Obs. I. The state of believers under the gospel is a state of blessed rest; it is God’s rest and theirs.
So much was necessary to be spoken concerning the nature of this rest in the opening of the words, that I shall treat but briefly on this observation, though the matter of it be of great importance. God created man in a state of present rest. This belonged unto that goodness and perfection of all the works of his hands which God saw in them, and blessed them thereon. And as a token of this rest did God institute the rest of the seventh day; that man, by his example and command, might use and improve the state of rest wherein he was made, as we shall see afterwards. Now, this rest consisted in three things:—1. Peace with God; 2. Satisfaction and acquiescency in God; 3. Means of communion with God. All
262 AN EXPOSITION OF THE [CHAP. IV.
these were lost by the entrance of sin, and all mankind were brought thereby into an estate of trouble and disquietment. In the restora- tion of these, and that in a better and more secure way and manner, doth this gospel-state of believers consist.
First, Without it our moral state, in respect of God, is an estate of enmity and trouble. There is no peace between God and sinners. They exercise an “enmity against God” by sin, Rom. viii. 7; and God executeth an enmity against them by the curse of the law, John iii. 36. Hence nothing ensues but trouble, fear, disquietment, . and anguish of mind. The relief that any find, or seem to find, or pretend to find, in darkness, ignorance, superstition, security, self- righteousness, false hopes, will prove a refuge of lies, a covering too short and narrow to hide them from the wrath of God, which is the principal cause of all trouble to the souls of men. All this is re- moved by the gospel; for, “‘ being justified by faith, we have peace with God,” Rom. v. 1. Jesus Christ therein is “our peace, who hath reconciled us unto God by the cross, having slain the enmity thereby,” Eph. ii, 14, 16. And as for the law, which is the means and instrument whereby God gives in trouble to the souls of men, the power and curse whereof constitute them in a state of unrest and trouble, he hath undergone the curse of it, Gal. ii. 13, and ful- filled the righteousness of it, Rom. viii. 3; whence the covenant of it is abolished, Heb. viii. 13, and the condemning power of it is taken away, 1 Cor. xv. 56,57. The benefit of all which grace being communicated to believers in and by the gospel, they are instated in peace with God; which is the foundation and first part of our rest, or our interest in this rest of God,
Secondly, There is in all men, before the coming of the gospel, a want of an acquiescency and satisfaction in God. This is produced by the corrupt principle and power of sin, which having turned off the soul from God, causeth it to wander in endless vanities, and to pursue various lusts and pleasures, seeking after rest which always flies from it. This is the great, real, active principle of unrest or disquietment unto the souls of men. This makes them “like a troubled sea, which cannot rest.” The “ignorance that is in them alienates them from the life of God,” Eph. iv. 18. And their flesh- liness or sensuality fills them with a dislike and hatred of God; for “the carnal mind is enmity against God,” Rom. viii 7,8. And the “vanity of their minds” leads them up and down the world after “ divers lusts and pleasures,” Eph. iv. 17. And is there, can there be, any peace, any rest in such a condition? But this also is re- moved by the gospel; for its work is to destroy and ruin that power of sin which hath thus turned off the soul from God, and so again to renew the image of God in it, that it may make him its rest. This is the effect of the gospel, to take men off from their principle
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of alienation from God, and to turn their minds and affections unto him as their rest, satisfaction, and reward; and other way for these ends under heaven there is none.
Thirdly, Unto peace with God, and acquiescency in him, a way of intercourse and communion with him is required, to complete a state of spiritual rest. And this also, as it was lost by sin, so it is restored unto us in and by the gospel. This our apostle discourseth of at large in the ninth and tenth chapters of this epistle, whither we refer the consideration of it.
But yet I must acknowledge that the truth insisted on is liable to some important objections, which seem to have strength commu- nicated unto them both from the Scriptures and from the experience of them that do believe. Some of the principal, therefore, of them, as instances of the rest, must be removed out of the way. And it will be said,—
1. ‘ That the description given us of the state of believers in this world lies in direct contradiction to our assertion; for doth not our Saviour himself foretell all his disciples that “in this world they shall have trouble;” that they should be “hated,” and “persecuted,” and “slain?” See John xv. 19-21, xvi.2, 83. And did not the apostles assure their hearers that “through much tribulation they must enter into the kingdom of God?” Acts xiv. 22. Hence it is the notation of believers, “them that are troubled,” to whom future rest is pro- mised, 2 Thess.i. 7. And when they come to heaven, they are said to “come out of great tribulation,” Rev. vil. 14; yea, they are warned not to think strange of “fiery trials,” the greatest, the highest ima- ginable, as that which is the common lot and portion of all that believe in Jesus, 1 Pet iv. 12. And do not, have not believers in all ages found this in their own experience to be their state and condition? And is it not the very first lesson of the gospel, for men to “take up the cross,” and to “deny themselves” in all their desires and enjoyments? And how can this be esteemed to be an estate of rest, which, being denominated from the greater part of its con- cernments and occurrences, may be called a state of trouble or tribulation, which is directly contrary to a state of rest ?’