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

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

First, The matter of the promise is about the eternal coucerns 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, ex

posed them to the high displeasure and indignation of God. And what will be the event of the neglect of such a promise, the matter of which is high above the other, as heaven is above the earth, excelling it as things spiritual and eternal do things temporary and carnal? God will have a strict account of the entertainment that is given unto gospel promises among the sons of men. This is no 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 Heb. ii. 3. "How shall we escape if we neglect so great salvation " I Pet. iv. 17, " What shall be the end of them who obey not the gospel of Christ?" And the like every where.

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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 mise. 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 επιφάνεια της χάριτος της σω A TOU Oy, Tit. ii. 11. the illustrious appearance of the saying grace of God; and επιφάνεια της χρηστότητος και της Φιλανθρω πιας το σωτήρος ήμων Θεον, chap. iii. 4. ' the glorious manifestation of the goodness, kindness, benignity and love of God our Saviour, And ευαγγελιον της δόξης τε μακαρις Θέου, 1 Tim. i. 11. As also ευαγγελιον της δόξης τα Χριστον, 2 Cor. iv. 4. That is, either by a Hebraism, svayyehov evde, 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.

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Now, even among men, it is a thing of some hazard and consequence for any to have an offer made them of the favour, love and kindness of potentates or princes. For they do not take any thing more unkindly, nor usually revenge more severely, than the neglect of their favours, They take themselves therein, in all that they esteem themselves for, to be neglected and despised; and this they do though their favour be of little' worth or use, and not at all to be confided in; as Psal. éxlvi. 3, 4. And what shall we think of this tender of all that grace, love and kindness of God? Surely we ought well to bethink ourselves of the event, when it is made unto us. When our Saviour sent his disciples to tender the promise unto the inhabitants of any city or house, he ordered them that upon its refu

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sal they should "skake off the dust of their feet," Matt. x. 14. "for a testimony against them," Mark vi. 11. Shake off the dust of their feet as a token of God's dereliction and indignation. A natural symbol to that purpose. So Nehemiah shook his lap against them that would not keep the oath of God, saying, "So God shake out every man from his house, that performeth not this promise," Neh. v. 13. As it was the custom of the Romans when they denounced war and desolation against any country, they threw a stone into their land. So Paul and Barnabas literally practised this order, Acts xiii. 51. They "shook off the dust of their feet against them:" and what they intended thereby they declared in their words unto them that refused the promise; ver. 46. " Seeing you put the word from you, and judge yourselves unworthy of everlasting life, lo, we turn unto the Gentiles;" that is, we leave you to perish everlastingly in your sins. And this they did for a testimony against them; a sign and witness to be called over at the last day, that the promise had been tendered unto them, and was rejected by them. And that this is the meaning of that symbol, and not a mere declaration that they would accept of nothing from them, nor carry away aught of them, not so much as the dust of their feet, as some suppose, is evident from the interpretation of it, in the following words of our Saviour; ver. 15. " Verily, I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city." That is, by so doing you shall give them an infallible sign of that certain and sore destruction which shall befal them for their sins. Severe, therefore, will be the issue of so much despised love and kindness as is exhibited in the promise. See more hereof on chap. ii. 2, 3.

3. This proposal of the promise of the gospel unto men is decretory and peremptory as to God's dealings with them about their salvation. "He that believeth not shall be damned," Mark xvi. 16. There is no other way for us to escape the wrath to come. God hath indispensably bound up mankind to this rule and law: here they must close or perish forever. 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 he very great. Everlasting blessedness or everlasting woe, will, be the issue of it one way or the other. "Let us therefore fear, lest a promise being left unto us," &c. Again,

Obs. V. The failing of men through their unbelief doth no way cause the promises of God to fail or cease. Those to whom the promise mentioned in this place, was first proposed eame short of it, believed it not, and so had no benefit by it. What then became of the promise itself? did that fail also, and

become of none effect? God forbid; it remained still and was left for others. This our apostle more fully declares, Rom. ix. 4-6. For, having shewed that the promises of God were given unto the Israelites, the posterity of Abraham, he foresaw an objection that might be taken from thence against the. truth and efficacy of the promises themselves. This he anticipates and answers, ver 6. "Not as though the word of God," that is, the word of promise," hath taken none effect;" and so proceedeth to shew, 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 Rom. iii. 3. "For what if some did not believe, shall their unbelief make the faith of God of none effect? God forbid.” The faith of God, that is, his glory in his veracity, as the apostle shews 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 not, whether they believe them or reject them. And on the other, he can and will raise up them, who shall, through his grace, mix his promises with faith and enjoy the benefit of it. If the natural seed of Abraham prove obstinate, he can, out of stones, raise up children unto him, who shall be his heirs and inherit the promises. And therefore, when the gospel is preached to any nation or city, or assembly, the glory and success of it do not depend upon the wills of them unto whom it is preached, neither is it frustrated by their unbelief. The salvation that is contained in it, shall be disposed of unto others, but they and their house shall be destroyed. This our Saviour often threatened unto the obstinate Jews, and accordingly it came to pass. And God hath blessed ends in granting the outward dispensation of the promises even unto them by whom they are rejected, not here to be insisted on. Hence our apostle tells us, that those who preach the gospel "are a sweet savour of Christ unto God, as well in them that perish, as in them that are saved," 2 Cor. ii. 15. Christ is glorified, and God in and by him, in the dispensation of it, whether men receive it or not. Again, it follows from these words, that

Obs. VI. The gospel state of believers is a state of assured rest and peace; it is the rest of God. But this will more properly fall under our consideration on ver. 3. 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 seem to come short of it."

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Τις εξ ύμων, any one of you," any one from amongst you. This expression the apostle used before, chap. iii. 12. ev ve duar, "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 nu," of us." And this seems more proper, for it both answers the preceding caution, "let us fear," viz. "lest any one of us;" and continues the same tenor of speech unto what ensues, "for unto us was the gospel preached." If we read wr, the sense of the caution is, that "every one of us should take heed to ourselves;" if we retain ipov, with the most copies and translations, the intendment is, that we all ought to take care of one another, or fear the dangers and temptations of one another, labouring to prevent their efficacy by mutual brotherly care and assistance. And this is most answerable unto the apostle's treating of them in sundry other places of this epistle; as chap. iii. 12, 13. x. 23, 24. xii. 15.

Aoxa," should seem." It refers unto or, "lest at any time." There is a threefold probable sense of this word or expression. 1. Some suppose it to be added merely to give an emphasis to the caution. And so there is no more intended, but that none of you come short of it. And this manner of speech is not unusal: lest any seem to come short, that is, lest any do so indeed. See 1 Cor. xi. 16. xii. 12. 2 Cor x. 9. 2. Some suppose, that by this word the apostle mitigates the severity of the intimation given them of their danger; by a kind and gentle expression; lest any of you should seem to incur so great a penalty, fall under so great a destruction, or fall into so great 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," Prov. xv. 1. See the proceeding of our apostle in this case, chap. vi. 7-10. with what wisdom he alleviates the appearing sharpness, of a severe admonition. But, 3. The apostle rather intends to warn them against all appearance of any such failing or falling as he cautioneth them against. He desires them to take heed that none of them do, by foregoing their former zeal and diligence, give any umbrage or appearance of a declension from or desertion of their profession. This is his intention. Let there be no semblance or appearance of any such thing found amongst you.

"To come short," renesar," to be left behind." To have been left behind, that is, in the work of first receiving the pro