1. Constant meditation, wherein faith itself is exer cised, and its acts are multiplied. Constantly fixing the mind by spiritual meditations on its proper object is (nalorīpilegdas) to behold stedfastly the glory of God in Jesus Christ, expressed in the gospel as in a glass, 2 Cor. iii, 18. For the meditation of faith is an intuition into the things believed, which operates a change into the same image, which is but another expression of the incorporation insisted on. As when a man hath an adequate idea or model in his mind of any thing to be effected, he casteth the image framed in his mind upon his work, that it shall exactly answer it; and so when a man diligently contemplates any thing without him it begets an idea of it in his mind, or casts : it into the same image. And this meditation by which faith operates, is to be intuitive, constant, looking into the nature of things believed. The apostle James, by a simile, not less apposite to his purpose than beautiful and elegant, tells us, that he who is a mere hearer of the word, is "like a man considering his natural face in a glass, who goeth away and immediately forgetteth what manner of man he was," chap. i, 24. What a striking picture of a man that uses but a slight and perfunctuary consideration of the word! But, saith he, the person (¿ Tapanu↓aç) “who diligently bows down," and looks into the perfect law of liberty, or the word of truth, and continueth therein by meditation and inquiry, is blessed in all his ways. The soul by faith meditating on the word of promise, and the subject matter of it, Christ and his righteousness, Christ is thereby formed in it; Gal. iv, 19; and the word itself is inseparably mixed "with faith," so as to subsist with it in the soul, and to produce therein its proper effects. This is to be "spiritually minded;" and (Opavei Ja ava) Col. iii, 2; "to mind the things that are

above,” as those which yield the best relish and savor to the mind.

§18. 2. Faith sets love at work upon the objects proposed to be believed. There is in the gospel and its promises not only the truth to be assented to, but also its goodness, excellency, and suitableness. Under this consideration of them, they are proper objects for love to fix on, and faith worketh by love, not only in acts and duties of mercy, righteousness, and charity towards men, but also in adhering to, and delighting in the things of God which are revealed as lovely. Faith makes the soul in love with spiritual things; love engages all other affections, and fills the mind continually with thoughtfulness about them and desires after them: and this mightily helps on the spiritual "mixture of faith and the word." It is known that love is greatly effectual to work an assimilation between the mind and its proper object; it will introduce its idea unto the mind, which will never depart from it. So will carnal love, or the impetuous working of men's lusts by that affection; hence Peter tells us, that some men have "eyes full of adultery;" therefore are they constantly unquiet, "and cannot cease from sin." There is such a mixture of lust and its object in their minds, that they continually commit lewdness in themselves. In a similar manner spiritual love, set on work by faith, will bring in an idea of the beloved object into the mind, until the eye be full of it, and the soul is continually conversant with it. Our apostle expresseth his great love to Christ above himself and all the world, as a fruit of his faith in him; Phil. ii, 8, 9. The sufferings, death, and resurrection of Christ, he knew and believed before; but he aims at more, he would have a farther inward experience of the power of his resurrection; that is, he would so mix it with

faith by love to Christ, as that it might produce in him its proper effects, an increase of spiritual life, all holiness and obedience. He would also be yet farther acquainted with the fellowship of his sufferings; or obtain communion with him in them; that the sufferings of Christ, subsisting in the Spirit by faith, might cause sin to suffer in him, and crucify the world to him, and him to the world. By all which he aimed to be made completely comformable to Christ; that his life, sufferings, and death might so abide in him, that his whole soul might be cast into his image and likeness.

VERSE S.

For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

$1-9. (I.) The words explained. $10---13. (II.) Observations. 1. The state of believers under the gospel is a state of blessed rest; God's rest and theirs. $14. There is a mutual inbeing of the promise and threatenings of the cove nant. $15-17. Other obsérvations.

§1. (I.) HAVING declared the danger of unbelief from the sin and punishment of others, he proceeds from the same words and example to give them encouragements to faith and obedience. But withal foreseeing that an objection might be raised against the very foundation of his arguments and exhortation; he diverts to the removal of it, and therein wonderfully strengthens and confirms his whole design. The foundation of the whole ensuing discourse lies in this, that there is a promise left us of entering into the rest of God; ver, 1; we ought, therefore, to take heed, that we come not short of it by unbelief. The Hebrews might object, that they were now concerned in the promise, especially in what is said of it in the Psalms.

He, therefore, manifests that there was yet another rest remaining for the people of God, and was referred to even in the words of the psalmist, a spiritual rest yet abiding for believers, to which we are called, and into which we are urged to seek an entrance.

This rest then, we say, primarily and principally is that spiritual rest of God, which believers obtain by Jesus Christ, in the faith and worship of the gospel: and is not to be restrained to their eternal rest in heaven. This, therefore, is the import of the apostle's assertion. We who have believed in Jesus Christ, have through the gospel an entrance given us, into that blessed state of rest in the worship of God which was of old promised; Luke i, 69-73. And as for those who will not take up their rest herein, that accept not of the work he hath wrought, and the atonement he hath made by faith, there remains no more sacrifice for their sin, but perish they must forever.

§2. There only remains, for the full explication of this assertion, that we shew what it is to enter into this rest. And,

1. It is an entrance, which denotes a right executed. There was a right proposed in this promise but it is not executed, or possession is not given but by believing. It is faith which gives us (jus in re) a right in possession, an actual personal interest, both in the promises and in the rest contained in them, with all the privileges wherewith it is attended.

2. It is but an entrance into rest;-because the rest itself is not absolute and complete. Look to what is past, what we are delivered from, and it is a glorious rest, but look to what is future, and it is itself but a passage into a more glorious rest.-Another reason is because we meet with contests and oppositions in this state. As the Israelites after they had passed over Jor

dan, and according to the promise were entered into the rest of God, yet had great work to do in securing and preserving the possession which they had taken by faith; so is our entrance into the rest of God in this world; we have yet spiritual adversaries to conflict with, and the utmost of our spiritual endeavors are required to secure our possession, and to carry us on to perfect rest.

§3. As he said, as I have sworn in my wrath, if they "shall enter into my rest." How is it proved that we who believe shall enter into rest? Because, God sware concerning others, that they should not do so. The apostle's argument depends upon a known rule; that to things immediately contrary, contrary attributes may be certainly ascribed; so that he who affirms the one, at the same denies the other; and he that denies the one, affirms the other. He that says it is day, doth as really say it is not night, as if he used those formal words. Now the proposition laid down by the apostle in proof of his assertion is this, they who believed not, did not enter into God's rest; for God sware that they should not, because they believed not. Hence it follows inevitably, in a just ratiocination, that "they who do believe, do enter into that rest;" for the promise being the same, if unbelief exclude, faith gives entrance. And here, by the way, we may take notice of the use of reason, or logical deductions, in proposing and confirming of supernatural truths, or articles of faith. For the validity of the apostle's proof in this place, depends on the certainty of the logical maxim before mentioned, the consideration of which removes its whole difficulty. And to deny this liberty of deducing consequences according to the just rules of ratiocination, is quite to take away the use of the scriptures, and to banish reason from those things wherein