of what would be the event with them, and God's dealings towards them, who through unbelief should neglect the rest now declared and proposed unto them. Unto all these propositions he subjoins a description of this new rest, in the cause, original, and nature of it, with that day of rest wherein it is expressed. Having, therefore, proved and confirmed these things in his expositions and discourses upon the 95th Psalm, he lays them down as the foundation of his exhorting the Hebrews to faith and perseverance, keeping himself unto the notion of a rest, and of entering into it, which the testimony he had chosen to insist upon led him unto.

Ver. 11.—Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν· ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας.

Σmovdάowμer. Vulg. Lat., "festinemus;" and the Rhemists, "let us hasten,” —that is, σñɛúòwμey. The words are both from the same original; but σovdá is never used for " to hasten;" nor is azeúdo, for a rash, precipitate haste, such as is condemned by the prophet in the things of God: Isa. xxviii. 16, “He that believeth shall not make haste;" that is, with such a kind of haste as causeth men to miscarry in what they undertake, and gives them disappointment and shame. Hence the apostle renders these words,1,He that believeth shall not make haste,” by Ο πιστεύων ἐπ ̓ αὐτῷ οὐ καταισχυνθήσεται, Rom. ix. 33, "Whosoever believeth on him shall not be ashamed,"-expressing the cause by the effect. Syr., 5, "enitamur, operam demus,"" let us endeavour it," "do our endeavour." Ours, "let us labour;" Bez., " studeamus," properly,—" let us study," or "studiously endeavour," "sedulously apply our minds."

Εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν. These words have been all opened be fore; nor do translators vary in the rendering of them.

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“ἵνα μὴ ἐν τῷ αὐτῷ τίς ὑποδείγματι πέσῃ τῆς ἀπειθείας. Vulg. Lat., “ ut ne in id ipsum quis incidat incredulitatis exemplum." Rhem., "that no man fall into the same example of incredulity;" somewhat ambiguously. Beza, "ne quis in idem incidat contumaciæ exemplum ;" "that no man fall into the same example . of stubborn disobedience,"—that is, into the like sin. Erasm., "ne quis concidat eodem incredulitatis exemplo;" to the same purpose: as ours also, "lest any man fall after the same example of unbelief." Syr., "that we fall not after the manner of them who believed not,”—, “ad similitudinem,” “like unto them." And in all these translations it is left somewhat ambiguous whether it be the sin of the people or their punishment that is proposed to consideration.

Μή τις πέσῃ, οι μὴ τις, 66 lest any;" and of what is therein included we have spoken before. IIéon, "cadat," that is, into sin; "incidat," into punishment; "concidat," "do fall."

Τῷ αὐτῷ ὑποδείγματι. Υπόδειγμα is sometimes as much as παράδειγμα, an "exemplary punishment;" or an example instructive by the evil which befalls others. Of the sense of the words afterwards.

Ver. 11.-Let us labour therefore [or, diligently endeavour] to enter into that rest; lest any should fall in the same example of unbelief.

In the words three things may be observed:-First, The illative particle ov, "therefore;" denoting an inference from and dependence upon what was before discoursed. The things he now intro

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duceth arise from the consideration of what was before alleged and proved, with an especial respect unto that part of the example insisted on which consisted in the sin and punishment of the people of old; "therefore." Secondly, An exhortation unto duty ensues. Thirdly, A motive thereunto is proposed. In the exhortation there is the duty itself exhorted unto,-which is, to "enter into that rest;" and the manner of its performance,-it is to be done with labour and diligence, "Let us labour to enter into that rest."

Els insívny τὴν κατάπαυσιν.

First, The duty exhorted unto is expressed in terms whose use is taken from the example before insisted on, "entering into rest. The things intended may be considered two ways, as to the act of the duty, or the duty itself and the effect of it, both included in the words. The duty itself intended is faith and obedience unto the gospel; these were represented of old by the people's applying themselves to enter into the promised land of Canaan. Here, therefore, he exhorts them unto their present duty under these terms. And the effect of this duty, which is a participation of the rest of God, is also included. And indeed glorious advantages are comprised in all gospel duties. To know God in Christ is "life eternal," John xvii. 3; to believe, is to enter into the rest of God. Again, for the further explication of these words, we may observe that the apostle changeth his expression from what it was in the preceding verse.

He tells

us, verse 9, that "there remaineth σallarioμóc” (a "sabbatism") "for the people of God;" but here he doth not exhort them to enter sis Èxeívov ròv oallatioμóv, ("into that sabbatism,") but changeth it into xarάavo, that is, , as the other is fina. And the reason is, because by that word, "sabbatism," he intended to express the rest of the gospel not absolutely, but with respect unto the pledge of it in the day of rest, which is given and determined unto them that believe, for the worship of God and other ends before recounted: but the apostle here returns to exhort the Hebrews to endeavour after an interest in and participation of the whole rest of God in the gospel, with all the privileges and advantages contained in it; and therefore resumes the word whereby he had before expressed the rest of God in general.

Secondly, For the manner of the performance of this duty, the word σrovoάowμsv doth declare it. Let us "diligently study," "endeavour," or "labour" to this purpose. If we suppose "labour" in our language to be the most proper word (though I had rather use "endeavour"), such a labouring is to be understood as wherein the mind and whole soul is very intently exercised, and that upon the account of the difficulties which in the performance of this duty we shall meet withal. For the apostle, expressing our faith and gospel obedience, with the end of them, by "entering into the rest of God,"

-a phrase of speech taken from the people's entering into the land of Canaan of old,-he minds us of the great opposition which in and unto them we shall be sure to meet withal. It is known what difficulties, storms, and contrary winds, the people met with in their wilderness peregrinations. So great were they, that the discouragements which arose from them were the principal occasions of their acting that unbelief which proved their ruin. Sometimes their want of water and food, sometimes the weariness and tediousness of the way, sometimes the reports they had of giants and walled towns, stirred up their unbelief to murmurings, and hastened their destruction. That we shall meet with the like opposition in our faith and profession the apostle instructs us, by his using this phrase of speech with respect unto the occasion of it, "entering into the rest of God." And we may observe hence,

Obs. I. That great oppositions will and do arise against men in the work of entering into God's rest; that is, as unto gospel faith and obedience.

First, The very first lessons of the gospel discourage many from looking any farther. So when our Saviour entertained the young man that came to him for instruction with the lesson of self-denial, he had no mind to hear any more, but " went away sorrowful,” Matt. xix. 22. And the reasons hereof may be taken partly from the nature of the gospel itself, and partly from our own natures to whom the gospel is proposed. I shall but instance in that general consideration, which alone would bear the weight of this assertion;-and this is, that in the gospel there is proposed unto us a "new way" of entering into the rest of God, of acceptation with him, of righteousness and salvation, which is contrary to our natural principle of self-righteousness, and seeking after it "as it were by the works of the law;" for this fills our hearts naturally with an enmity unto it and contempt of it, making us esteem it "foolish" and "weak," no way able to effect what it proposeth and promiseth. But this would be too large a field to enter into at present, and I shall therefore insist only on some particular instances, giving evidence to the proposition as laid down. These I shall take from among the precepts of the gospel, some whereof are very difficult unto our nature as it is weak, and all of them contrary unto it as it is corrupt.

1. Some gospel precepts are exceeding difficult unto our nature as it is weak. This our Saviour takes notice of when exhorting his disciples to watchfulness and prayer in an hour of temptation; he tells them that "the spirit is willing, but the flesh is weak," Matt. xxvi. 41; where by "the flesh" he intendeth not that corrupt principle which is in us, that is often called by that name, but our nature in its whole composition with respect unto that weakness whence it is apt to succumb and sink under difficult duties. To fix on one in

stance among many, of this nature is self-denial, so indispensably required of all in the gospel. The denial of our lusts and corrupt inclinations falls under another consideration, and must on other accounts have violence offered unto them, as afterwards; but in the first place we may weigh this precept as it extends itself unto things in themselves lawful, and which have an exceeding suitableness unto our natures as weak and infirm. We are but dust, and God knows that we are but dust, Ps. ciii. 14. And he hath in his providence provided many things, and allowed us the use of them, which are fitted and suited to our refreshment and relief in our pilgrimage. Such are houses, lands, possessions, the comfort of relations and friends, which he hath given us a right unto and an interest in. And as we are persuaded that, through the weakness and frailty of our natures, we do greatly stand in need of these things, so it is known how our hearts are apt to cleave unto them. But here this gospel precept of self-denial interposeth itself, and requireth two things of us:

(1.) It requires an undervaluation of them, or at least introduceth a new affection over them and above them, which shall put the heart into a continual readiness and preparedness to part with them at the call and upon the occasions of the gospel, Matt. x. 37. Our acceptance of Christ on gospel terms is like a man's entrance into a marriage relation. It introduceth a new affection, that goes above and regulates all former affections; for "a man must forsake both father and mother, and cleave unto his wife." All others are to be steered and regulated hereby. And he that by his acceptance of Christ would enter into rest, must subordinate all former affections to lawful things unto this new one, which will not abide in any heart but where it is supreme.

(2.) On sundry occasions which the profession of the gospel will present us withal, actually to relinquish and forego them, and to trust our persons, with all their weaknesses and frailties, to the provision that Christ will make for them, Mark viii. 34-37. This is difficult unto our nature, because of its weakness. It is apt to say, 'Let me be spared in this or that,'-to make an intercession for a Zoar. 'What shall become of me when all is lost and gone? What shall I do for rest, for ease, for liberty, for society, yea for food and raiment?' Yet are all these to be conquered by faith, if we intend to enter into the rest of God. We condemn them of old who were afraid of giants and walled towns, which made them murmur and withdraw from their duty. These are our giants and fenced cities; —and, alas! how many are hindered by them from inheriting the promise! The like may be said of that particular branch of the great duty of self-denial, in "taking up the cross," or willingness to undergo all sorts of persecutions for the sake of Jesus Christ. Many

of these are exceeding dreadful and terrible to our nature as mortal, weak, and infirm. Peter knew how it is with us in all our natural principles, when he advised his Lord and Master to spare himself, as he was foretelling of his own sufferings. Here the weakness of our nature would betake itself to a thousand pretences to be spared; but the gospel requires severely that they be all discarded, and the cross cheerfully taken up, whenever by the rule of it we are called thereunto. And they do but deceive themselves who engage into a profession of it without a readiness and preparation for these things. It is true, God may spare whom he pleaseth and when he pleaseth, as to the bitterness of them; and some, in his tenderness and compassion, are little, it may be, exercised with them all their days; but this is by especial dispensation and extraordinary indulgence. The rule is plain, we must be all ready in the school of Christ to say this lesson, and he may call forth whom he pleaseth unto its repetition. We are, it may be, loath to come forth, loath to be brought to the trial; but we must stand to it, or expect to be turned out of doors, and to be denied by the great Master at the last day. We are, for the most part, grown tender and delicate, and unwilling to come (so much as in our minds) to a resolved conversation with these things. Various hopes and contrivances shall relieve our thoughts from them. But the precept is universal, absolute, indispensable, and such as our entrance into the rest of God doth depend on its due observance. By the dread hereof are multitudes kept in the wilderness of the world, wandering up and down between Egypt and Canaan, and at length fall finally under the power of unbelief. These and the like things are very difficult unto our nature as it is weak.

2. All the commands of the gospel are opposite and contrary to our nature as it is corrupt. And this hath so large an interest in all men, as to make those things very difficult unto them which are wholly opposite thereunto. A sense hereof hath made some endeavour a composition between the gospel and their lusts, so "turning the grace of God into lasciviousness," by seeking countenance from thence unto their sins, which have no design but to destroy them. From the corruption of our nature it is that the things which the gospel in its precepts requires us severely to cast off and destroy have a treble interest in us, that it is not easy to overcome, an interest of love, an interest of usefulness, and an interest of power.

(1.) An interest of love. Hence we are commanded to pull out right eyes, if they offend us, Matt. v. 29,-things that are as dear unto us as our eye, as our right eye. And it is a proverbial expression to set out the high valuation and dear esteem we have of any thing, to say that it is unto us as our eye;-as God himself, to express his tender care over his people, says, "he that toucheth them toucheth