(2.) There belongs unto it a due consideration of the greatness, terror, and majesty of God, who is the author of these commina- tions, 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 and godly fear,” because he is “a consuming fire,’ Heb. xii. 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 beaminys 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 Cor. v. 11; that is, “how dreadful a thing it is to fall into the hands of the living God.” This also in- fluenceth the fear required of us.
212 AN EXPOSITION OF THE [CHAP. IV.
(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, Lorn, shouldest mark iniquities, O Lord, who shall stand?” Ps. cxxx. 3; and again, “Enter not into judgment with thy servant: for in thy sight shall no man living be justified,” Ps. cxlili, 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 meta 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 ab- horrency 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, con- sists principally in a sedulous watchfulness against all sin, by a dili- gent 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, there- fore, is that which the fear prescribed unto us is directly and pro- perly 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,” Rom. xi. 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, ela- tion 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
VER. 1, 2. EPISTLE TO THE HEBREWS. 213
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 Pet.i 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.
M4 more xararsitoutvng erayyediag. The intention of these words is variously apprehended by interpreters; neither will — xgrarenro- they of themselves, absolutely considered, give us a etons imayys- 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 wu wore, “ 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 zarurerrouévns, the act of God in giving the promise, or the ne- glect of men in refusing of it, be intended.