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VERSE 11,

Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.

$1. (I.) The connexion of the words. The apostle's reason for changing the expression. $2, 3. The passage farther explained. 4. (II.) Observations, 1. That great opposition will rise against men in entering into God's rest. $5. 2. It very well deserves our endeavors. §6. Additional observations.

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§1. In this verse we have a return to, and an improvement made of, the principal exhortation which the apostle had before proposed. In the first verse he laid it down in those words, "Let us fear, lest a promise being left of entering into his rest, any of you should seem to come short of it;" here he declares, how that fear is to be improved and exercised: to believe, is to enter into the rest of God. Again, for the farther explication of these words, we may observe, that the apostle changeth his expression from what it was in the preceding verse; there he tells us that there remaineth (σaßbatioμos) a sabbatism for the people of God, but here changes it into (naTaTavOIS) rest, in general, and the reason is, because by the former he intended to express the rest of the gospel-not absolutely, but with respect to the pledge of it, in the day of rest. But the apostle here returns to exhort the Hebrews to endeavor after an interest in, and a 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.

§2. "Let us labor, therefore, to enter into that rest." (ΣTodalwμev.) Let us diligently study, or endeavor; I had rather use "endeavor," than "labor;" for such a laboring is to be understood, as wherein the mind, the whole soul, is very intently exercised, on account of

the difficulties that await us. 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 reminds us of the great opposition we shall be sure to meet with. It is well known what difficulties and storms the people met with in their peregrinations through the wilderness. 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. And that we shall meet with the like oppositions in our faith and profession, the apostle instructs us by his using this phrase of speech-"entering into the rest of God."

§3. The word (TT) to fall, is ambiguous; for men may fall into sin, and they may fall into the punishment due to their sin. Now if (vroderyμa) example, in this place, be taken merely for a document, or instruction, which is undoubtedly the most proper and usual signification of the original, then the sense may be, Lest any of you should fall into that unbelief of which, and its pernicious consequences, you have an instructive example in them that went before, proposed on purpose, that you might be stirred up to avoid it. But if the word be taken for another kindred term (apadɛyμa) as sometimes it is, and so including the signification of an "exemplary punishment," then the meaning of the words is, Lest any of you through your unbelief fall into "that punishment, which hath been made exemplary," in the ruin of those unbelievers

who went before you. And this I take to be the meaning of the words: "You have the gospel, and the rest of Christ therein, preached and proposed to you; some of you have already taken upon you the profession of it, as the people did of old at mount Sinai, when they said, all that the Lord our God shall command, that will we do. Your condition is now like theirs, and was represented therein; consider, therefore, how things fell out with them, and what was the event of their sin, and God's dealing with them. They believed not, they made not good their engagements; they persisted not in their profession, but were disobedient and stubborn, and God destroyed them. They fell and perished in the wilderness. If now you, or any amongst you, shall be found guilty of the like sin, do not think that you shall avoid the like punishment. An awful example of God's severity is set before you in their destruction; and if you would not fall into it, or under it, labor by faith and obedience to enter into the rest of Christ."

§4. (II.) Obs. 1. That great oppositions will rise against men in the work of entering into God's rest; that is, as to gospel faith and obedience. The very first lessons of the gospel discourage many from looking any farther; so when our Savior 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. In the gospel there is proposed a new way of "entering into the rest of God," of acceptance with him, of righteousness and salvation, which is contrary to our natural principle of self-righteousness. This fills our hearts naturally with enmity and contempt, making us esteem

foolish and weak, no way able to effect what it romiseth. And if the work of the gospel go on, if nen endeavor by it to enter into God's rest, Satan must lose his subjects, and the world its friends, and sin its life; and there is not one instance wherein they will not try their utmost to retain their interest, which renders our "endeavor to enter," a great and difficult work. He that shall tell men that it is plain, easy, suited to nature, as weak or corrupt, will but delude and deceive them. To mortify sin, to keep our bodies in subjection, to deny ourselves, pulling out our right eyes, cutting off right hands, taking up the cross in all sorts of afflictions and persecutions these, all these, are required of us in this matter; and surely they are not at present joyous, but grievous; not easy and pleasant,but difficult, and attended with many hardships. To lull men asleep with hopes of a rest in Christ, and also in their lusts, in the world, in their earthly accommodations, is to deceive and ruin them. We must not represent the duties of gospel faith and obedience, as the Jesuits preached Christ to the Indians, never letting them know that he was crucified lest they should be offended at it! But we must tell men the plain truth as it is, and let them know what they are to expect from within and from without, if they intend to "enter into rest."

$5. Obs. 2. That as the utmost of our labors and endeavors are required to our obtaining an entrance into the rest of Christ, so it very well deserves them. "Let us," saith the apostle, "endeavor this matter with all diligence," as the word imports. Men are content to lay out themselves to the utmost for other things, and to spend their strength for "the bread that perisheth;" yea, for "that which is not bread." Every one may see how busy and industrious the world is in

pursuit of perishing things; and men are so foolish as to think that they deserve their whole time and strength; and more they would expend in the same if they were intrusted with it. "This their way is their folly." A few other observations must not be omitted.

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$6. 1. Preceding judgments on others are monitory ordinances to us. This is the use we are to make of God's judgments, without a censorious reflection on them in particular who fall under them, as our Savior teacheth us.

2. It is better to have an example, than to be made an example of Divine displeasure; yet this will befall us if we neglect the former; for,

3. We ought to have no expectation of escaping that vengeance which others, being guilty in like manner, have not escaped. We are apt to flatter ourselves, that however it fared with others, it will go well with us; like him who blesseth himself, and says, he shall have peace when he hears the words of the curse. This self-pleasing and security variously insinuates itself into our minds, and tenaciously cleaves to us; but as we have any care of our eternal welfare, we are to look upon it as our greatest enemy. There is no more certain rule for us to judge of our own condition, than the examples of God's dealing with others in a similar condition; they are all effects of eternal and invariable righteousness; and with God there is no respect of persons.

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