Exposition of the Epistle to the Hebrews

Obs. III. Fear is the proper object of gospel comminations, which ought to be answerable to our several conditions, and grounds of obnoxiousness unto those threatenings.—This is that which the apostle presseth us unto, on the consideration of the severity of God against unbelievers, peremptorily excluding them out of his rest, after they had rejected the promise. ‘ Let us,’ saith he, ‘fear therefore.’ What fear it is, that in respect unto believers is here intended, hath been declared. We shall now inquire how far, and wherein the minds of men ought to be influenced with fear from gospel threatenings, and of what use that is in our walking with God.

For there is, as was said, a threatening included in the example of God’s severity towards unbelievers, before insisted on. And unto that the apostle hath a retrospect in this exhortation; as well as he hath also a regard to the present promise, whose consideration ought to have the same influence on the minds of men, as shall be declared.

Gospel threatenings are distinguished first with respect to their objects, or those against whom they are denounced, or to whom they are declared, and with respect to their own nature, or the subject-matter of them. Of the persons intended in them there are three sorts. First. Such as are yet open or professed unbelievers. Secondly. Such as make profession of the faith, profess themselves to believe, but indeed do not so in a due and saving manner; who also admit of many respective considerations. ‘Thirdly. True believers.

For the subject-matter of them they may be referred unto these two general heads. First. Such threatenings as express displeasure to be exercised in temporary things. Secondly. Such as denounce everlasting wrath and punishment. According to this distribution, we may consider what is and ought to be theirinfluence on the minds of men, with respect unto the fear which we inquire about.

First. Some gospel comminations respect, first, properly and directly, professed unbelievers, as such, and so continuing. As the sum of all promises is enwrapped in those words, ‘He that believeth shall be saved,’ Mark xvi. 16, so the sum of all these threatenings, is in those that follow: He that believeth not shall be damned.’ ‘A similar summary of gospel promises and threatenings we have, John 11.36. ‘ He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life, but the wrath of God abideth on him.” And threatenings of this nature are frequently scattered up and down in the New Testament; see Rom. 11. 8,9; 2 Thess. 1. 6—10; 1 Pet. iv. 17,18. And these threatenings may be so far called evangelical, inasmuch as they are proper to the gospel, and distinct from all the threatenings of the law. ‘The law knows no more of gospel threatenings than of gospel promises. The threatenings of the law lie against sinners, for sins committed; the threatenings of the gospel are against sinners, for refusing the remedy provided and tendered unto them. They are superadded unto those of the law, and in them doth the gospel, when rejected, become death unto death, 2 Cor. 11. 16, by the addition of that punishment contained in its threatenings, unto that which was contained in the threatenings of the law. Now, the end of these threatenings, First. On the part of Christ, the Author of the gospel, is the manifestation of his power and authority over all flesh, with his holiness, majesty, and glory, 2 Thess. i. 6—10. Secondly.

On the part of the gospel itself, 1. A declaration of the necessity of believing. 2. Of the worth and excellency of the things proposed to be believed. 3. Of the price and esteem which God puts upon the acceptance or refusal of them; and in all, the certain and infallible connexion that is between unbelief and eternal destruction. 4. The vindication of it from contempt, 2 Cor. x. 6. Thirdly. On the part of unbelievers, to whom they are denounced, the end and design of them is to ingenerate fear in them. 1. A fear of dread and terror, with respect unto the authority and majesty of Christ their author, 2. A fear of anxiety, with respect unto their present state and condition. 3. A fear of the punishment itself to be inflicted on them. And these things do well deserve a more full handling, but that they are not here directly intended.

Secondly. Gospel-threatenings may be considered with respect unto all sorts of unsound and temporary believers. For besides that this sort of persons continuing such, do and will finally fall under the general threatenings against unbelief and unbelievers, there are peculiarly two sorts of threatenings in the gospel that lie against them.

1. Such as respect their present, and, 2. Such as respect their future condition. Of the first sort are those severe intimations of anger and displeasure, which our Lord Jesus Christ gave out untosundry members of the churches in the Revelation, notwithstanding the profession that they made. He discovers their hypocrisy and falseness, under all their pretences; and threatens to cut them off, if they repent not, ch. ii. 16, 20—22, iii. 83, 15—18. And this duty is always incumbent on them, to whom the dispensation of the gospel is committed; namely, to declare these threatenings unto all that may be found in their condition.. For not only may they justly suppose that such there are, and always will be, in all churches, but also many do continually declare and evidence themselves to be in no better state. And the discovery hereof unto them by the word, is a great part of our ministerial duty.

2. There are such as respect their future condition, or threatenings of eternal wrath and indignation, with especial regard unto that apostasy whereunto they are liable. It is manifest that there are such comminations denounced against deserters, apostates, such as forsake the profession which they have made, which we shall have occasion to speak unto in our progress, for they abound in this Epistle. Now these in the first place respect these unsound professors of whom we speak, And this for twoends. First. To deter them from a desertion of that profession wherein they are engaged, and of that light whereunto they have attained. For although that light and profession would not by and of themselves eternally save them; yet, 1. They lie in order thereunto, and engage them into the use of those means which may ingenerate that faith and grace, which will produce that effect. 2. The deserting of them casts them both meritoriously and irrecoverably into destruction. Secondly. To stir them up unto a consideration of the true state and condition wherein at present they are. Men may as well fail in their profession, or some short of that grace which they own, Heb. xii. 15, as fall from that profession which they have made, And these threatenings are denounced against the one miscarriage as well as the other.

The general end of these gospel comminations with respect unto these unsound professors, is fear. Because of them, they ought to fear. And that, 1. With a fear of jealousy as to their present condition. The consideration of the terror of the Lord declared in them ought to put them-on a trembling disquisition into their state, and what their expectations may be. 2. A fear of dread as to the punishment itself threatened, so far as they fail under conviction of theirbeing obnoxious thereunto.

Thirdly. Gospel threatenings may be considered as they respect believers themselves, and in that sense we may consider what respect they have unto God, and what unto believers, with what is the proper effect of them designed of God to be accomplished in their spirits.

There is a difference between promises and threatenings of the gospel. For the promises of God are declarative of his purposes unto all believers that are ‘ called according to his purpose,’ Rom. viii. 28—31. The threatenings are not so to all unbelievers, much less to believers. But they are means to work the one sort from their unbelief, and to confirm the other in their faith. Only they are declarative of God’s purposes towards them who have contracted the guilt of the unpardonable sin: and declare the event as to all finally impenitent sinners.

First. They have a respect unto the nature of God and are declarative of his condemning, hating, forbidding that sin which the threatening is denounced against. It is an effectual way to manifest God’s detestation of any sin, to declare the punishment that it doth deserve, and which the law doth appoint unto it, Rom. i. 32.

Secondly. They have respect unto the will of God, and declare the connection that is by God’s institution, between the sin prohibited and the punishment threatened. As in that word, ‘He that believeth not shall be damned.’ God by it declares the infallible connection that there is by virtue of his constitution, between infidelity and damnation. Wherever the one is final, the other shall be inevitable. And in this sense they belong properly to believers; that is, they are to be declared and preached unto them, or pressed upon their consciences: for,

First. They are annexed to the dispensation of the covenant of grace, as an instituted means to render it effectual, and to accomplish the ends of it. The covenant of works was given out or declared in a threaten~ ing; ‘ The day that thou eatest, thou shalt die;’ but in that threatening, a promise was included of life upon obedience. And the covenant of grace is principally revealed in a word of promise; but’in that promise a threatening 1s included, in the sense, and to the purposes before mentioned. And as we have shown before these threatenings are variously expressed in the gospel. And they are of two sorts;

1. Those threatenings, the matter of which in the event hath no absolute inconsistency with the nature and grace of the covenant. Such are all the intimations of God’s severity to be exercised towards his own children, in afflictions, chastisements, trials, and desertions. For although these things and the like, in respect of their preps and end, belong unto love and grace, and so may be promised also, yet in respect of their matter, being grievous and not joyous; afflictive to the inward and outward man such as we may and ought to pray to be kept or delivered from, they are proposed in the threatenings annexed to the dispensation of the covenant. See Psal. Ixxxix. 30—33; Rev. ii. andiii. And this sort of threatenings is universally and absolutely annexed to the dispensation of the covenant of grace; both as to the manner of this giving, and the matter or event of them. And that because they are every way consistent with the grace, love, and kindness of that covenant, and do in the appointment of God, tend to the furtherance of the obedience required therein.

2. Such, as in respect of the event are inconsistent with the covenant or the faithfulness of God therem; as the comminations of eternal rejection upon unbelief or apostasy, which are many. Now these also belong to the dispensation of the covenant of grace, so far as they are declarative of the displeasure of God against sin, and of his annexing punishment unto it; which declaration is designed of God, and sanctified for one means of our avoiding both the one and the other. And whatever is sanctified of God for a means of deliverance from sin or punishment, belongs to the dispensation of the covenant of grace.

Secondly. This denouncing of threatenings unto believers, is suited unto their good and advantage in the state and condition wherein they are in this world. For believers are subject to sloth and security, to wax dead, dull, cold, and formal in their course; these and many other evils are they liable and obnoxious unto whilst they are in flesh. To awaken them, warn them, and excite them unto a renewal of their obedience, doth God set before them the threatenings mentioned. See Rev. ii. and ἢ].

Thirdly. The proper effect of these threatenings in the souls of believers, whereby the end aimed at in them is attained and produced, is fear. ‘Let us therefore fear.’ Now, what that fear is, and therein what is the especial duty that we are exhorted unto, may briefly be manifested from what hath been already laid down.

First. It is not an anxious, doubting, solicitous fear about the punishment threatened, grounded on a supposition that the person fearing shall be overtaken with it; that is, it 15 not an abiding perplexing fear of hell-fire that is intended. We are commanded indeed ‘to fear him who can cast both body and soul into hell,’ Luke xii. 4,5. But the object assigned unto our fear is God himself, his severity, his holiness, his power, and not the punishment of hell itself. It is granted that this fear with a bondage-frame of spirit thereon, doth and will often befal believers. Some deserve by their negligence, slothfulness, unfruitful walking, and sinful ways, that it should be no better with them. And others also walking in their sincerity, yet by reason of the weakness of their faith, and on many other accounts, are ofttimes detained in such a bondage state and condition, as to fear with dread and terror all the day long. This, therefore, is ofttimes a consequent of some of God’s dispensations towards us, or of our own sins; but it is not any-where prescribed unto us as our duty; nor is the ingenera-

1. This is contrary unto the end of all other ordinances of God; which are appointed to enlighten, strengthen, and comfort, the souls of believers; to bring them to constant, solid, abiding peace and consolation. It cannot be, therefore, that at the same time God should require that as a duty at their hands, which stands in a full contrariety and opposition to the end assigned by himself unto all his ordinances, whereby he communicates of himself and his mind unto us. See Rom. vil, 152 Lims1) 7:

2. This fear is no effect or fruit of that Spirit of life and holiness, which is the author of all our duties, and all acceptable obedience unto God. That this is the principle of all new-covenant obedience, of all the duties, which according unto the rule and tenor thereof, we do or ought to perform unto God, is evidently manifest in all the promises thereof. Now, this fear of hell, that is, as that punishment lies in the curse of the law, neither is nor can be a fruit of that Spirit, given and dispensed in and by the gospel. For where the Spirit of God is, there is liberty, 2 Cor. ii. 17.

3. This kind of fear is not useful to the confessed end of God’s threatenings, namely, to excite and encourage men to diligence and watchfulness in obedience. For if this were its nature and tendency, the more it is heightened as to its degrees, the more effectual would it be to its proper end. But we see, on the contrary, that in those in whom it hath been most prevalent, it hath produced effects utterly of another nature. So it did in Cain and Judas, and so it doth constantly where it is absolutely prevalent. It appears, then, that its own proper effect is to drive them in whom it is from God; and where it befalls any believer in any degree, it is the efficacy of the Spirit of grace in other fruits of it, which prevents its dangerous effects. We may add to what hath been spoken, that this fear is directly opposite to the life of faith, being indeed that ‘ bondage for fear of death,’ which the Lord Christ died to deliver believers from, Heb. 11.15. This is that fear which perfect love casts out, 1 John iv. 18.

Secondly. There is a watchful, careful fear with respect to the use of means; and this is that which is here intended, and which is our duty, on the consideration of the threatenings of God, and instances of his severity against sinners. And this will appear by the consideration of what is required to this fear, which are the things that follow.

1. There is required hereunto a serious consideration of the due debt of sin, and the necessary vindication of God’s glory. This is that which is directly in the first place presented to us in the threatenings of the gospel, and ought in the first place to be the object of our faith and consideration. This we have evinced to be the nature of divine comminations, namely, to declare that it is the ‘ judgment of God, that they who commit such sins are worthy of death,’ Rom. 1. 32; that ‘the wages of sin is death,’ and that this depends on the holiness of God’s nature, as well as on the constitution and sanction of his law. | Here may we see and know the desert of sin, and the concernment of the glory and honour of God in its punishment, the end why God originally gave the law with fire, and thunderings, and terror. An instance hereof we have in Noah when he was warned of God concerning the deluge that he was bringing on the world for sin, ‘being moved by fear he prepared an ark,’ Heb. xi.7. A due apprehension of the approaching judgment due to sin, and threatened by God, made him wary; evAabnSec, he was moved from hence by this careful fear, to use means for his own deliverance and safety. This, therefore, is the first ingredient in this fear.

2. There belongs to it a due consideration of the greatness, terror, and majesty of God, who is the author of these comminations, and who in them and by them doth express to us those glorious properties of his nature. So our apostle adviseth us to ‘serve God with reverence and godly fear, because he is a consuming fire,’ Heb. xu. 29. The consideration of his infinitely pure and holy nature ought to influence our hearts to fear, especially when expressed in a way meet to put a peculiar impression thereof on us. Threatenings are the beamings of the rays of the holiness of God in them. And this the same apostle intends, when he gives an account of that ‘ terror of the Lord,’ which he had regard to, in dealing with the souls of men, 2 Cor. v. 11; that is, ‘how dreadful a thing it is to fall into the hands of the living God!’ This also influenceth the fear required of us.

3. A conviction and acknowledgment that in the justice and righteousness of God, the punishments threatened might befal us. So was it with the Psalmist, ‘If, saith he, ‘thou, Lord, shouldest mark iniquities, who should stand?’ Ps. cxxx. 3. | And again, ‘ Enter not into judgment with thy servant, for in thy sight shall no man living be justified.’ Without a due consideration hereof, the mind will not be subdued into that contrite and humble frame which in this matter is required.

4. An abhorrence of sin, as on other reasons, so also with respect to its proper end and tendency represented in the threatenings of God. There are many other reasons whereon sin is and ought to be everlastingly abhorred; but this is one, and that such a one, as ought never to be neglected. God hath, as we have shown, declared in his threatenings what is the desert of sin, and what will be its event in the sinner, if continued in. This ought always to be believed and weighed, so that the mind may be constantly influenced to an abhorrence of sin on that account, namely, that it ends in death, in hell, in the eternal indignation of God.

5. The nature of this fear, as discovering itselfin its effects, consists principally in a sedulous watchfulness against all sin, by a diligent use of the means appointed of God for that purpose. This is the direct design of God in his comminations, namely, to stir up believers to a diligent use of the means for the avoidance of the sin declared against. And to this purpose are they sanctified and blessed, as a part of the holy sanctifying word of God. This, therefore, is that which the fear prescribed to us, is directly and properly to be exercised in and about. What is the mind, aim, and intention of God in any of his comminations, either as recorded in his word, or as declared and preached to us by his appointment? It is this and no other, that considering the terror of the Lord, and the desert of sin, we should apply ourselves to that constancy in obedience, which we are guided to under the conduct of his good Spirit, whereby we may avoid it. And hence followeth,

6. A constant watchfulness against all carnal confidence and security. ‘Thou standest by faith, saith the apostle, ‘be not high-minded, but fear,’ Rom. xi. 20. And whence doth he derive this caution? From the severity of God in dealing with other professors, and the virtual threats contained therein. ‘For if God spared not the natural branches, take heed lest also he spare not thee,’ ver. 21. This fear is the great preventive of carnal security; it stands on its watch to obviate all influencing of the mind by the sloth, or negligence, or other lusts of the flesh, or by pride, presumption, elation of heart, and other lusts of the spirit. And, therefore, this fear is not such a dread as may take a sudden impression on believers by a surprisal, or under some special guilt contracted by them, but that which ought to accompany us in our while course, as the apostle Peter adviseth us;— ‘See,’ saith he, ‘ that you pass the time of your sojourning here with fear” 1 Pet. i. 17. And it being undoubtedly of great importance to us, I have the longer insisted on it, and shall now proceed with the remaining words.

Mnrore καταλειπομενης τῆς exayyeAcac. The intention of these words is variously apprehended by interpreters. Neither will they of themselves, absolutely considered, give us a precise and determinate sense. By some it is reported to this purpose, ‘ Seeing God hath left a promise to us now under the gospel.’ And this sense is followed by our translators, who, to make it plain, supply ‘to us,’ into the text. This way, the caution intended in the words, expressed in nore, ‘lest,’ or ‘ lest at any time,’ is transferred to the end of the sentence, with respect to the evil of sin that we are cautioned against. And this must be supposed to be the natural order of the words. ‘Seeing there is a promise left unto us of entering into the rest of God, let us fear lest any of us seem to come short.’ This sense is embraced by sundry expositors. Others take the words to express the evil of sin that we are cautioned against, whereof the following clause expresseth the punishment, or what will befal men on a supposition thereof. As if the apostle had said, ‘ We ought to fear, lest the promise being left, or forsaken, we should seem to come short of entering into the rest of God,’ For this was the punishment that befel them of old who rejected the promise, and this way the sense is carried by most expositors. The difference comes to this, whether by καταλειπομενης, the act of God in giving the promise, or the neglect of men in refusing of it, be intended.

I see not any reason so cogent, as should absolutely determine my judgment to either of these senses, with a rejection of the other. For whethersoever of them you embrace, the main design of the apostle in the whole verse is kept entire, and either way the result of the.whole is the same. Each of them, therefore, gives a sense that is true and proper to the matter treated of, though it be not evident which of them expresseth the peculiar meaning of the words. I shall, therefore, represent the intention of the apostle according to each of them.

In the first way, this is the sum of the apostle’s exhortation. The promise that was made to the people of old as to their entrance into the rest of God, did not belong absolutely and universally to them alone, as is manifest from the Psalm where it is called over,. and as will afterwards be made to appear. This promise for their parts, and as to their concern in it, they disbelieved, and thereby came short of entering into the promised rest. The same promise, or rather a promise of the same nature, of entering into the rest of God, remaining, continuing, and being proposed to us, the same duties of faith and obedience are required of us as were of them. Seeing, therefore, that they miscarried through contumacy and unbelief, let us fear lest we fall into the same sins also, and so come short of entering into the rest now proposed to us.

‘In the second way, what is said in the former exposition to be expressed in the words is taken to be granted, supposed, and included in them. Namely, that a promise of entering into the rest of God is given to us, no less than it was to them of old, which is farther also confirmed in the next verse. On this supposition, caution is given to the present Hebrews, lest neglecting, rejecting, despising that promise through unbelief, they should fall short of the rest of God, and come under his righteous indignation and judgements. As if the apostle had only said, Take heed lest by your unbelief rejecting the promise, you fall short of the rest of God.

I shall not absolutely determine on either sense, but do incline to embrace the former on a threefold account. 1. Because the apostle seems in these words to lay down the foundation of all his ensuing arguments and exhortations in this chapter. And this is, that a promise of entering into the rest of God is left to us now under the gospel. On this supposition he proceeds in all his following discourses, which therefore, seems here to be asserted. 2. The last clause of the words, ‘lest any of you should seem to come short of it, do primarily and directly express the sin and not the punishment of unbelievers, as we shall see afterwards; the promise, and not the yest of God, is therefore the object in them considered. 3. The apostle after sundry arguments gathers up all into a conclusion, ver. 9. ‘ There remaineth therefore a rest for the people of God;’ where the word ἀπολείπεται, of the same root with this is used in the sense contended for in the first interpretation.

This, therefore, I shall lay down as the import of these words,— ‘There is yet on the part of God a promise left to believers of entering into his rest.’

Expositors generally grant that it is the rest of glory which is here intended. This is the ultimate rest which is promised to believers under the gospel. So they who are in glory are said to ‘rest from their labours,’ Rev. xiv. 13, and ‘to have rest,’ 2 Thess. i. 7. The rest of believers in heaven, after they have passed through their course of trials, sufferings, faith, and obedience in this world. This rest they take it for granted the apostle insists on throughout this chapter, and they make a supposition thereof the ground of their exposition of the several parts of it, regulating the whole thereby. But [ must take the liberty to dissent from this supposition, and that on the reasons following.

First. The rest here proposed is peculiar to the gospel and the times thereof, and contradistinct to that which was proposed to the people under the economy of Moses. For whereas it is said that the people in the wilderness failed and came short of entering into rest, the rest promised to them; the apostle proves from the Psalmist that there is another rest, contradistinct from that proposed under the gospel. And this cannot be the eternal rest of glory, because those under the Old Testament had the promise thereof, no less than we have under the gospel. For with respect thereunto doth our apostle in the next verse affirm, that the ‘ gospel was preached unto them as it is unto us,’ no less truly, though less clearly and evidently. And this rest multitudes of them entered into. For they were both ‘ justified by faith,’ Rom. iv. 3, 7, 8, and had the ‘ adoption of children,’ Rom. ix. 5. And when they died entered into eternal rest with God. They did, I say, enter into the rest of God, that is at their death they went to a place of refreshment under the favour of God. For whatever may be thought of any circumstances of their condition, as that their soul were only in loco refrigerii, in a place of refreshment, and not of the enjoyment of the immediate presence of God, yet it cannot be denied but that they entered into peace and rested, Isa. lvu. 2. This, therefore, cannot be that other rest which is provided under the gospel, in opposition to that proposed under the law or to the people in the wilderness.

Secondly. The apostle plainly carrieth on in his whole discourse an antithesis consisting of many parts: the principal subject of it is the two people; that in the wilderness, and those Hebrews to whom the gospel was now preached. Concerning them he manageth his opposition as to the promises made to them, the things promised, and the means or persons whereby they were to be made partakers of them, namely, Moses and Joshua on the one hand, and Jesus Curisr on the other. Look then what was that rest of God which they of old entered not into, and that which is now proposed must bear its part in the antithesis against it, and hold proportion with it. Now that rest, as we have proved, whereinto they entered not, was the quiet settled state of God’s solemn worship in the land of Canaan, or a peaceable church-state for the worship of God in the land and place chosen out for that purpose.

Now it is not the rest of heaven that in this antithesis between the LAw and the GosPEL is opposed hereunto; but the rest that believers have in Christ, with that church-state and worship which by him as the great Prophet of the @hurch in answer to Moses was erected; and into the possession whereof, he powerfully leads them, as did Joshua the people of old into the rest of Canaan.

Thirdly. The apostle plainly affirms this to be his intention, for ver. 3, he saith, ‘ For we which have believed do enter into rest.’ It is such a rest, it is that rest which true believers do enter into in this world, and this is the rest which we have by Christ in the grace and worship of the gospel, and no other. And thus the rest which was proposed of old for the people to enter into, which some obtained and others came short of by unbelief, was a rest in this world, wherein the effects of their faith and unbelief were visible, and therefore so also must that be wherewith it is compared. And this consideration we shall strengthen from sundry other passages in the context, as we go through with them in our way.

Fourthly. Christ and the gospel were promised of old to the people, as a means and state of rest; and according to those promises, they are here actually proposed unto their enjoyment; see Isa. xi. 1—10, REWMM i dog ies. IXx.) 7, (8; (&e..3,, hse.) 1x16; Vy) Oe 4 eee v. 29; Matt. xi. 28; Isa. Ixvi. 1; Luke i. 70—75. This was the principal notion which the church had from the foundation of the world, concerning the kingdom of the Messiah, or the state of the gospel, namely, that it was a state of spiritual rest and deliverance _ from every thing that was grievous or burdensome unto the souls and consciences of believers. his is that which the people of God in all ages looked for, and which, in the preaching of the gospel, was proposed unto them.

Fifthly. The true nature of this rest may be discovered from the promise of it. For a promise is said to remain of entering into this rest. Now, this promise is no other but the gospel itself as preached unto us. This the apostle expressly declares in the next verse. The want of a due consideration hereof, is that which hath led expositors into their mistake in this matter. For they eye only the promise of eternal life, given in the gospel; which is but a part of it, and that consequential unto sundry other promises. That promise concerns only them who do actually believe; but the apostle principally intends those promises which are proposed unto men as the prime object of their faith, and encouragement unto believing. And of these the principal are the promises of Christ himself, and of the benefits of his mediation. ‘These sinners must be interested in, before they can lay any claim to the promise of eternal life and salvation.

Sixthly. The whole design of the apostle is not to prefer heaven, immortality, and glory, above the law, and that rest in God’s worship, which the people had in the land of Canaan, for none ever doubted thereof, no, not of the Hebrews themselves; nay, this is far more excellent than the gospel-state itself. But it is to set out the excellency of the gospel, with the worship of it, and the church-state whereunto therein we are called by Jesus Christ, above all those privileges and advantages which the people of old were made partakers of by the law of Moses. This we have already abundantly demonstrated; and if it be not always duly considered, no part of the Epistle can be rightly understood. The rest therefore here intended, is that rest which believers have an entrance into by Jesus Christ in this world.

This being the rest here proposed, as promised in the gospel, our next inquiry is into the nature of it, or wherein it doth consist. And we shall find the concernments of it reduced into these four heads:

First. In peace with God, in the free and full justification of the persons of believers from all their sins, by the blood of Christ, Rom. v. 1, ‘ Being justified by faith, we have peace with God.’ Eph. i. 4, ‘In whom we have redemption through his blood, the forgiveness of our sins.’ This is fully expressed, Acts xiii. 32, 33, 38, 39, ‘ We declare unto you glad tidings, how that the promise that was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again. Be it known: unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things, from which you could not be justitied by the law of Moses.’ The whole of what we contend for, is expressed in these words. The promise given unto the fathers, but not accomplished unto them, is no other but the promise of rest insisted on. 'This now is enjoyed by believers, and it consists in that justification from sin, which by the law of Moses could not be attained. This, with its proper evangelical consequents, is the foundation of this rest. Nor is it of force to except, that this "was enjoyed also under the Old Testament; for although it were so in the substance of it, yet it was not so as a complete rest. Neither was it at all attained by virtue of their present promises, their worship, their sacrifices, or whatever other advantage they had by the law of Moses; but by that respect which those things had to the gospel. Justification and peace with God thereon, are properly and directly ours; they were theirs by a participation in our privileges, God having ordained some better things for us, that they without us should not be made perfect, Heb. xi. 40. Neither had they it clearly, or fully, as an absolutely satisfactory spiritual rest. God revealed it unto them in and by such means, as never made them perfect in this matter, but left them under a renewed sense of sin, Heb. x. 1—4. But under the gospel, life and immortality being brought to light, 2 Tim. 1. 10, and the eternal life which was with the Father being manifested unto us, 1 John i. 2, the veil being removed, both from the face of Moses and the hearts of believers by the Spirit, 2 Cor. iii. 13—18; they have now a plerophory, a full assured persuasion of it, at least in its causes and concomitants.

Secondly. In our freedom from a servile bondage frame of spirit in the worship of God. This they had under the Old Testament: they had the spirits of servants, though they were sons. For the heir, as long as he is νηπίος, ‘ an infant, unable to guide himself, differeth nothing from a servant, but is under tutors and governors, until the appointed time of the Father: so were these children in their legal state in bondage, ὕπο ra στοίχεια του κοσμου, under the very first rudiments of instruction which God was pleased to make use of towards his children in this world, Gal. iv. 1—3. And this had particular respect unto that spirit of bondage unto fear, Rom. vii. 15, which they were under in the worship of God; for it is opposed unto that liberty, freedom, and filial boldness, which under the gospel be- _ lievers are made partakers of, by the Spirit of adoption enabling them to cry, Abba, Father, Gal. iv. 6; Rom. vii. 15, 16. And this kept them from that full and complete rest, which now is to be entered into. For this cannot be, namely, a rest in the worship of God, but where there is liberty; and this is only where is the Spirit of Christ and the gospel, as our apostle discourseth at large, 2 Cor. ii. 14—18. The Son making of us free, we are free indeed; and do by the Spirit of that Son, receive spiritual liberty, boldness, enlargedness of mind, and plainness of speech, in crying, Abba, Father.

Thirdly. Evangelical rest consists in a deliverance from the yoke and bondage of Mosaic institutions. For as the people of old had a spirit of bondage within them, so they had without upon them, Cuyov, ‘a yoke; and that not only in itself, dvoBacraxrov, ‘ heavy and erievous to be borne;’ but such as eventually they could not bear, Acts xv. 10. They could never so bear or carry it, as to make comfortable work under it: “O νομὸς των ἐντολων ev δογμασι, ‘ The law of commands, that principally consisted in commandments,’ and those greatly multiplied, as we have shown elsewhere, being also positive, absolute, sévere, or dogmatical, was burdensome unto them, Eph. ii. 15. This yoke is now taken away, this law is abrogated, and peace, with rest in Christ, in whom we are complete, Col.ii. 10, and who is the end of the law for righteousness, are come in the room of them. And this rest in the consciences of men, from an obligation unto an anxious scrupulous observance of a multitude of carnal ordinances, and that under most severe revenging penalties, is no small part of that rest, which our Saviour makes that great encouragement unto sinners to come unto him, Matt. xi. 28—30.

Fourthly. This rest consists in that gospel-worship whereunto we are called. This is a blessed rest on manifold accounts. 1. Of that le manner. The law prescribed many duties, but it gave no strength to perform them spiritually. Constant supplies of the Spirit accompany the administration of the gospel in them that believe. There is an excyoonyla του πνευματος, Phil. i. 19, ‘a supply of the Spirit,’ continually given out to believers from Christ their Head, Eph. iv. 16. Xoonyia, OF χορηγημα, is a sufficient provision administered unto a person for his work or business. And exvyoonyia is a continual addition unto that provision for.every particular act or duty of that work or business: Prioris suppeditationis corollarium, ‘a complemental addition unto a former supply or provision.’ This believers have in their observance of gospel worship. They do not only receive the Spirit of Christ, fitting and enabling their persons for this work in general, but they have continual additions of spiritual strength, or supplies of the Spirit, for and unto every special duty. Hence have they great peace, ease, and rest, in the whole course of it. 3. The worship itself, and the obedience required therein, is not grievous, but easy, gentle, rational, suited unto the principles of the new nature of the worshippers. — Hence they never more fully partake of spiritual rest, nor have clearer evidences of their interest and entrance into eternal rest, than in and by the performance of the duties of it.

Fifthly. This also is God’s rest; and by entering into it, believers enter into the rest of God. For, 1. God resteth ultimately and absolutely as to all the ends of his glory in Christ, as exhibited in the gospel; that is, he in whom his soul delighteth, Isa. xli. 1, and in whom he is well pleased, Matt. xvii. 5. In him, his wisdom, rigbteousness, holiness, and grace do rest, as being exalted and glorified according to his purpose. 2. Through him he rests in his love towards believers also. As of old in the sacrifices which were types of him, it is said that he smelled a savour of rest, Gen. viii. 21, so that on his account he would not destroy men, though sinners; so in him he is expressly said to rest in his love towards them, -Zeph. iii. 17. 3. This is that worship which he ultimately and unchangeably requires in this world. He always gave out rules and commands for his outward worship, from the foundation of the world. But he still did so with a declaration of this reserve, to add what he pleased unto former institutions, and did accordingly, as we have declared on the first verse of the Epistle. Moreover, he gave intimation that a time of reformation was to come, when all those institutions should expire and be changed. Wherefore in them the rest of God could not absolutely consist, and which on all occasions he did declare. But now things are quite otherwise, with respect unto gospel worship. For neither will God ever make any additions unto what is already instituted and appointed by Christ, nor is it liable unto any alteration or change unto the consummation of all things. This therefore is God’s rest and ours.

Obs. IV. It is a matter of great and tremendous consequence, to have the promises of God left and proposed unto us.—From the consideration hereof, with that of the threatenings included in the severity of God towards unbelievers, before insisted on, doth the apostle educe his monitory exhortation, ‘ Let us fear therefore.’ He knew the concernment of the souls of men in such a condition, and the danger of their miscarriages therein. When Moses had of old declared the law unto the people, he assured them that he had set life and death before them, one whereof would be the unquestionable consequent of that proposal. Much more may this be said of the promises of the gospel. They are a savour of life unto life, or of death unto death, unto all to whom they are revealed and proposed. In what sense the promise is or may be left unto any, hath been declared before in general. That there is a promise of entering into the rest of God yet remaining; that this promise be made known and proposed unto us in the dispensation of the word: that a day, time, or season of patience and grace be left unto us, are required hereunto. When these things are so, it is a trembling concern unto us to consider the issue. For,

First, The matter of the promise is about the eternal concerns of the glory of God, and the good or evil state of the souls of men. The matter of the promise of old was in part typical, and related immediately to things temporal and carnal, a rest from bondage in the land of Canaan. But even this being neglected by them to whom it was left and proposed, exposed them to the high displeasure and indignation of God. And what will be the event of the neglect of such a promise, the matter of which is high above the other, as heaven is above the earth, excelling it as things spiritual and eternal do things temporary and carnal? God will have a strict account of the entertainment that is given unto gospel promises among the sons of men. This is no shght matter, nor to be slighted over, as is the manner of the most that are dealt withal about it. An eternity in blessedness or misery depends singly on this treaty that God hath with us in the promises. Hence are those frequent intimations of eternal severity which are recorded in the Scripture against those who reject the promise that is left unto them. As Heb. 11. 3, ‘ How shall we escape if we neglect so great salvation?’ 1 Pet. iv. 17, ‘What shall be the end of them who obey not the gospel of Christ?’ And the like everywhere.

Now, even among men, it is a thing of some hazard and consequence for any to have an offer made them of the favour, love, and kindness of potentates or princes. For they do not take any thing more unkindly, nor usually revenge more severely, than the neglect of their favours. They take themselves therein, in all that they esteem themselves for, to be neglected and despised; and this they do though their favour be of little worth or use, and not at all to be confided in; as Ps. cxlvi.3,4. And what shall we think of this tender of all that grace, love, and kindness of God? Surely we ought well to bethink ourselves of the event, when it is made unto us. When our Saviour sent his disciples to tender the promise unto the inhabitants of any city or house, he ordered them that upon its refusal they should ‘ shake off the dust of their feet,’ Matt. x. 14; ὁ for a testimony against them,’ Mark vi. 11. Shake off the dust of their feet as a token of God’s dereliction and indignation. A natural symbol to that purpose. So Nehemiah shook his lap against them that wovld not keep the oath of God, saying, ‘So God shake out every man from his house, that performeth not this promise,’ Neh. v.13. As it was the custom of the Romans when they denounced war and desolation against any country, they threw a stone into their land. So Paul and Barnabas literally practised this order, Acts xiii. 51, They ‘shook off the dust of their feet against them; and what they intended thereby they declared in their words unto them that refused the promise: ver. 46, ‘Seeing you put the word from you, and judge yourselves unworthy of everlasting life, lo, we turn unto the Gentiles;’ that is, we leave you to perish everlastingly in your sins. And this they did for a testimony against them; a sign and witness to be called over at the last day, that the promise had been tendered unto them, and was rejected by them. And that this is the meaning of that symbol, and not a mere declaration that they would accept of nothing from them, nor carry away aught of them, not so much as the dust of their feet, as some suppose, 15 evident from the interpretation of it, in the following words of our Saviour; ver. 15, ‘ Verily, I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.’ That is, by so doing you shall give them an infallible sign of that certain and sore destruction which shall befal them for theirsins. Severe, therefore, will be the issue of so much despised love and kindness as is exhibited in the promise. See more hereof on ch. ii. 2, 3.

3. This proposal of the promise of the gospel unto men is decretory and peremptory as to God’s dealings with them about their salvation. ‘ He that believeth not shall be damned,’ Mark xvi. 16. There is no other way for us to escape the wrath to come. God hath indispensa- bly bound up mankind to this rule and law; here they must close or perish for ever. From all which it appears what thoughts men ought to have of themselves and their condition, when the gospel in the providence of God is preached unto them. The event one way or other will be very great. Everlasting blessedness or everlasting woe, will be the issue of it one way or the other. ‘ Let us therefore fear, lest a promise being left unto us,’ &c. Again,

Obs. V. The failing of men through their unbelief doth no way cause the promises of God to fail or cease. Those to whom the promise mentioned in this place, was first proposed came short of it, believed it not, and so had no benefit by it.. What then became of the promise itself? did that fail also, and become of none effect? God forbid; it remained still and was left for others. This our apostle more fully declares, Rom. ix. 4—6. For, having shown that the promises of God were given unto the Israelites, the posterity of Abraham, he foresaw an objection that might be taken from thence against the truth and efficacy of the promises themselves. This he anticipates and answers, ver. 6, ‘ Not as though the word of God,’ that is, the word of promise, ‘hath taken none effect;’ and so proceedeth to show, that whosoever and how many soever reject the promise, yet they do it only to their own ruin; the promise shall have its effects in others, in those whom God hath graciously ordained unto ἃ participation of it. And so also Rom. ii. 3, ‘ For what if seme did not believe, shall their unbelief make the faith of God of none effect? God forbid.’ The faith of God, that is, his glory in his veracity, as the apostle shows in the next words, (‘ Yea, let God be true, and every man a liar,’) is engaged for the stability and accomplishment of his promises; men by their unbelief may disappoint themselves of their expectation, and cannot bereave God of his faithfulness. And the reason on the one hand is, that God doth not give his promises unto all men, to have their gracious effect upon them, whether they will or not, whether they believe them or reject them. And on the other, he can and will raise up them, who shall, through his grace, mix his promises with faith and enjoy the benefit of it. If the natural seed of Abraham prove obstinate, he can, out of stones, raise up children unto him, who shall be his heirs and inherit the promises. And, therefore, when the gospel is preached to any nation, or city, or assembly, the glory and success of it do not depend upon the wills of them unto whom it is preached, neither is it frustrated by their unbelief. The salvation that is contained in it, shall be disposed of unto others, but they and their house shall be destroyed. This our Saviour often threatened unto the obstinate Jews, and accordingly it came to pass. And God hath blessed ends in granting the outward dispensation of the promises even unto them by whom they are rejected, not here to be insisted on. Hence our apostle tells us, that those who preach the gospel ‘are a sweet savour of Christ unto God, as well in them that perish, as in them that are saved,’ 2 Cor. 1. 15. Christ is glorified, and God in and by him, in the dispensation of it, whether men receive itor not. Again, it follows from these words that,

Obs. VI. The gospel state of believers is a state of assured rest and peace; it is the rest of God. But this will more properly fall under our consideration on ver. 3, 85 to what is needful to be added to the preceding discourse.

The caution enforcing the exhortation insisted on, remains to be opened, in the last words of the first verse; ‘lest any of you seem to come short of it.’

Tic εξ ὕμων, ‘any one of you,’ any one from amongst you. This expression the apostle used before, ch. ui. 12, ev τινε ὕμων, ‘in any of you.’ He respected them all so in general, as that he had a regard to every one of them in particular. Some here read ἥμων, ‘of us.’ And this seems more proper, for it both answers the preceding caution, ‘let us fear,’ viz. ‘lest any one of us;’ and continues the same tenor of speech unto what ensues, ‘for unto us was the gospel preached.’ If we read ἥμων, the sense of the caution is, that ‘ every one of us should take heed to ourselves;’ if we retain juwy, with the most copies and translations, the intendment is that we all ought to take care of one another, or fear the dangers and temptations of one another, labouring to prevent their efficacy by mutual brotherly care and assistance. And this is most answerable unto the apostle’s treating of them in sundry other places of this Epistle; as ch. iii. 12, 13, x. 23, 24, xii. 15.

Aoxy, ‘should seem.’ It refers unto pore, ‘lest at any time.’ There is a threefold probable sense of this word or expression. 1. Some suppose it to be added merely to give an emphasis to the caution. And so there is no more intended, but that none of you come short of it. And this manner of speech is not unusual: lest any seem to come short, that is, lest any do so indeed. See 1 Cor. xi. 16, xii. 12; 2 Cor. x. 9. 2. Some suppose that by this word the apostle mitigates the severity of the intimation given them of their danger, by a kind and gentle expression; lest any of you should seem to incur so great a penalty, fall under so great a destruction, or fall into so great asin as that intimated; without this the admonition seems to have some harshness init. And it is a good rule, that all such warnings as have threatenings for their motive, or any way included in them, ought to be expressed with gentleness and tenderness, that the persons warned take no occasion of being provoked or irritated. ‘A soft answer, and so a soft admonition, ‘turneth away wrath, but grievous words stir up anger, Prov. xv. 1. See the proceeding of our apostle in this case, ch. vi. 7—10, with what wisdom he alleviates the appearing sharpness of a severe admonition. But, 3. The apostle rather intends to warn them against all appearance of any such failing or falling as he cautioneth them against. He desires them to take heed that none of them do, by foregoing their former zeal and diligence, give any umbrage or appearance of a declension from or desertion of their profession. This is his intention. Let there be no semblance or appearance of any such thing found amongst you.

“To come short,’ ὕστερηκεναι, ‘to be left behind.” To have been left behind, that is, in the work of first receiving the promise when proposed. If men fail in the beginning, probably they will quite give over in their progress. “Yorepew is, posterior sum, ‘ to be behind’ in

Generally, expositors think here is an allusion unto them who run in arace. Those who are not speedy therein, who stir not up themselves, and put out their utmost ability and diligence, do fail, come behind, and se fall short of the prize. So ὕστερειν, is ultimus esse, deficere in cursu, a tergo remanere; to be cast, to faint or fail in the race, to be cast behind the backs of others. And this is a thing which our apostle more than once alludes to; and explains, | Cor. ix. 24, 25.

But the allusion is taken from the people in the wilderness, and their passing into the land of Canaan. Most of them were heavy through unbelief, lagged in their progress, and were, as it were, left behind in the wilderness, where they perished and came short of entering into the promised land. These words therefore, ‘lest any of you should come short of it,’ are as if he had said; lest it fall out with you in reference to the promise left unto you, as it did with the people in the wilderness, with respect to the promise as proposed and preached unto them, For by reason of their unbelief they fell short, and enjoyed not the promise, nor did enter into the land promised unto them, or the rest of God. And take you heed lest by the same means you fall short of the promise now preached unto you, and of © entering into the rest of God in the gospel. The word therefore directly respects the promise, fall short of the promise; consequentially the things promised, or the rest of God in the gospel. The scope and intention of this latter part of the verse, may be summed up in the ensuing observations.

Obs. VII. Many to whom the promise of the gospel is proposed and preached, do, or may, through their own sins, come short of the enjoyment of the things promised. The caution here given unto the Hebrews, with the foundation of it in the example of those who did 50 miscarry, not only warrants, but makes necessary this observation from the words. And I wish it were a matter of difficulty to ¢ the truth of what is here observed. But what is affirmed is | pressive of the state and condition of most of those in the ν΄. whom the gospel is preached. They come short of all benefit or advantage by it. It ever was so, and it may be, for the most part, ever will be so in this world. That sentence of our Saviour contains the lot and state of men under the dispensation of the gospel. ‘ Many are called, but few are chosen.’ It is true, ‘ faith cometh by hearing,’ but bare hearing will denominate no man a believer; more is required thereunto. Men indeed would probably much esteem the gospel, if it would save them merely at the cost and pains of others in preaching it. But God hath otherwise disposed of things: their own faith and obedience are also indispensably required hereunto. Without these, the promise considered in itself will not profit them: and as it is proposed unto them it will condemn them. What the ways and means are, whereby men are kept off from enjoying the promise, and entering by faith into the rest of God, hath been declared on ch. iii. 12. Again,

Obs. VIII. Not only backsliding through unbelief, but all appearances of tergiversation in profession, and occasions of them in times of difficulty and trials, ought to be carefully avoided by professors: ‘lest any of you should seem.’—Not only a profession, but the beauty and glory of it, is required of us.

We have often observed that it was now a time of great difficulty and of many trials unto these Hebrews. Such seasons are of great concern to the glory of God, the honour of the gospel, the edification of the church, and the welfare of the souls of men. For in them all the things of God, and the interests of men in them, have a public and as it were a visible transaction in the world. Now therefore the apostle would not have the least appearance of tergiversation, or drawing back in them that make profession of the truth. So he gives us caution elsewhere with the same respect, Eph. v. 16, ‘Walking circumspectly, redeeming the time, because the days are evil.’ The reason of both the duties enjoined, is taken from the consideration of the evil of the days, filled with temptations, persecutions, and dangers. Then in all things professors are to walk axoi3we, exactly, circumspecily, accurately. And there are two heads of circumspect walking in profession during such a season. The first is to adorn the doctrine of God our Saviour in all things, Tit. ii. 10. Κοσμουντες την διδασκαλ- wav, rendering beautiful, lovely, comely, the doctrine of truth which we profess: κοσμεω is so to adorn any thing, as a bride decketh or adorneth herself with ornaments to appear lovely and desirable; an allusion which the Scripture elsewhere maketh use of, Isa. Ixi. 10, and by which Solomon sets out the spiritual glory and beauty of the church in his mystical song. This is a season wherein by all accurate circumspection in their walking and profession, believers ought to render what they believe and profess glorious in the eyes of all. And this for two ends; 1. That those who are of the contrary part, those that trouble and persecute them, may have μηδὲν φαυλον osay of them, Tit. 1.8. Nihil improbum aut stultum; 0 6

no foolish matter to lay to their charge. And though the conviction that falls upon ungodly men have no effect on them, but a secret shame that they should pursue them with wrath and hatred, against whom they have no evil or foolish matter to say, but are forced openly to fall upon them in things only concerning the law of their God, as Dan. vi. 5, yet God makes use of it to check and restrain that wrath, which if it brake forth would not turn to his praise, 1 Pet. 11. 16, 2. That others who by their trials may be led to a more diligent consideration of them than at other times, may by the ornaments put upon the truth, be brought over to hking, approbation, and profession of it. In such a season believers are set upon a theatre, and made a spectacle to all the world, 1 Cor. iv. 9—13. All eyes are upon them to see how they will acquit themselves. And this is one reason whence times of persecution and trouble have usually been the seasons of the church’s growth and increase. All men are awakened to serious thoughts of the contest which they see in the world. And if thereon they find the ways of the gospel rendered glorious and amiable by the conversation and walking of them that do profess it, it greatly disposeth their minds to the acceptance of it. At such a season therefore above all others, there ought to be no appearances of tergiversation or decays. 3. The next nead of circumspect walking im such a condition, that no semblance of coming short may be given, is, a diligent endeavour to avoid all ‘appearance of evil,’ 1 Thess. v. 22. Every thing that may give occasion unto any to judge that we are fainting in our profession. Things that it may be are lawful or indifferent at another time; things that we can produce probable and pleadable reasons for; yet if through the circumstances that we are attended with, they may be looked on by persons of integrity, though either weak or prejudiced, to have an eye or show of evil in them, are carefully to be avoided.

Now there are two parts of our profession that we are to heed, lest we should seem to fail when times of difficulties do attend us. The first is personal holiness, righteousness, and upright universal obedience. The other is the due observance of all the commands, ordinances, and institutions of Christ in the gospel. The apostle Peter joins them together, with respect unto our accurate attendance unto them in such seasons, 2 Pet. 1]. 11. Seeing that all these things shall be dissolved, what manner of persons ought we to be, ev ἁγίαις avaorpopaie, καὶ ευσε[θειαις, ‘in holy conversations;’ that is, in every instance of our converse or walking before God in this world. Herein we meet with many changes, many temptations, many occasions, duties, and trials, in all which a thread of holiness ought to run through in our spirits and actings. Hence it is expressed by holy conversations, which we have rendered by supplying all into the text. Ka ευσείβειαις, ‘and godlinesses.’ The word principally respects the godliness that is in religious worship, which constitutes the second part of our profession. And although the worship of God in Christ be one in general, and no other worship are christians to touch upon, yet because there are many duties to be attended unto in that worship, many ordinances to be observed, and our diligent care is re-

quired about each particular instance, he expresseth it in the plural number, ‘ godlinesses, or worships; or as we, ‘all godliness.” About both these parts of profession is our utmost endeavour required, that we seem not to fail in them. Men may do so, and yet retain so much integrity in their hearts, as may at last give them an entrance, as it were through fire into the rest of God; but yet manifold evils do ensue upon the appearance of their failings in the gospel, to the church of God, and to their own souls. To assist us therefore in our duty in this matter, we may carry along with us the ensuing directions.

1. Have an equal respect always to both the parts of profession mentioned, lest failing in one of them, we be found at length to fail in the whole. And the danger is great in the neglect hereof. For example; it is so, lest whilst we are sedulous about the due and strict observance of the duties of instituted worship, a neglect or decay teen grow upon us, as to holiness, moral righteousness, and obedience.

1. Whilst the mind is deeply engaged and exercised about those duties, either out of a peculiar bent of spirit towards them, or from opposition that is made unto them, the whole man is oftentimes taken up therewith, as that it is regardless of personal holiness and righteousness. Besides the innumerable instances we have hereof in the Scripture, wherein God chargeth men with their wickedness, and rejects them for it whilst they pretended highly to a strict observance of oblations and sacrifices, we have seen it manifoldly exemplified in the days wherein we live. Whilst men have contended about ordinances and institutions, forms and ways of religion, they have grown careless and regardless as unto personal holy conversation, to their ruin. They have seemed like keepers of a vineyard, but their own vineyard they have not kept. How many have we seen withering away into a dry sapless framespunder a hot, contending, disputing spirit about ways and differences of worship! whilst they have been intent on one part of profession, the other of more importance hath been neglected.

2. Corrupt nature is apt to compensate in the conscience the neglect of one duty with diligence in another. If men engage in a present duty, a duty as they judge exceedingly acceptable with God, and attended with difficulty in the world, they are apt enough to think that they may give themselves a dispensation in some other things; that they need not attend to universal holiness and obedience with that strictness, cireumspection, and accuracy, as seems to be required. Yea, this is the ruin of most hypocrites and false professors in the world.

Let it therefore be always our care, especially in difficult seasons, in the first place to secure the first part of profession, by a diligent attendance unto all manner of holiness, in our persons, families, and in our whole conversation in this world. Let faith, love, humility, patience, purity, charity, self-denial, weanedness from the world, readiness to do good to all, forgiving of one another and our enemies, be made bright in us, and shine in such a season, if we would not seem to come short. And this,

1. Because the difficulties in, and oppositions to the other part of our profession, with the excellency of the duties of it in such a season, are apt to surprise men into an approbation of themselves in a neglect of those more important duties, as was before observed. It is a sad thing to see men suffer for gospel-truths, with worldly carnal hearts and corrupt conversations. If we give ‘ our bodies to be burned, and have not charity,’ or are defective in grace, ‘it will not profit us,’ we shall be but as ‘sounding brass or tinkling cymbals,’ 1 Cor. xii. 3. 2. God hath no regard to the observance of ordinances, where duties of holiness, righteousness, and love are neglected, Isa. 1. 13—18. And in this state, whatever use we may be of in the world, or unto others, all will be lost as to ourselves, Matt. vil. 21—23. ὃ. Wecan have no expectation of strength or assistance from God, in cleaving to the truth and purity of worship against oppositions, if we fail in our diligent attendance unto universal holiness. Here hath been the original of most men’s apostasy. They have thought they could abide in the profession of the truths whereof they have been convinced. But growing cold and negligent in personal obedience, they have found their locks cut, and they have become weak and unstable as water; God for their sins justly withholding the assistance of his Spirit, they have become a prey to every temptation. 4. What is it that we intend and aim at in our profession and our constancy in it; is it not that therein and thereby we may give glory unto God, and to honour the Lord Jesus Christ and his gospel? If this be not our aim, all our religion is in vain? If it be so, we may easily see that without personal universal holiness, we do on many accounts dishonour God, Christ, and the gospel, by our profession, be it what it will. Here therefore let us fix our principal diligence that there be no appearance of any failure, lest we should seem to come short of the promise.

Secondly. The other part of our profession consists in our adherence unto a due observance of all gospel-institutions and commands, according to the charge of our Lord Jesus Christ, Matt. xxviii. 20, The necessity hereof depends on the importance of it, the danger of its omission unto our own souls, the dependence of the visible kingdom of Christ in this world upon it, which things may not here be insisted on.

Obs. IX. They who mix not the promises of the gospel with faith, shall utterly come short of entering into the rest of God.—And this the apostle further demonstrates in the next verse which follows.

Ver. 2.—For unto us was the gospel preached, even as unto them, (we were evangelized even as they); but the word of hearing (the word which they heard) did not profit them, being not mixed with faith in them that heard.

The signification of the original words, as rendered by translators, hath been already considered.

In this verse the apostle confirms the reasonableness of the exhortation drawn from the instance before insisted on. And this he doth on two grounds or principles. First. The parity of condition that was between them of old represented in the example, as to privilege and duty, and those to whom now he wrote in the first words of the verse; ‘for we were evangelized, even as they.’ Secondly. The event of that privilege and call to duty which befel them of old, which he would dehort the present Hebrews from; the ‘word which they heard, profited them not, because,’ &c.

Ka yap, etenim. The conjunction of these particles, manifests a relation unto what went before, and the introduction of a new reason for its confirmation. And καὶ in this place, is not so much a copulative, as usually it is, as an illative particle. So is it used, Mark x, 26, ka τις δυναται σωϑηναι, ‘and who can be saved 2’ which we render rightly, ‘ who then can be saved?’ for an inference is intended from the former words, expressed by way of interrogation. And the same particle is sometimes causal; not respecting a conjunction with what went before, nor an inference from it, but is introductory of an ensuing reason. See Luke i. 42, and John vi. 54. Here as having yap, for or because, joined unto it, it signifies the induction of a reason for the confirmation of what was spoken before.

KaSameo κάικεινοι, ‘even as they.’ It is plain from the context who are those whom this relative κάικεινοι directs unto; namely the fathers in the wilderness, who were before treated of. Those who had, those who disbelieved, and rejected the promise of God, and came short of entering into his rest. And three things are to be inquired into for the opening of these words,

First. The comparison is not between the subject of the preaching mentioned, as though they had one gospel preached unto them and we another; as if he had said, we have a gospel preached unto us, as they had one before us. For the gospel is one and the same unto all, and ever was so from the giving out of the first promise. Nor, Secondly, is the comparison between two several ways, modes, or manners of preaching the gospel. For if so, the preaching of the gospel to them hath the preeminence above the preaching of it unto us; inasmuch as in the comparison it should be made the rule and pattern of ours: ‘the gospel was preached unto us as unto them.’ But the preaching of the gospel by the Lord Jesus Christ and his apostles, which the Hebrews now enjoyed, (if that be here understood) was far more excellent, as to the manner of it, than that which their forefathers were made partakers of. ‘The comparison therefore intended, is merely between the persons, THEY and we. ΑΒ they enjoyed the gospel, so do we; as it was preached to them, so to us. That it is in a far more excellent and eminent manner declared unto us, than unto them, he farther declares afterwards; yet, as I shall show, though this be true, yet probably it is not the sense of this place.

Secondly. It is supposed and granted that the gospel was preached to the people in the wilderness. The apostle doth not here directly assert it, it is not his intention to prove it, it was not the design or subject-matter that he had in hand, nor would the confirmation of it have been subvervient to his present purpose. It is our privilege and duty, and not theirs, which he is in the immediate consideration of. But the matter being so indeed, a supposition of it, namely, that the gospel was preached to them, was necessary to his purpose. How this was done we must now inquire, and concerning it observe,

1. That the promise made to Abraham did contain the substance of the gospel. It had in it the covenant of God in Christ, and was the confirmation of it, as our apostle disputes expressly, Gal. i. 16, 17. He says that the promise to Abraham and his seed, did principally intend Curisr the promised seed; and that therein the covenant was confirmed of God in Christ. And thence it was attended with blessedness and justification in the pardon of sin, Rom. iv.; Gal. ii. 14, 15. So that it had in it the substance of the gospel, as hath been proved elsewhere.

2. This covenant or promise made to Abraham, was confirmed and established to his seed, his posterity, as the Scripture every-where testifieth. And hereby had they the substance of the gospel communicated to them. Therein were they evangelized.

3. All the typical institutions of the law that were afterwards introduced, had in themselves no other end but to instruct the people in the nature, meaning, and manner of the accomplishment of the promise. ‘To this purpose they served until the time of reformation.

They were indeed by the unbelief of some abused to a contrary end. For men cleaving to them as in themselves the means of righteousness, life, and salvation, were thereby in their minds diverted from the promise, and the gospel therein contained, Rom. ix. 31, 32, x. 3. But this was but an accidental abuse of them, properly and directly they had no other end but that expressed. Nor had the whole law itself, in its Mosaic administration, any other end, but to instruct the people in the nature, meaning, and manner of the accomplishment of the promise, to lead them to the enjoyment of it, Rom. x. 4, and to caine them to betake themselves to it for life and rest, Gal. ii.

4, With the spiritual part of the promise made to Abraham there was mixed or annexed to it a promise of the inheritance of the land of Canaan, Gen, xii.3,7. And this, First. That it might instruct him and his seed in the nature of faith, to live in the expectation of that which is not theirs in possession, Heb. xi. 8,9. Secondly. That it might bea visible pledge of the love, power, and faithfulness of God in performing and accomplishing the spiritual and invisible part of the promise; or the gospel in sending the blessing and blessed seed to save and deliver from sin and death, and to give rest to the souls of them that do believe, Luke i. 72—74. Thirdly. That it might be a place of rest for the church, wherein it might attend solemnly to the observance of all those institutions of worship which were granted to it, or imposed on it, to direct them to the promise. Hence,

5. The declaration of the promise of entering into Canaan, and the rest of God therein, became in an especial manner, the preaching of the gospel to them, namely, 1. Because it was appointed to be the great visible pledge of the performance of the whole promise or covenant made with Abraham. The land itself, and their possession of it, was sacramental. For 2. It had in itself also a representation of that blessed spiritual rest, which in the accomplishment of the promise was to be asserted. 3. Because by the land of Canaan, and the rest of God therein, not so much the place, country, or soil was intended or considered, as the worship of God in his ordinances and institutions therein solemnly to be observed. And by these ordinances, or through faith in the use of them, they were led into a participation of the benefits of the promise of the gospel.

From what hath been spoken it appears how the gospel was preached to the fathers in the wilderness, or how they were evangelized. It is not a typical gospel, as some speak, that the apostle intends, nor yet a mere institution of types, but the gospel of Jesus Christ as it was in the substance of it, proposed to them in the promise, the entering into the land of Canaan, being the special instance wherein their faith was to be tried.

Thirdly. We may inquire how the gospel is said to be ‘preached unto us,’ which is the thing that is directly asserted. And First, by us, in the first place, the Hebrews of that time were principally intended. But this by due analogy may in the application and use of it, be extended to all others who hear the word. Secondly. The apostle had before declared, that the gospel, in the full, free, open, and clear dispensation of it, had been preached to them and confirmed with signs and wonders amongst them, so that no doubt can be made of the gospel’s being preached to them. And with respect to this sense and interpretation of the words, were the cautions given, at the entrance, about the terms of comparison which seem to be in them. Notwithstanding this, I do at least doubt whether that were the preaching intended by the apostle. The same declaration of it to them of old, and these present Hebrews their posterity, seems rather to be intended. The words ‘for unto us was the gospel preached, even as unto them,’ seems to be of this import, that we are no less concerned in the declaration of the gospel made to them, and the promise proposed to them, than they were. Otherwise the apostle would have rather said, ‘The gospel was preached to them, even as to us,’ seeing of its preaching to the present Hebrews there could be no doubt or question; and as we have now often declared, he is pressing on these Hebrews the example of their progenitors. Therein he minds them that they had a promise given to them of entering into the rest of God, which, because of unbelief, they came short of, and perished under his displeasure. Now, whereas they might reply, What is that to us? wherein are we concerned in it? can we reject that promise which doth not belong to us? the apostle seems in these words to obviate or remove that objection. To this purpose he lets them know, that even unto us, that is to themselves, to all the posterity of Abraham in all generations, the gospel was preached in the promise of entering into the rest of God, and may no less be sinned against at any time by unbelief, than it was by them to whom it was at first granted. This sense the words, as was said, seem to require, ‘To us was the gospel preached, even as unto them;’ that is, wherein and when it was preached to them, therein and then it was preached to us also. But it may be said, that these Hebrews could not be concerned in the promise of entering into the land of Canaan, whereof they had been now possessed for so many generations? I answer, they could not be so indeed, had no more been intended in that promise, but merely the possession of that land. But I have shown before, that the covenant rest of God in Christ was in that promise. Again, it might concern them as much as it did those in the time of David, who were exhorted and pressed, as he manifests out of the Psalm, to close with that promise, and to enter into the rest of God, when they were in a most full and quiet enjoyment of the whole land. And if it be said that the promise might belong to those in the days of David, because that worship of God, which had respect to the land of Canaan, was in all its vigour; but now as to these Hebrews, that whole worship was vanishing and ready to expire: I answer, that whatever alterations in outward ordinances and institutions of worship, God was pleased to make at any time, the promise of the gospel was still one and the same, and therein Jesus Christ ‘the same yesterday, to-day, and for ever,’ Heb. xiii. ὃ. This then I take to be the sense of the words, namely, that as the first preaching of the gospel to their forefathers, belonged in the privilege of it to those Hebrews by virtue of the covenant of God with them, so the obligation to faith and obedience thereon, was no less on them, than on those to whom it was first preached. And the present dispensation of the gospel was but the carrying on of the same revelation of the mind and will of God towards them. We may now take some observations from the words. Obs. I. It is a signal privilege to have the gospel preached unto us; to be evangelized.—As such it is here proposed by the apostle; and it is made a foundation of inferring a necessity of all sorts of duties, This the prophet emphatically expresseth, Isa. ix. 1, 2. “ Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterwards did more grievously afflict her by the way of the sea beyond Jordan in Galilee of the nations; the people that walked in darkness, have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined.’ The connexion of this prophetical discourse is judged by many obscure and difficult; but the general design of it as applied by the evangelist, Matt. iv. 16, is not so. For reckoning the various afflictions and distresses that God at several times brought upon the Galilean parts of the land, which lay exposed in the first place to the incursion of their enemies, and whose people were first carried away into captivity, whereby out-. ward darkness and sorrow came upon them; he subjoins that consideration, which though future, and for many ages to be expected, should recompense and out-balance all the evil that had in an especial manner befallen them. And this consisted in that great privilege; that these people were the first that had the gospel preached unto them; as the evangelist manifests in his application of this prophecy. Hereunto he adds the nature of this privilege, and showeth wherein it doth consist; in a description of their condition before they were partakers of it, and in the relief which they had thereby. Their state was that they ‘walked in darkness, and dwelt in the land of the shadow of death,’ than which there can be no higher description of a condition of misery and disconsolation. When the Psalmist would express the utmost distress that could befal him in this world, he doth it by this supposition, ‘Though I walk through the valley of the shadow of death, Ps. xxiii. 4. And these persons are said to dwell in that land, which he thought it so dreadful and horrible to walk through. And it denotes the utmost of temporal and spiritual misery. And these people are but occasionally singled out as an instance of the condition of all men without the light of the gospel. They are in hideous darkness, under the shades of death, which in its whole power is ready every moment to seize upon them. Unto these the gospel comes as 5373 ἫΝ, “ἃ great light,’ as the light of the sun, called wan dan, the great light in its first creation, Gen. i. 16. In allusion whereunto, the Lord Christ in the preaching of the gospel is called np7z way, Mal. iv. 2, the ‘ Sun of righteousness,’ as he who brings righteousness, life, and immortality to light by the gospel. Now what greater privilege can such as have been kept all their days in a dungeon of darkness under the sentence of death, be made partakers of, than to be _ brought out into the light of the sun, and to have therewith a tender of life, peace, and liberty made unto them? And this is so much more in this matter, as spiritual darkness in an inevitable tendency to ~ eternal darkness, is more miserable than any outward temporal darkness whatever; and as spiritual light, the ‘light of the knowledge of the glory of God in the face of Jesus Curist,’ excelleth this outward light, directing the body in the things of this world. Hence Peter expresseth the effect of the gospel by this, that God by it, ‘calleth us out of darkness into his marvellous light,’ 1 Pet. ii. 9. And this is but one instance of the greatness of this privilege, for men to be evangelized. It is the gospel alone that brings the light of God, or life and blessedness unto men, who without it are under the power of darkness and misery hereafter. And more [| shall not add; let them consider this, by whom it is not prized, not valued, by whom it is neglected, or not improved.

Obs. II. Barely to be evangelized, to have the gospel preached unto any, is a privilege of a dubious issue and event.-—All privileges depend as to their issue and advantage on the use and improvement of them. If herein we fail, that which should have been for our good, will be our snare. But this hath in part been spoken to before.

Obs. III. The gospel is no new doctrine, no new law.—It was preached unto the people of old. The great prejudice against the gospel at its first preaching, was, that it was generally esteemed to be καινὴ διδαχη, a ‘new doctrine, Acts xvii. 19, a matter never known before in the world. And so was the preaching of Christ himself charged to be, Mark i. 27. But we may say of the whole gospel what John says of the commandment of love. It is a ‘new commandment,’ and it is an ‘old one which was from the beginning, 1 John ii. 7, 8. In the preaching of the gospel by the Lord Jesus himself and his apostles, it was new in respect of the manner of its administration, with sundry circumstances of light, evidence and power wherewith it is accompanied. So it is in all ages in respect of any fresh discovery of truth from the word, formally hidden or eclipsed. But as to the substance of it, the gospel is that ‘ which was from the beginning,’ 1 Johni. 1. Itis the first great original transaction of God with sinners, from the foundation of the world. Hence the Lord Christ is said to be a lamb slain, ao καταξολης κοσμου, Rev. xiii. 8, ‘ from the foundation of the world.” It is not of the counsel and purpose of God concerning him that the words are spoken; for that is said to be, προ καταξολης κοσμου, Eph. i. iv, ‘before the foundation of the world,’ that is from eternity. And 1 Pet. i. 20, he is said expressly to be foreordained, προ καταξολης κοσμου, ‘ before the foundation of the world,’ that is eternally in the counsel of God. But this azo καταξολης κοσμου, is as much as presently after or from the foundation of the world. Now how was the Lord Christ a Lamb slain ‘presently upon the foundation of the world?’ Why this καταξολη κοσμου, the foundation of the world, contains not only the beginning, but also the completing and finishing of the whole structure. So is the whole creation expressed, Ps. cil. 25, 26; Heb. i. 10; Gen. ii. 2, 3. Now upon the day of the finishing the world, or of completing the fabric of it, upon the entrance of sin, the promise of Christ was given; namely, ‘That the seed of the woman should break the serpent’s head,’ Gen. iii. 15. In this: pro-