounts are so called in the Scripture; the rests of God. From the consideration of them he concludes, that after all other rests formerly enjoyed by the people of God were past, there yet remained a rest for them under the Messiah, which was principally intended in the prophetical words of David. This is the design of his ensuing discourse, which here he makes an entrance into with some seeming abruptness, or at least with an elliptical phrase of speech, in these words, ‘ Although the works were finished from the foundation of the world.’

Kao. Some render it, et quidem, ‘and truly,’ some, quamvis, and quanquam, ‘ although,’—some, sed, ‘ but.’ The Syriac, xm, quia ecce, or et ecce, ‘and behold.’ The addition of the particle rou to the conjunction, causeth this variety. And xarou is variously used, and variously rendered, out of other authors, which I should not mention, as seeming too light a matter here to be insisted on, but that various interpretations do often depend on the different acceptation of these particles. The common use of it is, quamvis; so it is here rendered by Erasmus and Beza, who are followed by ours, ‘although.’ So Demosthenes, καίτοι toye αἰσχρὸν ὁμοιως» quamvis et id similiter turpe, ‘although that be dishonest in like manner.’ What this exception intends, shall be afterwards declared.

Tov epywv, ‘ the works;’ that is, of God’s creation: the works of the creation. So the Syriac, xnbxt may, ‘the works of God himself,’ that is, myyd ὉΤΟΝ NA ἫΝ ἹΠΟΝ 55, ‘all his work that God created and made; or, that he designed to make in that first creation.

fuerunt, or facta sunt, ‘ were,’ or ‘were made,’ genitis, ‘ being born,’ from mn wx, Gen. ii. 4, or created, finished, perfected, from 152%, Gen. ii. 1, ‘ were finished.’ The end of τὸν, ‘he made.’ There was, in the creation, God’s design mwy> to make all things; according thereunto nna or myy, he ‘ created’ or ‘made: the end whereof was, aba, they ‘were finished.’ For the apostle, in these words, applies the three first verses of the second chapter of Genesis, to his own purpose.

Although the works were finished from the foundation of the world.

I do acknowledge that these words, as they relate to the preceding and ensuing discourses of the apostle, are attended with great difficulties. For the manner of the ratiocination, or arguing here used, seems to be exceedingly perplexed. But we have a relief against the consideration of the obscurity of this and the like passages of holy writ. For the things delivered obscurely in them, as far as they are needful for us to know or practise, are more fully and clearly explained in other places. Nor is there the least semblance that any thing contained in this place, should have an inconsistency with what is elsewhere declared. The principal difficulties lie in the discovery of the especial design of the apostle, with the force of the arguments, reasons, and testimonies whereby he confirmeth his purpose; that is, that we may clearly discern, both what it is which he intends to prove, and how he proves it. For the sense of the words is obvious. ‘These are the things that we are to inquire into, with what spiritual skill and diligence God is pleased to impart. And here, because the words under consideration do give an entrance into the whole ensuing discourse, I shall on them, lay down the general principles of it, which I would desire the reader a little to attend unto, and afterwards to consider how they are severally educed from the particular passages of it.

First. It is evident that the apostle here engageth into the confirmation of what he had laid down and positively asserted in the foregoing verses. Now this is, That there is yet under the gospel, a promise of entering into the rest of God left or remaining unto believers, and that they do enter into that rest, by mixing the promise of it with faith. This he declares, and the declaration of it was useful unto and necessary for these Hebrews. For he lets them know, as hath been shown, that notwithstanding their enjoyment of the rest of Canaan, with the worship and rest of God therein, which their forefathers fell short of by their unbelief, they were now under a new trial; a new rest being proposed unto them in the promise. This he proves by a testimony out of the ninety-fifth Psalm. But the application of that testimony unto his purpose, is obnoxious unto a great objection. For the rest mentioned in that Psalm seems to be a rest long since past and enjoyed, either by themselves or others; so that they could have no concern in it, nor be in any danger of coming short of it. And if this were so, all the arguments and exhortations of the apostle in this place, might be rejected as groundless and in cogent, as drawn from a mistaken and misapplied testimony. To remove this objection, and thereby confirm his former assertion and exhortation, is the present design of the apostle.

Secondly. To the end mentioned, he proceeds unto the exposition and vindication of the testimony which he had cited out of the Psalm. And herein he shows from the proper signification of the words, from the time when they were spoken, and the persons to whom, that no other rest is intended in them, but what was now by him proposed unto them, or the rest of God and of his people in the gospel. This he proves by various arguments, laying singular weight upon this matter. For if there was a new rest promised and now proposed unto them, if they mixed not the promise of it with faith during the time of their day, or continuance of God’s patience towards them, they must perish, and that eternally.

Thirdly. The general argument to his purpose which he insists on, consists in an enumeration of all the several rests of God and his people, which are mentioned in the Scripture. For from the consideration of them all, he proves that no other rest could be principally intended in the words of David, but only the rest of the gospel whereinto they enter who do believe.

Fourthly. From that respect which the words of the Psalmist have unto the other foregoing rests, he manifests that those also were representations of that spiritual rest, which was now brought in and established. These things comprise the design of the apostle in general. |

In pursuit hereof, he declares in particular, 1. That the rest mentioned in the Psalm, is not that which ensued immediately on the creation. This he evinceth, because it is spoken of afterwards, a long time after, and that to another purpose, ver. 4, 5. 2. That it is not the rest of the land of Canaan, because that was not entered into by them unto whom it was promised, for they came short of it by their unbelief, and perished in the wilderness. But now this rest is offered afresh, ver. 6,7. 3. Whereas it may be objected, that although the wilderness-generation entered not in, yet their posterity did under the conduct of Joshua, ver. 8; he answers, that this rest in the Psalm being promised and proposed by David so long a time (above 400 years) after the people had quietly possessed the land, whereunto they were conducted by Joshua, it must needs be, that another rest yet to come was intended in those words of the Psalmist, ver. 9. And, 4. To conclude his arguments, he declareth that this new rest hath a new peculiar foundation, that the other had no interest or concern in; namely, his ceasing from his own work, and entering into his rest, who is the Author of it, ver. 10. This is the way and manner of the apostle’s arguing, for the proof of what he had said before in the beginning of the chapter, and which he issueth in the conclusion, expressed ver. 9.

But we are yet further to inquire into the nature of the several rests here discoursed of by the apostle, with their relation one to another, and the especial concerns of that rest which he exhorts them to enter into, wherein the principal difficulties of the place do lie. And some light into the whole may be given in the ensuing propositions.

1. The rest of God is the foundation and principal cause of our rest: so it is still called God’s rest; ‘if they shall enter into my rest.’ It is, on some account or other, God’s rest before it is ours.

2. God’s rest is not spoken of absolutely with respect unto himself only, but with reference to the rest that ensued thereon, for the church to rest with him in. Hence it follows that the rests here mentioned are, as it were, double; namely, the rest of God, and the rest that ensued thereon for us to enter into. For instance, at the finishing of the works of creation, which is first proposed, ‘ God ceased from his work and rested;’ this was his own rest. He ‘ rested on the seventh day.’ But that was not all; he blessed it for the rest of man; a rest for us, ensuing on his rest; that is, an expressive representation of it, and a figure or means of our entering into, or being taken into a participation of the rest of God. For the sum of all that is proposed unto us, is an entrance into the rest of God.

3. The apostle proposeth the threefold state of the church of God, unto consideration. 1. The state under the law of nature or creation. 2. The state of it under the law of institution and carnal ordinances. 3. That now introducing under the gospel. To each of these he assigns a distinct rest of God, a rest of the church entering into God’s rest; anda day of rest as a means and pledge thereof. And withal, he manifests that the former two were ordered to be previous representations of the latter, though not equally, nor on the same account.

First. He considers the church and the state of it under the law of nature, before the entrance of sin. And herein he shows first, that there was a rest of God. ‘For the works,’ saith he, ‘ were finished from the foundation of the world,’ and God did rest from all his works, ver. 3,4. This was God’s own rest, and was the foundation of the church’s rest. For, 1. It was the duty of man hereon, to enter into the rest of God, that is, to make God his rest here, in faith and obedience, and hereafter, in immediate fruition; for which end also he was made. 2. A day of rest, namely, the seventh day, was blessed and sanctified for the present means of entering into that rest of God, in the performance of his worship, and a pledge of the eternal fulness and continuance thereof, ver. 3, 4, So that in this state of the church there were three things considerable. 1. God’s rest. 2. Men’s entering into God’s rest by faith and obedience. 3. A day of rest, or a remembrance of the one, and a pledge of the other. And in all this, ~ there was a type of our rest under the gospel (for which end it is mentioned) wherein he who is God doth cease from his work, and therein lay the foundation of the rests that ensued, as we shall see.

Secondly. He considers the church under the law of institutions. And herein he representeth the rest of Canaan; wherein also the three distinct rests before mentioned do occur. 1. There was in it.a rest of God; this gave denomination to the whole; for he still calls it ‘my rest.” For God wrought about it works great and mighty, and ceased from them when they were finished. And this work of his, answered in its greatness unto the work of creation, whereunto it is compared by himself, Isa. li. 15, 16. ‘I am the Lord thy God that divided the sea, whose waves roared; the Lord of hosts is his name; and have put my words in thy mouth, and have covered thee in the shadow of my hand, that I may plant the heavens, and lay the foundations of the earth and say unto Zion, Thou art my people,’ The dividing of the sea whose waves roared, is put by a synecdoche for the whole work of God preparing a way for the,church-state of the people in the land of Canaan; the whole being expressed in one signal instance: and this he compares unto the works of creation in ‘planting the heavens and laying the foundations of the earth.’ For although those words are but a metaphorical expression of the church and political state of the people, yet there is an evident allusion in them to the original creation of all things. This was the work of God, on the finishing whereof he entered into his rest. For after the erection of his worship in the land of Canaan, he said of it, ‘This is my rest, and here will I dwell.’ 2. God having thus entered into his rest, in like manner as formerly, two things ensued thereon. 1. That the people are invited and encouraged to enter into his rest. And thus their entrance into rest, was their coming by faith and obedience into a participation of his worship wherein he rested; which though some came short of by unbelief, yet others entered into under the conduct of Joshua. 2. Both these God expressed by appointing a day of rest; for he did so both that it might be a token, sign, and pledge of his own rest in his instituted worship, and be a means in the solemn observance of that worship to further their entrance into the rest of God. These were the ends of God’s instituting a day of rest amongst his people, whereby it became a peculiar sign or token that he was their God, and that they were his people. It is true, this day was the ~ same in order of the days, with that before observed from the foundation of the world; namely, the seventh day from the beginning of the creation. But yet it was now re-established on new considerations and to new ends and purposes. The time of the change and alteration of the day itself was not come. For this work was but preparatory for a greater. And so whereas both these rests, that of old from the foundation of the world, and this newly instituted in the land of Canaan, were designed to represent the rest of the gospel, it was meet they should agree in the common pledge and token of them. Besides, the covenant whereunto the seventh day was originally annexed, was not yet.abolished, nor yet to be abolished, and so that day was not yet