Hebreos 4:1,2

Φοβηθῶμεν ου῏ν, μή ποτε, καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ, δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι. Καὶ γάρ ἐσμεν εὐγγελισμένοι, καθάπερ κάκεῖνοι· ἀλλ ᾿οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους, μή συγκεκραμένος τῇ πίστε τοῖς ἀκούσασιν.

Hebreos 4:1. Φοβηθῶμεν ου῏ν, “timeamus ergo,” “metuamus igitar,” more properly, “let us fear, therefore.”

Καταλειπομένης ἐπαγγελίας. Vulg. Lat., “ne forte.” Rhem., “lest; perhaps,” as though it in. tended the uncertainty of the event;. Beza and Eras., “ne quando,” “lest at any time.” Ours omit the force of ποτέ, “lest.” If it have an especial signification, it respects the several seasons or occasions which in the “fear” enjoined we ought to have regard unto.

Καταλειπομένης ἐπαγγελίας. Vulg. Lat.,” relicta pollicitatione:” “pollicitatio” being an improper word in this matter, all modern translators have changed it into “promissio.” Rhem., “forsaking the promise.” But the words in the V. L. are capable of another sense, namely, “a promise being left.” Beza and Eras., “derelicts 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, דַּלְמָא כָּד קַיָּם מוּלְכָנָא “ne forte stante promissione,” “ne forte dum star 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.

Εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ. See Hebreos 3:11; Hebreos 3:18.

Δοκῇ τις ἐξ ὑμῶν ὑστερηκε. ναι. Vulg. Lat., “existimetur aliquis e vobis deessc.” Rhem., “some of you be thought to be wanting.” “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.” Δοκῇ : Eras., Bee., “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.

῾Υστερηκέναι : Eras., “frustratus fuisse,” “to have been frustrated;” that is, in his hopes, expectations, profession, or of entering. Men wilt be deceived, if they hope to enter into God's rest and yet neglect his promise; which is the sense he takes the words in. Bees, “fuisse per tarditatem exclusus;” endeavoring 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.

Δοκῇ τις ἐξ ὑμῶν : The Syriac, אֶנֶשׁ מְנכוּן נֶשְׁתְּכַּח, “a man should be found amongst you;” omitting that sense of the word δοκῇ which many expositors insist on, as we shall see. Arab., “any one of you should think.” Υστερηκέναι : Syr. fills up the sense, דְפָאֵשׁ מֵן דַּלְמֵעַל, “that should cease from entering,” or “fail of entering.” Ours, “seem to come short of it,” properly.

Hebreos 4:2. Καὶ γάρ ἐσμεν εὐγγελισμένοι. 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., “nunciature eat;” more properly, “evangelizatum est,”” the gospel is,” or “was preached.”

῾Ο λόγος τῆς ἀκοῆς. Vulg. Lat., “sermo auditus.” Rhem., “the word of hearing;” taking “auditus” for a substantive and not a participle, which also the original requireth. Eras., “non profuit illis audisse sermonem,” “it profited them not to have heard the word.” Ours, “the word preached.” Syr., דּשְׁמַעוּ מֵלְתָא, “the word which they heard.” Of the meaning of the phrase of speech used in the original we shall treat afterwards.

Μή συγκεκραμένος. The Complutensian copy, which is followed by sundry vulgar editions, reads συγκεκραμένους, making this word agree with “those that heard,” and not with λόγος, “the word” that was heard. And this reading is followed by the Arabic and Ethiopic translations. Συγκεκραμένος : Vulg. Lat., “admistus;” Eras., “cure fide conjunctus;” Beza, “contemperatus;” ali to the same purpose, “mixed,” “joined,” “tempered,” with faith.

Τῇ πίστει. “Fide,” “cure fide,” “fidei,” “with faith,” “unto the faith.” Τοῖς ἀκούσασιν. Vulg. Lat., “fidei exiis quae audiverant.” Rhem., “with faith of those things which they heard;” referring τοῖς to the things heard, and not to the persons hearing; but that ἀκούσασιν will not bear. [1]

[1] VARIOUS READINGS. Συγκεκραμέν. Instead of the Attic form, some codices have συγκεκερασμένος, which Ebrard deems the true reading is the reading of codices A B C D, as also of several important versions. Recent commentators, with the exception of Ebrard, prefer the latter; in which ease the sense would be, “because they were not united in the faith with those who obeyed.

” TRANSLATIONS. Καταλ. ἐπαγγ. The promise being contemned. Erasmus, Luther, Calvin, Gerhard. That no one appear to remain behind the promise which is still left. Cramer, Ernesti. That no one show himself as too late, theft a promise is still with us. Bleek, Olshausen, Stuart. Lest while thee promise to be.fulfilled, any of you imagine that he has come too late. Schottgen, Baumgarten, Schulz, Wahl, Bretschneider, Ebrard. ED.

Hebreos 4:1. 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 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 concernment 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 sin 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 concernment 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.

Hebreos 4:1. And there is, Hebreos 4:1,

1. The frame of spirit expressed 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 to 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.

Hebreos 4:2. There ensues in the second verse a confirmation of what is in the first proposed, 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.

Φοβηθῶμεν ου῏ν. Ου῏ν, “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.

Φοβηθῶμεν, “Let us fear.” The noun φόβος, and the verb φοβέομαι, are used in the New Testament to express all sorts of “fears” and “fearing;” such are natural, civil, sinful, and religious fear. They are therefore of a larger extent, and more various use, than any one radical word in the Old Testament.

The fear here intended is religious, relating to God, his worship, and our obedience. And this is fourfold: First, Of terror. Secondly, Of diffidence. Thirdly, Of reverence. Fourthly, 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,

1. God; or,

2. Other things, wherein we may be concerned in his worship:

1. Of God. And this is either expressive of,

(1.) The object, the thing 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 φόβον τοῦ Κυρίου,” 2 Corintios 5:11, “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, פחַד יִצְחַק, Génesis 31:42; Génesis 31:53, the “Fear of Isaac,” or him whom Isaac served, worshipped, feared.

And פחַד, 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 יִרְאָה. This fear the apostle hath respect unto, Hebreos 12:28-29: “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, Isaías 33:14, and Miqueas 6:6-7.

(2.) Fear expresseth that frame of heart and spirit which is in men towards an object apprehended 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 רָעַד, which is joined with פלָּצוּת, Salmo 60:6, “a trembling horror.” This befell Adam upon his sin, and that inquisition that God made about it, Génesis 3:10; and Cain, Génesis 4:13.

Such a consideration of God as would beget this frame in him Job often deprecates, Job 9:34; Job 23:6. And the same is intended in the places above cited, Isaías 33:14; Miqueas 6:6-7.

Something hereof befell them of old who, upon the apprehension that they had seen God, concluded that they should die. They had a dread which fell on them from an apprehension of his excellency and holiness, and 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 befall believers, and be at some seasons their especial duty. This David expresseth, Salmo 119:120, “My flesh trembleth for fear of thee; and I am afraid of thy judgment.

” And elsewhere on the same account he declares that “fearfulness and trembling laid hold on him,” Salmo 55:5. So Habakkuk expresseth his condition under the like apprehension, Habacuc 3:16, “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 and terror, thus qualified, is both good and useful in its kind. And this is that which Joshua labors to ingenerate in the minds of the people, Josué 24:19-20. 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.

2. There may be a fear of dread and terror in our way of obedience, which may respect other things. Such are the oppositions and difficulties 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 befell David, when, notwithstanding the promise of God to the contrary, he concluded that “he should one day perish by the hand of Saul,” 1 Samuel 27:1.

This the Scripture expresseth by חָתַת, which we render “to be dismayed,” Josué 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 press 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, Isaías 30:31; Jeremias 10:2, a consternation and horror of mind; and עָרַצ, 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 Isaías 8:12-13; Isaías 51:12-13; Mateo 10:28.

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,” Salmo 78:22.

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 is 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 distrust and diffidence.

And no fear can be our duty but what is a fruit and effect of it. Believers do not receive “the spirit of bondage again to fear,” Romanos 8:15; nay, it is that which Christ died to deliver us from, Hebreos 2:14-15. 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 itself. So is the nature of it expressed, Deuteronomio 28:58,

“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 observation 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 proposed unto us. This some would confound with a fear of diffidence, dread, and terror, with respect unto the uncertainty of the end; but it is quite of another nature. And as that is everywhere condemned in us, so this is no less frequently commended unto us: Romanos 11:20, “Be not high- minded, but fear.

” Filipenses 2:12, “Work out your own salvation with fear and trembling.” 1 Pedro 1:17, “Pass the time of your sojourning here in fear.” Proverbios 28:14, “Happy is the man that feareth alway;” that is, with this fear of watchfulness, diligence, and spiritual care.

But as to the other it is affirmed, that” God hath not given us the spirit of fear,” 2 Timoteo 1:7, or of bondage, through diffidence and uncertainty of the event of our obedience. Now, the acting of the soul in 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 unto them.

Thus Noah, when God had denounced his judgments against the old world, although they were not yet seen, did not appear in any preparation made for them, yet believing that they would be inflicted accordingly, εὐλαβηθείς, “being moved with fear, he prepared an ark,” Hebreos 11:7. Apprehending the severity of God, believing his threatening, 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 and preserved.

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, befall many, but it is enjoined 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 in the way. This is the sluggard's fear, who cries, “There is a lion without, I shall be slain in the streets.

” 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 the 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 the 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. 1. 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 Hebreos 2:2-3.

Obs. 2. 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 were persons of all the sorts mentioned. But this also will be comprised under the third proposition; namely, that,

Obs. 3. 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, “therefore fear.” 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 also with respect to their own nature or the subject-matter of them. Of the persons intended in them there are three sorts:

1. Such as are yet open or professed unbelievers.

2. 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.

3. True believers.

For the subject-matter of them, they may be referred unto these two general heads:

1. Such as express displeasure to be exercised in temporary things.

2. Such as denounce everlasting wrath and punishment. According to this distribution we may consider what is or ought to be their influence on the minds of men with respect unto the fear which we inquire about.

1. Some gospel comminations respect, firstly, 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,”

Marco 16:16, so that of all these threatenings is [enwrapped] in those that follow, “He that believeth not shall be damned.” An alike summary of gospel promises and threatenings we have, Juan 3:36,

“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 2:8-9; 2 Tesalonicenses 1:6-10; 1 Pedro 4:17-18. 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 Corintios 2:16, by the addition of that punishment contained in its threatenings unto that which is contained in the threatenings of the law. Now the end of these threatenings,

(1.) 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 Tesalonicenses 1:6-10.

(2.) 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 their acceptance or refusal, and in all, the certain and infallible connection that is between unbelief and eternal destruction;

[4.] The vindication of it from contempt, 2 Corintios 10:6.

(3.) 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.

2. 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.

(3.) Of the first sort are those severe intimations of anger and displeasure which our Lord Jesus Christ gave out unto sundry 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, Apocalipsis 2:14-16; Apocalipsis 2:20-23; Apocalipsis 3:1-3; Apocalipsis 3:15-18.

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 two ends:

[1.] To deter them from a desortion 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 st. 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;

2dly . The deserting of them casts them both meritoriously and irrecoverably into destruction.

[2.] 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 come short of that grace which they own, Hebreos 12:15, 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 fall under conviction of their being obnoxious thereunto.

3. 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 the 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,” Romanos 8:28-31. 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.

(1.) They have a respect unto the nature of God, and are declarative of his condemning, hating, forbidding of 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, Romanos 1:32.

(2.) 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,

[1.] They are annexed to the dispensation of the covenant of grace, as an instituted means to reader it effectual, and to accomplish the ends of it. The covenant of works was given out or declared in a threatening: “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 is included, in the sense and to the purposes before mentioned. And, as we have showed before, these threatenings are variously expressed in the gospel. And they are of two sorts:

1st. Such as whose matter 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 principle 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 Salmo 89:30-33; Apocalipsis 2:3. And this sort of threatenings is universally and absolutely annexed to the dispensation of the covenant of grace, both as to the manner of their 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.

2dly . Such as, in respect of the event, are inconsistent with the covenant, or the faithfulness of God therein; 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 delivery from sin and punishment, belongs to the dispensation of the covenant of grace.

[2.] 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 the flesh. To awake them, warn them, and excite them unto a renewal of their obedience, doth God set before them the threatenings mentioned. See Apocalipsis 2:3.

[3.] 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:

1. 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 is 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, Lucas 12:4-5; 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 befall 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 mason 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 anywhere prescribed unto us as our duty, nor is the ingenerating of it in us the design of any of the threatenings of God; for,

(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, rote 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 Romanos 8:15; 2 Timoteo 1:7.

(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 the Lord is, there is liberty,” 2 Corintios 3:17.

(3.) This kind of fear is not useful unto the confessed end of God's threatenings, namely, to excite and encourage men unto 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 unto 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 when it befalls any believers 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 unto 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, Hebreos 2:15; this is that fear which perfect love casts out, 1 Juan 4:18.

2. There is a watchful, careful fear, with respect unto 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 unto 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 unto 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 which commit such sin are worthy of death;” 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, Romanos 1:32; Romanos 6:23.

Here may we see and know the desert of sin, and the concernment of the glory and honor 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 with fear he prepared an ark,” Hebreos 11:7.

A due apprehension of the approaching judgment due unto sin, and threatened by God, made him wary, εὐλαβηθείς, he was moved from hence, by this careful fear, to use the means for his own deliverance and safety. This, therefore, is the first ingredient in this fear.

(2.) There belongs unto it a due cons ideration of terror, and majesty of God, who is the author of these comminations, and who in them and by them doth express unto us those glorious properties of his nature. So our apostle adviseth us to “serve God with reverence sad godly fear,” bemuse he is “a consuming fire,” Hebreos 12:28-29.

The consideration of his infinitely pure and holy nature ought to influence our hearts unto fear, especially when expressed in a way meet to put a peculiar impression thereof upon 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 unto in dealing with the souls of men, 2 Corintios 5:11; 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 befall us. So was it with the psalmist: Saith he,

“If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?” Salmo 130:3;

and again,

“Enter not into judgment with thy servant: for in thy sight shall no man living be justified,” Salmo 143:2.

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 abhorrency of sin, as on other reasons, so also with respect unto 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 showed, 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 unto an abhorrency 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 itself in 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 unto 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 unto 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 unto 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 unto that constancy in obedience which we are guided unto 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,” Romanos 11:20.

And whence doth he derive this caution? From the severity of God in dealing with other professors, and the virtual threat contained therein: “For if God spared not the natural branches, take heed lest he also spare not thee,” verse 21. This fear is the great preventive of carnal security; it stands upon 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, or 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 especial guilt contracted by them, but that which ought to accompany us in our whole course, as the apostle Peter adviseth us. “See,” saith he, “that ye pass the time of your sojourning here in fear,” 1 Pedro 1:17.

And it being undoubtedly of great importance unto us, I have the longer insisted on it; and shall now proceed with the remaining words.

Μή ποτε καταλειπομένης ἐπαγγελίας . 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 unto 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 μή ποτε, “lest,” or “lest at any time,” is transferred to the end of the sentence, with respect unto the evil of the 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.

” And this sense is embraced by sundry expositors. Others take the words to express the evil of the sin that we are cautioned against, whereof the following clause expresseth the punishment, or what will befall 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 befell them of old who rejected the promise; and this way the sense is carried by most expositors. The difference comes to this, whether by καταλειπομένης, the act of God in giving the promise, or the neglect of men in refusing of it, be intended.

Καταλείπω is of an ambiguous signification.. Sometimes it is used for “desero,” “negligo,” to “desert,” “neglect,” or “forsake” in culpable manner. Frequent instances of this sense occur in all authors. And if that sense be here admitted, it confines the meaning of the words unto the latter interpretation; “Lest the promise being forsaken” or “neglected.” And the sin intended is the same with that, Hebreos 2:3, Τηλικαὺτης ἀμελήσαντες σωτηρίας , “Neglecting so great salvation.

” Sometimes it is no more than “relinquo;” which is a word ἐκ τῶν μέσων, of a middle or indifferent signification, and is ofttimes used in a good sense. To leave glory, riches, or honor to others that come after us, is expressed by this word. Καταλείπειν τὴν δόξαν, is to leave glory unto posterity. So Demosthen. contra Mid., Εἰσφέρων ἀπὸ δόξης ὧν ὁ πατήρ μοι κατέλειπε· “The glory of the things which my father left unto me.

” And Budaeus observes, that καταλείπειν absolutely is sometimes as much as “haeredem instituere,” “to make” or “leave an heir;” opposed to παραλείπειν, for παραλείπειν ἐν ταῖς διαθήκαις is “to pass any one by in a testament” without a legacy or share in the inheritance. Hence καταλεὶμμα is “residuum,” “quod reliquum est,” “reliquiae,” Romanos 9:27.

So is “a remnant,” Romanos 11:5. Thus the apostle renders הִשְׁאַרְתִּי, 1 Reyes 19:18, which is “to leave a remnant,” “to leave some remaining,” by κατέλιπον, Romanos 11:4.

See Hechos 15:17. In this sense the word may here well denote the act of God in leaving or proposing the promise unto us; a promise remaining for us to mix with faith.

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 whether soever 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 unto the people of old as to their entrance into the rest of God, did not belong absolutely and universally unto 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 unto 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 unto 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 unto us no less than it was to them of old, which is further 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 fall short of the rest of God, under his righteous indignation and judgments; 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 upon either sense, but do incline to embrace the former, upon 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 unto 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,” doth primarily and directly express the sin, and not the punishment of unbelievers, as we shall see afterwards; the promise, and not the rest of God, is therefore the object in them considered.

3. The apostle, after sundry arguments, gathers up all into a conclusion, Hebreos 4:9, “There remaineth therefore a rest to 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 unto believers of entering into his rest.' “Of entering into his rest.” What is this rest, this rest of God, the promise whereof is said to “be left unto us,” that is, unto them to whom the gospel is preached, is nextly to be inquired into.

Expositors generally grant that it is the rest of glory which is here intended. This is the ultimate rest which is promised unto believers under the gospel. So they who are in glory are said to “rest from their labors,” Apocalipsis 14:13, and to have “rest,” 2 Tesalonicenses 1:7, 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 that 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 I must take the liberty to dissent from this supposition, and that upon the reasons following:

First, The “rest” here proposed is p eculiar to the gospel and the times thereof, and contradistinct unto that which was proposed unto 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 unto them, the apostle proves from the psalmist that there is another rest, contradistinct unto 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,” Romanos 4:3; Romanos 4:7-8, and had the “adoption of children,” Romanos 9:4; and when they died they entered into eternal rest with God.

They did, I say, enter into the rest of God; that is, at their death they went unto a place of refreshment under the favor of God: for whatever may be thought of any circumstances of their condition, as that their souls 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, Isaías 57:2. 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 unto 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 Christ on the other.

Look, then, what was the 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 church, in answer unto 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, Hebreos 4:3, 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 in answer unto those promises they are here actually proposed unto their enjoyment. See Isaías 11:1-10; Isaías 28:12; Salmo 72:7-8, etc.

; Isaías 9:6-7; Isaías 2:2-4; Génesis 5:29; Mateo 11:28; Isaías 66; Lucas 1:70-75.

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. This 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 them which are proposed unto men as the prime object of their faith, and encouragement unto believing. And of these the principal are the promise of Christ himself, and of the benefits of his mediation. These sinners must be interested in before they can lay claim to the promise of eternal life and salvation.

Sixthly, The whole design of the apostle is not to prefer heaven, immortality, and glow, 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 five 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: Romanos 5:1, “Being justified by faith, we have peace with God;” Efesios 1:7, “In whom we have redemption through his blood, the forgiveness of sins.

” This is fully expressed, Hechos 13:32-33; Hechos 13:38-39,

“We declare unto you glad tidings, how that the promise which 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 ye could not be justified 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 was 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 thing for us, that they without us should not be made perfect,” Hebreos 11 ult.

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, Hebreos 10:1-4; but under the gospel, life and immortality being brought to light, 2 Timoteo 1:10, and the eternal life which was with the Father being manifested unto us, 1 Juan 1:2, the veil being removed both from the face of Moses and the hearts of believers by the Spirit, 2 Corintios 3:13-18, 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 νήπιος,” “an infant,” unable to guide himself, “differeth nothing from a servant, but is under tutors and governors until the time appointed of the father.

” So were these children in their legal state in bondage, ὑπο τὰ στοιχεῖα τοῦ κόσμου, under the very first rudiments of instruction which God was pleased to make use of towards his children in this world, Gálatas 4:1-3. And this had particular respect unto that “spirit of bondage unto fear,” Romanos 8:15, which they were under in the worship of God; for it is opposed unto that liberty, freedom, and filial boldness, which under the gospel believers are made partakers of, by the “Spirit of adoption” enabling them to cry, “Abba, Father,” Gálatas 4:6; Romanos 8:15-16.

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 Corintios 3:14-18. 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 delivery from the yoke and bondage of Mosaical institutions. For as the people of old had a spirit of bondage within them, so they had without upon them ζύγον, “a yoke;” and that not only in itself δυσβάστακτον, “heavy and grievous to be borne,” but such as eventually they could not bear, Hechos 15:10.

They could never so bear or carry it as to make comfortable work under it. ῾Ο νόμος τῶν ἐντολῶν ἐν δόγμασι, “the law of commands,” that principally consisted in commandments, and those greatly multiplied, as we have showed elsewhere, being also positive, absolute, severe, or dogmatical, was burdensome unto them, Efesios 2:15.

This yoke is now taken away, this law is abrogated, and peace, with rest in Christ, in whom we are “complete,” Colosenses 2:10, 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 observation of a multitude of carnal ordinances, and that under most severe revenging penalties, is no small part of that rest which our Savior makes that great encouragement unto sinners to come unto him, Mateo 11:28-30.

Fourthly, This rest consists in that gospel-worship whereunto we are called. This is a blessed rest on manifold accounts:

1. Of that freedom and liberty of spirit which believers have in the obedience of it. They obey God therein, not in the “oldness of the letter,” ἐν παλαισvτητι γράμματος, in that old condition of bondage wherein we were when the law was our husband, that rigorously ruled over us, but ἐν καινότητι Πνεύματος, in the “newness of the Spirit,” or the strength of that renewing Spirit which we have received in Christ Jesus, Romanos 7:6, as was before declared.

2. Of the strength and assistance which the worshippers have for the performance of the worship itself in a due and acceptable 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 ἐπιχορηγία τοῦ Πνεύματος, Filipenses 1:19, “a supply of the Spirit,” continually given out to believers from Christ, their head, Efesios 4:15-16.

Χορηγία, or χορήγημα, is a sufficient provision administered unto a person for his work or business; and ἐπιχορηγία 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 is also 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,” Isaías 42:1, and “in whom he is well pleased,” Mateo 17:5. In him his wisdom, righteousness, 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 savor of rest,” Génesis 7:21, 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, Sofonías 3:17.

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 this 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. 4. 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 threatening 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 “savor 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,

1. The matter of the promise is about the eternal concernments 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, whose matter is high above the other as heaven is above the earth, excelling it as things spiritual and eternal do things temporal and carnal? God will have a strict account or'the entertainment that is given unto gospel promises amongst the sons of men. This is no slight 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 Hebreos 2:3, “How shall we escape, if we neglect so great salvation?” 1 Pedro 4:17, “What shall the end be of them that obey not the gospel of God?” and the like everywhere.

2. The whole love, goodness, and grace of God towards mankind, the infinite wisdom of the counsel of his will about their salvation, are contained and exhibited unto us in the promise. This is the way that God from the beginning fixed on to propose and communicate the effects of these things unto us. Hence the gospel, which is an explication of the promise in all the causes and effects of it, is termed ἐπιφάνεια τῆς χάριτος τῆς σωτηρίου τοῦ Θεοῦ , Tito 2:11, the “illustrious appearance of the saving grace of God;” and ἐπιφάνεια τῆς χρηστότητος καὶ τῆς φιλανθρωπίας τοῦ Σωτῆρος ἡμῶν Θεοῦ, Tito 3:4, the “glorious manifestation of the goodness” (kindness, benignity) “and love of God our Savior;” and εὐαγγέλιον τῆς δὀξης τοῦ μακαρι.

ου Θεοῦ, 1 Timoteo 1:11; as also εὐαγγέλιον τῆς δόξης τοῦ Χριστοῦ, 2 Corintios 4:4; that is, either, by a Hebraism, εὐαγγέλιον ἔνδοξον, the “glorious gospel,” so called from the nature and effects of it; or the gospel which reveals, declares, makes known, the great and signal glory of God, that whereby he will be exalted upon the account of his goodness, grace, love, and kindness.

Now, even amongst men it is a thing of some hazard and consequence for any to have an offer made them of the favor, love, and kindness of potentates or princes. For they do not take anything more unkindly, nor usually revenge more severely, than the neglect of their favors. They take themselves therein, in all that they esteem themselves for, to be neglected and despised; and this they do though their favor be of little worth or use, and not at all to be confided in, as Salmo 146:3-4.

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 Savior 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,” Mateo 10:14, “for a testimony against them,” Marco 6:11.

[They were to] 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 would not keep the oath of God, saying,

“So God shake out every man from his house, and from his labor, that performeth not this promise,” Nehemías 5:13.

And it was the custom of the Romans, when they denounced war and desolation on any country, to throw a stone into their land. So Paul and Barnabas literally practiced this order: Hechos 13:51, “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, verse 46, “Seeing ye put the word from you, and judge yourselves unworthy of everlasting life, lo, we turn to 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, is evident from the interpretation of it, in the following words of our Savior, Mateo 10:15,

“Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha 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 befall them for their fins.'Severe, therefore, will be the issue of so much love and kindness despised as is exhibited in the promise. See more hereof on Hebreos 2:2-3.

3. This proposal of the promise of the gospel unto men is decretory and premptory, as to God's dealings with them about their salvation. “He that believeth not shall be damned,” Marco 16:16. There is no other way for us to escape “the wrath to come.” God hath indispensably 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,” etc. Again,

Obs. 5. 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, Romanos 9:4-5; for having showed 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, verse 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 a participation of it. And so also Romanos 3:3,

“For what if some did not believe? shall their unbelief make the faith of God without 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, but 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 no, 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 unto 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 Savior 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 savor of Christ unto God, as well in them that perish as in them that are saved, 2 Corintios 2:15. Christ is glorified, and God in and by him, in the dispensation of it, whether men receive it or no. Again it follows from these words, that,

Obs. 6. 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 Hebreos 4:3, as 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 should seem to come short of it.” Τὶς ἐξ ὑμῶν, “Any one of you,” “Any one from amongst you.” This expression the apostle used before, Hebreos 3:12, ἔν τινι ὑμῶν, “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 ἡμῶν, “of us.” And this seems more proper, for it both answers the preceding caution, “Let us fear,” namely, “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 ἡμῶν, the sense of the caution is that every one of us should take heed to ourselves;'if we retain ὑμῶν, 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, laboring 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 Hebreos 3:12-13; Hebreos 10:23-24; Hebreos 12:15.

Δοκῇ , “should seem.” It refers unto μή ποτε, “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 its” And this manner of speech is not unusual, “Lest any seem to come short;” that is, lest any do so indeed. See 1Co 11:16; 1 Corintios 12:22; 2 Corintios 10:9.

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 a sin as that intimated;'without this the admonition seems to have some harshness in it. 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,” Proverbios 15:1. See the proceeding of our apostle in this case, Hebreos 6:7-10, 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.'

῾Υστερηκέναι, “To come short;” “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 is “posterior sum,” “to be behind,” in time, in place, in progress. Vulg. Lat., “deesse,” “to be wanting;” which renders not the word, nor gives any direct sense.

Syr., דְּפָאֵשׁ, “qui cesset,” “qui frustretur,” “qui deficeret,” so is it variously rendered, any one that should “cease,” “fail,” “be frustrated,” “give over” whereunto it adds, מֵן דַּלְמֵעַל, “ab ingressu,” “from entering in;” that is, into the rest contained in the promise; making that, and not the promise itself, to be intended; and so the dehortation to be taken from the punishment of unbelief, and not the nature of the sin itself.

also signifies “frustrari,” “non assequi,” “to be disappointed,” and not to attain the thing aimed at. So Thucydid. lib. in., ᾿Επειδὴ τῆς Μιτυλήνης ὑστερήκει , “After that he missed of Mitylene,” or was disappointed in his design of putting in there. And in Isocrates, ῾Υστεπεῖν τῶν καιρῶν, καὶ πράγματων, is “to be disappointed,” or to fail of occasions for the management of affairs.

The word also signifies “to want,” or “to be wanting.” Τῷ ὑστεροῦντι περισσοτέραν δοὺς τιμήν, 1 Corintios 12:24, “Giving honor to that which wanteth,” “is wanting.” ῾Υστερήσαντος οἴνου, Juan 2:3, “When wine failed,” was wanting, “when they lacked wine.

” So also to be “inferior,” Υστερηκέναι τῶν ὑπὲρ λίαν ἀποστόλων, 2 Corintios 11:5, “To come behind the chiefest apostles;” that is, be inferior unto them in anything.

Generally, expositors think there is an allusion unto them who run in a race. Those who are not speedy therein, who stir not up themselves, and put out their utmost ability and diligence, do fail, come behind, and so fall short of the prize. So ὑστερεῖν is “ultimus esse,” “deficere in cursu,” “à 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 unto, and explains, 1 Corintios 9:24-25.

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 unto the promise left unto you, as it did with the people in the wilderness with respect unto 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. 7. 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 so miscarry, not only warrants, but makes necessary this observation from the words. And I wish it were a matter of difficulty to confirm the truth of what is here observed. But what is affirmed is but expressive of the state and condition of most of those in the world to 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 Savior contains the lot and state of men under the dispensation of the gospel: “Many are called, but few am 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 proposed unto them it will condemn them. What are the ways and means whereby men are kept off from enjoying the promise, and entering by faith into the rest of God, hath been declared on Hebreos 3:12. Again,

Obs. 8. 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 concernment to the glory of God, the honor of the gospel, the edification of the church, and the welfare of the souls of men. For is 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, Efesios 5:15-16, “Walking circumspectly, redeem 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 ἀκριβῶς, “exactly,” “circumspectly,” “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 Savior in all things,” Tito 2:10; κοσμοῦντες τὴν διδασκαλίαν, rendering beautiful, lovely, comely, the doctrine of truth which we profess.

Κοσμέω is so “to adorn” anything, as a bride decketh or adorneth herself with her jewels, to appear lovely and desirable, an allusion which the Scripture elsewhere maketh use of, Isaías 61:10, 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 and amiable 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 φαῦλον, to say of them, Tito 2:8, “nihil improbum nut stultum,” no wicked, no foolish matter to lay to their charge. And though the conviction that falls upon ungodly men may have no effect upon 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 Daniel 6:5, yet God makes use of it to check and restrain that wrath, which if it brake forth would not turn to his praise, 1 Pedro 3:16.

2. That others, who by their trials may be occasioned to a more diligent consideration of them than at other times, may, by the ornaments put upon the truth, be brought over to a liking, approbation, and profession of it. In such a season believers are set upon a theater and made a spectacle to all the world, 1 Corintios 4:9-13; all eyes are upon them, to see how they will acquit themselves.

And this is one reason whence times of trouble and persecution 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. The next head of circumspect walking in such a condition, that no semblance of “coming short” may be given, is, a diligent endeavor to avoid “all appearance of evil,” 1 Tesalonicenses 5:22, 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 difficulty 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 Pedro 3:11, “Seeing that all these things shall be dissolved, what manner of persons ought ye to be, ἐν ἁγίαις ἀναστροφαῖς, καὶ εὐσεβείαις,” “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 there ought a thread of holiness 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, καὶ εὐσεβείαις; 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 required 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 endeavor 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, to the gospel, 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:

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 a 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 should grow upon us as to holiness, moral righteousness, and obedience. For,

(1.) Whilst the mind is deeply engaged and exercised about those duties, either out of a peculiar bent of spirit towards them, or from the opposition that is made unto them, the whole man is oftentimes so 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 many have we seen withering away into a dry, sapless frame, under 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 into a present duty, a duty as they judge exceeding 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 unto universal holiness and obedience with that strictness, circumspection, 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 all 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 that lie against, 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 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 a tinkling cymbal,” 1 Corintios 13:1-3.

(2.) God hath no regard to the observance of ordinances, where duties of holiness, righteousness, and love are neglected, Isaías 1:13-17. And in this state, whatever use we may be of in the world or unto others, all will be lost as to ourselves, Mateo 7:21-23.

(3.) We can 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 assistances 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 honor to 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 dishonor 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 adher ence unto a due observation of all gospel institutions and commands, according to the charge of our Lord Jesus Christ, Mateo 28:20. 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. 9. 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:

Hebreos 4:2. “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, not being 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 befell them of old, which he would dehort the present Hebrews from, “The word which they heard profited them not, because,” etc.

His first ground must in the first place be opened and improved.

Καὶ γάρ, “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 it is used Marco 10:26, Καὶ τίς δύναται σωθῆναι; “And who can be saved?” 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 some- times causal; not respecting a conjunction with what went before, nor an inference from it, but is introductory of an ensuing reason. See Lucas 1:42, and Juan 6:54. Here, as having γάρ, “for” or “because,” joined unto it, it signifies the induction of a reason for the confirmation of what was spoken before.

᾿Εσμέν εὐηγγελισμένοι. Εὐαγγελίζομαι is of a various construction in the New Testament. It is mostly used in an active sense, and when spoken with respect unto persons it hath a dative case, signifying “them,” annexed unto it. Lucas 4:18, Εὐαγγελίζεσθαι πτωχοῖς, To preach the gospel to the poor;” Romanos 1:15, Τοῖς ἐν ῾Ρώμῃ εὐαγγελίσασθαι, “To preach the gospel to them at Rome;” so frequently.

Sometimes it hath the subject of it joined unto it in the accusative case: Hechos 5:42, They ceasednot teaching from house to house, καὶ εὐαγγελιζόμενοι ῾Ιησοῦν τὸν Χριστόν, “and preaching Jesus to be the Christ.” So also Hechos 8:4; Efesios 2:17.

And sometimes the object is expressed by the samecase. Εὐηγγελίζετο τὸν λαόν, “He evangelized the people,” “preached unto them :” so Lucas 3:18. And commonly it is used neutrally or absolutely, “to preach the gospel,” without the addition either of subject or object. Sometimes it is used passively; and that either absolutely, as 1 Pedro 4:6, or with the nominative case of those that are the object of it, Mateo 11:5, Πτωχοὶ εὐαγγελίζονται, “The poor are evangelized,” or “have the gospel preached unto them.

” And in this sense and construction is it here used. For the nominative case, ἡμεῖς, is included in the verb substantive, ἐσμέν, “We are evangelized,” “we have the gospel preached unto us.” And in what way or sense soever the word is used, it doth nowhere denote the receiving of the gospel in the power of it by them who are evangelized; that is, it includes not the faith of the hearers, but only expresseth the act of preaching, and the outward enjoyment of it. The gospel, and therein the promise of entering into the rest of God, is preached unto us.

Καθάπερ κάκεῆοι, “even as they.” It is plain from the context who are those whom this relative, κἀκεῖνοι 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:

1. Wherein consists the comparison expressed in the word καθάπερ, “even as.”

2. How was the gospel preached unto them.

3. How unto us.

1. 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 unto them hath the pre-eminence 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 o£ The comparison intended, therefore, is merely between the persons, they and we.

‘As 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 further declares afterwards; yet, as I shall show, though this be true, it is probably not the sense of this place.

2. It is supposed and granted that the gospel was preached unto 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 subservient unto 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 unto them, was necessary to his purpose. How this was done we must now inquire; and concerning it we observe,

(1.) That the promise made unto 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, Gálatas 3:16-17. He says that the promise unto Abraham and his seed did principally intend Christ, 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, Romanos 4; Gálatas 3:14-15. So that it had in it the substance of the gospel, as hath been proved elsewhere.

(2.) This covenant, or promise made unto Abraham, was confirmed and established unto his seed, his posterity, as the Scripture everywhere testifieth. And hereby had they the substance of the gospel communicated unto 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 unto 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, Romanos 9:31-32; Romanos 10:3.

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 Mosaical administration, any other end but to instruct the people in the nature, meaning, and manner of the accomplishment of the promise, and to lead them to the enjoyment of it, Romanos 10:4, and to compel them to betake themselves unto it for life and rest, Gálatas 3:18-20.

(4.) With the spiritual part of the promise made unto Abraham there was mixed, or annexed unto it, a promise of the inheritance of the land of Canaan, Génesis 12:3; Génesis 12:7; and this,

[1.] 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, Hebreos 11:8-9.

[2.] That it might be a 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, Lucas 1:72-75.

[3.] That it might be a place of rest for the church, wherein it might attend solemnly unto the observance of all those institutions of worship which were granted unto it or imposed upon it, to direct them unto 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 unto them, name]y,

[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 unto a participation of the benefits of the promise of the gospel.

From what hath been spoken it appears how the gospel was preached unto 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 unto them in the promise; the entering into the land of Canaan being the especial instance wherein their faith was to be tried.

3. We may inquire how the gospel is said to be “preached unto us,” which is the thing that is directly asserted. And,

(1.) 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 unto all others who hear the word.

(2.) The apostle had before declared that the gospel, in the full, free, open, and clear dispensation of it, had been preached unto them, and confirmed with signs and wonders amongst them; so that no doubt can be made of the gospel's being preached unto them. And with respect unto this sense and interpretation of the words were the cautious 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,” seem to be of this importance, that we are no less concerned in the declaration of the gospel made to them, and the promise proposed unto 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 unto the present Hebrews there could be no doubt or question: and as we have now often declared, he is pressing upon these Hebrews the example of their progenitors. Therein he minds them that they had a promise given unto 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 unto us, wherein are we concerned in it, can we reject that promise which doth not belong unto 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 unto 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 unto them, therein and then it was preached unto 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 do so, indeed, had no more been intended in that promise but merely the possession of that land; but I have showed 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 unto those in the days of David, because that worship of God which had respect unto the land of Canaan was in all its vigor, but now, as unto 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, and today, and for ever,” Hebreos 13:8.

This, then, I take to be the sense of the words, namely, that as the first preaching of the gospel unto their forefathers belonged in the privilege of it unto these 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- And we may now take some observations from the words.

Obs. 1. 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, Isaías 9:1-2,

“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 afterward 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 connection of this prophetical discourse is judged by many obscure and difficult; but the general design of it, as applied by the evangelist, Mateo 4:15-16, 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 outward 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 befall him in this world, he doth it by this supposition,

“Though I walk through the valley of the shadow of death,” Salmo 23:4.

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 אוֹר נַּדוֹל, “a great light;” as the light of the sun, called המָּאוֹר הַנָּדֹל, “the great light,” in its first creation, Génesis 1:16.

In allusion whereunto the Lord Christ in the preaching of the gospel is called שֶׁמֶשׁ צְדָקָה, Malaquías 4:2, “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 Christ,” 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 marvelous light,” 1 Pedro 2:9; 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 here, and reserved for everlasting darkness and misery hereafter. And more I shall not add; let them consider this by whom it is not prized, not valued; by whom it is neglected, or not improved.

Obs. 2. 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 their usage and improvement. If herein we fail, that which should have been for our good will be for our snare. But this hath in part been spoken to before.

Obs. 3. 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 διδαχή, a “new doctrine,” Hechos 17:19, a matter never known before in the world. And so was the preaching of Christ himself charged to be, Marco 1:27.

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 commandment which was from the beginning,” 1 Juan 2:7-8. 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 was accompanied. So it is in all ages, in respect of any fresh discovery of truth from the word, formerly hidden or eclipsed.

But as to the substance of it, the gospel is “that which was from the beginning,” 1 Juan 1:1. It is 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 ἀπὸ καταβολῆς κόσμου,” Apocalipsis 13:8, “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 πρὸ καταβολῆς κόσμου, Efesios 1:4, “before the foundation of the world;” that is, from eternity. And, 1 Pedro 1:20, he is said expressly to be “fore-ordained πρὸ καταβολῆς κόσμου ” “before the foundation of the world;” that is, eternally in the counsel of God.

But this ἀπὸ καταβολῆς κόσμου 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 καταβολὴ κόσμου, 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, Salmo 102:25-26; Hebreos 1:10; Génesis 2:2-3.

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,” Génesis 3:15. In this promise the Lord Christ was a “lamb slain,” though not actually, yet as to the virtue of his incarnation whereby he became a lamb, the “Lamb of God,” and of his death, wherein he was slain to take away the sins of the world. Now, the declaration of the Lord Christ as the Lamb of God slain to take away the sins of the world, is the sum and substance of the gospel.

This, then, having been given out and established ἀπὸ καταβολῆς κόσμου, “from the very beginning of the world,” this was the rise of the gospel, which ever since hath been the ground, rule, and men-sure of all God's transactions with the children of men. Whatever new declarations have been made of it, whatever means have been used to instruct men in it, yet the gospel was still the same throughout all times and ages.

The Gentiles, therefore, had no true ground to object against the doctrine of it that it was new: for though, by the sin and unbelief of themselves and their forefathers, who had lost, despised, and totally rejected, the first revelation of it, it was new to them; yea, and God, in his just and righteous judgments, had hid it from them, and rendered it at length μυστήριον χρόνοις αἰωνίοις σεσιγημένον, Romanos 16:25, “a mystery,” the declaration whereof was “silenced from the past ages of the world,” or all the secula that had passed from the beginning; yet in itself it was not new, but the same that was revealed from the foundation of the world by God himself.

And this is for the honor of the gospel; for it is a certain rule, “Quod antiquissimum, id verissimum,” “That which is most ancient is most true.” Falsehood endeavors by all means to countenance itself from antiquity, and thereby gives testimony to this rule, that truth is most ancient. And this discovers the lewdness of that imagination, that there have been several ways, in several seasons, whereby men came to the knowledge and enjoyment of God.

Some, they say, did so by the law, some by the light of nature, or the light within them, or by philosophy, which is the improvement of it. For God having from the “beginning,” from the “foundation of the world,” declared the gospel in the manner before proved, as the means whereby sinners might know him, live unto him, and be made partakers of him, shall we think that when this way of his was despised and rejected by men, he himself would do so also, and follow them in their ways, indeed their delusions, which they had chosen, in opposition to his truth and holiness? It is fond and blasphemous once so to imagine.

The Jews, with whom our apostle had to do peculiarly, derived their privileges from the giving of the law, and concluded that because the law was given unto them of God, according to the law they were to worship him, and by the law they were to be saved. How doth he convince them of their error and mistake in this matter? He doth it by letting them know that the covenant, or the promise of the gospel, was given unto them long before the law, so that whatever the end and use of the law were (which what they were he here declares), it did not, nor could disannul the promise; that is, take its work away, or erect a new way of justification and salvation.

Gálatas 3:17, “And this I say, that the covenant, that was confirmed before of God in Christ” (that is, the promise given unto Abraham, verse 16), “the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.” As if he had said, ‘God made a promise to Abraham, or made a covenant with him, whereby he was evangelized, and the way of life and salvation by Christ made known unto him.

Now, if the end of the law was to justify sinners, to give them life and salvation, then the way of the promise and covenant instituted by God four hundred and thirty years before must be disannulled. But this the faithfulness and unchangeableness of God will not admit.'And the apostle insists only on the precedency mentioned, and not that priority which it had of the law of Moses, in that it was preached from the foundation of the worlds because dealing with the Jews, it was sufficient for him to evince that even in their relation unto God, and God's especial dealings with them, the gospel had the precedency of the law. What, then, John the Baptist said of the Lord Christ and himself,

“He that cometh after me is preferred before me, for he was before me,” Juan 1:15

though he came after him in his ministry, yet he was above him in dignity, because he had a pre-existence in his divine nature unto him, the like in another sense may be said of the law and gospel as preached by Christ and his apostles Though it came after the law, yet it was preferred above it or before it, because it was before it. It was, in the substance and efficacy of it, revealed and declared long before the giving of the law, and therefore in all things was to be preferred before it.

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

And these things have we observed from the first part of the confirmation of the preceding exhortation, taken from the parity of state and condition between the present Hebrews and those of old, inasmuch as they had both the same gospel preached unto them. The latter part of it is taken from the especial event of giving the promise unto the fathers. And hereof also are two parts:

1. An absolute assertion that the word that was preached unto them “did not profit them.”

2. That there might be no semblance of reflecting disrespect on the promise of God, as though it could not profit them that heard it, to whom it was preached, the reason of this event and miscarriage is subjoined in these words, “not being mixed with faith in them that heard.”

The subject spoken of in the first proposition is, ὁ λόγος τῆς ἀκοῆς, “the word of hearing;” which expression being general, is limited by ἐπαγγελία, the “promise,” in the verse foregoing. Some would have the report of the spies, especially of Joshua and Caleb, to be intended in this expression. The people believed not the report which they made, and the account which they gave of the land that they had searched.

But, as was said, it is plainly the same with the ἐπαγγελία, or the “promise,” in the other verse, as the coherence of the words doth undeniably evince: “The word of hearing.” Hearing is the only way and means whereby the benefits contained in any word may be conveyed unto us. The intendment, then, of this expression is that which is declared, Romanos 10:17, ῎Αρα ἡ πίστις ἐξ ἀκοῆς· ἡ δὲ ἀκοὴ διὰ ῥήματος Θεοῦ, “Wherefore faith is from hearing, and hearing is by the word of God.

” This is the series of these things. The end of the word of God is to ingenerate faith in the hearts of men: this it doth not immediately and absolutely, but by the means of hearing; men must hear what they are to believe, that they may believe. Hence, although the term of hearing be in itself indifferent, yet in the Scripture it is used sometimes for the effect of it in faith and obedience, as was observed on the last chapter; and sometimes for the proper cause of that effect whereof itself is the means; that is, the word itself.

So ἀκοή expresseth שְׁמוּעָה. So Jeremias 10:22, קוֹל שְׁמוּעָה, “vox auditus,” the “voice of hearing;” that is, of the word to be heard. And Isaías 53:1, מִי הֶאַמִין לִֵשְמֻעָתֵנוּ, “Who hath believed our hearing?” that is, ‘the word which we propose to them to be heard and believed.

'Neither doth ἀκοή barely signify “auditus,” the “hearing,” or the sense of it, which is all that properly is denoted by that Latin word; but it is used sometimes for the reports of words themselves which are heard: Mateo 24:6, Μελλήσετε ἀκούειν πολέμους, καὶ ἀκοὰς πολέμων,” Ye shall hear of wars, and” (not hearings but) “reports and rumors of wars.'And our translators have made use of a good word in this matter, namely, report; which may denote either what is spoken by men, or what is spoken of them.

And so these words may be distingished; ὁ λόγος is the word materially, that is here the word of promise, namely, of entering into the rest of God; and ἡ ἀκοή expresseth the manner of its declaration unto men according to the appointment of God; namely, by preaching, so as that it may be heard. And hereon depends our concernment in it. “The word,” ὁ λόγος may be ἐπαγγελία, a “promise''in itself, but if it be not ὁ λόγος τῆς ἀκοῆς, “the word of hearing,” that is, so managed by the appointment of God as that we may hear it, we could have no advantage thereby. In sum, ὁ λόγος τῆς ἀκοῆς, is ἐπαγγελία εὐαγγελιζομένη, “the promise preached,” and as preached.

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

The account of this event closeth the words: Μὴ συγκεκραμένος τῇ πίστει τοῖς ἀκούσασι. I observed before that there is some difference, though only in one letter, in some copies, about these words. The Complutensian, with the editions that follow it, reads συγκεκραμένους, the most συγκεκραμένος, which is followed by our translation. And this now translators and expositors do generally embrace, though Chrysostom, Theophylact, and OEcumenius are on the other side.

The Vulgar Latin renders the last words, “Fidei ex iis quas audi-verunt,” as though its author had read τοῖς ἀκουσθείσιν, “the things that were heard.” ‘It did not profit them, because they believed not the things which were heard.'This, though it much changes the words, yet it makes no great alteration in the sense. I shall consider what proper sense the words will bear, take them either way, according to the difference of the reading, and then show that which is most proper, according to the mind of the Holy Ghost.

If we read συγκεκραμένους, it refers to ἐκείνους, and is regulated thereby: “Those who were not mixed with the faith of them that heard.” And this seems to exclude the interpretation of Chrysostom, which Theophylact, who not only follows him almost constantly, but also transcribes from him, professeth that he could not understand. For he would have “those who were not mixed” (for he refers it to the persons of men, and not the word preached) to be Caleb and Joshua; who, saith he, mixed not themselves with the company of the rebellious and disobedient upon the return of the spies.

And this, he saith, “they did by faith;” they kept themselves from the company of them who heard the word and were disobedient. But this interpretation overthrows itself; because if συγκεκραμένους be regulated by ἐκείνους, it is evident that those who did not so mix themselves had no profit by the word. For the word preached did not profit them who were not mixed; which could not be spoken of Joshua and Caleb. But it may not be amiss to consider the words themselves of these authors, which yet I do not usually. Thus, therefore, treats Chrysostom on the place:

Ηκουσαν κἀκεῖνοι, φησὶν, ὥσπερ ἡμεῖς ἀκούομεν, ἀλλ ᾿ οὐδὲν ὄφελος αὐτοῖς γέγονε· μὴ τοίνυν νομίσατε ὅτι ἀπὸ τοῦ ἀκούειν τοῦ κηρύγματος ὠφελήσεσθε· ἐπεὶ κἀκεῖνοι ἤκουσαν

ἀλλ᾿ οὐδὲν ἀπώναντο, ἐπειδὴ μὴ ἐπίστευσαν· οἱ ου῏ν περὶ Χάλεβ καὶ ᾿Ιησοῦν ἐπειδὴ μὴ συνεκράθησαν τοῖς ἀπιστήvσασι, τουτέστιν, οὐ συνεφώνησαν, διέφυγον τὴν κατ ᾿ἐκείνων ἐνεγχθεῖσαν τιμωρίαν· καὶ ὅρα τι θαυμαστόν· οὐκ ει῏πεν οὐ συνεφώνησαν ἀλλ᾿, οὐ συνεκράθησαν· τουτέστιν ἀστασιάστως δίεστησαν ἐκείνων πάντων μίαν καὶ τὴν αὐτὴν γνώμην ἐσχηκότων

“They also heard, even as we hear; but it profited them not. Donot therefore suppose that you shall have any benefit from a mere heating of preaching; for they also heard, but it profited them not, because they believed not. But Caleb and Joshua, bemuse they consented not unto them who believed not, escaped the punishment which was inflicted on them. And this is admirable: he says not they did not consent, but they were not mixed; that is, without sedition they separated themselves from them who were of one and the same mind.”

It is evident that he refers “mixed” to persons, not things, and so seems to have read συγκεκραμένους. But those who were not so mixed he makes to be Caleb and Joshua, when it is plain that the word profited not them who were not so mixed, if that term be to be applied to persons. Hence was the modest censure of Theophylact upon this passage; for having reputed it, he adds,

Τοῦτο δὲ, κατὰ τὴν μεγάλην αὐτοῦ καὶ βαθεῖαν σοφίαν, ὁ ἅγιος οὗτος ει῏πεν· ἐμοὶ γοῦν ἀναξίῳ οὐκ ἔδωκε νοῆσαι πῶς αὐτὸ ει῏πεν

“Thus speaks that holy man, according to his great and deep wisdom; but to me unworthy, it is not given to understand in what sense he spake it.”

His own sense he otherwise expresseth; saith he,

Μή συγκεκραμένους τῇ πίστε τοῖς ἀκούσασι, τοῦτ᾿ ἔστι μὴ ἐνωθέντας, μὴ συμφρονή σαντεας περὶ τῆς πίστεως τοῖς ἀκούσασιν, ἀλλ᾿ ἀποῤῥαγέντας αὐτων

that is,

“They were not united, they agreed not in faith with them which heard, but were divided from them.”

Sundry others follow this interpretation. And according to it τοῖς ἀκούσασι denotes the “obedient hearers,” who so heard the word of promise as to believe it, and to yield obedience unto God on that account. According to which this must be the importance of the words: ‘The word preached profited them not, bemuse they did not associate, or join themselves to, or mix themselves with, those who, hearing the word, believed and obeyed the voice of God.'

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

And these things are true; but I judge them not to be directly intended in this place. For the reading before mentioned, of συγκεκραμένος, which must refer to ὁ λόγος τῆς ἀκοῆς, “the word preached,” and not to any person or persons, is confirmed by most copies, and followed by most ancient translations. Besides, the sense of the words, which in the other way is dark and involved, in this is full, clear, and proper; for,

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

2. If the persons spoken of be to be understood, the text doth not say they were not mixed with them that believed, were not united unto them, or conjoined with them, but not mixed τῇ πίστει, “to the faith.” Now, there are two difficulties not easily removable that do attend this sense and construction of the words:

(1.) How men can be said to be mixed with the faith of others. Cameron answers, that it may be understood to be “joined with them in the communion of the same faith.” I acknowledge this is a good and fair sense, but such as plainly makes the persons, and not their faith, to be the immediate object of this conjunction, which the words will not allow.

(2.) How harsh is this construction, Συγκεκραμένους τῇ πίστει, τοῖς ἀκούσασι, two dative cases joined in apposition without the intervention of any preposition, the one denoting the act, the other the persons: “Joined to the faith to them that heard it!” But as we shall see in the other more usual and approved reading, referring the word “mixed” to the principal subject of the whole proposition, or “the word preached,” the sense will appear full and satisfactory.

Μὴ συγκεκραμένος, “the word not being mixed.” Συγκεράννυμι is sometimes taken in a natural sense for to “mix” or “mingle” one thing with another, as water and wine; or to mix compositions in cordials or in poisons: Herodian, lib. 1:cap. liv., ᾿Εμβαλοῦσα εἰς κύλικα τοῦ φαρμάκου, οἴνῳ τε κεράσασα εὐώδει δίδωσι, “Gave him poison mixed with most savory wine.

” So Plutarch, Sympos. lib. 4. quaest. 1: ῎Ομου μεταλλικὰ καὶ βοτανικὰ,..... εἰς τὸ αὐτὸ συγκεραννύντας. This mixture, which was properly of a cup to drink, was sometimes so made to give it strength and efficacy, to inebriate or give it any pernicious event. Hence “a cup of mixture” is expressed as an aggravation: Salmo 75:8, “For in the hand of the LORD them is a cup, and the wine is red, מָלֵא מֶסֶךְ,” “full of mixture.

” A “cup” sometimes signifies divine vengeance, as Jeremias 51:7; and “wine” often. The vengeance here threatened being to arise unto the utmost severity, it is called a “cup,” and that of” wine,” of “red wine,” and that “full of mixtures,” with all ingredients of wrath and indignation.

Sometimes the mixture was made to temperate and alleviate, as water mixed with strong inebriating wine. Hence a “cup without mixture” is an expression of great indignation, Apocalipsis 14:10; nothing being added to the “wine of fury and astonishment” to take off its fierceness. Amongst physicians σὐγκραμα is a “mixed potion.

” The word therefore signifies to mix two or more things together, so as they may inseparably incorporate, for some certain ends, acts, or operations; as wine and water to drink; several ingredients to make a useful cordial.

This being the importance of the word, expositors illustrate the whole sense by various allusions, whence they suppose the expression to arise. Some to the mixture of things to be eaten and drunk, that they may be made suitable and useful to the nourishment of the body; for so are the promises made by faith to the nourishment of the soul. Some to the mixture of the natural ferment of the stomach with meat and drink, causing digestion and nourishment thereby.

And this latter allusion seems well to represent the nature of faith in this matter. The word of God, especially the word of promise, is the food of the souls of men: so is it often called, and thereunto frequently compared. Our apostle distributes the whole word, with respect unto them that hear it, or receive it, into “strong meat” and “milk,” Hebreos 5:13-14.

The whole is food, and in the whole is suited to the various conditions of believers in this world, whether strong and increased in spiritual light and experience, or whether young and weak. And so the same word is by Peter called “sincere milk;” which those who are born again ought to desire and make use of as their principal food, 1 Pedro 2:1-2.

And with respect hereunto is faith sometimes expressed by tasting, which is the sense exercised about our food; which manifests, it may be, that more of experience is included in it than some will allow: 1 Pedro 2:3, “If so be ye have tasted that the Lord is gracious.” And wherein do we taste of the grace of God? In his word, as the psalmist declares, Salmo 119:103, “How sweet are thy words unto my taste!” And in pursuit of the same metaphor, the word is said to be sweet, “sweeter than honey and the honey-comb,” Salmo 19:10; Salmo 119:103.

And frequently it is expressed by eating, wherein consists the life of the sacramental notion of eating the flesh and drinking the blood of Christ, whereby the especial actings of faith on that peculiar subject of the promise, Christ crucified for us, is expressed. The sum is, spiritual truths, being savingly believed, are united with that faith which receives them, so incorporated with it as that they come to be realized in the soul, and to be turned into the principle of that new nature whereby we live to God.

Want hereof is charged on the people to whom the gospel was declared in the wilderness. The word which they heard was not so really and savingly received by faith as to be incorporated therewith, and to become in them a living principle enabling and strengthening them unto obedience. It is not the intention of the words to declare barely and nakedly that they did not believe in any sort or sense, but that these hearers did not receive and improve the word of promise in such a way and manner as to obtain the full benefit and advantage of it.

They had, as we find, an apprehension of the truth of the promise, which did so far prevail upon them that sometimes they professed that they would place their confidence in it, and regulate their obedience accordingly. But they were not steadfast herein, because, notwithstanding all their profession, their faith and the word of God were never solidly united, mixed, and incorporated in their souls.

They tasted sometimes a little sweetness in it, but took it not down to digest it, that it might have a subsistence, power, and efficacy in there. This caused the word to fail of its end towards them, it did not profit them; and them to fail of their end by it, they entered not into the rest of God. And with the consideration hereof doth the apostle press the Hebrews, and us with them.

And it is of great weight. The same promise being left unto us as to them, and this being the way whereby they came short of it, we have reason to be watchful against the like miscarriages in ourselves. And the truths doctrinally declared in this latter part of the verse may be comprised in the ensuing observations:

Obs. 4. God hath graciously ordered that the word of the gospel shall be preached unto men; whereon depends their welfare or their ruin.

To them and to us was the word preached; and this as a great effect of the love, care, grace, and goodness of God towards them and us. The word is like the sun in the firmament. Thereunto is it compared at large, Salmo 19. It hath virtually in it all spiritual light and heat. But the preaching of the word is as the motion and beams of the sun, which actually and effectually communicate that light and heat unto all creatures which are virtually in the sun itself.

The explanation of this similitude is expressly insisted on by our apostle, Romanos 10:18. And because of this application doth the apostle make that alteration in the expression. For whereas in the psalm it is said קוָּם, “their line is gone forth into all the earth,” with respect in the first place and literally to the line or orderly course of the sun and other celestial bodies, he renders that word by φθόγγος, “their sound,” “voice,” or “speaking,” respecting the mystical sense of the place, and application of the words to the preaching of the gospel, which was principally intended in them.

And this is the true reason of that variety which many critics have troubled themselves and others about to little purpose. What, then, the motion and beams of the sun are to the natural world, that is the preaching of the gospel to the spiritual world, to all who intend to live unto God here, or to enjoy him hereafter. Of old the preaching of the gospel was by many wise men, or those that thought or boasted themselves so to be, esteemed folly, 1 Corintios 1, that is, a thing needless and useless; and the wiser any one would have himself esteemed to be, the more vehemently would he condemn preaching as folly.

But notwithstanding all their pride, scorn, and opposition, it proved the “foolishness of God,” which was wiser than all their wisdom; that is, what God chose to compass his end by, which seemed unto them “foolishness,” but was indeed the “wisdom and power of God.” And it is that which the eternal welfare or ruin of men depends upon: as the apostle in this place declares, and as the Scriptures testify everywhere.

And this may direct us to make a right judgment both of that contempt and neglect of it which are found amongst many who ought to have other thoughts about it. The whole work is by some despised and decried; and few there are who labor in it with diligence as they ought. But they shall all bear their own judgment.

Obs. 5. The sole cause of the promise being ineffectual unto salvation in and towards them to whom it is preached, is in themselves and their own unbelief.

This the apostle expressly asserts. It is granted that “the word did not profit them.” But what was the reason of it? Was it weak or insufficient in itself? Was it like the law, that made nothing perfect? that could not take away sin, nor justify the souls of men? No; but the sole cause hereof was that it was “not mixed with faith.” God hath not appointed to save men whether they will or no; nor is the word of promise a means suited unto any such end or purpose.

It is enough that it is every way sufficient unto the end whereunto of God it is designed. If men believe it not, if they refuse the application of it to themselves, no wonder if they perish in their sins.

Obs. 6. There is a failing, temporary faith with respect to the promises of God, which will not advantage them in whom it is.

It is known how often the people of old professed that they did believe, and that they would obey accordingly; but, saith the apostle, notwithstanding all their pretensions and professions, notwithstanding all the convictions they had of the truth of the word, and the resolutions, they had of yielding obedience, wherein their temporary faith did consist, yet they perished in their sins, because “the word was not mixed with faith in them;” that is, truly and really believed.

Obs. 7. The great mystery of useful and profitable believing consists in the mixing or incorporating of truth and faith in the souls or minds of believers.

This being a truth of much importance, I shall a little insist on the explanation and improvement of it, and that in the ensuing observations:

1. There is a great respect, relation, and union, between the faculties of the soul and their proper objects, as they act themselves. Thus truth, as truth, is the proper object of the understanding. Hence, as it can assent unto nothing but under the notion and apprehension of truth, so what is so indeed, being duly proposed unto it, it embraceth and cleaveth unto necessarily and unavoidably.

For truth and the understanding are, as it were, of the same nature, and being orderly brought together do absolutely incorporate. Truth being received into the understanding doth no way affect it nor alter it, but only strengthen, improve, enlarge, direct, and confirm it, in its proper actings. Only it implants a type and figure of itself upon the mind; and hence those things or adjuncts that belong unto one of these are often ascribed unto the other.

So we say such a doctrine or proposition is certain, from that certainty which is an affection of the mind; and our apprehension of any thing to be true, from the truth of that which we do apprehend. This is that which we call knowledge; which is the relation, or rather the union, that is between the mind and truth, or the things that the mind apprehends as true. And where this is not, when men have only fluctuating conceptions about things, their minds are filled with opinions, they have no true knowledge of anything.

2. The truth of the gospel, of the promise now under especial consideration, is peculiar, divine, supernatural; and therefore for the receiving of it God requireth in us, and bestoweth upon us, a peculiar, divine, supernatural habit, by which our minds may be enabled to receive it This is faith, which is “not of ourselves, it is the gift of God.” As the mind acts naturally by its reason to receive truths that are natural and suited to its capacity, so it acts spiritually and supernaturally by faith to receive truths spiritual and supernatural.

Herewith are these truths to be mixed and incorporated. Believing doth not consist in a mere assent to the truth of the things proposed to be believed, but in such a reception of them as gives them a real subsistence and inbeing in the soul by faith. We shall make things more fully to appear, and the better explain them, if we show,

(1.) How this is expressed in the Scripture, with respect to the nature, acts, and effects of faith;

(2.) By what means it comes to pass that faith and the promise do so incorporate.

(1.) [1.] For faith itself; it is by our apostle said to be ἐλπιζομένων ὑοόστασις, Hebreos 11:1, “the substance of things hoped for. “Now the ἐλπιζόμενα here, “the things hoped for,” are so termed with respect unto their goodness and their futurition, in which respects they are the objects of hope.

But they am proposed unto faith, and respected by it, as true and real. And as such it is the ὑπόστασις, or “substance” of them; not absolutely and physically, but morally and in respect of use. It brings them into, makes them present with, and gives them a subsistence, as to their use, efficacy, and comfort, in the soul. This effect of faith is so far of the nature of it, that the apostle makes use of it principally in that description which he gives us of it.

Now, this giving a subsistence in themind unto the things believed, that they shall really operate and produce their immediate effects therein, of love, joy, and obedience, is that spiritual mixture and incorporation whereof we speak. And here lies the main difference between saving faith and the temporary persuasion of convinced persons. This latter gives no such subsistence unto the things believed in the minds of men, as that they should produce their proper effects therein.

Those in whom it is believe the promise, yet not so as that thereby the things promised should have such an existence in their minds as to produce in them and upon them their proper effects. It may be said of them, as it is of the law in another sense, “They have the shadow of good things to come, but not the very image of the things.” There is not a real reflection of the things they profess to believe made upon their minds.

For instance, the death of Christ, or “Christ crucified,” is proposed unto our faith in the gospel. The genuine proper effect hereof is to destroy, to crucify, or mortify sin in us. But where this is apprehended by a temporary faith only, this effect will not at all be produced in the soul. Sin will not be mortified, but rather secretly encouraged; for it is natural unto men of corrupt minds to conclude that they may continue in sin, because grace doth abound.

On the other side, where faith gives the subsistence mentioned unto the death of Christ in the soul, it will undoubtedly be the death of sin, Romanos 6:3-14.

[2.] Faith in its acting towards and on the promise is also said to receive it. By it we receive the word; that is, it takes it into the soul and incorporates it with itself. There is more herein than a mere assent to the truth of what is proposed and apprehended. And sometimes we are said by it to receive the word itself, and sometimes to receive the things themselves which are the subject-matter of it.

So are we in the first way said to” receive with meekness the ingrafted word,” Santiago 1:21; to “receive the promises,” Hebreos 11:13; “having received the word,” 1Th 1:6; 1 Tesalonicenses 2:13.

In the latter way to “receive Christ” himself, Juan 1:12, and “the atonement” made by him, Romanos 5:11; which are the principal subjects of the gospel. And herein lies the life of faith; so that it is the proper description of an unbeliever, that “he doth not receive the things of the Spirit of God,” 1 Corintios 2:14.

And unbelief is the not receiving of Christ, Juan 1:11. There may be a tender made of a thing which is not received. A man may think well of that which is tendered unto him, and yet not receive it. But what a man doth receive duly and for himself, it becomes properly his own. This work of faith, then, in receiving the word of promise, with Christ and the atonement made by him therein, consists in its giving unto them a real admittance into the soul, to abide there as in their proper place; which is the mixture here intended by the apostle.

[3.] Hence and hereon the word becomes an ingrafted word, Santiago 1:21,

“Wherefore, lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls.”

The exhortation is unto reality and growth in believing. To this end the word is proposed, as that which is to be brought into the soul. And to that purpose room is to be made for it, by the casting out of such things as are apt to possess the mind and leave no admittance for the word. Now the ῤυπαρία and περισσεία κακίας, “filth” and “superfluity of evil,” here intended, are those corrupt, carnal lusts which by nature possess the minds of men, and render them “enmity against God,” Romanos 8:7.

These are so fixed in the mind, so incorporated with it, that from them it is denominated “fleshly” and “carnal.” And they are to be put away, cast out, separated from the mind, uprooted and rejected, that the word may be brought in and received. And how is that to be received? As a word that is to be ἔμφυτος, “implanted” or “ingrafted” into the mind. Now, we all know that by ingrafting there comes an incorporation, a mixture of the natures of the stock and graft into one common principle of fruit-bearing.

So is the word received by faith, that being mixed with itself, both of them become one common principle of our obedience. And on this account doth our Savior compare the word of the gospel unto seed, Mateo 13. Now seed brings forth no fruit or increase unless falling into the earth, it incorporate with the fructifying virtue thereof.

And with respect hereunto it is said that God writes his law in our hearts, Jeremias 31:33. As our apostle expounds it, 2 Corintios 3:3: “The word of the gospel is by the Spirit of the living God written, not in tables of stone, but in the fleshy tables of the heart.” So is it ingrafted, when it is as really, by the help of faith, communicated unto and implanted on the heart, as written words are in their engravement on tables of stone.

[4.] The effect of this ingrafting of the word, which belongs also to this spiritual incorporation, is the casting of the soul into the mould, type, image, or figure of the doctrine of it, as our apostle expresseth it, Romanos 6:17: “Ye have obeyed from the heart εἰς ὅν παρεδόθητε τύπον διδαχῆς,” “that form of doctrine that ye have been delivered up unto,” that ye have been cast into.

This is that transformation of mind which we are exhorted to look after in the renovation that it receives by believing, Romanos 12:2. As the scion, being grafted or inoculated into the stock, turns and changes the natural juice of the stock into another kind of fructifying nutriment than it had before, so the word being by its mixture with faith ingrafted into the soul, it changeth the natural operation of it to the production of spiritual effects, which before it had no virtue for.

And it transforms also the whole mind, according to the allusion, Romanos 6:17, into a new shape, as wax is changed by the impression of a seal into the likeness of it.

[5.] The expression of faith by eating and drinking, which is frequent in Scripture, as before intimated, gives further light into the spiritual incorporation that we inquire after. Thus the word is said to be “food,” “strong meat,” and “milk,” suited to the respective ages and constitutions of believers. And the Lord Christ, the principal subject of the word of the gospel, says of himself, that he is “the bread that came down from heaven,” that “his flesh is meat indeed, and his blood drink indeed.

” Faith is the eating of this food, this milk, this meat, this flesh. Now in eating, when food is prepared, it is received, and by a due digestion turned into the very substance of the body of him that eats, Supplies proceed from thence unto the flesh, blood, and spirits of the eater, according as the principles of nature require and direct. So also must it be in this matter spiritually. This the Capernaites not understanding of old, but taking the words of our Savior in a carnal manner, thinking he would have them eat his flesh with their teeth, and pour his blood down their throats, were offended at him, and perished in their unbelief, Juan 6:52; Juan 6:59.

But he lets his disciples know that the whole mistake lay in the carnal imagination of those wretches. He understood no more but the spiritual union of himself unto the souls of believers by faith, which is no less real and sure than the union that is between the body and the meat it receives when duly digested, verse 56; that “the flesh,” in the carnal sense, was of no use or profit, but that his words were “spirit and life,” verse 63.

From an ignorance also of this spiritual incorporation of Christ in the promise and faith is it that the church of Rome hath feigned their monstrous carnal eating with their teeth of the flesh or body of Christ, though he had foretold them that it should profit them nothing. Wherefore, the word being prepared as spiritual food for the soul, faith receives it, and by a spiritual eating and digestion of it, turns it into an increase and strengthening of the vital principles of spiritual obedience. And then doth the word profit them that hear it.

Hence is the word of Christ said to dwell or inhabit in us: Colosenses 3:16, “Let the word of Christ dwell in you richly in all wisdom.” This inhabitation of the word, whereby it makes its residence and abode in the souls of men, is from this spiritual incorporation or mixing with faith.

Without this it may have various effects upon the mind and conscience, but it comes to no abiding habitation. With some it casts its beams and rays for a season into their minds, φαίνει, but is not “received” nor “comprehended,” Juan 1:5; and therefore οὐκ αὐγάζει, it “doth not enlighten them,” though it shines unto them, 2 Corintios 4:4.

It comes and departs almost like lightning, which rather amazeth than guideth. With some it makes a transient impression upon the affections; so that they hear it and admit of its dispensation with joy and some present satisfaction, Mateo 13:20. But it is but like the stroke of a skillful hand upon the strings of a musical instrument, that makes a pleasant sound for the present, which insensibly sinks and decays until a new stroke be given; it hath no abode or residence in itself or the strings.

No more hath the word that strikes on the affections only, and, causing a various motion and sound in joy, or sorrow, or delight, vanisheth and departeth. With some it lays hold on their consciences, and presseth them unto a reformation of their conversation, or course in this world, until they do many things gladly, Marco 6:20; but this is by an efficacious impression from without. The word doth not abide, inhabit, or dwell in any, but where it hath a subsistence given unto it in the soul by its incorporation with faith, in the manner described.

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

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

[1.] Constant meditation, wherein itself is exercised, and its acts multiplied. Constant fixing the mind by spiritual meditation on its proper object, is a principal means whereby faith mixeth it with itself. This is κατοπτρίζεσθαι, to behold steadfastly the glory of God in Jesus Christ, expressed in the gospel as in a glass, 2 Corintios 3:18; for the meditation of faith is an intuition into the things that are believed, which works the assimilation mentioned, or our being “changed into the same image,” which is but another expression of the incorporation insisted on.

As when a man hath an idea or projection of anything in his mind that he will produce or effect, he casteth the image framed in his mind upon his work, that it shall exactly answer it in all things; so, on the other side, when a man doth diligently contemplate on that which is without him, it begets an idea of it in his mind, or casts it into the same image. And this meditation which faith worketh by, for to complete the mixture or composition intended, is to be fixed, intuitive, constant, looking into the nature of the things believed.

James tells us, that “he who is a mere hearer of the word is like a man considering his natural face in a glass, who goeth away, and immediately forgetteth what manner of re, an he was,” Santiago 1:23-24. It is so with a man that takes but a slight view of himself; so is it with men that use a slight and perfunctory consideration of the word.

But saith he, ῾Ο παρακύψας εἰς νόμον τέλειον, “ He that diligently bows down, and inquires into the law of liberty,” or the word (that is, by the meditation and inquiry mentioned), “that man is blessed in all his ways.” So doth that word signify, 1 Pedro 1:12, where alone again it is used in this moral sense, of diligent inquiry, it signifying properly “to bow down.

” This is that which we aim at. The soul by faith meditating on the word of promise, and the subject-matter of Christ and his righteousness, Christ is thereby formed in it, Gálatas 4:19, and the word itself is inseparably mixed with faith, so as to subsist with it in the soul, and to produce therein its proper effects This is to be “spiritually minded;” and φρονεῖν τά ἄνω, Colosenses 3:2, to “mind the things that are above,” as those which yield the best relish and savor to the soul; which being constant will assert a mixture, incorporation, and mutual conformity between the mind and the object of it.

[2.] Faith sets love at work upon the objects proposed to be believed. There is in the gospel, and the promises of it, not only the truth to be considered which we are to believe and assent unto, but also the goodness, excellency, desirableness, and suitableness unto our condition, of the things themselves which are comprised in them. Under this consideration of them, they are proper objects for love to fix on, and to be exercised about.

And “faith worketh by love,” not only in acts and duties of mercy, righteousness, and charity towards men, but also in adhesion unto and delight in the things of God which are revealed to be lovely. Faith makes the soul in love with spiritual things. Love engages all other affections into their proper exercise about them, and fills the mind continually with thoughtfulness about them and desires after them; and this mightily helps on the spiritual mixture of faith and the word.

It is known that love is greatly effectual to work an assimilation between the mind and its proper object. It will introduce its idea into the mind, which will never depart from it. So will carnal love, or the impetuous working of men's lusts by that affection. Hence Peter tells us that some men have ὀφθαλμοὺς μεστοὺς μοιχαλίδος καὶ ἀκαταπαὺστους ἀμαρτίας, 2 Pedro 2:14, “eyes full of an adulteress.

” Their lust hath so wrought by their imagination as to introduce a constant idea of the object into their minds, as if there were an image of a thing in their eye, which continually represented itself unto them as seen, whatever they looked on: therefore are they constantly unquiet, and “cannot cede to sin.” There is such a mixture of lust and its object in their minds, that they continually commit lewdness in themselves.

Spiritual love, set on work by faith, will produce the like effect. It will bring in that idea of the beloved object into the mind, until the eye be full of it, and the soul is continually conversant with it. Our apostle, expressing his great love unto Christ, above himself and all the world, as a fruit of his faith in him, Filipenses 3:8-9, professeth that this was that which he aimed at, namely, that he “might know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death,” verse 10.

The resurrection, with the sufferings and death of Christ which preceded it, he knew before and believed: but he aims at more, he would have a further inward experience of “the power of his resurrection;” that is, he would so mix it with faith working by love to Christ, as that it might produce in him its proper effects, in an increase of his spiritual life, and the quickening of him unto all holiness and obedience.

He would also be yet further acquainted with “the fellowship of his sufferings,” or obtain communion with him in them; that the sufferings of Christ subsisting in his spirit by faith, might cause sin to suffer in him, and crucify the world unto him, and him unto the world. By all which he aimed to be made completely “conformable unto his death;” that is, that whole Christ, with his life, sufferings, and death, might so abide in him that his whole soul might be cast into his image and likeness.

I shall add no more concerning this truth, but only that it is best manifested, declared, and confirmed, in the minds and consciences of them who know what it is really to believe and to walk with God thereon.