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28

Heb.

The Jews entered not in because of unbelief.

that heard it.

works were finished from the foundation of the world.

SECT. they also were. But the word of promise which as well as unto them, iv. they heard, did not profit them, as it might ed did not profit but the word preachotherwise have done, in matters of the highest them, not being mixiv. 2 importance, not being duly mixed and attemp-ed with faith in them 3 ered with faith in them that heard [it.] For 3 For we which we cordially believing the gospel, and faithfully have believed do enretaining it, are so secure of final happiness, ter into rest, as he that it may with some propriety be said, we said, As I have sworn have already entered into rest; as he said in the shall enter into my in my wrath, If they forecited text, So I sware in my wrath they rest: although the should not enter into my rest. And this may lead us farther to reflect on what is elsewhere said concerning his works; as they were fin4 ished from the foundation of the world.h For 4 For he spake in after Moses had given us an account of the a certain place of the creation, he somewhere saith concerning the seventh day on this seventh [day] thus, (Gen. ii. 2; Exod. xxxi. rest the seventh day 17,) And God rested the seventh day from all his from all his works. 5 works. And in this [place] which we have 5 And in this quoted, again he saith [I have sworn] they shall place again, If they not enter into my rest. Now this certainly im- shall enter into my plies, that when these words were written, there was a rest of God, from which these sinners should be excluded, though they actually dwelt in the land of Canaan, secure under the protection of David, their victorious Monarch, and enjoyed the repose of God's sabbath there.

6

wise, And God did

rest.

some must enter

Seeing then it remaineth that some must enter 6 Seeing therefore into it, which is spoken of in this scripture as a it remaineth that certain thing, and they to whom the good tidings therein, and they to of rest were at first declared, did not enter because whom it was first of their unbelief, which you know was threat- preached, entered 7 ened with such punishment; He again deter- not in because of mineth a certain day, marked out within cer7 Again, he limtain limits and boundaries, in reference to iteth a certain day, which he urges their immediate attention and saying in David, To obedience to the manifestation of the Divine

will, saying in that well known composition of

unbelief:

We believing have entered, &c.] Mr. h His works finished from the foundation, Peirce would render it, We believing enter &c.] Mr. Peirce thinks the apostle ininto rest, that is, Faith is the way by tends to lay in an answer to an objection which men must expect to enter into whatever rest God promises in one age or another; and so it appears necessary that the word should be mixed with it, This, it must be acknowledged, is a very probable and weighty sense.

which might arise against the caution given, from there being entered into rest already, that is, into the land of Canaan, where they celebrated the sabbath. He therefore shews that the words could neither extend to the one or the other of these rests.

They should labour therefore not to fall in like manner.

To day if ye will

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day, after so long a David, of which we have just been speaking. SECT time; as it is said, This day, and that after so long a time as had iv. hear his voice, har- passed after the rest of God at the creation den not your hearts. mentioned above, as it is said, This day, if ye iv. 7 will hear his voice at all, harden not your hearts.

wards have spoken of another day.

9 There remain. eth therefore a rest to the people of God.

Heb.

8 For if Jesus had Now it is certain, as I hinted above, the rest g given them rest,then here referred to is not, and cannot be, interwould he not after- preted of the land of Canaan; for if Joshua, who introduced them thither, and settled them there, had given them the great and peaceful rest referred to, he would not so long after that settlement have spoken, as you see in the days of David he does, concerning another day of trial, and another day of rest into which it was a supposable case that they might not enter. Therefore it is very evident, that there remain- 9 eth a rest for the people of God; which, when we consider it in reference to that sabbatical rest of which we have been speaking, may properly be called the celebration of a sabbath, 10 For he that is which, blessed be God, will be eternal. entered into his rest, may be thus called with happy propriety, for he also hath ceased he who hath entered into this, his final and comfrom his own works, as God did from his. plete rest, of which we now speak, hath also himself, entirely ceased from all the labours and fatigues of his works, as God rested from his own on that first seventh day, which, in commemoration of it, was appointed sacred to fu

into that rest, lest

It 10

11 Let us labour ture ages. Let us therefore labour with all 11 therefore to enter possible diligence and constancy, to enter into any man fall after that important and eternal rest, that no one may the same example of finally fall into ruin by the same example of disobedience, which hath undone so many thou

unbelief.

sands already, and proved so fatal to Israel, in
the instance I have been handling at large.

IMPROVEMENT.

WHAT can be so desirable as to partake of Christ, and all the chap: saving benefits, which believers receive in and by him, by virtue iii. 14 of that relation to which he condescends to admit them? Let us seek this happiness by persevering faith, and holding fast the

If Joshua.] So this proper name * Remaineth a rest.] He here changes should be rendered; for Inres, Jesus, is the word xalaravois for cabbalismos, to only the Greek manner of expressing signify its being entire and perfect, and like Joshua. a sabbath.

30

iv.

verse

Reflections on the case of the unbelieving Israelites.

SECT: beginning of our confidence steadfast unto the end; bearing still in our minds the melancholy example of the children of Israel, who though by such wonderful interpositions led out of Egypt, were 16 doomed by the Divine vengeance to die in the wilderness for their unbelief. That obstructed their entrance into Canaan ; . 19 nor can we ever hope to partake of the land of promise above, if we resign that faith, which is the spring of every other grace that is necessary to prepare us for it.

Let us take the alarm, and exercise that pious fear which so well consists with a cheerful hope in God, and committing our souls chap. to his fatherly care. We hear the word of salvation; let us pray iv. 1 that it may profit us; and for that purpose, let us be often realizing to our minds its Divine authority, and those invisible ob9 jects which it opens upon us. It speaks of a rest remaining for the people of God; and O! how much nobler a rest, than that of Canaan. Our true Joshua leads us on, as the Captain of our salvation. He conquers all our spiritual enemies by his invincible 8 word, and will divide us an inheritance, an everlasting inherit7 ance there, if we are faithful to the death. To day, after so long a time, are we still called to pursue it let us therefore give dili10 gence, that we may enter: and let those sabbaths, which are instituted in kind commemoration of God's having rested on the seventh day from his labours, and which are intended in some degree to anticipate the heavenly rest, be improved for this valuable purpose. So shall we ere long rest from our works, as God did from his, and after the labours of these few mortal days, shall enjoy immortal tranquillity and repose: we shall pass a perpetual sabbath in those elevations of pure devotion, which the sublimest moments of our most sacred and happy days here can teach us but imperfectly to conceive.

SECT.

V.

Heb.

:

SECT. V.

The apostle enforces the caution he had before given, by awful views of the omniscience of God, and animating representations of the character of Christ, as our High Priest; of whose Divine appointment, gracious administration, and previous suffering, he goes on to discourse, and promises further illustrations of so important a topic. Heb. IV. 12, to the end, and V. 1-14.

HEBREWS IV. 12.

AVING warned you against the fatal ex

Israel of old, let me entreat you to dwell upon it, iv. 12 in your most serious and attentive reflections.

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Every creature is manifested in the sight of God.

V.

31

Heb.

powerful, and sharp. For the word of God, which gives you this ac- SECT er than any two edg count, as well as that glorious person his esed sword, piercing sential word, by whom he manifested himself even to the dividing asunder of soul and to Israel in the wilderness, [is] still living and iv. 12 spirit, and of the efficacious, and sharper than any two edged joints and marrow, and is a discerner of sword, piercing, in the acutest manner that can the thoughts and in- be imagined, even to the separating between the

tents of the heart.

soul and spirit, the respective principles of animal and rational life, and to the dividing the remotest and most closely connected parts of the body; so that it reaches to the joints and even to the marrow contained in the bones. And, to speak in less figurative terms, as he [is] an exact discerner of the thoughts and intentions of the heart, his word meets with the most secret purpose, and exerts a Divine authority, in controlling irregularities and disorders which 13 Neither is there no human eye can penetrate. And it may well 13 any creature that is be supposed that it should be so; for there is sight: but all things no creature, which is not apparent and manifestare naked, and open- ed in his presence; but all things [are] naked, ed unto the eyes of and laid bared before the eyes of him to whom we

not manifest in his

him with whom we are to give an account. He discerns them as

have to do.

14 Seeing then

the inwards of sacrificed animals are discerned,
when their bodies are completely laid open,
and therefore it will be altogether in vain to
attempt a disguise before him.

Now on this consideration, and because the 14 all seeing God who is to be our final Judge,

• The word of God.] It is greatly debat- plained it, as if he had said, he is able at ed among commentators, whether this is to be understood of Christ, or of the gospel and scripture revelation. I have endeavoured to give a hint of both senses in the paraphrase, but esteeming the latter preferable, have chiefly pointed that out; and I believe any one versed in the energy of scripture will think it a very suitable and natural sense.

Living and efficacious.] Mr. Peirce thinks there is an allusion here to the lightning by which they fell in the wilderness, whom he had so often and so long been speaking of.

pleasure to give a mortal wound; as when the marrow is separated from the joints, or the soul from the spirit, death ensues. But I rather think the meaning of the latter clause is, he can divide the joints, and divide the marrow, that is, enter irresistibly into the soul, and produce perhaps some sentiment which it would not willingly have received; and sometimes discover and punish secret, as well as open wickedness.

Naked, and laid bare.] It has been well observed, that these two words contain a graceful allusion to the custom in sacriSoul and spirit, joints and marrow.] ficing, of flaying off the skin from the vic There seems in this text an evident refer- tim, and cutting it open, whereby all the ence to the doctrine of two principles, call- vitals and inwards are exposed to full ed soul and spirit, as the seats of rational view; as guuvos signifies what had no cover, and sensitive life; to distinguish these and relaxivos what had no conceal seems to be spoken of, as an instance of ment within. See Blackwall's Sacred Clas the greatest penetration. Some have ex- sics, Vol. I. p. 251.

32

Heb.

Having an High Priest of divine appointment ;

SECT. has displayed his mercy in directing our eyes that we have a great V. to a Saviour, by whose mediation we are to be High Priest, that is delivered from the fierceness of his deserved passed into the heavens, Jesus the Son iv. 14 vengeance; let us, I say, by such powerful of God, let us hold considerations be awakened to have recourse fast our profession. to him, and encouraged to confide in him, and to adhere to his cause amidst all opposition. Having therefore a great High Priest, who hath passed through the vail, and entered into the heavens, that he might there intercede with God for us, even Jesus the Son of God, let us hold fast [our] profession of faith in him, and never suffer the most violent attack to wrest it

15 For if we have

which cannot be

15 from us. For we have not an high priest incapable of sympathizing with our infirmities, but not an high priest on the contrary, [one who] has a most tender touched with the feeling of them, having been himself tried in feeling of our infirmevery respect, in like manner, (withus, yet] with- ities; but was in all out any degree of sin, or any approach towards points tempted like as we are, yet withit, from which, amidst his severest trials, he out sin. 16 remained perfectly free. Let us, therefore, 16 Let us therehumbly confiding in his intercession, approach fore come boldly unwith freedom of speech to the throne of grace, grace, that we may to present our petitions, that we may receive obtain mercy, and that mercy which he hath been appointed to find grace to help in purchase, and may find grace from that throne time of need. for our seasonable assistance, according to our respective necessities.

V. 1 I speak of Christ under the character of the

e

to the throne of

V. 1 For every

sacrifices for sins:

great High Priest with evident propriety, to high priest taken which I hope you will attend; for every high trained for men in from among men, is priest taken from among men, as those of the things pertaining to Mosaic ritual are, is constituted or chosen for God, that he may the benefit of men, and set over things which offer both gifts and relate to the service and honour of God, that he may offer both gifts and sacrifices for sins in an 2 acceptable manner. Being able to proportion 2 Who can have his compassion to those that are ignorant, and compassion on the wandering from the exact paths of God's com- ignorant, and mandments, for whom alone, you know, sin them that are out of

on

Every high priest.] All the following μergiabuv, properly signifies. The igno discourse is intended to moderate their rant and erroneous is here put, by a usual regards for the Levitical priesthood, and figure, for those who wander, or sin, through to give them more exalted notions of ignorance; the case in which priests, apChrist, that they might be more resolute pointed by men, were to offer sacrifices in adhering to him. for them.

f Proportion his compassion.] So the word,

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