Here lieth the foundation of our sabbatizing, of the sabbatism that remains for the people of God. This reason doth the apostle give of it. He had before asserted it; and there remained no more for him to do but to manifest that as those other rests which were past, the one at the beginning of the world, the other at the giving of the law, had their foundation in the works and rests of God, whence a day of rest was given out to the church; so had this new rest a foundation in the works and rest of Christ, who built all these things and is God, determining a day for our use, in and by that whereon himself entered into his rest,—that is, the first day of the week. See hence, that,—
336 AN EXPOSITION OF THE [CHAP. Iv.
Obs. I. The whole church, all the duties, worship, and privileges of it, are founded in the person, authority, and actions of Jesus Christ.
Obs. II. The first day of the week, the day of the resurrection of Christ, when he rested from his works, is appointed and determined for a day of rest or Sabbath unto the church, to be constantly ob- served in the room of the seventh day, appointed and observed from the foundation of the world and under the old testament.
This proposition, containing a. truth of great importance, and greatly opposed by many on various accounts, that the full discus- sion of it may not too much interrupt the course of our exposition, is handled apart and at large, in exercitations to that purpose, whereunto the reader in this place is remitted.*
VERSE 11.
In this verse we have a return made unto, and an improvement of the principal exhortation which the apostle had before proposed. In the first verse he laid it down in these words, “ Let us fearglest, 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 there recommended is to act itself, or how it is to be improved and exer- cised. It appears, therefore, hence, what we observed before, namely, that it was not a fear of dread, terror, or doubting, that might weaken, discourage, or dishearten them, which he enjoined them; but such a reverential respect unto the promises and threat- enings of God as might quicken and stir them up unto all diligence in seeking to inherit the one and avoid the other. Here, therefore, the same exhortation is resumed and carried on, and that on sun- dry suppositions, which he had laid down, explained, and confirmed in his preceding discourse, being all of them effectual enforcements of it. Now these are,—l. That there 1s a rest promised unto us, and yet remaining for us, which is foretold and described in the 95th Psalm; for he hath showed that the rest mentioned therein was not a rest that was past, or enjoyed by any that went before us in any state of the church from the foundation of the world, but it is that which is now declared and proposed in the gospel. 2. That others had a rest typical hereof proposed unto them, seeing God never ordained his church in any state without a rest, and a day of rest as a token thereof. 3. That some by sin, or unbelief and diso- bedience, fell short of the rest proposed to them, and did not enter into it, but were destroyed in the just indignation of God against them. 4. That in their sin and God’s displeasure, with the event of the one and effects of the other, there was an example set forth
1 See vol. xix. p. 261.
VER, 11.] EPISTLE TO THE HEBREWS. 337
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.—rovddowpev otv eioerbew eis éxetvny rhy xardaravow? iva wr) fy rH alr® ric trodeiymwars ween THs amebeing.
Srovddowouey, Vulg. Lat., “festinemus;” and the Rhemists, “let us hasten,” —that is, owsvd0uev. The words are both from the same original; but ovov- d2€a is never used for “ to hasten;” nor is ¢vvdw, 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, &? sd yes, “He that be- lieveth shall not make haste,” by “O xiorstav ie aire od xarasocxvvdgoerat, Rom. ix. 33, “ Whosoever believeth on him shall not be ashamed,’—expressing the cause by the effect. Syr., ¥2072, “‘enitamur, operam demus,”—* let us endeavour it,” “do ourendeavour.” Ours, “let us labour;” Bez., “studeamus,” properly,—* let us study,” or “studiously endeavour,” “ sedulously apply our minds.”