‘to be changed. Hence the seventh day came to fall under a double consideration. First. As it was such a proportion of time as was requisite for the worship of God, and appointed as a pledge of his rest under the law of creation, wherein it had respect to God’s rest from the works of creationalone. Secondly. As it received a new institution, with superadded ends and significations, as a token and pledge of God’s rest under the law of institutions. But materially the day was to be the same, until that work was done, and that rest was brought in, which both of them did signify. Thus both these states of the church had these three things distinctly in them. A rest of God for their foundation; a rest in obedience and worship for the people to enter into; and a day of rest, as a pledge and token of both the other.
Thirdly. The apostle proves from the words of the Psalmist, that yet there was to be a third state of the church, an especial state under the Messiah, or of the gospel, whereof the other were applied to be types and future shadows. And thence he likewise manifests, that there is yet remaining also another state of rest belonging to it, which is yet to be entered into. Now to the constitution of this rest, as before, three things are required.
First. That there be some signal work of God, which he must have completed and finished, and thereon entered into his rest. This must be the foundation of the whole new church state to be introduced, and of the rest to be obtained therein.
Secondly. That there be a spiritual rest ensuing thereon, and arising thence, for them-that believe to enter into.
Thirdly. That there be a new or a renewed day of rest, to express the rest of God to us, and to be a means and pledge of our entering into it.
And that all these do concur in this new state of the church, it is the apostle’s design to demonstrate, which also he.doth. For he showeth, 1. That there is a great work of God, and that finished, for the foundation of the whole. This he had made way for, ch. i. 4, where he both expressly asserts Christ to be ‘ God who made all things,’ and shows the analogy and correspondence that is between the creation of all things, and the building of the church. As God then wrought in the creation of all, so Christ who is God, wrought in the setting up of this new church state; and on his finishing of it entered into his rest, ceasing from his works, as God also did, on the creation, from his, ver. 10, For that the wofds of that verse contain the foundation of the gospel church state in the work and rest of Christ that ensued thereon, shall be declared in its proper place. 2. That there hence arises a ‘ rest for the people of God,’ or believers to enter into. To prove this is his main design, and he doth it invincibly from the testimony of the Psalmist. 3. It remains that there must be a new day of rest united and accommodated to this new church state. And this new day must arise from the rest that the Lord Christ entered into, when he had finished the work whereby that new church state was founded. This is the Sabbath-keeping, which the apostle concludes that he had evinced from his former discourse, ver. 9.
And concerning this day, we may observe, 1. That it hath this in common with the former days, that it is a Sabbatism, or one day in seven; for this portion of time to be dedicated unto rest, having its | foundation in the light and law of nature, was equally to pass through all estates of the church. 2. That although both the former states of the church had one and the same day, though varied as to some ends of it in the latter institution, now the day itself is changed; because it now respects as its foundation, a work quite of another nature from that to which the day which went before related. And _ therefore is the day now changed which before could not be so. 3. That the observance of it is suited unto the spiritual state of the church under the gospel, delivered from the bondage frame of spirit, wherewith it was observed under the law. These are the rests of the apostle here discoursed of, or a threefold rest, under a threefold state of the church; and if any of these be left out of our consideration, the whole structure of the discourse is loosened and dissolved.
The involvedness of this context, with the importance of the matter treated of in it, with the consideration of the very little light which hath been given unto it, by any expositors whom I could as yet attain to the sight of, hath caused me to insist thus long in the investigation of the true analysis of it. And if the reader obtain any guidance of it into an understanding of the mind of the Holy Ghost, he will not think it tedious, nor yet the repetition of sundry things which must necessarily be called over again, in the exposition of the several passages of the context, whereby the whole will be farther opened and confirmed.
Having taken a prospect into the whole design of this place, I shall now return to the consideration of those particular passages and testimonies, by which the whole of what we have observed from the context is cleared and established. And first, we must view again’ the preface, or entrance into the discourse, as it is expressed in the close of the third verse.
Ver. 3.— Although the works were finished from the foundation of the world.
In these words, the apostle begins his answer unto such objections, as his former assertion concerning the entrance of believers into God’s rest now under the gospel, seems to be liable unto. And therein he clears it by a farther exposition of the testimony produced out of the Psalmist unto that purpose, compared with other places of Scripture, wherein mention is made of the rest of God in like manner. Now all rest supposeth work and labour. The first notion of it, is a cessation from labour, with the trouble or weariness thereof. Wherefore every rest of God must have some work of God preceding it. That labour and rest are not properly ascribed unto God, is evident. They include that lassitude, or weariness upon pains in labour, that ease and quiet upon a cessation from labour, whereof the divine nature is not capable. But the effects of God’s power in the operation of outward works, and an end of temporary operations, with the satisfaction of his wisdom in them, are the things that are intended in God’s working and resting. Here the first is mentioned, ra epya, Moy”, ‘ the work,’ that is, of God. So he calls the effect of his creating power, his work, yea the work of his hands and, fingers, Ps. viii. 3, im allusion to the way and manner whereby we effect our works. And _ the works here intended, are expressed summarily, Gen. 11. 1.‘ The heavens and the earth, and all the host of them;’ that is, the whole creation distributed into its various kinds, with reference unto the season or distinct days of their production, as Gen. 1.
Of these works, it is said, they were finished. The works were finished; so effected and perfected, as that God would work no more in the same kind. The continuation of things made, belongs unto God’s effective providence; from the making more things, kinds of things, new things, in rerum natura, God now ceased. So are the words usually interpreted, namely, that God now so finished and perfected all kinds of things, as that he would never more create any new kind, race, or species of them, but only continue and increase those now made, by an ordinary work upon them, and concurrence with them, in his providence. It may be this is so; it may be no instance can be given of any absolutely new kind of creature made by God, since the finishing of his work at the foundation of the world. But it cannot be proved from these words; for no more is expressed or intended in them, but that, at the end of the sixth day, God finished and put an end unto that whole work of creating heaven and earth, and all the host of them, which he then designed, made, and blessed, These works therefore, the works of the first creation were finished, completed, perfected; and this,
‘ From the foundation of the world.—The words are ἃ periphrasis ‘of those six original days, wherein time, and all things measured by it, and’extant with it, had their beginning. It is sometimes absolutely called the beginning, Gen. i. 1; John i. 1; that is, when a beginning was given unto all creatures, by him who is without beginning. And both these expressions are put together, Heb. i. 10, κατ’ apyac’ so the apostle renders nd, Ps. cii. 25. ‘In the beginning, thou hast laid the foundation.’ By the foundation then, is not intended absolutely the first beginning or foundation of the work, as we call that the foundation of a building, which is first laid, and on which the fabric is raised. But the word is to be taken, ev πλατει, for the whole building itself; or formally for the building which extends itself to the whole equally, and not materially to any part of it, first or last. For it is said, that from this laying of the foundation, the works were finished. Kara€oAn κοσμου, is the erecting of the whole building of the creation, on the stable foundation of the power of God put forth therein.
This is the first thing that the apostle fixeth as a foundation unto his ensuing discourse; namely that in the first erection of the church in the state of nature, or under the law of creation, the beginning of it was in the work of God, which he first finished, and then entered into his rest; as he proves in the next verse. But we may here rest, and interpose some doctrinal observations: as,
Obs, IV. God hath shown us in his own example, that work and labour is to precede our rest.—The first appearance of God to any of his rational creatures, was working, or upon his works. Had any of them been awakened out of their nothing, and no representation of God been made unto them, but of his essence and being in his own eternal rest and self-satisfaction, they could have had no such apprehensions of him, as might prepare them for that subjection and obedience which he required of them. But now, in the very first instance of their existence, they found God gloriously displaying the properties of his nature, his wisdom, goodness, and power, in the works of his hands. This instructed them into faith, fear, and subjection of soul. When the angels were first created, those creatures of light, they found God as it were laying the foundations of the heavens and earth, whereon all those sons of God shouted for joy, Job. xxxvili. 7. They rejoiced in the manifestation that was made of the power and wisdom of God, in the works which they beheld. Hence it is justly supposed that they were made the first day, when only the foundations of this glorious fabric were laid, Gen. 1. 2, wherein they were able to discern the impressions of his wisdom and power. Man was not created, until more express representations were made of them in all other creatures, suited unto his institution. After God had done that which might satisfy them and men in the contemplation of his works, he enters into his rest; returns as it were into his own eternal rest, and directs them to seek rest in himself.
And herein the design of God was to set us an example of that course, which, according to the counsel of his will, he intended by his command to guide us unto; namely, that a course of work and labour might precede our full enjoyment of rest. This he plainly declares in the fourth commandment, where the reason he gives why we ought, in a returning course, to attend unto six days of labour before we sanctify a day of rest, is, because he wrought himself six days, and then entered into his rest, Exod. xx.9—11. The command instructs us in, and gives us the force and use of the example he sets us. Thus he dealt with Adam: he set him to work as soon as he was made, ‘ He took the man, and put him into the garden of Eden, to dress it, and to keep it,’ Gen. 11.15, And this he was to do antecedently unto the day of rest which was given him, for it was upon the sixth day, yea, before the creation of the woman, that he was designed unto, and put into his employment; and the rest was not sanctified for him until the day following. And this day of rest was given unto him, as a pledge ef eternal rest with God. So both the whole course of his obedience, and his final rest after it, were represented by his days of work and rest.
But here now there is an alteration under the gospel. The day of rest under the law, as a pledge of final rest with God, was the last day of the seven—the seventh day; but under the gospel, it is the first day of the seven. Then the week of labour went before: now it follows after. And the reason hereof scems to be taken from the different state of the church. For of old, under the covenant of works, men were absolutely to labour and work without any alteration or improvement of their condition, before they entered into rest. They should have had only a continuance of their state wherein they first set out, but no rest until they had wrought for it. The six days of labour went before; and the day of rest, the seventh day, followed them. But now it is otherwise. The first thing that belongs unto our present state, is an entering into rest initially, for we enter in by faith. And then our working doth ensue; that is, the obedience of faith. Rest is given us to set us on work; and our works are such, as, for the manner of their performance, are consistent with a state of rest. Hence our day of rest goes before our days of labour: it is now the first of the week, of the seven, which before was the last. And those who contend now for the observance of the seventh day, do endeavour to bring us again under the covenant of works, that we should do all our work before we enter into any rest at all. But it will be objected, that this is contrary to our observation before laid down; namely, that after the example of God, we must work before we enter into rest; for now it is said that we enter into rest, antecedently unto our works of obedience.
Answ. 1. The rest intended in the proposition, is absolute, complete, and perfect; the rest which is to be enjoyed with God for ever. Now antecedently unto the enjoyment hereof, all our works performed in a state of initial rest, must be wrought. 2. There are works also which must precede our entering into this initial or gospel-rest, though they belong not to our state, and so go before that Sabbatical rest, which precedes our course of working. Neither are these works such as are absolutely sinful in themselves and their own nature; which sort of works must be necessarily excluded from this whole discourse. Thus our Saviour calling sinners unto him, with this encouragement, that in him they should find rest, and enter into it, as hath been declared; he calls them that ‘ labour and are heavy laden,’ Matt. xi. 28, 29. It is required that men labour under a sense of their sins, that they be burdened by them and made weary, before they enter into this initial rest. So that in every condition, both from the example of God, and the nature of the thing itself, work and labour is to precede rest. And although we are now here in a state of rest, in comparison of what went before, yet this also is a state of working and labour, with respect to that fulness of everlasting rest which shall ensue thereon. This is the condition, that from the example and command of God himself all are to accept of. Our works and labours are to precede our rest. And whereas the divine nature is no way capable of lassitude, weariness, sense of pain, or trouble in operation; it is otherwise with us, all these things are in us attended with trouble, weariness, and manifold perplexities. We are not only to do, but to suffer also. This way is marked out for us; let us pursue it patiently, that we may answer the example, and be like to our heavenly Father. Again,
Obs. V. All the works of God are perfect.—He finished them, and said that they were good, He is the rock, and ‘his work is perfect,’ Deut. xxxil. 4. His infinite wisdom and power require that it should be so, and make it impossible that it should be otherwise. ‘The conception of them is perfect, in the infinite counsel of his will, and the operation of them is perfect, through his infinite power. N othing can proceed from him but what is so in its own kind and measure, and the whole of his works are so absolutely. See Isa. xl. 275528, Ns when he undertook the work of creation, he finished it, or perfected it, so that it was in his own eyes ‘ exceeding good.’ So the works of grace and providence, which are yet upon the wheels, shall in like manner be accomplished. And this may teach us at all times to trust him with his own work, and all our concerns in them; whether they be the works of his grace in our hearts, or the works of his providence in the world. He will perfect that which concerneth us, because his mercy endureth for ever, and will not forsake the ‘ work of his own hands,’ Ps. exxxviii. 8.
Obs. VI. All the works of God in the creation, were wrought and ordered in a subserviency to his worship and glory thereby.—This we have cleared in our passage.
Ver. 4.—Tue next verse gives the reason of the preceding mention of the works of God, and the finishing of them. Now this was not for their own sakes, but because of a rest that ensued thereon: the rest of God, and a day of rest, as a token of it, and a pledge of our interest therein, or entrance into it. That such a rest did ensue, he proves by a testimony taken from Gen. ii. 2, 3, ‘ And on the seventh day God ended his work which he had made, and he rested on the seventh day from all his work which he had made. And God blessed the seventh day and sanctified it; because that in it he had rested from all his works which God created and made.’ The rest of God himself is intended solely, neither in this place of Genesis, nor by our apostle, although he repeats only those words, ‘and God did rest the seventh day from all his works.’ But the blessing and sanctifying of the seventh day, that is, the institution of it to be a day of rest to man, and a pledge or means of his entering into the rest of God, is that which is also aimed at in both places. For this is that wherein the apostle is at present concerned.
Evonke, dixit, ‘ said,’ the nominative case is not expressed. The Scripture hath said. This is an usual form of speech in the New Testament, John vii. 38, καθως εἰπεν ἡ yoagn, ver. 42. But most frequently the ‘speaking’ of the Scripture is expressed by λεγει, John xix. 37; Rom. iv. 3, ix. 17, x. 11, xi. 2; Gal. iv. 30; Jam. iv. 5; sometimes by λάλει, Rom. iii. 19; here by epyxe: all the words in the New Testament to express ‘speaking’ by. For the Scripture is not dead and mute, but living and vocal, even the voice of God to them who have ears to hear. And speaking is applied to it, both in the preterperfect tense, ‘ hath said,’ ‘hath spoken,’ as John vii. 38, 42, to denote its original record, and in the present tense to signify its continuing authority. Or, it may be, that τις should be here supplied, a ‘ certain man’ said, for our apostle hath already oi that
Ver. 4.—For he spake in a certain place (somewhere) of the seventh day on this manner, And Ged did rest the seventh day from all his works.
The verse hath two parts: the one expressing the manner of the introduction of an intended testimony, the other containing the testimony itself. The first in those words—‘ For he spake in a certain place concerning the seventh day.’
Tap, ‘ for,’ a note of illation, showing, that in the ensuing words the apostle designed the proof of what he had elliptically expressed in the verse foregoing; the importance whereof we have before declared. The sum is, that there was a rest of God and his people, and a day of rest from the foundation of the world, which was not the rest here mentioned by the Psalmist. ‘ For, he saith,
Expnke, ‘ he spake or said.’ Who or what this refers unto, hath been shown already.
lov, ‘ somewhere, in a certain place.’ As he allegeth not his author expressly, no more doth he the particular place where the words are recorded. He only refers the Hebrews to the Scripture, which was the common acknowledged principle of truth between them, which he and they would acquiesce in, and wherein they were expert. Especially were they so in the books of Moses, and particularly in the history of the creation of the world, whence these words are taken. For this was their glory, that from thence they were in the clear light respecting the original of the universe, which was hidden in darkness from all the world besides.
Περι της ἑξδομης. This is the subject concerning which the ensuing testimony is produced. Generally the words are rendered, de die septimo, or de septimo, ‘ of the seventh day.’ Only the Syriac, as was observed, renders it, ‘of the Sabbath day.’ And this not unduly, as expressing the intention of the place. For ἑξδομη, ‘ the seventh,’ may be used either naturally and absolutely for the seventh day, ἡ ἡμερα ἡ ἑξδομη;, as it is expressed in the words following, ‘ the seventh day,’ that is, from the beginning of the creation, wherein the first complete returning course of time was finished; after which, a return is-‘made to the first day again; or, it may be used, τεχνικως, artificially, as a notation of a certain day peculiarly so called; or, as the name of one day, as most nations have given names to the weekly course of days. For at that time, ἡ ἑξδομη, ‘ the seventh,’ was the name whereby the Hellenists called the Sabbath day. So it is always termed by Philo, as others have observed; which also gives evidence unto the writing of this Epistle originally in the Greek tongue. So in the gospel, μια cabEarwv, ‘ one,’ or the first of the week, is the notation of the Lord’s day. And it is the Sabbath which the apostle is speaking of. And this respects both the rest of God, and the rest appointed for us thereon. For the proof hereof, is that which he now in these words designs. He proves, that under the law of creation, God did rest when he had finished his work, made way for his creatures to enter into his rest, and gave them a day as a pledge thereof. -
Οὑτω, ‘on this wise,’ or ‘ to this purpose.’ So it may be rendered, either as precisely denoting the words reported, or as respecting the substance and design of them, “ thus,’ or ‘ to this purpose.’
Secondly. The testimony itself ensues. ‘ And God rested the seventh day from all his works.’ The words, as was observed, are taken from Gen. 11. 2. But the apostle intends not only to use the words by him cited, but in them he directs us to the whole passage, whereof they are a part. For it would not answer his purpose, to show merely that God rested from his works, which these words affirm; but his aim is to manifest, as hath been now often observed, that thereon there was a rest provided for us to enter into, and a day of rest appointed as a pledge thereof. And this is fully expressed in the place directed unto; for God upon his own rest blessed the seventh day, and sanctified it. We shall open the words as far as is needful, and then consider what is confirmed by them.
Kareravoev ὃ Θεος, ‘God rested.’ The apostle adds, ὃ Θεος» ‘God,’ from the beginning of the verse, om>ds 524: ‘and God finished,’ for afterwards it is only, ‘ he rested:᾿ naw, et requievit. A cessation from work, and not a refreshment upon weariness, is intended. God is not weary: he was no more so in the works of creation, than he is in the works of Providence, Isa. xl. 20, ‘ The Creator of the ends of the earth fainteth not, nor is weary.’ He laboureth not in working; and therefore nothing is intended in this word, but a cessation from operation. And this fully satisfies the sense of the words. But yet, Exod. xx. 11, it is said, mm: which signifies such a rest, or resting, as brings refreshment with it unto one that is weary. There may, therefore, an anthropopathy be allowed in the word, and rest here be spoken of God, with allusion unto what we find in ourselves as to our refreshment after labour. ‘This is thus expressed for our instruction and example, though in God nothing be intended but the cessation from exerting his creating power to the production of more creatures, with his satisfaction in what he had already done. And in this word naw, lies the foundation of the Sabbath, both name and thing. For as the name naw, is from this naw, here first “used; so herein also lay both the occasion and foundation of the thing itself. So in the command, ‘ Remember the Sabbath day, to sanctify it: six days shalt thou labour, and do all thy work;’ the reason of the command ensues, ΤΎΤΟΝ mrm> naw ‘yawn om: “ for the seventh day, the Sabbath to the Lord thy God.’ That is, ‘ his rest,’ was on that day, on the account whereof he commands us to keep a day of rest. Hence our apostle in this place expresseth our rest, or day of rest under the gospel, by σαξξατισμος; “ a Sabbatism,’ of which afterwards.
God rested, ev τῃ ἥμερᾳ ἑξδομῃ, ‘on that seventh day,’ ‘yawn ora. The translation of the LX X. hath a notable corruption in it, about the beginning of this verse in Genesis. For whereas it is said, that God finished his work on the seventh day, it saith that God did so, εν ry ἡμερᾳ τῃ ἕκτῃ, ‘on the sixth day.’ And the mistake is ancient, and general in all copies, as also followed by some ancient translations, as the Samaritan and the Syriac. The occasion of this corruption was to avoid a pretended difficulty in the text, seeming to assert that God rested on the seventh day, and yet that he finished his work on that day. Besides the story of the creation doth confine it to six days, and no more. But this expression, ‘ he finished his work on the seventh day,’ seems to denote the continuance of his operation on that day. And, indeed, the Jews have many odd evasions, from an apprehension of a difficulty in this place. And Hierome thinks, though very unduly, that from this expression in the original, they may be pressed with an argument against their Sabbatical rest. But there is a double resolution of this difficulty, either of them sufficient for its removal, and both consistent with each other. The first is, that the Hebrew word, by the conversive prefix, having a sense of what is past given unto it, may be well rendered by the preterpluperfect tense. And so it is by Junius: Cum autem perfecisset Deus die septimo opus suum quod fecerat, quievit: ‘ And when God had perfected his work on the seventh day, he rested.’ Thus the seventh day is not expressed as a time wherein any work was done, but as the time immediately present after it was finished. And, finis operis non est ipsum opus, the term, end, or complement of a work, is not the work itself. Again, the word here used, 72, doth not properly signify ‘ to work or effect,’ but ‘to complete, perfect, or accomplish.’ snaxdbx 52%, πὸν ἫΝ ‘had perfected his work that he had made.’ So that on the seventh day there was no more work to do.
By this discourse the apostle seems only to have proved, that the works were finished, and that God rested, or ceased from his work on the seventh day. But this seemeth not to answer his intention, for he treats not absolutely about the rest of God, (for that would not have been to his present purpose) but such a rest as his obedient creatures might enter into, whereof that rest of God was the foundation, such as the rests were which he afterwards mentions in the land of Canaan, and under the gospel. Wherefore, in this quotation, he includes the sense of the whole words before laid down, namely, that upon, and because of the rest of God, on the seventh day, he sanctified and blessed that day to be a day of rest unto them that worship him, and a pledge of their entering into rest with him. Here, therefore, the command and appointment of the seventh day, to be a Sabbath, or a day of rest unto men from the foundation of the world, is asserted; as hath been proved elsewhere.:
This then is the sum of what is here Jaid down; namely, that from ihe begining, from the foundation of the world, there was a work of
God, and a rest ensuing thereon; and an entrance proposed unto men into that rest, and a day of rest as a pledge thereof given unto them; which yet was not the rest intended by the Psalmist, which is mentioned afterwards, as in the next verse.
Before we proceed, according to our designed method, we may take notice of the ensuing observations.
Obs. I. Whatever the Scripture saith in any place, being rightly understood and applied, is a firm foundation for faith to rest upon; and for arguments or proofs in matter of God’s worship to be deduced from.—Thus the apostle here confirms his own purpose and intention. His aim is to settle the judgment of these Hebrews, in things pertaining to the worship of God; and to supply them with a sufficient authority, which their faith might be resolved into. This he doth, by referring them to a certain place of Scripture, where the truth he urgeth is confirmed. For, as I have-shown before, he designed to deal with these Hebrews, not merely upon his apostolical authority, and the revelations that he had received from Jesus Christ, as he dealt with the churches of the Gentiles, but on the common principles of the Scriptures cf the Old Testament, which were mutually acknowledged by him and them. And a great work it was that he had undertaken, namely, to prove the abolishing of the worship of the Old Testament, and the introduction of a new kind of worship in the room of it, from testimonies of the Old Testament itself. This was a matter of great apparent difficulties in itself, and exceedingly suited to the conviction of the Jews, as utterly depriving them of all pretences for continuance in their Judaism. And this, through the especial wisdom given unto him, and skill in holy writ, he hath so performed, as to leave a blessed warrant unto the church of Christ, for the relinquishment of the whole system of Mosaic worship, and a rock for the obstinate Jews to break themselves upon in all ages. And this should encourage us, 1. To*be diligent in searching the Scriptures, whereby we may have in readiness wherewith at all times to confirm the truth, and to stop the mouths of gainsayers; and without which we shall be easily tossed to and fro with every wind of doctrine. 2. Not to fear any kind of opposition, unto what we profess in the ways and worship of God, if we have a word of truth to secure us; namely, such a word of prophecy as is more firm than a voice from heaven. It is utterly impossible, that in things conceriing religion and the worship of God, we can ever be engaged in a cause attended with more difficulties, and liable to more specious opposition, than that was which our apostle was now in the management of. He had the practice and profession of the church, continued from the first foundation of it, resolved into the authority of God himself, as to its institution, and attended with his acceptance of the worshippers in all ages, with other seeming disadvantages and prejudices innumerable to contend withal; yet this he undertakes on the sole authority of the Scriptures, and testimonies to his purpose thence taken, and gloriously accomplisheth his design. Certainly whilst we have the same warrant of the word for what we avow and profess, we need not despond for those mean artifices and pretences wherewith we are opposed, which bear no proportion to those difficulties which, by the same word of truth, have been conquered and removed. For instance, what force is there in the pretence of the Roman church, in their possession of things found out, appointed, and commanded by themselves, in comparison of that of the Hebrews for theirs, begun and continued by the authority of God himself? And if this hath been removed and taken away by the light and authority of the Scriptures, how can the other, hay and stubble, stand before it?
Obs. II. It isto no purpose to press any thing in the worship of God, without producing the authority of God for it in his word.— Our apostle takes no such course, but still reminds the Hebrews what is spoken in this and that place to his purpose. And to what end serves any thing else in this matter? Is there any thing else that we can resolve our faith into? or that can mfluence our consciences into a religious obedience? And are not these things the life and soul of all worship, without which it is but a dead carcase, and abomination to God and them that are his?
Obs. ILI. What the Scripture puts an especial remark upon, is especially by us to be regarded and imquired into. Here the apostle refers to what was ina peculiar manner spoken concerning the seventh day; and what blessed mysteries he thence educeth, we shall endeavour to manifest, in our exposition of that part of his discourse where~ in it is handled.
These things being thus fixed, we may with much brevity pass through the remaining verses, wherein the apostle treats of the same subject. Unto what therefore he had affirmed of God’s entering into his rest, upon the finishing of the works from the foundation of the world, he adds,
Καὶ ev τουτῳ, ‘and in this,’ or ‘here? ev τούτῳ τῳ ψαλμῳ, in this Psalm; or τόπῳ; ‘in this place.’ That is, in the place of Scripture under consideration and exposition; namely, the ninety-fifth Psalm, or the words of the Holy Ghost by David therein. The expression is elliptical, and the sense is to be supplied from the beginning of the fourth verse. ‘ For he spake in a certain place, and again he speaks in this place.’
Παλιν, ‘again;’ that is, after he had said before, that upon the finishing of his works, God rested on the seventh day, and blessed it for a day of rest unto his creatures. He that is the same Holy Ghost says yet again, upon another occasion, ‘if they shall enter into my rest.’
‘If they shall enter into my rest.’ We have shown before that _ from these words, not absolutely considered, but as used and applied in the discourse of the Psalmist, he proveth that there is yet ἃ promise of entering into rest remaining to the people of God. This is included in them, as they are taken from their historical record in
Moses; and propketically applied in David. And this he takes here for granted; namely, that an entrance into the rest of God for some, is intended in those very words whereby others were excluded. His present argument is from the time and place when and where these words were spoken, which include a rest of God to be entered into. Now this was in the time of Moses, and in the wilderness, so that they cannot intend the Sabbatical rest from the foundation of the world. For the works, saith he, ‘ were finished in six days, and the seventh day was blessed and sanctified for a day of rest,’ as Moses testifieth, Gen. i. 1—3. This rest was tendered unto, and entered into by some, from the foundation of the world. It must therefore, of necessity, be another rest, that is spoken of by the Psalmist, and which the people were afresh invited to enter into, as afterwards he more Clearly asserts and proves. And they who deny a Sabbatical rest from the beginning, do leave no foundation for, nor occasion unto the apostle’s arguments and discourse. For if there were no such rest from the foundation of the world, what need he prove that this in David was not that, which on this supposition, was not at all. This, therefore, is his purpose in the repetition of this testimony; namely, that the rest mentioned therein, was not that which was appointed from the beginning of the world; but another whose proposal yet remained. So then there was another rest of God besides that upon the creation of all, as is evident from this place, which he farther confirms in the next verse. And we may hence learn, that,
Obs. I. Many important truths are not clearly delivered in any one single testimony or proposition in the Scripture, but the mind of God concerning them is to be gathered and learned by comparing of several Scriptures, their order and respect unto one another. Considering, as the apostle here doth, what is said που, and what again ev τουτῳ, what in ‘ one place,’ and what ‘in another,’ then comparing them together, with their mutual respect, with the due use of other means, we shall, under the conduct of his Spirit and grace, come to an acquaintance with his mind and will. The heathens saw and acknowledged that all truth lies deep. And the wise man adviseth us to dig and search after it, as after gold and silver, and precious stones. Now, the deep mine of all spiritual truth is in the word of God; here must we search for it, if we intend to find it. And one principal way and means of our search is, the comparing together of divers places treating concerning the same matter or truth. This by some is despised, by the most neglected, which causeth them to know little and mistake much in the holy things of God.
Ver. 6.—Having thus removed an objection, that might arise against the new proposal of a rest of God, distinct from the Sabbatical rest which was appointed from the foundation of the world, and manifested that although there was in the state of nature, or under the law of our creation, a working and rest of God, and a rest for men to enter into, and a day set apart as a pledge of that rest; yet this was not the rest which he now inquired after; the apostle in this and the following verses, proceedeth to improve his testimonies already produced, to a farther end; namely, to prove, that although after the original rest now mentioned, there was a second rest promised and proposed unto the people of God. yet neither was that it which is proposed in this place of the Psalm; but a third that yet remained for them, and was now proposed unto them; and that under the same promises and threatenings with the former, whence the carriage and issue of things with that people, with respect thereunto, is greatly by us to be considered.
Eve ουν, quoniam igitur, ‘ seeing therefore: whereas therefore;’ or as Beza, quia igitur, ‘therefore because.’ The words are the notes or sigas ofan inference to be made from what was spoken before, or a conclusion to be evinced from what follows after.
ΔΑπολειπεται, superest, reliquum est, impersonally, ‘it remaineth.’ The word may have respect unto the form of the argument, or to the matter of it. In the first way, it denoteth what he hath evinced by his former reasonings and testimonies; namely this, that some must enter into rest, which way the words look, as expressed in our translation; in the latter, it intendeth no more but that there are some yet to enter into that rest: or this work of entering into the rest of God yet remaineth. Neither is this difference so great, as that we need precisely to determine the sense either way.
Τίνας εἰσελθεῖν εἰς αὐτην, quosdam introire in eam; ut aliqui introeant in eam, ‘that some enter into it.’ The Syriac changeth both the words and sense in this place, 7> dsy) ὍΝ WNT NINN NIT MNT Dsor Du, ‘seeing therefore there was a place, into which any man might enter,’ orevery man;‘a man, man.’ It seemeth precisely to respect the land of Canaan, as that rest whereunto some may, do, or must enter; whereas the apostle is proving that it was not that, but another. Arab. “ seeing some remain that must enter into it.’
Ver. 6.—Whereas therefore, it remaineth that some enter into et, and those to whomit was first preached (who were first evangelized) entered not in because of unbelief, or disobedience.
The words contain an assertion, and a particular assumption from it. First. The assertion is, that some must or shall enter into the rest of God. This he concludes as evinced and proved by his former arguments and testimonies; and this rest is not the rest of God, and the Sabbath from the foundation of the world. For express mention is made afterwards, and on another occasion, of another rest of Uod, whereunto an entrance was to be obtained. This he proves from those words of the Psalmist, as cited out of Moses, ‘if they shall enter into my rest.’ For although he cites the words immediately out of the Psalm, yet he argues from them as first recorded in Moses. For he proves in the next verse, that David intends another rest than that which was before spoken of, although typically included in the former. So the words prove that there is yet a remaining entrance into the rest of God. Not as if these particles bx and εἰ used here, had in the same place a contrary signification, and might be interpreted negatively or affirmatively, ‘if they shall,’ that is, they shall not. For that was the intention of the words, towards them concerning whom they were first spoken, ‘and they shall enter,’ some shall, as the apostle applies them; but that a promise is included in every conditional threatening, as we have before declared. The sense of these words then is, that from what hath been spoken, it is evident that some must yet enter into another rest of God, besides that which was in the Sabbath appointed from the foundation of the world.
Secondly. He assumes, that those to whom that rest was first preached, ‘ entered not in,’ because of their disobedience. It is manifest whom the apostle intends in these words, namely, those who came out of Egypt under the conduct of Moses, whose sin and punishment he had so fully expressed in the foregoing chapter. Now to these was the rest of God first declared, they were first evangelized with it. And hereby the apostle shows what Test it is that he intends, namely, not absolutely the spiritual rest of the promise, for this was preached and declared to believers from the foundation of the world; but it was the church-rest of the land of Canaan that was first preached to them, that is, the accomplishment of the promise on their faith and obedience was first proposed to them. For otherwise the promise itself was first given to Abraham, but the actual accomplishment of it was never proposed to him on any condition. Into this rest they entered not by reason of their unbelief and disobedience, as hath been at large declared on the third chapter, which the apostle here refers to.
This therefore is the substance of this verse. Besides the rest of God from the foundation of the world, and the institution of the seventh day Sabbath as a pledge thereof; there was another rest for men to enter into, namely, the rest of God and his worship in the land of Canaan. This being proposed to the people of old, they entered not into it by reason of their unbelief.
And in proportion to what was declared before, concerning the rest of God after the finishing of his works from the foundation of the world, we may briefly consider what this rest was, which those to whom it was first proposed entered not into. For it is not observed, that they entered not into it, to manifest that the same rest which they entered not into, did still remain for those that now would enter into it by faith, for the apostle plainly proves afterwards, that it is another vest that he treats of, and that although some did enter into that rest under the conduct of Joshua, yet there was still another rest besides that prophesied of in the Psalm; but this is called over in the pursuit of his former exhortation, that we should take heed lest we come short of the rest proposed to us as they came short of that which was then proposed to them. We may therefore here consider what was that rest which God calls his rest, and which he invited them to enter into, and what did concur in the constitution of it. And these things, although they have been mentioned before, must here be laid down in their proper place.
First. This being a rest of God, there must be some work of God preceding it, with respect whereunto it is so called. Now this was the mighty work of God in erecting the church-state of the Israelites, compared to his work in the creation of heaven and earth, whereby he made way for the first state of rest, before mentioned, Isa. hh. 15, 16. And this it every way answered to. And this work of God had two parts, or two sorts of works concurred thereunto. 1. Such as were preparatory to it, namely, the works that he wrought for the deliverance of the people out of Egypt. These were effected by temptations, by signs, and by wonders, and by war, and by ‘a mighty hand, and by a stretched out arm, and by great terror, Deut. iv. 34. These things of dread and terror answer the creation of the first matter, which was void and without form. 2. Perfective. of it, in the giving of the law, with all its statutes and ordinances, and the whole worship of God to be observed among that people. This was the especial and particular forming the chureh into such a state as wherein God might rest, Ezek. xvi- 8—18, answering the six days work, wherein God created and formed all kinds of creatures, out of the first created unformed mass. For as on their finishing, God looked on them and saw that they were good, and declared them so to be, Gen. i. so on the erection of this church-state and disposition of the people, he saw that it was good, and declared it so to be, Ezek. xvi. 14, ‘ Thy renown went forth among the heathen for thy beauty; for it was perfect through my honour that I put upon thee. So was the work of the creation of that church-state, the generation of these heavens and earth, and all the host of them, finished.
Secondly. This thing done, God rests, or enters into his own rest. ‘ He and the ark of his strength arose, and entered into his rest,’ in answer to this rest after his finishing of the works of the first creation,
Ps, exxxii. 8. The settlement of his worship, and the typical representation of his presence among the people therein, shadowing out his glorious presence in him in whom the fulness of the Godhead was to dwell bodily, he calls it his ‘ rest,’ and his ‘own rest. And hereon ensued a double rest proposed to the people. One a spiritual rest in
God, as having enteyed into a special covenant with them. On God’s rest on the creation, men were invited to enter into God’s rest as the God of nature, on the terms and according to the law of ereation. But by sin this rest was rendered useless and unprofitable to all mankind, and the covenant itself lost all its power of bringing men to God, But now in this erection of a new church-state among the posterity of Abraham, the foundation of it was the promise made to Abraham, which contained in it the substance of another covenant, whereinto God through Jesus Christ would enter and rest therein, whereon he invites them by faith and obedience to enter into it also, “ into the rest of God.’ Secondly. There was a pledge of this spiritual rest proposed to the people; and this was the land of Canaan, and the quiet possession thereof, and exercise of the worship of God therein. By this, and their respect to it, God tried their faith and obedience, as to that spiritual rest; which as it were lay hid under it. And herein it was that they failed, whose example is proposed and considered in this chapter.
Thirdly, God’s rest after the creation of the work at first, was on the first seventh day, which he therefore blessed and sanctified, that it might be a pledge and token both of his own acquiescence in his works, and in the law of obedience that he had assigned to them all; as also a pledge and token to men of that eternal rest which was in himself prepared for them, on the observance of that law whose institution he himself rested in; and also that they might have an especial time and season solemnly to express their faith and obedience. And this day he again for the same ends renewed to the people of Israel, and that without any change of it, both because the time was not yet come wherein the great reformation of all things was to be wrought, and because the first covenant whereunto that day’s rest was annexed, was materially revived and represented anew to that people. And this day of rest, or the institution of the seventh-day Sabbath in the church of the Jews, is necessarily included in this verse; for without the consideration of it, this rest doth not answer the rest of God before insisted on, and which is the rule and measure of all that follows; for therein there was a day of rest, which is mentioned synecdochically, for the whole rest of God, in those words, ‘for one speaking of the seventh day;’ and therefore our apostle, in his next review of this testimony, doth not say there was another rest, but only that another day was determined, which extends both to the general season wherein the rest of God is proposed to any, as also to the especial day, which was the visible pledge of the rest of God, and whereby the people might enter into it, as in the ensuing words will be made manifest.
This then is that which the apostle hath proved, or entered upon the proof of, towards his main design in these verses; namely, that there being a rest of God for men to enter into, and this not the rest of the land of Canaan, seeing they who had it proposed and offered first unto them, did not enter into it, there must be yet that other rest remaining which he provokes the Hebrews to labour for an entrance into. And the ground of his argument lies herein: in that the rest of Canaan, although it was a distinct rest of itself, yet it was typical of that other rest which he is inquiring after. And the good things of this new rest were obscurely represented unto the people therein; so that by rejecting that rest, they rejected the virtue and benefits of this also. And we may hence observe,
Obs. I. The faithfulness of God in his promises, is not to be measured by the faith or obedience of men, at any one season, in any one generation, nor by their sins whereby they come short of them, nor by any providential dispensations towards them. The people in the wilderness having a promise proposed unto them of entering into the rest of God, when they all failed and came short of, it there was an appearance of the failure of the promise itself. So they seem themselves to have tacitly charged God, when he denounced the irrevocable sentence against their entering into the land of promise. ‘For after the declaration of it, he adds, ‘and ye shall know my breach of promise,’ Num. xiv. 34, which is a severe and ironical reproof of them. They seem to have argued, that if they entered not, God failed in his promise, and so reflected on his truth and veracity. That, saith God, shall be known when you are utterly destroyed; for then it was that it should be accomplished. You shall know that it is your sin, unbelief, and rebellion, and not any failure on my part.;
Our apostle manageth a great argument on this subject, in another place. Upon the preaching of the gospel, it was thought that the Gentiles being called, the generality of the Jews were rejected, and not taken into a participation of the benefits thereof. Hence there was an appearance that the promise of God unto the seed of Abraham, and the faithfulness of God therein had failed. This objection he propoposeth to himself, by way of anticipation, Rom. ix. 6, ‘ Not as though the word of God hath taken none effect.’ The word of God intended, is the word of promise, as is declared, ver. 8. This seemed to fail in that the-seed of Abraham were not universally, or at least generally made partakers of it. It is not so, saith he; the promise is firm and stable, and hath its effect, notwithstanding this apparent failure. Thereon he proceeds at large in the removal of that objection, by manifesting that in the fleshly seed of Abraham, the promise was effectual according to the eternal counsel of God, and his purpose of election.
And thus it frequently falls out among the people of God. Having, it may be, made some undue applications of promises unto themselves, it may be, misinterpreted, or misunderstood them; or it may be supposed that they were ina greater forwardness towards their accomplishment, than indeed they were: upon their own personal trouble, or calamities of the whole church, they have been ready at least to expostulate with God about the truth and stability of his promises. See Ps. cxvi. 1]; 1 Sam. xxvii. Is Jer. xu. 1; Hab. 1.'2, 3, 4, 19. The greatness of their troubles, and the urgency of their temptations, cast them on such expressions. The Psalmist gives one corrective to all such failings, Ps. Ixxvi. 10, ‘I said this is my infirmity, but I will remember the years of the right hand of the Most High” All my troublesome apprehensions of God’s dispensations, and of the accomplishment of his promises, are fruits and effects of my own weakness. To relieve me against them for the future, I will consider the eternity and power and sovereignty of God, which will secure me from such weak apprehensions, And to help us in the discharge of our duty herein, we may take the help of the ensuing observations and rules.
Obs. II. 'The promises of God, are such as belong only to the grace of the covenant, or such as respect also the outward administration of it in this world.—Those of the first sort are always, at all times, actually fulfilled and made good unto all believers, by virtue of their union unto Christ, whether they have the sense and comfort of that accomplishment in their own souls at all times or not. But of this sort of promises, we do not now treat peculiarly, Besides these, there are promises which respect the outward administration of the covenant, under the providence of God in this world. Such are all those which concern the peace and prosperity of the church, its deliverance out of trouble, the increase of light and truth in the world, the joy and comfort of believers therein, with others innumerable of the like importance; and it is those of this kind concerning which we speak.
Obs. III. 2. Some, yea many promises of God, may have a full accomplishment when very few, or it may be, none at all, know or take notice that so they are accomplished.—And this falls out on gundry reasons. For, 1. Stich things may, in the providence of God, fall out in, and with the accomplishment of them, as may keep men from discerning and acknowledging of it. Great wisdom and understanding were ever required to apprehend aright the accomplishment of such promises, as is mixed with God’s dispensations in the affairs of this world, Rev. xiii. 18, nor was this wisdom ever attained in any age by the generality of professors. Thus when God came to fulfil his promise in the deliverance of his people from Egypt, he suffered at the same time their bondage and misery to be so increased, that they could not believe it, Exod. ν. 21—23; see ch. iv. 31, compared with ch. vi. 9. Believers, according to their duty, pray for the accomplishment of the promise of God, it may be, in their great distress. God answers their desires; but how? ΒΥ “ terrible things in righteousness,’ Ps. Ixv. 5. It is in righteousness that he answers them; that is, the righteousness of fidelity and veracity in the accomplishment of his promises. But withal he sees it necessary in his holiness and wisdom, to mix it with such terrible things in the works of his providence, as make their hearts to tremble, so that at the present they take little notice of the love, grace, and mercy of the promise. There are many wonderful promises and predictions in the Revelations, that are unquestionably fulfilled. Such are those which concern the destruction of the Pagan-Roman empire, under the opening of the six seals, ch. vi. Yet the accomplishment thereof was accompanied with such terrible things in the ruin of nations and families, that very few, if any one individual person took notice of it, at the time when it was accomplishing. 2. It so falls out from the prejudicate opinions that men may, and oftentimes do conceive concerning the sense and meaning of the promises, or the nature of the things promised. They apprehend them to be one thing, and in the eveut they prove another, which makes them either utterly reject them, or not to see their accomplishment. So was it in the exhibition of the coming of the Lord Christ in the flesh according to the promise. The Jews looked for it, and longed after it continually, Mal. iii. 1,2. But they had framed a notion of the promise, and the thing promised, unto themselves, which was no way answered thereby. They expected he should come in worldly honour, power, and glory, to satisfy them with peace, dominion, wealth, and prosperity. But he comes quite in another manner, and for other ends. Hence they received him not, nor would at all believe the promise to be fulfilled, when it had its exact and complete accomplishment. It may be so with others. They may misunderstand the promises, and look for such things by them, as are not indeed intended in them. So many men miscarry, when they overlook the true spiritual import and intention of prophetical promises, to take up with the carnal things which in the letter they are shadowed out by. 3. Unbelief itself hides the accomplishment of promises from the eyes of men. So our Lord Christ, speaking of his coming to avenge his elect, adds unto it, ‘ Nevertheless, when the Son of man cometh, shall he find faith on the earth?? Luke xviii. 8. Men will not apprehend, nor understand his work, through unbelief. i And this one consideration should teach us great moderation in our judgments concerning the application of promises, prophecies, and redictions, unto their seasons. I am persuaded that many have contended, thereby troubling themselves and others, about the season and times wherein some prophecies are to be fulfilled, which have long since received their principal accomplishment, in such a way as those who now contend about them think not of. Such are many of those which are by some applied unto a future estate of the kingdom of Christ in this world, which were fulfilled in his coming and erection of his church. And whereas many of that nature do yet doubtless remain upon record, which shall be accomplished in their proper season, yet, when that is come, it may possibly very little answer the notions which some have conceived of their sense and importance. Experience also hath sufficiently taught us, that those computations and conjectures, at the times of fulfilling some promises, which seem to have been most sedate and sober, have hitherto constantly disappointed men in their expectations. That God is faithful in all his promises and predictions; that they shall every one of them be accomplished in their proper season; that the things contained in them, and intended by them, are all of them fruits of his love and care towards his church; that they all tend unto the advancement of that glory which he hath designed unto himself by Jesus Christ, are things that ought to be certain and fixed with us. Beyond these, we ought to be careful, 1st. That we affix no sense unto any promise which we conceive as yet unaccomplished, that is, 1. In any thing unsuited to _ the analogy of faith; like those who dreamed of old, of such a promised kingdom of Christ, as wherein all the Mosaic worship and rites should be restored. 2. That debaseth spiritual promises unto carnal lusts and interests; like them who in the foregoing under a pretence of filling up Christ’s promised kingdom, gave countenance thereby unto their own violence, rapine, and filthiness. 2d. ‘That we be not peremptory, troubling our own faith and others, about the future accomplishment of such promises as probably are fulfilled already, and that in a sense suited to the analogy of faith, and tenor of the new covenant. 3d. That in such as wherein we have a well-grounded assurance that they are yet to be fulfilled, we wait quietly and patiently for the salvation of God; not making our understanding of them the rule of any actions for which we have not a plain warrant in the prescription of our duty in other places of Scripture.
Obs. IV. Some promises of God, as to their full accomplishment, may be confined unto some certain time or season, although they may have, and indeed have, their use and benefit in all seasons; aud until this is come, there can be no failure charged, though they be not fulfilled.—Thus was it with the great promise of the coming of Christ before mentioned. It was given out from the foundation of the world, Gen. ii. 15, and in the counsel of God confined to a certain period of time; determined afterwards in the prophesies of Jacob, Daniel, Haggai and otherways. This all the saints of God were in expectation of, from the first giving of the promise itself. Some think that Eve, upon the birth of Cain, concerning whom she used these words, “1 have obtained a man from the Lord,’ which they contend should be rendered, ‘the man the Lord,’ did suppose, and hope, that the promise of the exhibiting the blessing Seed was accomplished. And, if they looked for him on the nativity of the first man that was born in the world, it is very probable that their hearts were frequently made sick, when their hopes were deferred for four thousand years; see Gen. v. 29, xlix. 18, compared with Luke ii. 30; Exod. iv. 13. And many a time, no doubt, they were ready to call the truth of the promise, and therein the faithfulness of God, into question. Great desires they had, and great expectations, which were frustrated. Hence our Saviour tells his disciples, that many prophets and righteous men desired to see the things that they saw, and saw them not, Matt. xiii. 11. They desired, hoped, prayed, that the promise might be fulfilled in their days, which yet it was not. Hence our apostle tells us, that they all died in faith, not having received the promise, Heb. xi. 13, that is, not the accomplishment of it. Yet this their disappointment did not in the least shake the stability of the promise; for although it was not yet actually fulfilled, vet they had benefit from it, yea, life and salvation by it. And this God hath provided in reference unto those promises whose actual accomplishment is confined unto a certain season, which a present generation shall not be made partakers of. There is that grace and consolation in them for, and unto, them that do believe, that they have the full benefit of the merciful and spiritual part of them, when they are utterly useless to them who have only a carnal expectation of their outward accomplishment. Thus that other promise made unto Abraham for the deliverance of his posterity out of thraldom, was limited to the space of four hundred years, Gen. xv. 13, 14, Very probable it is that the Israelites, during their bondage in Egypt, were unacquainted with the computation of this time, although they knew that there was a promise of deliverance. For, as it is most likely they had lost the tradition of the revelation itself, or at least knew not how to state and compute the times; so did God order things, that they should depend on his absolute sovereignty, and neither make haste, nor despond. And yet doubtless through the delay they apprehended in the accom pla Uiieg of the promise, some of them fell into one of these extremes, and some of them into the other. The first way the children of Ephraim seem to have offended, whom the men of Gath who were born in the land slew, when they came down to take away their cattle, 1 Chron. vii. 21. Probably these sons of Ephraim would have been entering upon Canaan, and spoiling of the Amorites, before the appointed and full time came, and they perished in their undertaking. Others again, no doubt, in their great distresses and anguish of soul, were exercised with many fears, lest the promise had utterly failed. But there was no alteration in God or his word all this while. This made the hol men afterwards have a great respect unto the set time of the fulfilling of promises, when by any means it was infallibly discovered, and then to fix themselves to such duties as might be meet for their season. So the Psalmist prays that God would ‘arise and have mercy upon Zion, because the time to favour her, yea the set time, (the time foredesigned and appointed,) was come,’ Ps. cil. 18. And when Daniel understood by the books of Jeremiah the prophet, that the time of the fulfilling of the promise for returning the captivity of Judah was at hand, he set himself to prayer, that it might be done accordingly, Dan. ix. 2, 17,27. But what shall men do in reference unto such promises, when they know not by any means the set time of their accomplishment?
Answ. Believe, and pray; and then take the encouragement given, Isa. Ix. 22, ‘I the Lord will hasten it in its time.’ It hath its appointed time, which cannot be changed. But if you will consider the oppositions that lie against it, the unlikelihood and improbability of its accomplishment, the want of all outward means for it, upon faith and prayer it shall be hastened. Thus, in the days of the gospel, there are signal promises remaining concerning the calling of the Jews, the destruction of antichrist, the peace and glory of thechurches of Christ. We know how men have miscarried in these things: some have precipitately antedated them, some unwarrantably stated the times of them. The disappointments of these men, and their own unbelief and carnal wisdom, have brought the generality of men to lock no more after them; and either to think that the promises of them have failed, or that indeed such promises were never made, wherein unbelief hath found very learned advocates. But it is certain that there are periods of time affixed unto these things. The vision of them is yet for an appointed time; but at the end, it shall speak, and not lie. Though it tarry, and be delayed beyond the computation of some, and the expectation of all, yet wait for it, because it will surely come: it will not tarry one moment beyond the time of old prefixed unto it; as Hab. u. 3. In the meantime, God hath given us certain directions, in gegeneral computations of the times to come, from whence yet the most diligent inquirers have been able to learn nothing stable and certain, but that the time must needs be long from the first prediction, and that it is certainly stated for its accomplishment in the counsel of God. The rule therefore confirmed by these instances duly considered, may evidence the stability of God’s promises, notwithstanding the intervening of, cross proyidential dispensations.
Obs. V. There are many promises, whose signal accomplishment God hath not limited unto any special season; but keeps it in his own will to act according to them towards his church, as is best suited to his wisdom and love.. Only there is no such promise made, but God will at one time or other verify his word in it, by acting according to it, or fulfilling of it.
God hath thus disposed of things: 1. That he may always have in a readiness wherewith to manifest his displeasure against the sins of his own people. 2. That he may have wherewith to exercise their faith. And, 3. To encourage them to prayer, expectation, and crying unto him in their distresses. Thus, setting aside the promises that are limited unto a certain period of time, there are enough of these promises at all times to satisfy the desires and prayers of the church. When God hath limited his promises to a certain season and time, let the men of that age, time, and season be what they will, the decree will bring forth, and the faithfulness of God requires the exact accomplishment of such determinate promises. Thus the promise of the coming of Christ being limited and determined, he was to come, and he did come accordingly, whatever was the state with the church, which was as bad as almost it could be in this world; so that one of themselves confessed, that if not long after the Romans had not destroyed them, he thought God would have sent fire upon them from heaven, as he didon Sodom and Gomorrah. But then was Christ to come according to the time fore-appointed, and then he did come amongst those murderers. So God had limited the time of the bondage of Abraham’s posterity unto four hundred and thirty years. When that time was expired, the people were wicked, unbelieving, murmuring, and no way prepared for such a mercy; yet in the very same night whereunto the promise was limited, they were delivered. But now, as to their entrance into Canaan, God left the promise at a greater latitude. Hence they are brought to the very door, and turned back again by reason of their sins and unbelief; and yet the promise of God failed not, as it would have done, had they not been delivered from the Egyptians at the end of four hundred and thirty years, whatever their sins or unbelief were. And of this sort, as was said, there are innumerable promises recorded in the Scripture. And there is not one of them but shall at one time or other be accomplished. For although as to their actual accomplishment at this or that season, they depend much upon the faith, repentance, and obedience of the church, yet they have not absolutely a respect unto that condition that shall, or may never be performed, that so they should come to be utterly frustrated. God therefore doth by them try and exercise the faith of his people in this or that age, as he did those in the wilderness, by the promise of entering into rest; but yet he will take care, in the administrations of his grace, that his church, at one season or another, shall be made partaker of them, that his word do not fall to the ground. ᾿ '
Obs. VI. Some concerns of the glory of God in the world, may suspend the full and outward accomplishment of some promises for a season.—Thus there are many promises made to the church of deliver- 3 D2 ance out of afflictions and persecutions, and of the destruction of its adversaries. When such occasions do befal the church, it may and ought to plead these promises of God; for they are given and Jeft unto it for that purpose. But yet it often falls out, that the fulfilling of them is fora long time suspended. God hath other ends to accomplish by their sufferings, than are yet brought about or effected. It is needful, it may be, that his grace should be glorified in their patience, and the truth of the gospel be confirmed by their sufferings, and a testimony be given to and against the world. It may be also, that God hath so ordered things, that the straits and persecutions of the church shall tend more to the furtherance of the gospel and the interest of Christ, than its peace and tranquillity would do. And in such a season God hath furnished his people with other promises, which they: ought to mix with faith; and which shall be accomplished. Such are those of his presence with them, abiding by them, owning and supporting of them, comforting them in their distresses, and of ordering all things to their good and satisfaction. Besides, they have relief and consolation in the goodness, faithfulness, and tenderness of God, in those other promises, whose fulfilling and performance he hath reserved unto his own sovereignty. Herein in all their tribulation do they rejoice, as Abraham did in his foresight of the day of Christ, then so many generations distant. And the consideration of these rules will evidence, that neither the sins of men, nor any other troubling interventions of providence, can any way shake the truth and stability of the promises of God. And we may hence learn,
In any condition wherein we judge ourselves to be called to plead any promises of God, and to have an expectation of their accomplishment, not to make haste. This is the great rule given the church, in reference unto the greatest promise that ever was given unto it; ‘ He that believeth, shall not make haste,’ Isa. xxviii. 16. A promise of the sending of Christ is given in the words foregoing: ‘ Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation.’ This might well raise up a great expectation in the hearts of the people, in their distressed and troublous condition. But alas, this was not actually fulfilled until many generations after. Here patience is required; he that believeth will not make haste; that is, impatiently press after the future accomplishment of the promise, unto the neglect of present duties. So are we all apt todo. When our condition is grievous and burdensome, and there are promises on record of better things for them that fear God, we are apt to give place to impatient desires after them, unto the neglect of present duties. The same advice is given us, in reference unto any providences of God wherein his church is concerned, that fall under any promises; such are those before mentioned about antichrist and his destruction; with respect unto them also we are to wait and not make haste, Hab. ii. 3. We see how many occasions there may be of retarding the actual accomplishment of promises. Our wisdom and duty therefore is, to leave that unto his sovereign pleasure, and to live upon his truth, goodness, and faithfulness in them. They shall all be hastened in their appointed time. 1 could easily instance in evils great and fatal, that would ensue on our miscarriage in this thing. I shall name that only which is the greatest amongst them: This is that which puts men upon irregular ways to partake of the promise, in which when they fail, as God will blast such ways, they begin to question, yea to disbelieve the promise itself.
Obs. VII. Again, When the accomplishment of promises seemeth to be deferred, we are not to faint in our duty. The benefit and advantage which we have in and by the accomplishment of promises, is not the sole end why they are given unto us of God. But he intends in and by their proposal unto us, to try and exercise all our graces; our faith, patience, obedience, and submission unto him. So he dealt with these Israelites in the wilderness; proposing unto them the promise of entering into rest, he tried them how they would trust him, and cleave unto him and fully follow after him. Failing herein, they also came short of the promise. So God deals with us; he will exercise, and prove us, while we are waiting for the actual performance of the promise. Now if we find this deferred beyond our hopes, and it may be our fears, and we do begin to faint,as though the promise itself did fail, it is the readiest way to cause us to come short of it. Something of this nature befel the father of the faithful himself. Hehad received the great promise, that in his seed all the nations of the earth should he blessed. Many years after this he was childless, until his own body was in a manner dead, and so was Sarah’s womb also. ‘The hope he had remaining was above hope, or all rational apparent grounds of it. This once put him so to it, as that he cried, “ Lord, what wilt thou do for me, seeing I go childless?’ All this while God was bringing him to his foot, training him up to obedience, submission, and dependence upon himself. When therefore we consider any promises of God, and do not find that we are actually in possession of the things promised, nor do know when we shall be so; our duty is to apply ourselves unto what in our present station is required of us. We may see and learn the love and goodness that is in every promise; what grace and kindness it proceeds from, what faithfulness it is accompanied withal; which is the sum of what the saints under the Old Testament had respect unto, in the promise of the Messiah. Moreover what God requires at our hands, what patience, waiting, submission, we must be searching into. These, I say, and the like, are our duties in this case; and not to faint or charge the Lord unjustly, all whose ways are mercy and truth, and all whose promises are firm and steadfast, or the introduction of a new testimony. Our apostle often useth this word on this latter occasion. So he ‘doth several times, ch.i. And here it may seem to be so applied. ‘Again,’ to confirm farther what hath been spoken. But it doth rather express in this place the repetition of the thing spoken of, and is to be joined in construction with ‘he limiteth.’ After the determination, limiting, or appointing the day before mentioned, the day of rest, that is, the rest itself, and a certain day, for the representation of it and entering into it, with all that concerned it, and fell out about it, both at the beginning of the world, and also at the entrance of the people into Canaan; ‘again he limiteth;’ or, he “ limiteth again.’
‘Op.Ze, ‘he limiteth;’ that is, absolutely God doth so; whose authority alone in these things is the rule of our faith and obedience; particularly the Holy Ghost, this limitation being made in the Sceriptures which were given by his immediate and peculiar inspiration, 2 Pet. 1.2]. ‘Limiteth, that is, either describes, or defineth it in a prophetical prediction; or determineth and appoints it, by an authoritative institution. He describes it in itself, and appoints it unto us. The word may comprise both; and we have no ground to exclude either.
Twa ἡμεραν, ‘a certain day;’ that is, another determinate day, in answer to the days forementioned, and whose season was now elapsed and passed. It is certain that the apostle doth principally intend to evince the new rest of God under the gosjel, and to persuade the Hebrews to secure their entrance into it, and possession of it. But he here changeth his terms, and calls it not a rest, but proposeth it from the Psalmist under the notion of a day. And this he doth, because he had before proved and illustrated the rest of God, from the day that was set apart as a pledge and means of it; as also, because he designs to manifest that there is another day determined, as a pledge and representation of this new rest, or as an especial season for the enjoyment of the privileges thereof.
Σήμερον. The day he intends is that which in the Psalmist is called DY, or σημερον, ‘ to-day.’ The former day he called, ἑξδομην, ‘the seventh day.’ This was the day of rest from the foundation of the world, unto the giving of the law, as also under the law itself. But now there is to be another day expressive of the other rest promised. The seventh day from the beginning of the creation was separated to this purpose, with respect unto the rest proposed to man in the state of innocency, and the typical rest promised to the people under the law. But this new spiritual rest in Christ by the gospel, is to have another day to express and declare it. Thus is σημερον, to-day, in the Psa!mist, left at liberty to be any day, in the prophecy, but limited to the first by the resurrection of Christ. Again he limiteth a certain day, called σημερον, ‘ to-day.’
Λεγων ev Δαξιδ, " speaking in David;’ who was the person by whom this matter was revealed to the church, ina Psalm that he composed by divine inspiration, for that purpose. David may be here taken properly for the person of David himself; and so this expression declares the way and manner whereby he came to reveal this thing. It was from the speaking of the Holy Ghost in him, whereby he was ὑπο πνευματος ἁγιου φερομενος, 2 Pet. i, 21, acted by him, to receive and deliver his inspirations, So the apostle by ev renders the intention of the Hebrew 1; he spake in them; as David of himself; 325 mmm ‘a, 2 Sam. xxi. 2, ‘The Spirit of the Lord spake in me.’ And so our | apostle in the beginning of this Epistle, ‘God spake,’ ev τοις προφη- ταις, and ev viw, ‘in the prophets,’ and ‘in the Son.’ So, as was said, the words not only express the revelation itself, but the manner of it also. The Holy Ghost spake in them, whom he employed as his instruments, using their minds, tongues, and pens, for the receiving and declaring his sense and words, without leaving any thing unto their own inventions and memories. So David adds in the foregoing place, srw dy indi, ‘he spake in me, and his word was upon my tongue.’ Or, secondly, the name David, may be taken by a metonymy for the Psalm itself, whereof he was the penman; speaks in the Psalm which David wrote. Thus, not his inspiration of David is intended, or his speaking in his person, but the continued speaking of the Holy Ghost unto the church in that Psalm, as in and by all other Scriptures. For the Scripture is the voice of God, and he always speaks unto us thereby; and itself is said to speak, because of God’s speaking in it.
Mera τοσουτον χρονον, ‘ after so long a time;’ namely, spent and bygone. ‘The date of this time is to be taken from the coming of the Israelites out of Egypt, or from the second year after, when the spies were sent to search the land, and all that ensued thereon, which our apostle hath so considered and improved. From thence to the times of David, was about five hundred years. So that our apostle might ~ well call it τοσουτον ypovoy, ‘so long a time, or so great a space of time.
Vir. 7.:- Πὸ limiteth a certain day again, saying in David, to-day, after so long a time, as it is said, to-day, if you will hear his voice, harden not your hearts.
The design of the apostle in these words, is to confirm what he had before asserted about a new rest, and a new day of rest, now remaining for the people of God to enter into, and to possess. And there are three things considerable in them. First. The proposition of his argument wherein its strength lies. Secondly. An enforcement of it from a considerable circumstance. Thirdly. The confirmation of it, by an introduction of the divine testimony from whence it is taken.
1. His argument lies in this,—that after the constitution of the Sabbatical rest from the beginning of the world, and the proposition of the rest of Canaan to the people in the wilderness; God, besides them, hath limited, determined, designed another certain day, which was neither of the former. This must needs, therefore, be another day, and that can be no other but the day of the gospel. And as we observed before, he calls it not merely a rest, but a day, that it may fully, and in all particulars, answer the rests before insisted on, that were types and shadows of it.
2. His enforcement of this argument is taken from the circumstance of time when this day was limited and determined. Had the words here recorded, been spoken at or near the time, when the people’s entering into the other typical rest of Canaan was under consideration, they might have been thought to have pertained thereunto; and to have contained an exhortation unto them to make use of their season. But now, whereas God speaks these words, wherein a day of rest is limited, so long a space of time after, viz. five hundred years or thereabouts, it cannot be but that another day of rest must be intended in them. And, therefore, there is still a promise remaining of entering into the rest of God, which we must take heed that we come not short of by unbelief and disobedience.
3. He confirms his proposition, by repeating the divine testimony which it is built upon; ‘as it is said, To-day if you will hear his voice.’ Much use hath the apostle made of these words in these chapters. It is only one word of them that he now builds on, namely, to-day, whence he educeth the great mysteries of a gospel rest, and the answering of it, both to the rests under the Old Testament, and to the day whereby it was expressed. Sundry doctrinal observations may be hence taken; namely, from the manner of the expressions here used; the matter hath been spoken unto already.
Obs. I. In reading and hearing the Scripture, we ought to consider God speaking in it, and by it unto us. ‘ He saith,’ that is, God saith; or more especially the Holy Ghost. He both spake zm David in the inspiration of that Psalm; and by David, or in the Psalm, he speaks unto us. This alone will give us that reverence and subjection of soul and conscience unto the word of God, which are required of us, and which are necessary, that we may have benefit and advantage thereby. In that kind of careless and way-side deportment, whereby men enjoy or hear the word, and immediately lose it, this is not the least evil, that they do not sufficiently consider whose word it is, and who speaks immediately unto them. Our apostle commends the Thessalonians, that they ‘received the word, not as the word of man, but as it is in truth the word of God,’ 1 Thess. ii. 13. They considered whose word it was, and whilst the apostle spake to their outward ears, they attended unto God speaking to their hearts, which made them receive it in a due manner with faith and obedience. So God promiseth to look graciously unto him that ‘trembleth at his word,’ Isa. Ixvi. 2, which frame of heart proceedeth alone from a due consideration of its being Mis. Customariness, negligence, and sloth, are apt to spoil us of this frame, of this grace, and so to deprive us of the benefit of the word. And to prevent this, God doth not only preface what he speaks with ‘thus saith the Lord;’ but ofttimes adjoins such of his attributes and excellencies, as are suited to beget an awe and reverence in our hearts, both of him that speaketh, and of that which is spoken. See Isa. xxx. 15, lv. 15. Let a man but consider that it is God, the Great and Holy One, that speaketh unto him in his word, and it cannot but excite in him faith, attention, and readiness unto obedience; as also work in him that awe, reverence, and trembling, which God delighteth in, and which brings the mind into a profiting frame.
And this concerns the word preached as well as read. Provided that, 1. Those that preach it are sent of God. 2. That what is preached be according to the analogy of faith. 3. That it be drawn from the written word. 4. That it be delivered in the name and authority of
Obs. II. Divine inspiration, or the authority of God speaking in and by the penmen of the Scripture, is the ground and foundation of our faith, and is that which gives them authority over our consciences and efficacy in them. This hath been argued elsewhere.
Obs. Ill. The Holy Scripture is an inexhaustible treasury or repository of spiritual mysteries, and sacred truths. And,
Obs. IV. Many important truths lie deep and secret in the Scripture, and stand in need of a very diligent search and hard digging in their investigation, and for their finding out.
These propositions are nearly related; and do both arise from the same consideration of the text. How many deep and mysterious truths, and those of great importance, and of signal use, hath our apostle found out in the words of the Psalm produced by him; and how doth he here, by stating aright the true intention of one single word or expression, and that gathered from the consideration of all its circumstances, as, by whom it was spoken, when it was spoken, and to what purpose, make the eminent conclusion we have insisted on! And these things are for our instruction. ἡ
First. It is hence collected, that the Holy Scripture is an inexhaustible treasury or repository of spiritual mysteries, and sacred truths. We had never known what had been in the Old Testament had it not been for the New, and the spirit of it, Luke xxiv. 45; and we should never know fully what is in the New Testament were it not for heaven and glory, where we shall know as we are known, 1 Cor. xiii. 12. It may be some will say, they can see none of these stores, can find little or nothing of the riches pretended here to be laid up. It may be so; for this treasure is such as men can see little of it, if they have not a guide and a light. Let a treasury that is made deep, or closely immured, be filled never so full with gold and precious things, yet if you turn a man into into it in the dark, he can see nothing that is desirable, but rather feel a horror and a fear come upon him. The Jews have at this day the Old Testament, wherein a great part of this treasure is contained. And they have a general faith that it is full of mysteries and truths. But being utterly destitute of the Spirit, and of all heavenly light, they see nothing of it, but search for I know not what ridiculous fancies, rather than sacred mysteries, in the words and letters of the book. This account our apostle gives, 2 Cor. ii. 14, 15. ‘ Their minds are blinded, for until this day remaineth the vail untaken away in the reading of the Old ‘Testament, which vail is done away in Christ. But even to this day when Moses is read, the vail is upon their hearts.’ Poor creatures, they put a vail when they read the Scriptures, upon their hats or their heads; but there is one indeed upon their hearts; whence their minds are blinded, that they can discern no part of the mysterious treasures that are laid up there. It is by the Spirit ef Christ, and light of the gospel, that this vail of darkness and blindness is taken away. Wherefore, to make the truth of what we have asserted the more evident, we may consider that the whole counsel of God concerning all his ways and works that are outwardly of him, is contained in this book, Acts xx. 37. [fa wise man, and a man of great experience in the world, should commit,—if Solomon had committed all his counsels, all the effects of his wisdom unto writing, it would be, it would have been justly valued, and much inquired into. But here we have all the counsel of the infinitely wise God himself concerning his ways and works. To give some instances hereof:
1. Here is expressed and contained the mystery of his love, grace, wisdom, righteousness, and holiness in Christ Jesus. Now, what heart can search into the bottom of these things, what mind can fully receive or comprehend them, what tongue can express them?—the things which God himself delighteth in, and which the angels desire | to bow down and look into. This he calls the ‘riches of his grace’ wherein he hath abounded towards us, in all wisdom and prudence,’ Eph. i. 7, 8; the ‘ mystery of his will,’ ver. 9; the ‘riches of glory,’ ver. 18; the ‘exceeding riches of his grace,’ ch. 11. 7; ‘ the mystery which from the beginning of the world was hid in him, but by the gospel is manifested unto principalities and powers in heavenly places,
_ even the manifold wisdom of God,’ ch. iti. 9, 10. These riches, these treasures, these mysterious truths, are rather by us to be admired and adored, than fully comprehended in this life; yet, here are they depo-
“ sited, revealed, declared, and laid up safe, for the use, instruction, and ‘edification of the church in all ages. Some men pass by the door of this treasury, and scarce deign to look aside towards it. There is nothing that they do more despise. Some look into it superficially and cursorily, and see nothing in it that they can much delight in, or desire to know more of, But humble believing souls, whom God by his Spirit leads into the secret stores of divine truth, they behold the riches of God, admire his bounty, and take out for their own use continually. While the mystery of this love and grace is contained in the Scripture, it may well be esteemed a treasure, rich, and absolutely inexhaustible. And our beholding of it, our acquaintance with it, make us partakers of it, 2 Cor. iii. 18.
we may come to be accepted with him here, and to the eternal enjoyment of him in glory. For ‘all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for in- Struction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works, 2 Tim. iii. 16,17. Here is all say some, here is enough say most, and I am sure that whoever walketh according to this rule, mercy and peace shall be on him, as on the whole Israel of God. This increaseth the riches of this treasury. Here we may find all that God would have us do, that we may please him; all that he requires of usin this world, our whole duty with reference unto eternity. Here is our guide, our rule, ready to direct us in all stated duties, on all occasions and emergencies, so that nothing can befal us, nothing can be required of us in the worship of God, in the course, ways, and actions of our lives, but what we may have here light, guidance, and direction for. It is the word of his wisdom, will, and grace, who made us these souls, and who foreknows every thought that would he in them to eternity, and hath secretly laid up in his word, that which shall suit, and answer unto every occasion of all that believe in him. Whence one cried out of old, Adoro plenitudinem Scripturarum, ‘1 adore the fulness of the Scripture;’ in which posture of holy admiration I desire my mind may be found, whilst I am in this world.
3. There is in it, a glorious discovery of the external being or nature of God, with its glorious essential excellencies, so far as we are capable of an encouraging contemplation of them in this world. It is true that the being, nature, and properties of God, may be known by the light of nature, and from.the consideration of those works which are the certain product of bis power and goodness. But how dark, weak, obscure, and imperfect is that discovery, in comparison of that which is made unto us in the word?. Of many things indispensably necessary to be known of God, it knows nothing at all; as of the eternal existence of the one individual nature of God in three persons; and what it doth teach, it doth so marvellously unevenly, unsteadily, and darkly. Consult the writings of them who have most improved the light of nature in their disquisitions after the being and nature of God; who have most industriously and curiously traced the footsteps of nature towards its eternal spring and fountain. Men they were, wise, learned, sagacious, contemplative almost to a miracle, and wonderfully skilful to express the conceptions of their minds in words suited to intimate their senses, and to affect the readers. But when and where they are in the highest improvement of their reason, their fancies most raised, their expressions most reaching, generous, and noble, bring it all to one leaf of divine revelation, expressed by a poor illiterate shepherd or a fisherman, and you shall quickly find their candle before this sun, first to lose its rays and lustre, then its light, and lastly utterly to expire as useless. Hence our apostle fears not to declare, that even in their disquisitions after God, they ‘ waxed vain in their imaginations, and that their foolish hearts were darkened,’ Rom. i. But in his word it is, that God hath made that revelation of himself, wherein the souls of men may fully acquiesce; upon it hath he left an impression of all his excellencies, that we might learn to glorify him as God. And what stores of truth are needful to this purpose, who can express ὃ;
4. The souls of them that believe, are carried by it out of this world, and have future eternal glories presented unto them. Here are they instructed in the hidden things of immortality, which is darkness itself ‘unto them who are destitute of this guide. It is true, we have but a very low and obscure comprehension of the things of the other world. But this is from our weakness and imperfection, and not out of any defect in their scriptural revelation, There we are told, that we shall be ever with the Lord, like unto him, seeing him as he is, beholding his glory, in mansions of rest and blessedness, receiving a reward in a crown of glory that fadeth not. If we know but little of what is in these things, as we do but very little, if we cannot comprehend them, nor fill our minds steadfastly with them, it is, as was said, from our own weakness and imperfection; the truth and excellency of them are stored in this sacred treasury. Now, how large, how extensive, and unsearchable must that repository of mysterious truths be, wherein all these things, with all the particulars whereinto they branch themselves, all the whole intercourse between God and man in all ages, and always, are laid up and stored. O heavenly, O blessed depositum of divine grace and goodness!
I confess, some think it strange, that this one book, and that whereof so great a part is taken up in genealogies, histories, and laws, antiquated as to their original use, should contain all sacred spiritual truth; and therefore they have endeavoured to help it, with a supply of their own traditions and inventions. But they do not consider the hand whereby these things are stored. They are laid up in God’s method, wrapped up in his words, which in infinite wisdom he hath given a capacity unto, to receive and contain them all. Those ‘secrets of wisdom are double unto what can be comprehended,’ Job. xi. 6. Hence although every humble soul may learn and receive from it, what is absolutely sufficient for itself on all occasions, with respect to its own duty and eternal welfare, yet the whole church of God, neither jointly nor severally, from the beginning to the end of the world, have been, are, or shall be, able to examine these stores to the bottom, and to find out perfectly all the truths in all their dimensions, concerns, and extent, that are contained herein.
From hence the truth of our second proposition is evident; namely, That many important truths le deep and secret in the Scripture, standing in need of very diligent search in their investigation, and for their finding out.—And the reason why in this place, I insist on these things, is not so much to explain the sense of it, as to vindicate the way of our apostle’s arguing, and citing of testimonies out of the Scripture, with his exposition and application of them; which some in our days are not afraid nor ashamed to. charge with obscurity and perplexity, not understanding what the nature of these things doth require.
And thus shall we find it in this place. And many instances of the like nature may we meet withal in this Epistle, wherein the obscurity of the apostle is not to be blamed, but his wisdom admired. Hence is the direction and command of our Saviour, John v. 39, epeuvate tac yoapac, ‘Search the Scriptures;’ dig into them, accomplish a diligent search; as 1 Pet.i. 11; Acts xvii. 11, as men seek after rubies, silver, and gold, as the wise man expresseth it, Prov. 1. 3—5, and iii. 14, 15. Thesum of these words is: without humility, industry, prayer, and diligence proceeding from desires, it is in vain to think of obtaining divine wisdom, They that search for silver and hid treasures, go about it with inflamed desires, pursue it with unconquerable and unwearied industry, and rejoice in them when they are found, Matt. xiii. 44. And David described his blessed man to be one that ‘ delighteth in the law of the Lord, and meditateth in it day and night,’ Ps. 1.2. So God expressly commanded Joshua. The ‘ book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night,’ ch. i. 8: that is, constantly and diligently; making it manifest, that great and sedulous inquiry is to be made after the mind and will of God therein. And this carried David to pray, that God would ‘ open his eyes, that he might behold wondrous things out of his law, Ps. cxix. 18. It must be when men take a transient view of the Scripture in their own light and strength, they can see no great nor excellent thing in it, Hos. viii. 12. But he who in the light of God, his eyes being opened thereby, searcheth deeply and attentively into it, shall find wondrous, or marvellous things in it; excellent and glorious things, that others are not acquainted withal, and be made wiser than others thereby.
That which we are therefore to inquire into for our own advantage, is the ways and means, whereby a due search may be made into the Scriptures, and what is necessarily required thereunto, so that we may not fail of light and instruction. And they are amongst others these that follow.
Obs. V. First. A peculiarly humble and teachable frame of spirit. As there is no grace that is either more useful unto our own souls, or more acceptable with God than humility, 1 Pet. li. 4; so it is in an especial manner required as a qualification in them who would be instructed in the mind of God out of his word. So the promise is, Ps. xxv. 9, ‘ The meek will he guide in judgment, the meek he will teach his way.’ omy, that is, the humble and contrite ones. And it is the same that is twice expressed in that Psalm by fear, ver. 12, ‘What man is he that feareth the Lord, him shall he teach in the way that he shall choose; and ver. 14, ‘The secret of the Lord is with them that fear him, and he will show them his covenant.’ Now these promises of instruction in judgments, or the ordinances of God, in his way, his covenant, and the communication of his secret counsel, that is, tt ΤΊ, the secret counsel of the Lord, are not given merely unto such as are personally meek and humble, but unto such as bring meekness and humility, self-diffidence, and submission of soul unto the word in their studying of it, Isa. xxvill. 9, with Ps. exxxi. 2; Job xxvili, there is a great inquiry made after wisdom; it is sought for amongst men in the land of the living; by mutual converse and instruction, ver. 13, and in the depths of the sea, ver. 14, among the secret works of nature; but it is hid close from all living; what then shall a man do? lie down and utterly despair? No, saith he, ver. 28, ‘Unto man,’ he saith, ‘ behold the fear of the Lord, that is wisdom;’ this is the only way to attain it; for-such only God will teach. Thence are we enjoined to receive the ingrafted word with meekness, James 1. 21. When men come to the reading and studying of the Scriptures in the confidence of their own skill, wisdom, parts, learning, and understanding, God scorneth to teach them, he beholds them afar off. The fruits and effects of this state of things, in the pride of men, and the severity of God in giving them up to darkness and blindness, we may behold every day. Hence that came to pass of old which is yet observable, mentioned by our apostle, 1 Cor. 1. 26, 27. And sometimes none presume more in this kind, than those who have as little reason as any to trust to themselves. Many an illiterate person, hath an arrogance proportionable unto his ignorance, 2 Pet. 1. 16. And thence sundry from whom it was expected on the account of their condition, that they should be very humble and lowly in mind, in their reading of the word, have been discovered in the issue, by their being given up to foolish and corrupt errors, to have had their minds filled with pride and self-conceit, without which they would have not been so.