Exposition of the Epistle to the Hebrews

And besides the other circumstances that the apostle expressly insists upon, this is mentioned here, to intimate what obligation was on this people to attend to the voice of God, in that he brought them up out of Egypt; and therefore it pleased God to preface the whole law of their obedience with the expression of it, ‘I am the Lord thy God which brought thee out of the land of Egypt,’ Exod. xx. 2, δια Μωσεως, by Moses; by the hand of Moses, saith the Syriac. That is, either under his conduct and guidance, or through the prevalency of the miraculous works which God wrought by him. Both these senses the prophet expresseth, Isa. Ixili. 11, 12, ‘Then he remembered the days of old, Moses and his people saying, Where is he that brought them up out of the sea, with the shepherd of his flock? Where is he that put his Holy Spirit within him? that led them by the right hand of Moses with his glorious arm, dividing the water before them to make himself an everlasting name?’ Both the conduct of Moses, and the miracles that God wrought by him, are comprised in their coming up by Moses. And by the way it may be observed, that in this preparation and consultation as it were about new mercies to be bestowed on that people, there are several persons in the Deity introduced treating about it, and calling to remembrance their former actings towards them. He that speaks is the person of the Father, whose love and compassion are celebrated ver. 7—9, as they are everywhere peculiarly ascribed unto that person. And he that is spoken of, and as it were inquired after to appear again in the work of their salvation, which peculiarly belongs unto him, he is called the Angel of his Presence, ver. 9, and the Lord himself, ver. 14, that is, the person of the Son, unto whom the actual deliverance of the church in every

strait doth belong; and he is therefore here as it were inquired after. And with reference unto this work by Moses it is said, ‘ And by a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved,’ Hos. xii. 13. And this belongeth unto the whole people, none excepted. Secondly. ‘This also is ascribed unto them, that they heard; for whereas it is said, ‘ Some when they heard provoked,’ it 15 not meant that some only heard, and provoked; but of them that heard, some only provoked. What they heard was declared before; the voice of God, as it is said, ‘To-day if you will hear his voice.’ And this may be taken either strictly, for the hearing of the voice of God at the giving of the law on Mount Sinai, when the whole congregation heard mip, those voices of God in thundering and dreadful agitations of the mount wherewith it was accompanied, and. the voice of God himself whereby the law was pronounced, that is, an audible voice framed for that purpose by the ministry of angels. Or it may be taken more largely for a participation in all those instructions which God granted unto them in the wilderness. There seems indeed to. be an especial respect unto the giving of the law, though not merely the promulgation of the ten words on Sinai, but the whole system of precepts and ordinances of worship that attended; for therein they were evangelized as we, chap. iv. ὦ. And also their hearing is spoken of as that which was past, ‘ When they had heard,’ before their provoking, which yet signally happened in the second year after their coming out of Egypt. This then was the voice of God which they heard.

The sin which is appropriated unto some of them who thus came out of Egypt and heard, is that παρεπίκραναν, they provoked; that is, God, whose voice or word, or law they heard. The meaning of this word, and the nature of the sin expressed by it, have been spoken to before. I shall add one place that explains it, Hos. xii. 14. yan Dan ΣΝ, ἡ Ephraim hath provoked bitternesses;’ that is, very bitterly. Great provocations have a bitterness in them, as the word here denotes, which causeth God to loath the provokers.

By these considerations doth the apostle enforce his exhortation before insisted on; and show the necessity of it. This is, that they would diligently attend unto the word of the gospel, and steadfastly continue in the profession thereof. For, saith he, when the people of old heard the voice of God in that dispensation of law and grace which was suited unto their condition, some of them provoked God; whereas they may do so also who hear his voice in the dispensation of the gospel, therefore doth it highly concern them to take care, that this be not the event of their mercy therein. '

Lastly. The apostle adds expressly a limitation, with respect to the persons who heard and provoked; ‘ Howbeit not all.’ In his preceding discourse he had expressed the sin and punishment of the people indefinitely, so as at first view to include the whole generation in the wilderness, without exception of any. Here, out of the story, he puts in an exception of some even of them who came out of Egypt under the conduct of Moses. And there are three sorts of persons who lay claim to an interest in the privilege. First. Those who being under twenty years of age, were not numbered in the wilderness of Sinai, in the second year after their coming up out of Egypt, Num. i. 1,3. For of those that were then numbered, there was not a man left save Caleb and Joshua, when the people was numbered again in the plains of Moab, by Moses and Eleazar, ch. xxvi. 63, 64. These were they who died because of their provocation; those who before were under twenty years old being now the body of the people that was numbered. Secondly. The tribe of Levi; for the threatening and oath of God was against all of them that were numbered in the wilderness of Sinai, Num. xiv. 29, and the account is accordingly given in of the death of the numbered ones only, ch. xxvi. 63, θ4. Now in the taking of that first muster-roll, Moses was expressly commanded not to take the number of the Levites, ch. 1. 47—49. However, I much fear by the course of the story, that the generality of this tribe fell also. ‘Thirdly. Caleb and Joshua; and it is certain that these are principally if not solely intended. Now, the reason why the apostle expresseth this limitation of his former general assertion is, that he might enforce his exhortation, with the example of them who believed, and obeyed the voice of God; and who thereon both enjoyed the promises, and entered into the rest of God; so that he takes his argument not only from the severity of God, which at first view seems only to be represented in his instance and example, but also from his faithfulness and grace, which are included therein. And we may now a little farther consider what is contained in these words for our instruction. As,

Obs. I. First. Many hear the word or voice of God to no advantage, but only to aggravate their sin.—Their hearing renders their sin provoking unto God, and destructive to their own souls. ‘Some, when they heard provoked.’ Daily experience is a sufficient confirmation of this assertion. The word of God is preached unto us, the voice of God sounds among us. As our apostle speaks, ch. iv. 2, ‘Unto us was the gospel preached, as well as unto them ᾿ and that with many advantages on our part. They heard the gospel indeed, but obscurely and im law-language, hard to be understood; we have it plainly, openly, and without parables declared unto us. They heard the voice of him that spake on the earth: we his, who speaks from heaven. But what is the issue of God’s thus dealing with us? Plainly, some neglect the word, some corrupt it, some despise it, few mix it with faith, or yield obedience unto it. The dispensers of it may, for the most part, take up the complaint of the prophet, ‘Who hath believed our report, and to whom is the arm of the Lord revealed?’ Isa. li. 1. And unto many, after their most serious and sedulous dealing with them in the name of God, they may take up the apostle’s close with the unbelieving Jews, Acts xin. 41,‘ Behold ye despisers, wonder and perish.’ Most of them unto whom our Saviour preached, perished. They got nothing by hearing his doctrine through their unbelief, but an aggravation of their sin, and the hastening of their ruin. So he told Capernaum, and the rest of the towns wherein he had wrought his miracles, and to whom he had preached the gospel. His presence ee τσ ing for a while, brought them into a condition above that of Jerusalem: they were lifted up to heaven, but their unbelief under it, brought them into a condition worse than that of Sodom, they were brought down to hell, Matt. xi. 21—24. It is, I confess, a great privilege for men to have the word preached unto them, and to hear it, Ps. exlvii. 19, 20. But privileges are as men use them. In themselves, they are of worth, and-to be prized.. But unto us, they are as they are used. Hence the gospel comes unto some ‘a savour of death unto death,’ 2 Cor. ii. 16. Yea, Christ himself, in his whole ministry was a stone of stumbling, and a rock of offence to both the houses of [5- rael, a gin and a snare to the inhabitants of Jerusalem, Isa. vin. 14; Luke ii. 34. And the enjoyment of any part of the means of grace, is but atrial. And when any rest therein, they do but boast in. the putting on of their harness, not knowing what will be the end of the battle. And let none mistake unto whom the word of God comes, as it did unto this people in the wilderness. They are engaged; and there is no coming off but conquerors, or ruined. If they receive it not, it will be the aggravation of their sins, the eternal destruction of their souls. The reasons why it will do so, I have insisted on, in the exposition of ch. 11. ver. 1—3.

Obs. II. In the most general and visible apostasies of: the church, God still reserves a remnant unto himself, to bear witness unto him and for him, by their faith and obedience: ‘ They provoked; howbeit not all.’—They were indeed many who provoked, but not all. A few they were, but yet some there were who inherited the promise. The professing church in the world, was never nearer ruin than at this time. Once, had Moses stood out of the way, had he not with all his might of faith and zeal abode in the breach; God had disinherited them all, and utterly destroyed them, and reserved him only for a new stock or spring, Exod. xxx. 9, 10, 14; Ps. evi. 23. God had indeed at this time a great secret people in the children of that generation. But the visible professing church consisted principally in the men that were numbered; and it is not to be supposed, that their wives were much behind their husbands in their murmurings, being more naturally than they, in straits and difficulties, prone to such miscarriages, by reason of their fears. And quantillum abfuit, how near was this whole church to destruction! how near to apostasy! How many soever retained their faith, only Caleb and Joshua retained their profession. When God of old brought a flood upon the world for their wickedness, the professing church that had been very great and large in the posterity of Seth, was reduced to eight persons, and one of them a cursed hypocrite. And once Etijah could see no more in Israel but himself. There were indeed then seven thousand latent believers, but scarce another visible professor. And it is not hard to imagine how little true faith, regularly professed, there was in the world, when Christ was in the grave. And under the fatal apostasy foretold in the Revelation, those that kept the testimony of Jesus are reduced to so small a number, as that they are spoken of under the name of two witnesses. But yet in all these hazardous trials, and reductions of the. numbers of professors, God always hath maintained,

1. To maintain his own kingdom in the world. Satan by his temptations, and the entrance of sin, hath greatly defaced the beauty, glory, and order of that kingdom which God first erected in the world, to be governed by the law of creation. But God still retains his sovereignty, in it and over it, in all its disorder, by his all-disposing providence. But that he might lose nothing by this attempt of his adversary, as not in power or interest, so neither in honour or glory, he erected in the first promise a new kingdom of grace. Unto this kingdom he gives his son to be the head; ‘the head over all things unto the church,’ Eph. i. 22, and he gives the church unto him to have therein an everlasting dominion, enduring through all ages, so that of the increase of his rule and government therein there should be no end, Isa. ix. 7. Now this kingdom cannot be thus preserved, unless some be always by real saving grace and the profession of it, kept and maintained as subjects thereof. The kingdom of providence, indeed, under all its alterations, is natural unto God and necessary. It imphes a contradiction that there should be a creature, and God not the sovereign -Lord of it. But this kingdom of grace depends on the purpose and faithfulness of God. He hath taken upon himself the continuance and preservation of it unto the end. Should it at any time totally fail, Christ would be a king without a kingdom, a head without a body, or cease to be the one or the other. Wherefore God will secure some, that neither by the abuse of their own liberty, nor by the endeavours of the gates of hell, shall ever be drawn off from their obedience. And this God in his grace, power, and faithfulness will effect, to make good his promises unto Christ, which he multiplied unto that purpose from the foundation of the world.

2. Should all faith utterly fail in the earth, should all professors provoke God and apostatize from him, all gracious intercourse between the Holy Spirit and mankind in this world, would be at an end. The work of the Spirit is to convert the souls of men unto God, to sanctify them to be temples for himself to dwell in, to guide, teach, lead, and comfort them by supplies of his grace. Suppose then that no saving faith or obedience should be left in the earth, this work of the Spirit of God must utterly fail and cease. But this consisteth not with bis glorious immutability and power. He hath undertaken a work, and he will not faint in it, or give it over one moment until it be accomplished, and all the elect brought unto God. If therefore the natural children of Abraham fail, he will out of the stones and rubbish of the Gentiles, raise up a living temple unto God, wherein he may dwell, and provide a remnant for him on the earth.

3. God will do this for the work that he hath for some of his in all ages and seasons to do in the world. And this is great and various. He will have some always to conflict with his adversaries and overcome them, and therein give testimony to the power of his grace and truth. Could sin and Satan drive all true faith, grace, and obedience out of the world, they would complete their victory. But so long as they have any to conflict withal, against whom they cannot prevail, themselves are conquered. The victory is on the other side, and Satan is sensible that he is under the curse. Wherever faith is, there is a victory, 1 John v. 4. By this doth God make his remnant as a brazen wall that his enemies shall fight against in vain, Jer. xv. 20. Be they therefore never so few, they shall do the work of God, in conquering Satan and the world through the blood of the Lamb.

4. God will always have a testimony given to his goodness, grace, and mercy. As in the ways of his providence, he never left himself without witness, Acts xiv. 17; no more will he be in the ways of his grace. Some he will have to give testimony to his goodness, in the calling, pardoning, and sanctifying of sinners, and who shall do this, if there be none on earth made partakers of that grace? They are proper witnesses who testify what they know, and have experience of.

5. And lastly. God will always have a revenue of especial glory out of the world, in and by his worship. And this also must necessarily cease and fail, should not God preserve to himself a remnant of them that truly fear him.

And if this be the way of God’s dealing, we may see what becomes sometimes of that which the Papists make a note of the church; namely, number and visibility. He that would chose his party by tale, would scarce have joimed himself with Caleb and Joshua against the consent of about six hundred thousand men, who cried out to stone them, because they were not of their mind. God’s way, indeed, is always to preserve some, but sometimes his way is to reserve but a few; as we have seen in sundry instances before mentioned. }

Again, [Ὁ is evident from whence it is, that the church of God hath passed through so many trials, hazards, and dangers, and yet hath not to this day, at any time utterly been prevailed against. It escaped of old, when Cain slew Abel; ‘ when all flesh had corrupted its ways, and God brought the flood upon ungodly men: it escaped then in the family of Noah, as it did afterwards in that of Abraham; so it did in the wilderness, by the fidelity of Moses, Caleb, and Joshua. Since the establishment of the Christian church, it is known what dreadful opposition it hath been exercised withal. At one time the world groaned, admiring to see itself surprised into Arianism. Afterwards, all wondered after the beast, and none were suffered to live that received not his mark; a high renunciation of the authority of Jesus Christ. Yet, from the jaws of all these hazards, these deaths, hath the church been preserved, and triumphed against all oppositions. God hath undertaken its preservation, and he will make it good to the uttermost. He hath given the Lord Christ power and authority to secure his own interest and concerns in the earth. And he sends the Spuit to convert and sanctify his elect, and will do so until the consummation of all things. A thread of infinite wisdom, care, and faithfulness, hath run along in this matter from the beginning hitherto, and it shall not be cut off or broken. And this may also give us satisfaction and security for the future, as to that remnant of Jacob which lies in the midst; in the bowels of many nations, it shall be preserved. He spake proudly who encouraged the pilot in a storm, with Cesaris fortunam vehis, fear not, thou ‘carriest the fortune of Cesar;’ which, though not then, yet soon after failed him. Believers are engaged in a bottom, that hath Christ in it, and his interest, and the faithfulness of God to secure its safe arrival in the harbour of eternal rest and peace. There is at this day a dreadful appearance of an opposition to the city of God. Paganism, Mahometanism, Popery, Atheism, with sundry gross heresies, are in combination, as it were, against it. The contribution also of strength and craft, which they have from the lusts and worldly interests of men, is incredible. But yet we see that in the midst of all these storms and fears, the Lord is pleased to preserve a remnant to himself, neither themselves nor their adversaries knowing how: and upon the grounds mentioned, he will assuredly continue to do so to the end.

Obs. III. God lays a few, oft-times a very few of his secret ones in the balance against the greatest multitude of rebels and transgressors. They that provoked God were about six hundred thousand men, and upon the matter two only opposed them. But in the language of the Holy Ghost, all that great multitude were but some; some, not all. The principal part was preserved in those who were obedient. They are his portion, his inheritance, his jewels, dear to him as the apple of his eye, and deservedly preferred unto the greatest heap of chaff and rubbish.

Ver. 17, 18.—In the two next verses, the apostle proceedeth to evince the necessity, and enforce the use of his preceding exhortation, from the circumstances of the example insisted on; and this he doth by way of interrogation. He -proposeth in them, questions on the matter of fact, and answers them from what is either directly expressed, or undeniably included in the words insisted on.

Ver. 17, 18.— But with whom was he grieved forty years? was tt not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but unto them that believed not?

The kind of arguing here used by the apostle, is not simply interrogatory, but it is that which is said to be by interrogation and ‘subjection; that is, when a question is drawn, and an answer substituted out of the same matter, which ‘hath such an efficacy for conviction and persuasion, that the great Roman orator seldom omits it in any of his orations. And it is so especially when the question proposed is interrogatio ret, an inquiry into a matter of fact, and the answer returned is znterrogatio XeEewc, in form of speech an interrogation, but really an answer. Such is the apostle’s manner of arguing here. The interrogation, ver. 17, ‘With whom was he grieved forty years?’ is interrogatio rei: and the answer returned is in an interrogatory form of speech, ‘ Was it not with them that sinned, whose carcases fell in the wilderness?”

The words of the interrogation were explained on ver. 10, whereunto the reader is referred. In this repetition of them, the design of the apostle is to fix on the minds of the Hebrews, the consideration of the people’s sin, and God’s dealing with them thereon. hed

The answer unto this first inquiry, consists in a double description of them with whom God was so long grieved or displeased: first, by their sin—‘ Was it not with them that sinned? secondly, by their punishment—*‘ whose carcases fell in the wilderness.’

And we may consider first what is included, and then what is expressed in this answer. For the first, it is plainly included that God was not thus displeased with them all. Let not any apprehend that God took a causeless distaste at that whole generation, and so cast them off, and destroyed them promiscuously without distinction. As’ they were some only, and not all, that provoked; so it was with some only, and not all, that God was displeased.. And two things do thence necessarily ensue to his purpose and advantage. First. That his exhortation is enforced by showing, that it was not an ordinary promiscuous event that befel their fathers in the wilderness, but that they passed under a distinguishing dispensation of God towards them, according to their deportment, as they also were like to do. Secondly. That they might also consider, that with those who sinned not, who provoked not, God was not displeased, but according to his promise, they entered into his rest; which promise, in a more excellent sense, still remains for their benefit, if they were not disobedient.

The first thing expressed in the words, or the first part of the description of them with whom God was displeased, is their sin: τοῖς ἁμαρτησασι, ‘was it not with them that sinned?’ Their sin is first * mentioned in general, and then the particular nature of it is afterwards declared. ‘There were three sorts of sins that the people were guilty of in the wilderness. First. They were universally guilty of personal sins in their distinct capacities. And these may justly be supposed to be great and many. But these are not they which are here intended. For if in this sense God should mark iniquity, none could stand, Ps. exxx. 3. Neither were they free from sins of this nature, who are here exempted from being objects of God’s displeasure. Secondly. Especial provocations, wherein great numbers of the people were engaged, but not the whole congregation. Such was the rebellion of Korah, Dathan, and Abiram, with their accomplices, who were many and great, even two hundred and fifty princes, famous in the congregation, men of renown, Num. xvi. 2; the idolatry and adulteries of Peor, which infected many of the princes and people, with the like instances. Thirdly. General sins of the whole congregation, which consisted in their frequent murmurings and rebellions, which came to a head as it were in that great provocation upon the return of the spies, Num, xiv., when they not only provoked God by their own unbelief, but encouraged one another to destroy those two persons, Joshua and Caleb, who would not concur in their disobedience: ‘all the congregation bade stone them with stones,’ ver. 10. This distinction was observed by the daughters of Zelophehad, in their address for an inheritance among their brethren. ‘Our father, say they,

‘died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord in the company of Korah, but died in his own sin,’ Num. xxvii. 3. They acknowledge him guilty of personal sins, and deny not but that he joined in the general provocation of the whole congregation; but only deny that he had a hand in those especial provocations, on which God fixed an eminent mark of his displeasure, by cutting off the provokers with fearful, sudden, and signal judgments; whereas others were gradually consumed by death in a natural way. But it was this last kind of sin, in the guilt whereof the whole congregation was equally involved, that the apostle intends in this expression, ‘ was it not with them that sinned?’ Observe,

Obs. I. God is not displeased with any thing in his people but sin; or, sin is the only proper object of God’s displeasure, and the sinner for sin’s sake.—‘ With whom was he displeased, but with them that sinned?’ I need not set up my candle in the sun of this truth. I wish it were as seriously considered practically, as it is confessed and acknowledged notionally. Every revelation of God by his word or works bears witness hereunto; and every man hath that witness hereof in himself, as will not admit him to doubt of it. The nature of God, the law of God, the light of conscience, the sense that is in all of a judgment, at present fixed, and certainly future, testify unto it. And doubtless great is the power of sin, and the craft of Satan, which prevail with most to continue in sin, notwithstanding this ungontrollable conviction.

Obs. II. Public sins, sins in societies, are great provocations of God. —It was not for their private and personal sins that God was thus provoked with this people, but for their conspiracy, as it were in sin. The reasons hereof are manifest, and I shall not insist upon them. God help cities and nations, especially such as hear the voice of God, well to consider it; and all of us to take heed of national prevailing sins.

Secondly. The apostle describes these persons by their punishment ‘Whose carcases fell. in the wilderness.” KwAa: how variously this word is rendered by translators, I have shown before. That which the apostle intendeth to express, is the words of God unto the people, Num. xiv. 29, possp 5. mm ἼΞΤΩΞ: ‘in this wilderness shall your carcases fall; which is emphatically repeated, ver. 32. ΠΝ ὉΞ mim sata ps, “ your carcases, you, shall fall in this wilderness.’ ons, you, is emphatically added, as to apply the threatening to their persons immedwately, so to show them it should be their lot, and not their children’s, as they murmured; as also to express a παϑος and indignation in the delivery. 725 is from 725, “ to be weary, faint, cold,’ frigore enecari, (whence is that.word) ‘ slothful’ Thence is 5, peger, ‘a dead carcase, a thing cold, without life, heat, or motion.’ It is used sometimes for the carcase of a beast commonly called 7523, ‘That which is fallen;’ so Gen. xv. 11, most frequently for the carcases of men. Elias Levita supposeth that it denotes only the carcases of wicked men. And indeed it is most commonly, if not always so used; see Amos viii. 3; Isa. xiv. 19, xxxiv. 3, Ixvi. 24; Jer. xxx. ὃ; Ezek. xliii. 9. There seems to be an exception unto this observation of Elias, from Jer. xli. 9, ‘And the pit whereinto Ishmael cast, nx owen “2p 55, all the carcases of the men whom he slew.’ But whether this be of force against the observation of Elias, I know not. Those men might be wicked for aught appears in the text. Now this word the LXX. render sometimes by σωμα, ‘a body,’ Gen. xv. 11, σωμα νεκρὸν, “ἃ dead body,’ Isa. xxxvii. 36, sometimes by vexpoc, ‘a dead person,’ 2 Chron. xx. 24; Jer. xxxili. 5, πτωμα, cadaver, ‘a carcase,’ Ezek. vi. 5, but most frequently by κωλον, the word here used by the apostle; as, Num. xiv. 29, 32, 33, the place here referred unto. KwdAov is “ἃ member,’ membrum or artus, which words are of the same import and signification; and the whole compages of them is the same with the body. As Tydeus in Statius,

Odi hos artus, fragilemque hune corporis usum.

And the same author again of Agylleus,

Luxuriant artus, diffusaque sanguine laxo Membra natant.

Hence interpreters promiscuously render the word here by membra ot arlus. Kwdaare principally crura et lacerti, the greater members of the body, arms, legs, and thighs, whose bones are greatest, and of longest duration. In the singular number, therefore, it signifies not the whole body, but some distinct member of it; and thence it is translated into the use of speech, and denotes a part of a sentence, a subdistinction. But κωλα in the plural number may denote the whole carcase. I suppose the 25, or carcases, of the people, may here be called their kwAa, ‘ their members or their bones,’ as Suidas renders the word, because probably in those great plagues and destructions that befel them, their rebellious carcases were many of them left on the ground in the wilderness, where consuming, their greater bones lay scattered up and down. So the Psalmist complains, that it befel them at another season: Ps. exli. 7, ‘Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood on the earth.’ In such a work, pieces of the hewed or cleft wood will lie scattered up and down, here and there, in some places covering the earth: so did their bones; and said to be at the mouth of the grave, because the opening of the earth is that which gives a grave to the carcases of men. ‘The appearance and spectacle hereof, the Roman historian represents in the carcases, or bones rather, of the legions cut off by Harminius in Germany with Quintilius Varus, and leftin the open field, when six years after Germanicus brought his army to the same place. In medio campi albentia ossa (κωλα) ut fugerant, ut restiterant, disjecta vel aggerata; adjacebant fragmina telorum, equorumque artus, Tacit. Ann. lib. 1. ‘In the midst of the field, bones grown white, scattered, or heaped, as they had fled or resisted; by them lay pieces of broken weapons, with the members of horses.’ A great and sore destruction or judgment this is accounted amongst men; and therefore is it made a representation of hell, Isa. Ixvi. 24, “ They shall go forth and look upon the carcases of the men that have transgressed against me; for their worm shall-not die, neither shell their fire be quenched; and they shall be an abhorring unto all flesh.’ Some of the Jews refer these words to the victory they fancy they shall have against Gog and Magog, when they come to fight against their Messiah, It is literally much more true concerning the believing Gentiles, whose calling is expressly foretold and prophesied of in the foregoing verses, who saw the severe judgment of God on the unbelieving Jews, when in the fatal destruction of their city and temple, their carcases were truly cast out on the earth, and were an abhorring unto all flesh.’ But here is also a representation of the final judgment of the last day, and everlasting punishment of the wicked, whereunto some of the words are applied, Mark ix. 44, which the Targum on the place also applies them unto. The casting therefore out of carcases to be beheld and abhorred, is a sore judgment. And the Jews suppose that all those who died under God’s displeasure.in the wilderness, were shut out of heaven or the world to come, Tractat. Saned. Perek. 10. They inquire expressly who shall, and who shall not be saved; and at once they deal pretty liberally with themselves: ndiyd pom ond we dsm» 55 san, ‘All Israel shall have a part in the world to come;’ which they prove out of those words of the prophet, ‘ and thy people shall be all righteous,’ Isa. lx., which indeed would do it to the purpose, could they prove themselves all to be the people there intended. But afterwards they lay in many exceptions to this rule, and among the rest, "a7 ὙἹΤ war ὈΣῚ Ὁ pdr umd px, ‘The generation in the wilderness have no portion in the world to come;’ and they add their reasons, mim ἽΞΤΩΞ ‘Nw anv Ὁ vans, ‘ Because it is said, In the wilderness shall ye be consumed, and there shall ye die.” The redoubling of the expression, ‘ ye shall be consumed, ye shall die,’ they would have to signify death, first temporal, then eternal.

Their carcases, exeoov, prostrata sunt, say some, were ‘cast down;’ properly ceciderunt, ‘ fell,’ that is, penally, an aggravation of their destruction. He doth not say, they died, but their carcases fel/, which intimates contempt and indignation; and so do the words denote in the story itself. And this is the second part of the description that is given of those with whom God was displeased for their sin: ‘Their carcases fell in the wilderness;’ the use whereof to the apostle’s purpose hath been declared. And we may see, that,

Obs. IIT. God sometimes will make men who have been wickedly exemplary in sin, righteously exemplary in their punishment.—‘ They sinned,’ saith the apostle, ‘and provoked God, and their carcases fell in the wilderness.’ To what end is this reported? It is that we might take heed, that we fall not after the same example of unbelief, ch. iv. 11. There is an example in unbelief, and there is an example in the fall and punishment of unbelievers. This subject our apostle handles at large, 1 Cor. x. 5,8—11. The substance of his discourse in that place is, that God made the people in the wilderness, upon their sinful provocations, examples of his severity unto them that should afterwards live ungodly. And the apostle Peter declares the same truth in the instances of the angels that sinned, of the old world, and of Sodom and Gomorrah, 2 Pet. ii. 4—6. God made them ὑποδειγμα, an express example and representation of what should be done in others. And in the law of old, the reason why punishment was to be indispensably inflicted on presumptuous sinners, was that others might hear, and fear, and do so no more. Besides, in that government of the world by his providence, which God is pleased to continue, all ages and stories are full of instances of exemplary judgments and _ punishments, inflicted on such as have been notorious in their provocations; he thereby revealing his wrath from heaven against the ungodliness of men, Rom. i. 18. And oftentimes those judgments have had in them a direct testimony against, and discovery of the nature of the sins revenged by them. Our Saviour indeed hath taught us, that we are not to fix particular demerits and sins by our own surmises, on persons that may be overtaken with dismal providences in the world, merely because they were so overtaken. Such was the condition of the Galileans, whose blood Pilate mjngled with their sacrifices, and the eighteen upon whom the tower of Siloam fell and slew them; of whom he denies, that from what befel them we have any ground to judge that they were greater sinners than others, Luke xin. 3,5. This only in such cases may be concluded; namely, that such persons were sinners as all are, and therefore righteously obnoxious at any time unto any severe judgment of God.

And the reason of God’s singling them out in such a manner, is that mentioned in the same place by our Saviour; namely, to declare and proclaim unto others in the like condition with themselves, that unless they repented, they should all likewise perish. And so it befel this people who neglected these instructive examples. Within a few years, thousands and ten thousands of them had their blood as it were mingled with their sacrifices, being slain by multitudes im the temple, the place of their offerings, and no less number of them perishing in the fall and ruin of their walls and buildings, battered down by the Romans. But in such cases, God takes out men to be instructive in their sufferings unto others in a way of sovereignty, as he caused the man to be born blind, without any respect unto particular demerit in himself or his parents, John ix. 2,3. But yet this hinders not but that when men’s sins are visible, they are, as the apostle speaks, open before hand, and going before to judgment, 1 Tim. v. 24. They are προδηλοι, manifest to the judgment of all men, before they come to be laid open at the last day. And they go to judgment before the sinners themselves are brought thither. And with respect unto such as these, God may, and doth oftentimes so connect provoking sins, and extraordinary judgments or punishments, that men cannot but see and own the relation that is between them. Such were the sins of the old world and the flood, of Sodom and the fire, of Dathan and the earth opening its mouth to receive him, with the rest of the instances frequently enumerated in the Scripture. Such are all stories and reports of what has happened in former times, with which the world is filled; and our own days have abounded with pregnant instances to the same purpose. And God will do thus,

First. To bear witness to his own holiness and severity. In the ordinary course of the dispensation of his providence, God gives constant testimony unto his goodness and patience. ‘He causeth his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust,’ Matt. v. 45. He never left himself ‘ without witness, in that he did men good, and gave them rain from heaven, and fruitful seasons, filling their hearts with food and gladness,’ Acts xiv. 17. This constant testimony doth God give unto his goodness and patience amongst men; and his design therein is to bring them to an acknowledgment of him, or to leave them in their wickedness utterly without excuse. For, under the enjoyment of these things, he leaves the generality of mankind; by whom, for the most part, they are abused, and God in them is despised. But things will not end so. He hath appointed a day wherein he will call them over again, and will require his corn, and wine, and oil, his health, his peace, his plenty, his prosperity, at the hands of men. Yet, though this be his ordinary way of proceeding, he doth not absolutely commit over his severity and indignation against sin, to be manifested and asserted by his written threatenings and comminations of things future. He will «sometimes rise up to his work, his strange work, his act, his strange act,’ Isa. xxvill. 21, That is, to execute great and fearful present judgments on sinners; which, though it be, and seem a strange work, seldom coming to pass or effected, yet it is his work, a work that becomes him, and whereby he will manifest his holiness and severity. He reveals his judgments from heaven against the ungodliness of men, Rom. i. 18. And this he doth by exemplary punishments on exemplary sinners.

Secondly. God doth this to check and control the atheism that is in the hearts of men. Many whilst they see wicked men, especially open and profligate sinners, prospering in a constant course, are ready to say in their hearts, that there is no God, or that he hath forsaken the earth; or with them, Job ix. 24. ‘The earth is given into the hand of the wicked, if not, where and who is he?’ where is he, or who is he, that should punish them in or for all their enormous provocations? or, as they, Mal. ii. 17, ‘ Where is the God of jadgment?’ And this encourageth men in their wickedness, as the wise man expressly tells us. ‘ Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil,’ Eccles. viii. 11. The consideration hereof, makes them cast off all regard of God, and to pursue the lusts of their hearts according to the power of their hand. To stay men in this course, God sometimes hurls a thunderbolt amongst them, casts out an amazing judgment, in a way of vengeance on some notable transgressors. When men have long travelled, or have been long upon a voyage at sea, if they meet with nothing but smiles of sun and wind, they are apt to grow careless and negligent, as though all must needs be smooth to their journey’s end. But if at any time they are surprised with an unexpected clap of thunder, they begin to fear lest there be a storm yet behind. The language of nature upon such judgments as we speak of, is, est profecto Deus, qui hee videt et gubernat; or, as the Psalmist expresseth it, ‘ Verily there is a reward for the righteous, verily there is a God that judgeth in the earth.’ And were it not that God did sometimes awe the world with his strange works of vengeance which he executes at his pleasure, so that great sinners can never be secure one moment from them; it is to be feared that the atheism that is in the hearts of men would bring them every-where to the condition of things before the flood; when the ‘ whole earth was filled with violence, and ali flesh had corrupted its ways.’ But these judgments do secretly influence them with that dread and terror, which prescribe some bounds to the lusts of the worst of men. ᾿

Thirdly. God will do thus for the encouragement of them whom he hath designed to bear witness to himself in the world against the wickedness of men. The principal work of the servants of God in the world, is to bear witness unto God; his being, his holiness, his righteousness, his goodness, his hatred of sin. For this cause are they for the most part mocked, despised, and persecuted in the world. So saith our apostle. ‘ For therefore we both labour and suffer reproach, because we trust in the living God,’ 1 Tim. iv. 10. And sometimes they are ready to faint in their trials. It is unto them ‘like a sword in their bones, while their enemies say unto them, Where is your God? Ps. xlii. 10. They have indeed a sure word of providence to trust unto, and to rest upon; and that which is able to carry them safely and quietly through all temptations and oppositions. But yet God is pleased sometimes to relieve and refresh their spirits by confirming their testimony from heaven, bearing witness to himself and his holiness by his visible tremendous judgments upon openly notorious provokers. So saith the Psalmist, ‘ God shall take them away as with a whirlwind, both living and in his wrath;’ in the midst of their days he shall bring judgment and destruction upon them, fearfully, suddenly, unexpectedly, unavoidably, like a whirlwind. And what then? ‘The righteous shall rejoice when he seeth the vengeance, he shall wash his feet, in the blood of the wicked,’ Ps. lviti. 9,10. That is, God’s executing of dreadful judgments on wicked men to their destruction, shall justify them in their testimony and profession, and wash off all aspersions ‘cast upon them, which shall cause thera to rejoice, or cleanse their own ways, upon the example set before them, and the mouth of iniquity shall at least for a season be stopped.

The first use hereof is that which Hannah proposeth, 1 Sam. 11. 3, ‘Talk no move so exceeding proudly; let not arrogance come out of your mouth, for the Lord is a God of knowledge, and by him actions are weighed.’ Let men take heed how they arrogantly boast themselves in their sin and wickedness, which is too common with provokingssinners; for God is a God of knowledge and judgment. If they regard not the judgment that is to come, but put the evil day far away from them, yet let them take heed lest God single them out unto some signal vengeance in this world, to make them examples unto those that shall afterwards live ungodly. It is to me strange, that some men, considering their course and ways, should be so stupidly secure, as not to fear every moment, lest the earth should open and swallow them up, as it did Dathan and Abiram, or that thunder or lightning from heaven should consume them as it did Sodom, or that one judgment or other should overtake them as they are acting their villanies..But they are secure, and will cry peace, until they are surprised with sudden destruction.

Secondly. Let us learn to glorify God because of his righteous judgments. The saints in heaven go before us in this work and duty, Rev. xi. 15—18, xv. 8, 4, xix. 1, 2. So they did of old in the earth, as in that signal instance of the song of Moses upon the destruction of the Egyptians in the Red Sea, Exod. xv. 1—20. And God requires it at our hands. Not that we should rejoice in the misery of men, but we should do so in the vindication of the glory of God, which is infinitely to be preferred before the impunity of profligate sinners.

Obs. IV. Great destructions ina way of judgment and vengeance, are instituted representations of the judgment and vengeance to come. I dare not say with the Jews, that all this provoking generation perished eternally, and that none of them shall have a blessed lot or portion in the world to come. They might repent of their sins and provocations. The oath of God was to their temporal punishment, not to spiritual impenitency. There is a repentance which may prevail for the removal, or at least deferring of a temporal judgment threatened and denounced, if not confirmed by oath; which yet is not prevalent to free the sinner from eternal ruin. Such was the repentance of Ahab, and probably that of Nineveh. And there is a repentance and humiliation that may free the soul from eternal ruin, and yet not take off a temporal judgment threatened against it. Such was the repentance of David upon his adultery. The Lord put away the guilt of his sin, and told him that he should not die penally, but would not be intreated to spare the life of the child, nor to spare him in those other sore ‘afflictions which afterwards befel him on the same account. And thus might it be with some, yea, with many of these Israelites. God might give them repentance to make way for the pardon and forgiveness of their persons; nevertheless, he would so far take vengeance on their inventions, as to cause their carcases to fall in the wilderness. But yet this must be acknowledged, that their punishment was a great representation of the future judgment, wherein ungodly unbelievers shall be cast off for ever. For, as they fell visibly under the wrath and displeasure of God, and their carcases were cast out in the wilderness as a loathsome abomination, so their judgment overtook them under this formal consideration, that they were excluded out of the rest of God. And these things together give an evident resemblance of the judgment to come, when sinners shall perish eternally under the wrath of God, and be for ever excluded out of his rest. So Jude affirms the same of the destruction of Sodom and Gomorrah, ver. 7. And hence, many of God’s great judgments in this world, are set out under such expressions, as that the teaching of the dread of the final judgment at the last day, seems principally to be intended in them. See Isa. xxxiv. —5; Dan. vii.9—11; Matt. xxiv. 29; Heb. x. 26, 27; 2 Pet. 11. 5—7; Rev. vi. 13—17.

Ver. 18.—The apostle pursues his design yet further, in making application of the example laid down and insisted on unto the Hebrews, by way of interrogation, as to one circumstance more. And hereunto an answer is returned by him, and that such as is evidently supplied out of the st ry itself. Here, also, he discovers what was that particu- lar sin, which was the ground of all their other transgressions and miscarriages, the declaration of the danger and guilt whereof he principally intends.

Ver. 18.—And to whom sware he that they should not enter into his resl, but to them that believed not?

The question proposed is annexed unto that foregoing, and declared to be designed unto the same purpose by the respective copulative δε, which we render ‘and.’ *‘ And to whom.’ The words of this question have been explained before, on ver. 11. Only here is one thing added. For whereas it is there said only, ‘ God sware in his wrath, that they should not enter into his rest;’ that is, he sware so concerning them; it is here intimated, that for the greater terror, and the manifestation of his wrath and indignation, he sware so to them. Toe wpoce, ‘ to whom did he swear?’ and so it appears to have been from the story. For though the words of the Lord were repeated unto the people by Moses and Aaron, yet the people themselves are proposed as they unto whom he spake and sware; ‘ As you have spoken, so will I do unto you; your carcases shall fall in this wilderness,’ Num. xiv. 28, 29. This inquiry the apostle makes upon that typical example, wherein the present condition of the church of the Hebrews was represented.

The answer which he returns hereunto, which is evidently collected from the whole matter, contains the instruction intended by him:—« μη τοις απειθησασι. This word, as I have shown, is variously rendered; by some, ‘ obeyed not;’ by some, “ believed not;’ by some, ‘ assented not, acquiesced not.’ Πειϑω, is to ‘ persuade,’ by words or any other means. And απειθεω is properly, ‘not to be persuaded,’ so as to do the thing that the persuasion leads unto. And if that persuasion be with authority, that dissent is to be disobedient or contumacious. And these are varied, according as the proposal of the persuasion which they respect hath been. For it may sometimes be by an exhortation in general, and sometimes it may be attended with commands, promises, and threatenings, which vary if not the kind, yet the degree of the sin intended. Απειθεια is usually inobedientia, contumacia, and sometimes rebellio, ‘disobedience, stubbornness,’ or ‘rebellion.’ But the same words are often in the New Testament rendered by unbelief, infidelity, incredulity, not to believe. As indeed the word πίστις itself, or ‘ faith,’ is from πείθω, to persuade.’ And in other authors it is nothing but that persuasion of mind which is begotten in any man by the arguments and reasons that are proposed unto him for that purpose. But the promiscuous rendering of that word by disobedience or unbelief, seeing these things formally differ, is not so safé, and ought to be reduced unto some certain rule. This, for aught I can perceive, interpreters have not done, but have indifferently rendered it by the one word or the other. Απειθεια, we render ‘ unbelief,’ Rom. xi. 30, 32; Heb. iv. 11; and by ‘ disobedience,’ Eph. ii. 2, and v. 6; Col. ili. 6; but for the most part, we place the other word in the margin. Απειθεω we render commonly by, ‘ believe not,’ Rom. xi. 30, 31, xv. 31; Acts xiv, 2, xvil, 5, Xix, 9; sometimes by ‘obey not,’ Rom. ii. 8, x. 21;

1 Pet. ii. 7, 8, iii, 20, iv. 17. And αἀπειθης every where by ‘disobedient,’ Luke i. 17; Acts xxvi. 19; Rom. i.30; 2 Tim. iii. 2; Tit. i. 16, i. 3. And the like variety may be observed in other interpreters. I suppose, as was said, that the translation of this word may be reduced unto some certain rule. Απειθεια and ἀπειθεω do certainly denote a denial of the proper effect of reSw; the effect of persuasion is not produced. Now, this persuasion is not merely and solely an exhortation by words, but whatever it is that hath, or ought to have, a moral power to prevail with the mind of a man to do or not to do any thing, it hath the virtue of a persuasion. Thus, in commands, in promises, in threatenings, there isa persuasion. This is common to them all, that they are fitted and suited to prevail with the minds of men, to do or not to do the things which they do expect. But there is some peculiar adjunct, whereby they are distinguished as to their persuasive efficacy; as authority in commands, faithfulness in promises, severity in threatenings, power and holiness in all. That which is persuasive in commands, as formally such, is authority and power. That which is 80 in promises, is faithfulness and power; and so of threatenings. Look, then, in any place, what is the formal reason of the persuasion, whose disappointment is expressed by azeew and απειθεια, and we shall understand what it is that first and directly is intended by them. That whereby we answer a command is obedience, because of the authority wherewith it is attended, and our not being persuaded or pre-. vailed on thereby is disobedience; that whereby we answer a promise is faith, or trust, or believing; and our failing herein is unbelief. Not that these things can be separated one from another, as though we could obey and not believe, or believe and not obey; but that they are thus distinguished one from another. Wherever, then, these expressions occur, we must consider whether they directly express the neglect of the command of God or of his promise. Ifit be of the former, they are duly rendered by disobeying and disobedience; if the latter, by unbelief, incredulity, and the like. Now, because these things are of a near alliance and cannot be separated, wherever one is expressed, the conjunction of the other is also understood. As in this place their απειθεια did principally respect the promise of God to give them the land of Canaan, and his power to effect it; so that unbelief is first and principally intended. They would not believe that he would or could bring them into that land. But yet because they were also under the command of God to go up and possess it, their unbelief was accompanied with disobedience and rebellion. This, then, is the meaning of these words in this place. ‘To whom did he swear, that they should not enter into his rest?’ It was unto them to whom the promise of it being made, and a command given that they should be ready to go up and possess it, they would not, they did not acquiesce in the faithfulness and power of God, believed not his word, and thereupon yielded not obedience unto his commands; and this was sufficient both to provoke and justify the severity of God against them, in his oath, and the execution of it.

Obs. 1. All unbelief is accompanied with contumacy and rebellion; it is απειθεια; and those in whom it is, are not persuaded to comply with the mind and will of God. “1 intend that privative unbelief which hath been before explained. When the object or thing to be believed is sufficiently proposed and made known unto any person, which renders it his duty actually to believe, especially when it is proposed in the way and manner prescribed by God in the gospel, that is, with the highest reasons, motives, and persuasive inducements conceivable, if such a person mix not the word spoken with faith, his unbelief is privative and ruinous to his soul; and that because it hath contumacy and rebellion accompanying of it. Now two things concur in disobedience, contumacy, and rebellion; for I use them in the same general sense, as those which agree in the same general nature, for they denote only distinct aggravations of the same sin.

First. An unpersuadableness of mind, and that against evident convincing reasons. When a man is persuaded by such as have right, or whose duty it is to deal with him, unto the doing of any thing, or the belief of any truth, with and by the use of such arguments as are suited in such cases to work and prevail with the minds of men, and he have nothing to object to what is proposed unto him, and yet complieth not in a way of obedience or assent, we say such a one is obstinate and perverse; one not persuaded by reason; he is contumax. See Prov. 1, 23—25.

Secondly. A positive act of the will in opposition unto, and in rejection of the things proposed unto it as those which it hkes not, it approves not of, but rather despiseth, Isa. xxx. 15,16. Now if among the arguments used to prevail with the mind, that os upreme authority be one, then rebellion is added unto disobedience and stubbornness, Rom. x. 21. And both these concur in unbelief. Unbelievers may pretend, may plead other things, why they do not believe; or they may profess that they do believe when they are utter strangers to it; but the true reason of this abode in their state and condition is the unpersuadableness of their minds, and the disobedience of their wills, both attended with contumacy and rebellion against God. To evince this we may consider,

First. That the gospel requiring faith in the promises, doth obviate or take away all objections that can be made against it, on any account whatever. Objections against believing may arise either, First, On the part of him who is the author of the things proposed to be believed; and that either, 1. As unto his power and faithfulness, or, 2. As unto his will, goodness and grace. Or, Secondly, They may arise on the part of the things themselves proposed to be believed; as that they are not, 1, either good and desirable in themselves; or, 2, not needful; or 3, not adequate or suited unto the end for which they are proposed. Or, Thirdly, On the part of the persons themselves required to believe; as that they are not things for them; but that they are either, 1, too hard and difficult for them to attain; or, 2, too good for them to expect; or, 3, too far above them to understand. But now all these objections are obviated and prevented in the gospel. And no ground is left to any sinner whereon he may manage any of them against the exhortations and-commands of it to believe. This hath been so well evidenced in particular by sundry holy and learned rersons as I shall not need to insist thereon.

Secondly. The gospel makes it appear that its commands and exhortations to believe are most reasonable in themselves, and most reasonably to be accepted by sinners; and that on all accounts of reason whatever. As, 1, Upon the account of righteousness in him that requires faith or belief of men. He that doth so, may do so, and that justly. He requires no more but what is due unto him; and which cannot be denied him without the highest sin, folly, and disorder. This the gospel fully declares. It is God who requires faith in us; and it is so far from being unrighteous that he should so do, that it is of infinite grace, and love that he will. 2. On the account of necessity, on the part of them who are required to believe. This also the gospel lays open and naked before the eyes of men. It doth not leave them to flatter themselves with vain hopes, as though they might do well enough without answering the command of God in this matter, or might find out some way for their help and relief; but it plainly and frequently declares that without the due performance of this duty, they must perish and lie under the wrath of God to eternity. 3. On the account of the goodness, grace, and condescension, that is in the proposal of the object of faith, and the command of believing. The things themselves are excellent and precious, and our advantage by an interest in them so great and unspeakable, as that they are every where in the gospel manifested to be the effects of infinite grace and love. 4. On the account of safety. An end is proposed to be aimed at; and that deliverance from sin, death, hell, and vengeance everlasting; with the attainment of rest, peace, and blessedness in the enjoyment of God. This end all convinced persons aim at; and there is a secret preparation in the seeds of natural light to incline the minds of men to seek after this end. Now the gospel proposeth the things which it requires to be believed, as the only way and means for the attaining of this end. And that this way is safe, and secure, that never any one miscarried in it, or shall so do for ever, it gives all the assurance that the word, promise, covenant, and oath of God can yield or afford. On all which it follows, that it is a reasonable thing that we should believe.

Thirdly. Consider the manner how the gospel proposeth unto us the object of faith, or the things which it requireth us to believe. It doth not do this by a mere naked revelation or declaration of them unto us, attended with a severe command. It adds entreaties, exhortations, reasonings, encouragements, promises, threatenings; every way it proceedeth, that is meet and suited to prevail on the minds of rational creatures. All the things of our own eternal concernment are proposed unto us, with that gentleness, tenderness, condescension, that love, that earnestness, that evidence of a high concern in us, and our good, that patheticalness and compassionate affection, as will assuredly ageravate the guilt of rejecting the tender which it makes.

Fourthly. All these things the gospel proposeth, urgeth, presseth upon us in the name and authority of God. It requireth, exacteth, Ὁ and commandeth faith in men, in a way of obedience unto the supreme authority of God.

Now if these things and sundry others of the like sinig pte do concur in the proposals and commands of the gospel, it is evident that the unbelief of sinners must have disobedience, contumacy, and rebellion accompanying it. For cana man refuse that which is so proposed unto him, upon such reasons and considerations, in the way and manner intimated, all enforced with the authority of God, without contracting the guilt of the highest rebellion against him? And hence it is that the Scripture every-where layeth the cause of men’s unbelief on their wills, their love of sin, their obstinacy and hardness of heart, as hath been before declared. And hence it will follow, that,

Obs. 11. Unbelief not only justifies, but glorifies the greatest severities of God-against them in whom it prevails.—The apostle having declared the severity of God towards the people in the wilderness, adds this as the reason of it, ‘It was because of their unbelief.’ They provoked him by their unbelief, and therefore were so severely destroyed as he had declared. And besides, his principal intention is to manifest, that those who follow them in the same sin now under the gospel, should in like manner perish, and that eternally, and that in their destruction God will glorify himself. The truth of this proposition is sufficiently evinced, from what hath been discoursed on that foregoing. For if there be that contumacy and rebellion attending unbelief which we have manifested, it will undeniably follow that God is exceedingly righteous and glorious in his greatest severities against them who abide in the guilt of it: in this, that ‘he who believeth not the son shall not see life, but the wrath of God abideth on him,’ John iii. 36. 1 shall add only one consideration more for the further evidencing of this trath. The design of God in the gospel, in and by the things proposed unto our faith, is to glorify himself, and all the holy attributes of his nature. And this is the effect of his counsel and wisdom, after that many of them were, as it were, obscured by sin, unto the eternal ruin of sinners: God, I say, in the gospel, through the mediation of Christ, the principal subject of all the promises, and immediate object of our faith, designeth to manifest and glorify his righteousness and holiness, Rom. iii. 24—26; his power and wisdom, 1 Cor. i. 18, 23, 24; his mercy, grace, and goodness, Eph. i. 6; his patience and forbearance, 2 Pet. iii. 9; his faith-, fulness and bounty, in rewarding believers with eternal life, Rom. vi. 23. In sum, by this way and means he hath designed that manifestation of himself, his nature, his will, his goodness, his wisdom and counsel, wherein he will be admired, adored, and glorified by angels and men, unto eternity, 2 Thess. i. 10. This is the design of God in and by the gospel. And it is that which “becomes him,” because it is natural and necessary unto him in all things to will his own glory. Now unbelief is nothing but the attempt of sin and Satan to frustrate the whole design of God, to make him a liar, 1 John v. 10, to keep him from being known, owned, acknowledged and worshipped, as God only wise, infinitely righteous, holy, faithful, gracious, and bountiful. And this upon the matter is to oppose the being of God. [{ is to deny that he was righteous and holy, in requiring the punishment due to sin of our Sponsor or Mediator, that is, in punishing sin; to deny that he was infinitely wise and gracious in sending his Son to save that which was lost; to deny that the way which he hath provided for the salvation of sinners is good, sufficient, and safe; to deny his faithfulness in the accomplishment of his promises; and his truth and veracity about what he hath affirmed concerning the salvation of sinners by Jesus Christ. And where then is the glory of God? or what is left unto him for which he should be glorified or worshipped? And can this atheistical rebellious attempt be too severely revenged? Is not God not only justified in that decretory sentence, ‘He that believeth not shall be damned ” but doth it not in the hearts of all the creation call aloud for the vindication of his glory, from this great contempt cast upon it, and horrible attempt to frustrate his design for the advancement of it? As sure as God is God, unbelief shall not go unpunished. Yea, from the gracious salvation of believers, and righteous condemnation of them who will not believe, doth arise that great and triumphant glory, wherein God. will be admired and adored by the whole rational creation unto eternity. And this further appears; for,

Obs. ILI. The oath of God is engaged against no sin but unbelief. —As God hath given his oath for the confirmation and consolation of believers, both as to the things which they are to believe, and as to their assured safety on their believing, and to nothing else directly in a way of grace, for it is annexed unto his covenant; so he hath in a way of justice engaged his oath against no sin but that of unbelief, and to the exclusion of unbelievers from eternal rest. To whom sware he, that they should not enter into his rest, but unto them that believe not? Other sins there are that have great provocations in them. So had the murmurings cf the people in the wilderness. But it is their relation unto unbelief, their growing upon that stock or root, that gives them such a height of provocation, as that God at any time enters a caveat against them by his oath. And in this sense it is not said amiss, that UNBELIEF is the only damning sin; because, as there is no other sin but may be, but shall be, remitted or pardoned unto men upon believing, so the formal consideration on which other sins fall under judgment in them to whom the gospel is preached, is unbelief.

These things I shall put together, to represent the apostle’s exhortation, with the grounds and reasons of it, as unto our own concernment therein. For these things belong unto us, and they may be improved unto the use of all sorts of persons. As,

1. Unto them who have never much considered their duty or concern in this matter. I intend not open and profligate sinners, though the terror hereof will one day reach them in particular.‘ This is their condemnation, that light is come into the world, and they love darkness more than light, because their deeds are evil.’ But it is them whom I aim at, whose consciences are so far awakened, as that they would abstain from sin, and do good, with respect unto their latter end. They would be saved from the wrath to come; but as to believing, or mixing the promise of the gospel with faith, they have not endeavoured after it, or do not at all understand it. But this is the hinge on which their eternal condition doth turn, They may do well therefore to consider what hath been said from the apostle in this matter, and what is their concern therein, to examine their hearts, that they.may know what hath passed between God and them. For with whom is God provoked? Concerning whom doth he thus swear that they shall not enter into his rest? Is it not against you, and such as you are who believe not whilst you continue in that state and condition?

2. Unto those who are in doubt whether they should believe or not, not notionally and indefinitely, but practically and in particular. This is the state of many in their minds and consciences, which causeth them to fluctuate all their days. But what is it that they doubt of in this matter? Is it whether it be their duty to believe or not? It is indispensably required of them by the command of God; so that not to do so, is the greatest height of disobedience that they can make themselves guilty of. Is it whether they may do so or not, and whether they shall find acceptance with God in their so doing? This ealls the righteousness and faithfulness of God in question. It is no otherwise, where to believe is our duty by virtue of his command, to question our acceptance in the performance of that duty. Is it because of the many objections which they find arising up i themselves against themselves, which leave them no hope of a personal participation of the good things promised? But what are all their objections before those evidences that are tendered in the gospel unto the contrary, which we have touched upon? ‘The truth is, if men will not believe, it is out of love to sin, and a dislike of the design of God to glorify himself by Jesus Curist; and what will be the issue thereof hath been declared. If then it be a question with you, whether you shall believe or not, consider if you do not what will be the event. The demerit of your sin is such as that it will justify, yea and glorify God, in his greatest severity against you; and his ΟΑΤῊ is engaged that you shall never enter into his rest. What like this can you fear on the other hand; and why do you doubt what course to take?

3. Unto believers. Meat may be taken for them out of this eater. All this terror and dread of God’s severity, speaks peace and consolation unto their souls. For as the oath of God is engaged against the entrance of unbelievers into rest, so also is it for the eternal security of them that do believe.

Ver, 19.—So we see that they could not enter in, because of unbelief

This verse contains, in a summary conclusion, what the apostle had evinced by all his former arguings from the example of their forefathers as recorded by Moses, and the renewed representation of it for their use by David. And he lays it down as the especial foundation of that exhortation which he intends to pursue in the next chapter.

Kar βλέπομεν, ‘and we see;’ that is, it is evident from what hath been laid down and proved; or, this we have evinced, or given an ocular demonstration of. ‘ Now we see;’ and this evident conclusion consists of two parts. 1. An assertion—that they could not enter in. 2. The reason οἵ it—because of unbelief. In the first, the apostle doth not only declare the factum and event—they did not enter—they died in the wilderness—there their carcases fell;'but the jus also ina negation, οὐκ ηδυνηϑησαν, ‘ they could not enter;’ that is, they lost all right unto an entrance, by virtue of any promise of God. Whatever desire they had so to do, as they manifested their desire by their murmuring at the heavy tidimgs brought them by Moses concerning their exclusion, Numb. xiv. 39.; whatever attempts they made for that end, as they got up and fell upon the Canaanites and Amalekites that were next them, so to begin their conquest, by whom they were defeated, ver, 40, 44, 45, having lost all right unto the promise, they could not enter. Illud possumus, quod jure possumus. In things moral, our ability is commensurate unto our right. This being lost, they could not enter. The expression is elliptical, and God’s rest is to be supplied from the foregoing verses. He sware they should not enter into his rest. And his determination is the rule of our right.

The reason and cause hereof is expressed in the last words: δι᾽ απιστιανν ‘ because of unbelief.’ They that shall look over the whole story of the sins of the people, and of God’s dealing with them, would perhaps of themselves fix upon other causes of their exclusion from the rest of God, as the Jews their posterity do to this day. Might not they say, it was because of their idolatry in making the golden calf, which became a reproach unto them in all ages. So great a sin this was, that when God passed it by, as to their present destruction, he reserves as it were liberty to himself to remember it in after visitations, Exod. xxxu. 34, ‘Go,’ saith he, ‘ lead the people to the place — of which I have spoken unto thee; nevertheless, in the day when I visit, I will visit their sin upon them.’ Hence the Jews have a saying, that ‘no trouble befalleth Israel, but there is in it an ounce of the golden calf” Or, they might think the cause of it was, their abominable mixture of all sorts of sins, in their conjunction with the Midianites and Moabites, worshipping Baal-Peor, eating the sacrifices of the dead, and giving themselves up unto uncleanness. Their frequent murmurings also would occur unto their minds. But our apostle lays it here absolutely and wholly on their unbelief, and evidently proves it so to have been. A sin this is, that men are very unapt to charge themselves withal; but that which above all others will be charged on them by God. And this is here charged on this people most righteously.

1. Because the name which God was then designing to glorify among them, and himself thereby, was that of Jenovan, Exod. vi. 3, 41 will now be known by my name JEnovan.” And his purpose, by the renewed revelation and engagement of that name, was to teach them that he wouid now manifest the stability of his promises in their accomplishment. By their unbelief therefore did they rebel against God, and oppose his design in the especial revelation of himself whereby he would be glorified.

2. Because their unbelief was the spring and cause of all their other sins. Hence were their idolatries, and adulteries, and murmurings, and all their other provocations.

3. Because they had herein often broken with God from under great convictions. For oftentimes upon his mighty works their minds had been conquered to the profession of faith and confidence. ‘The people feared the Lord, and believed the Lord, and his.servant Moses,’

Exod. xiv. 8581. But immediately on the next trial they met withal, they renounced their own experiences, and despised the faithfulness and power of God, which before they acknowledged, ch. xv. 24.

4. Because their last provocation was with direct respect unto the promise, which we have at large insisted on from Num. xiv. ‘So we see that they could not enter in because of unbelief.’

There are sundry things that these words present unto us for our instruction. But as this verse is but a recapitulation of, and conclusion from what was before disputed and confirmed, so the practical truths contained in it, have formerly occurred unto us as to the substance or main design of them; and some of them we shall be again minded of in the beginning of the next chapter. Here therefore I shall only briefly propose them; and they are these that follow.

Obs. I. Whatever we consider in sin, God principally considers the root and spring of it in unbelief, as that which maketh the most direct and immediate opposition unto himself—The people in the wilderness were guilty of many provoking sins, before God entered the caution mentioned against their entrance into his rest. Yet the Holy Ghost sums up all here in their unbelief. This was that which God regarded, and which he would not pass by without a severe animadversion upon it. For indeed,

Obs. Il. Unbelief is the immediate root and cause of all provoking sins.—As faith is the spring and cause of all obedience, (for without faith it is impossible to please God, and the obedience that is accepted with him is the obedience of faith,) so is unbelief of all sin. All sins of flesh and spirit have no other root. Did men believe either the promises or the threatenings of God, they would not by their sins so despise him and neglect him as they do. And as this is so with respect unto the total prevalency of unbelief, so it is as to its partial efficacy. As our obedience follows in proportion to the operation of our faith, so do all our sins and irregularities answer the working and prevalency of unbelief in us.

Obs. III. To disbelieve God with respect unto any especial design of glorifying himself, is the greatest and highest provocation.—Thus was it with this wilderness-generation. God in his dealings with them, had a great design in hand. He was now about to glorify himself by his faithfulness in his promise and oath unto Abraham, his power in the deliverance of the people, and his grace in the bringing of them into a typical rest. This design of God did they, as much as lay in them, endeavour to frustrate by their unbelief. This therefore God will not bear withal in them. ‘The especial design of God under the gospel, is to glorify himself in Jesus Carist, by the deliverance of his elect according to his promise and covenant from hell and death, and the bringing of them unto eternal rest. Unbelief in this matter lies against this great and glorious design of God; and it is evident what will be the end thereof. For,

Obs. IV. Unbelief deprives men of all interest in, or right unto the promises of God.—There was a promise given unto this people of their being brought into the land of Canaan; but yet they entered not into it, they died in the wilderness. How came this to pass?

The apostle here declares that they disinherited themselves, and lost all their interest in the promise by their unbelief. And let not others entertain better hopes of their condition hereafter, whilst here they follow their example. For,

Tuis chapter is of the same nature, and carrieth on the same design, with that foregoing. That contained an exhortation unto faith, obedience, and perseverance, enforced by an instance of the pernicious event or punishment which befel them who were guilty of sin contrary unto those duties. And this was done by the exposition and application of a prophetical testimony, suggesting an example of God’s dealing with unbelievers formerly. -Now, whereas in the words of the Psalmist there is not only a moral example proposed unto us, but a prophecy also is interwoven therein concerning the rest of God in Christ by the gospel, and our duty thereon, the apostle proceeds to expound, improve, and contirm his exhortation, from the scope, design, and words of that prophecy. Wherefore, in the beginning of this chapter, he resumes his exhortation in an immediate coherence with, and dependance upon what he had before discoursed. Hence some think that the first verse of this chapter is unduly cut off, and separated from that foregoing, whereunto it doth belong; yea, some, as we intimated before, that this discourse of the apostle doth immediately succeed unto the 14th verse of the preceding chapter, that which ensueth being a digression to be included in a parenthesis. But, as was said, the words of the Psalmist, containing a representation of a moral example from things past in the church, and a prophetical| prediction of the future state and condition of the church, the apostle\ having made use of the former or moral example in the preceding dis- \ courses, arguings, expostulations, and exhortations, here entereth upon the exposition and improvement of the latter, or the words of the Psalmist, with reference unto their prophetical prospect towards the times of the gospel, and the instruction which was laid up for the use of those times in the example that he had insisted on. Herein,

1. He proposeth the duty which he aimeth to press upon those Hebrews, as that which is required in the words of the Psalmist, from the example represented in them, with an especial enforcement of it, from the consideration of the sin and punishment of them whose example is proposed, which followeth thereon, ver. 1, 2.

2. He vindicates the foundation of his exhortation, by showing that the rest which the Psalmist speaks of, and which he persuades them to endeavour to enter into, and to take heed that they fail not, or come not short of, was yet remaining to be enjoyed, ver. 3, as being neither the rest of God from the works of creation, and the Sabbatical rest which ensued thereon, ver. 4—6, nor yet the rest of Canaan, which Joshua brought the people into, ver. 7, 8, but a spiritual rest, which remained for believers to enjoy, ver. 8—10.

3. Hence he resumes his exhortation with respect unto his explication and vindication of the prophetical testimony by him produced, ver. 11.

1. Ina way of caution, by proposing unto them the nature of the word of God wherein they were concerned, ver. 12, 13. 2. In a way of encouragement from the priesthood of Christ, whereby this rest was procured for believers, and therein makes a transition to the deciaration and exposition of that priesthood, with the effects and consequents of it, in the six ensuing chapters.

Myzore, Vulg. Lat. ne forte. Rhem. ‘lest perhaps;’ as though it intended the uncertainty of the event. Beza and Eras. ne quando, ‘lest at any time.’ Ours omit the force of ποτε, ‘lest.’ If it have an especial signification, it respects the several seasons or occasions to which in the fear enjoined, we ought to have regard.

Καταλειπομενης ἐπαγγελίας, Vulg. Lat. relicta policitatione; policitatio being an improper word in this matter, all modern translations have changed it into promissio. Rhem. ‘forsaking the promise.’ But the words in the Vul. Lat. are capable of another sense; namely, ‘a promise being left.’ Beza and Eras. derelicta promissione, which determines the sense; ‘the promise being left, forsaken, neglected;’ accordingly the Ethiopic, ‘let us not reject his command.’ The Syriac otherwise, with respect to the continuance of a promise, Dp 73 N57 ΝΘ 5, ne forte stante promissione, ne forte dum stat promissio, ‘ lest © whilst the promise standeth, continueth, or is firm;’ namely, of entering into rest. This is followed by the Arabic, ‘ whereas a certain promise remaineth.’ Of this difference in sense, we must treat in our exposition of the words.

deesse. Rhem. ‘some of you be thought to be wanting τ’ deesse neither expresseth the meaning of the original word, nor hath any proper sense ~ in this place, as both Erasmus and Beza observe. Arias, defici, “ fail.’ Aoxy, Erasm. and Bez. videatur, ‘ should seem or appear;’ more properly than existimetur, it referring to the persons spoken unto, and their deportment, not the opinion or judgment of others concerning them; ὕστερηκεναι, Erasin. frustratus fuisse, to have ‘ been frustrated;’ that is, in his hopes, expectations, profession, or of entering. Men will be deceived, if they hope to enter into God’s rest, and vet neglect his promise; which is the sense he takes the words in. Beza, fuisse per tarditatem exclusus; endeavouring to express the precise signification of the word, he somewhat obscures the sense. ‘To have been excluded from it by keeping behind;’ by slowness in not going forward. Δοκῃ τις εξ μων. The Syriac, p22 wx mami, ‘a man should be found amongst you;’ omitting that sense of the word doxy, which many expositors insist-on, as we shall see. Arab. ‘any one of you should think.” ‘Yoreonxevat, Syr. fills up the sense, bymb7 ya ὉΝΘΊ, ‘ that should cease from entering,’ or ‘fail of entering.’ Ours, ‘ seem to come short of it,’ properly.

Ver. 2.—Ka yao eopev ευηγγελισμενοι. Vulg. Lat. etenim et nobis nunciatum est. Erasmus, annunciatum est. Rhem. ‘for unto us it was denounced;’ improperly all of them: nor is ‘ denounce’ any way significant in this matter. Beza, etenim nobis evangelizatum est. Ours, ‘for unto us was the gospel preached;’ and so the word signifies, etenim sumus evangelizati, ‘for we are evangelized;’ of which construction afterwards. Syr. poandx, nunciatum est; more properly, evangelizatum est, the gospel is, or was preached.

: ογος της axone, Vulg. Lat. sermo auditus. Rhem. ‘ the word of hearing;’ taking auditus for a substantive, and not a participle, which also the original requireth. Erasm. non profuit illis avdisse sermonem, ‘it profited them not to have heard the word.’ Ours, ‘ the word preached.’ Syr. 1m xnbdia, ‘the word which they heard.’ Of the meaning of the phrase of speech used in the original, we shall treat afterwards.

Ver. 1, 2.—Let us therefore fear, lest a promise being left of entering into his rest, any of you should seem at any time to come short

(to fail.) For unto us was the gospel preached, even as unto them, (we were evangelized even as they) but the word of hearing did not profit them, being not mixed with faith in them that heard.

These two verses, as they may and do contain an improvement of the example and of the inferences made-from it, as expressed in the preceding chapter, so withal and principally the apostle gives the Hebrews a further demonstration that what he had insisted on was of near concern unto them, and that their condition was therein represented. For they might be apt to say, what have we to do with the - people in the wilderness, with the promise of entering into Canaan, or with what the Psalmist from thence exhorted our fathers unto of old, who were still held under the same dispensation? But, saith the apostle, these things belong unto you in an especial manner; for, besides that you may in the example proposed, see evidently what you are to look for and expect from God, if you fall into the same sins which he therein expresseth his severity against, so the things treated of in the psalm, are a prophetical direction designed for your especial use in your present condition.

The way in particular which the apostle insists on to press these things upon them, is, 1. By exhorting them to that duty, and those considerations, which are the just consequents of the things by him proposed unto them. 2. By manifesting that their concern in those things, did afford him a just foundation of his exhortation. The exhortation is contained in the first verse, and the confirmation of it in the second.

Ver. 1. In the first verse is expressed, 1. The frame of spirit which the apostle exhorts the Hebrews unto, on the consideration of what he had minded them of, and of their interest therein, ‘let us therefore fear.” 2. A supposition on which the exhortation of this duty and frame is founded; ¢ a promise being left of entering into rest.” 3. The evil to be prevented by attendance unto the duty proposed, ‘lest any of you should seem to come short of it;? whether this be an evil of sin or of punishment shall be afterwards inquired into.:

Ver. 2.—There ensues in the second verse a confirmation of what is proposed in the first, and that, 1. On the account of a parity in condition between us, and those from whom the example is taken: ‘ unto us was the gospel preached, even as unto them.’ 2. On the account of the evil success of them in that condition, with the reason thereof, ‘ but the word preached did not profit them, because it was not mixed with faith in them that heard.’

Our way being thus prepared, we may open the words in particular as they lie in the context.

Φοξηθωμεν ovv. Ouvv, ‘therefore;’ an illative, manifesting the deduction of the present exhortation, from the preceding discourse and example. We have now several times observed, that the apostle is constant unto this method; namely, of educing new exhortations immediately out of arguments doctrinally proposed and confirmed. This makes his discourse nervous, and his exhortation efficacious; shutting up the minds of them with whom he deals, leaving them no place unto evasion or tergiversation. And herein, unto the weight and authority of his words, he adds the reasonableness of his inferences, and from both concludes the necessity of the duty which he proposeth.

The fear here intended is religious, relating to God, his worship, and our obedience. And this is fourfold. 1. Of terror. 2. Of diffidence. 3. Of reverence. 4. Of care, solicitousness, and watchfulness. And concerning these, I shall first show what they are, or wherein they consist; and then inquire which of them it is that is here intended.

First. There is a fear of dread and terror; and this respecteth either God, or other things, wherein we may be concerned, in his worship. I. Of God; and this is either expressive of the object, the person feared, or God himself. Or, 2. The subject or person fearing; the frame of heart in him that feareth.

1. Fear respects the object of fear, that which we do fear. ‘ Knowing therefore, τὸν φοξον του Κυριου, 2 Cor. v. 11, the fear of the Lord,’ or the terror, as we render it; that is, how great, dreadful, holy, and terrible he is. Hence Jacob calls God, pryamp, Gen. xxxi. 42, 53, ‘the fear of Isaac,’ or him whom Isaac served, worshipped, feared. And m5, when it respects the subject, denotes that kind of fear which hath greatness, dread, and terror for an object; whereas they express a reverential fear by mx. This fear the apostle hath respect unto, Heb. xii. 28, 29, ‘Let us serve God acceptably with reverence and godly fear; for our God is a consuming fire.’ The fear of dread and terror in God, requires the fear of reverence in us, in all that we have to do with him. A respect hereunto is expressed by sinners, Isa. xxxill. 14, and Micah vi. 6, 7.

2. Fear expresseth that frame of heart and spirit, which is in men towards an object, apprehended as dreadful and fearful. And this also is twofold.

1. A consternation and dread of spirit on the apprehension of God as an enemy, as one that will punish and avenge sin. This is 7», which is joined with mxdp, Psal. lv. 5, ‘a trembling horror.’ This befel Adam upon his sin, and that inquisition that God made about it, Gen. i. 10, and Cain, Gen. iv. 18. Such a consideration of God as would beget this frame in him, Job often deprecates, ch. ix. 34, and xxiii. 6. And the same is intended in the places above cited, Isa. xxxill, 14; Mic. vi. 6, 7. Something hereof befel them of old, who upon the apprehension that they had seen God, concluded that they should die. They had a dread fell on them, from an apprehension of his excellency and holiness, which terrified them with thoughts that they should be consumed. And this fear in its latitude is a consternation of spirit, on an apprehension of God’s greatness and majesty, with respect unto present or future judgments, when the mind is not relieved by faith in the reconciliation made by Jesus Christ, weakening, disheartening, and alienating the heart from God.

2. An awful fear of God’s greatness and holiness, with respect unto deserved and impendent judgments in this world. This fear may befal believers, and be at some seasons their especial duty. This David expresseth, Ps. cxix. 120, ‘ My flesh trembleth for fear of thee, and I am afraid of thy judgments.’ And elsewhere on the same account he declares, that ‘fearfulness and trembling laid hold on hin,’ Ps. lv. 5, So Habakkuk cxpresseth his condition under the like apprehension, ch. 11. 16, ‘When I heard, my belly trembled, my lips quivered at the voice, rottenness entered into my bones. and I trembled in myself.’ And this fear of dread or terror thus qualified, is both good and useful in its kind. And this is that which Joshua labours to ingenerate in the minds of the people, Josh. xxiv. 19,20. And of great use it is to the souls of men, both before and after their conversion unto God. Of a fear of awe and reverence in general, with respect unto the greatness and holiness-of God, we shall treat afterwards.

Secondly. There may be a fear of dread and terror in our way of obedience, which may respect other things. Such are the oppositions and difliculties, which we do or may meet withal, either from within or without, in our course, which may incline us to despondency and despair. This in particular befel David, when, notwithstanding the promise of God to the contrary, he concluded that he should one day perish by the hand of Saul, 1 Sam. xxvii. 1. This the Scripture expresseth by nnn, which we render, ‘ to be dismayed:’ Josh. 1.9. ‘ Be not terrified, nor. be thou dismayed.’ The word signifies, ‘to be broken;’ and when applied unto the mind, it denotes to be sore terrified, so as to sink in courage and resolution; which we well express by being dismayed, to be broken and weakened in mind, through a terror arising from the apprehension of oppositions, difficulties, and dangers. It is ascribed unto men, when God strikes a terror into them, or when they are terrified with their own fears, Isa. xxx. 32; Jer. x. 2. A consternation and horror of mind: and pry, a word of the same signification, is often joined with it. This fear therefore, arising from a discouraging terrifying apprehension of dangers and oppositions, weakening and disenabling the soul to make use of due means vigorously in the discharge of its duty, can have no place here. Yea, it is directly contrary to, and inconsistent with the end aimed at by the apostle. And this is the first sort of fear that any way respects our religious obedience unto God; see Isa. viii. 12, 13, li. 12, 13; Matt. x. 28,

Secondly. There is a fear of distrust and diffidence, or a fear arising from, or accompanied with a distrust of the accomplishment of God’s promises, at least as to our interest in them. This is a defect in faith, and opposite unto it. This was the fear which ruined the Israelites in the wilderness. Being discouraged through their difficulties, they believed not in God, and trusted not in his salvation, Ps. xxviii. 22. And this cannot be here charged on us as our duty. A fluctuation and hesitation of mind about the promises of God, or the event of our condition in a course of sincere obedience is not required of us, nor accepted from us. For no duty 15 acceptable with God, but what is not only consistent with faith, but also proceedeth from it. The same faith that works by love, works also by delight; and it casts out this fear of bondage and diffidence. And no fear can be our duty, but what is a fruit and effect of it. Believers do not receive again the spirit of bondage to fear, Rom. vii. 15. Nay, it is that which Christ died to deliver us from, Heb. ii. 14. But it may be considered two ways: 1. As it partakes of the nature of diffidence in opposition to faith and liberty; and so it is utterly to be rejected. 2. As it partakes of the nature of godly jealousy, and is opposed to security, and so it may be cherished, though it be not here intended.

Thirdly. There is a fear of reverence, a reverential fear of God. This is that which most commonly is intended by the name of the fear of God, both in the Old Testament and the New. And it is not an especial duty suited unto some seasons and occasions, but that which concerns us in our whole course, in all our ways and actings. Sometimes it is taken subjectively for the internal reverential frame of our hearts, in all wherein we have to do with God; and sometimes objectively for the worship of God himself. Sois the nature of it expressed, Deut. xxvii. 58, ‘Observe the words of this law, that are written in this book, that thou mayest fear this glorious and fearful name, The Lord thy God.’ The glorious and dreadful majesty of God is the object of it, and motive unto it, which gives it the nature of reverence. And the way whereby it is exercised and expressed, is a due observance of the worship of God, according to the law. But neither is this that which is peculiarly intended, as not being more incumbent on us in one season than another, on one account than another.

Fourthly. There is a fear of circumspection, care, and diligence, with respect unto the due use of the means, that we may attain the end propesed unto us. This some would confound with a fear of diffi- © dence, dread, and terror, with respect unto the uncertainty of the end, but it is quite of another nature. And as that is every-where condemned in us, so this is no less frequently commended unto us, Rom. x1. 20, ‘ Be not high-minded, but fear.’ Phil. ii, 12, ‘ Work out your own salvation with fear and trembling.’ 1 Pet. 1. 17, ‘See that you pass the time of your sojourning here in fear.’ Prov. xxviii. 14, ‘Happy is the man that feareth always;’ that is, with this fear of watchfulness, diligence, and spiritual care. But unto the other it is affirmed, that God hath not given us the spirit of fear, 2 Tim. 1. 7, or, of bondage through diffidence and uncertainty of the event of our obedience. Now, the acting of the soulin and about the use of means, is ascribed unto fear, when the mind is influenced by a due apprehension of the threatenings and severity of God against sin, they being the way whereby we are delivered from being obnoxious untothem. Thus Noah, when God had denounced his judgments against the old world, although they were not yet seen, or did not appear in any preparation made for them, yet believing that they would be inflicted accordingly, ευλαβηθεις, ‘being moved with fear, he prepared an ark,’ Heb. xi. 7, Apprehending the severity of God, believing his threatenings, his mind was influenced into that fear, which put him with diligence on the use of those means, whereby he and his family might be saved

It will, from these considerations, be plainly evidenced what that fear is, which is here enjoined and prescribed unto us. An instance and example of God’s severity against unbelievers, is laid down and proposed unto our consideration by the apostle in his preceding discourse. In this example of God’s dealing with them of old, he declares also that there is included a commination of dealing with all others in the same manner, who shall fall into*the same sin of unbelief with them. None may flatter themselves with vain hopes of any privilege or exemption in this matter. Unbelievers shall never enter into the rest of God. This he further confirms in these two verses, though his present exhortation be an immediate inference from what went before, ‘ Wherefore let us fear.” How must we do this? with what kind of fear? Not with a fear of diffidence, of doubting, of wavering, of uncertainty, as to the event of our obedience. This indeed may, this doth befal many; but it is enjoimed unto none; it is a fruit of unbelief, and so cannot be our duty. Neither can it be that which was intimated in the second place under the first head; namely, a dread and dismayedness of mind upon a prospect of difficulties, oppositions, and dangers inthe way. This is the sluggard’s fear, who cries, There is a lion in the streets, I shall be slain. To expel and cast out this fear, as that which weakens, and disheartens men in their profession, is one of the especial designs of the apostle in this Epistle. Nor is it that general fear of reverence which ought to accompany us, in all wherein we have to do with God. For this is not particularly influenced by threatenings and the severity of God, seeing we are bound always so to fear thé Lord and his goodness. Nor is this fear required of us, as was said, more.at one season than another. It remains therefore that the fear here intended, is mixed of the first and last of those before mentioned. And so two things are included in it. First. An awful apprehension of the holiness and greatness of God, with his severity against sin, balancing the soul against temptation. Secondly. A careful diligence in the use of means, to avoid the evil threatened unto unbelief and disobedience. And the right stating of these things, being of great moment in our practice, it must be further cleared in the ensuing observations. As,

Obs. I. The gospel in the dispensation thereof, is not only attended with promises and rewards, but also with threatenings and punishments. This, for the substance of it, hath been already spoken unto, on Chap. II. Ver. 2.

Obs, II. Gospel comminations ought to be managed towards all sorts of professors promiscuously, be they true believers, temporary, or hypocrites. So they are here proposed by the apostle unto the Hebrews, without exception or limitation; and amongst them there were persons of all the sorts mentioned. But this also will be comprised under the third proposition; namely, that,