Writer of it alluding to the near approach of some awful and tremendous calamity. In the xth chapter, particularly, he tells those to whom he wrote, that they saw the day approaching-that vengeance belonged unto God that the Lord would judge his people-and that yet a little while, and he that should come would come, and would not tarry.

That these expressions are capable of being applied to temporal calamities scarcely needs any proof, and that they were intended to point out the approaching destruction of Jerusa lem will be rendered, in the highest degree probable, by attending to the drift of the argument which the Writer makes use of, in that chapter.

The learned Dr. Lardner has quoted many authorities to prove that this Epistle was written to Jewish Christians, and the whole turn of thought throughout the Epistle, appears to render it unquestionable that this was the fact. The attachment of the Jews to the Mosaic institution being of the strongest kind; it was of the utmost importance to satisfy those of that persuasion, that had embraced Chritianity, that the great purposes of that institution were fully answered, in the person of Jesus Christ, and more particularly as it respected the doctrine of atonement for sin. Under that institution, numerous sacrifices and offerings were appointed; the principal purpose of which was to inspire a confidence in the offerer, in the Divine forgiveness of the sins which he had committed, and to direct his attention to a better and more perfect state of things, when these sacrifices would be no longer necessary -being fully answered by the sacrifice of him, of whom the sacrifices under the law, were typical. This appears, most unquestionably, to have been the Writer's design in the 10th chapter, when he says v. 1. that the law was but a shadow of good things to come-that the sacrifices which were offered, from time to time, could never make the comers thereunto perfect, and that every Priest under the Mosaic dispensation ministered and offered the same sacrifices-but that Jesus Christ, after he had offered ONE SACRIFICE for sins, for ever sat down on the right hand of God; from henceforth expecting or waiting, till his enemies should be made his footstool; for by one offering, says this Writer, he hath perfected for ever, them that are sanctified.

Having, in this manner, asserted the superior excellence and permanent efficacy of the sacrifice which Jesus had

offered

offered, rendering all other sacrifices useless and unnecessary -the Writer, with great propriety, refers to a Prophecy of this more perfect state of things. V. 15. Moreover also the Holy Ghost beareth witness to us, i. e. * says Mr. Pearce of of Exon, confirms what I have said. This is the covenant that I will make with them after those days-I will put my laws into their hearts, and in their minds will I write them, and their sins and their iniquities will I remember no more. Now, says the Author of this Epistle-Where there is a remission of these, i. e. such a remission of these sins, as that they shall, by the conditions of the covenant, be remembered no more there can be occasion for no more, or farther, offering for sin. Having therefore, brethren, boldness to enter into the holiest, by the blood of Jesus, by a new and living way, &c.—let us hold fast the profession of our faith, with out wavering for he is faithful that promised, and let us consider one another, to provoke unto love and to good works : not forsaking the assembling of ourselves together as the manner of some is, but exhorting one another: and so much the more is this necessary as ye see the day approaching.

What the Author of this Epistle meant by the day approaching seems evident from the following verses, in which he particularly cautions those to whom he wrote, against apostasy from the Christian faith, that they might avoid the judgment which was about to devour + the adversaries-or those who were its opponents. And to shew, in the clearest manner, what that judgment and fiery indignation was, he states what was the fate of those who despised the law of Moses, which unquestionably was, the infliction of temporal punishment, and from thence argues, that those who trod under foot the Son of God, &c. would be justly exposed to a still severer punishment; for says the Author of this Epistle-v. 30. We know him that hath said vengeance is mine—I will recompence saith the Lord. And to render his argument for their being steadfast in the profession of their faith, and the severe punishment which awaited Apostasy, the more im

* (6 Testificatur (sub. hoc) nobis. i. e. Adsentitur nobis, et sententiam à "nobis hic explicatam testimonio suo comprobat; nempè, Christum una oblatione sui perfectum redemptionis pretium dedisse." Hardy in loc.

The original word perfectly harmonizes with what the Apostle had before said, that they saw the day approaching.

pressive

pressive, he adds, verse 31. It is a fearful thing to fall into the hands of the living God.

There appears to have been a considerable delicacy in the Apostle's referring to the punishment which was approaching, by examples taken from the Old Testament, rather than by particularly mentioning the destruction of Jerusalem by name- -but that he does refer to it, there seems to be no room to doubt; especially as in the following verses, he encourages them to perseverance in the extraordinary firmness which they had hitherto displayed, by the consideration that they should have a great recompence of reward; for, says he, ye. have need of patience that after ye have done-or perforined the will of God, ye might receive the promise; for yet a little while, and he that shall come will come, and will not tarry.

It will readily occur to the judicious and attentive Reader, that when our Lord foretold the destrnction of Jerusalem, he in a particular manner, connected with that prediction, a promise of deliverance from the more dreadful effects of that awful calamity. And, if there is reason for supposing that the Author of this Epistle is here alluding to the near ap proach of that awful calamity, it can hardly be imagined that he should omit so important an argument to encourage to perseverance. The recompence of the reward, therefore, and the promise they were to receive, especially when connected with the assertion that it was yet but a little while, and he that should come would come, and would not tarry, can hardly be understood in any other sense, than of deliverance from the approaching calamity of the destruction of Fe

rusalem.

them

That the destruction of Jerusalem was what the Apostle meant, when he asserted that they saw the day approaching, will be rendered still more evident from what the Author of the Epistle has said in the 12th chapter; for it is worthy of particular notice, that he here renews the same cautions against Apostasy, and makes use of the same or similar arguments, as he had used in the chapter which has just been examined. V. 25. See that ye refuse not him that speaketh ; for if they escaped not, who refused him that spake on earthmuch rather shall not we escape, if we turn away from him who speaketh-or who is from heaven,

It seems not to be essential to the design of this work, ta enter into a critical and minute examination who is here meant by him that spoke on earth; it being sufficient to the

force

force of the argument to understand, that by him who speaketh from heaven is meant, Jesus the Mediator of the New Covenant, or which amounts to the same thing-God the Father speaking by him. In the one case there was a shaking of the earth. In the other, the Author of the Epistle says-But now he hath promised, saying-Yet once more, I shake not the earth only, but also heaven. And this word ONCE MORE, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken, may remain.

The judicious Reader will recollect that when our Lord predicted the destruction of Jerusalem, his language concerning that event was, that the powers of the heavens should be shaken, and in a former part of this work, to which the Reader is referred, it was shewn that this was the language of antient prophecy to denote any remarkable temporal calamities. This being unquestionable; it may fairly be concluded, to use the words of Mr. Pearce of Exon, in his Note on Heb. xii. 26. that "the sense in which our Author explains this promise is "manifestly this, that God would shake, dissolve, and put "an end, to earthly and heavenly authorities, or kingdoms, "and set up himself a kingdom, under the Messiah, that "should (ultimately) prevail against all others, and should "not be abolished, but continue to the end of the world." And he observes that, "He shows this to be the sense of the "place, when he immediately adds, according to our trans

lation-And this word-YET ONCE MORE, signifieth the "removing of those things that are shaken, as of those "things that are made, that those things which cannot be "shaken may remain. Now what those things are, which "cannot be shaken, he shows plainly, in the next words, "wherefore we receiving a kingdom which cannot be moved. "And what kingdom can that be, which Christians receive, "but the kingdom of the Messiah? And if this kingdom "that cannot be shaken, is set up upon the shaking of the things "that are made, that is the heavens and the earth-must not the "heavens and the earth signify some kingdoms that are re"moved or put down ?" See Pierce in loc.

Mr Pierce's learned Continuator, Mr. Hallett, thus para, phrases the promise contained in these words, Yet once more I shake not the earth only, but also heaven! "When God 66 uses this expression, yet once more, he signifies thereby,

"the

"the change that should once, and but once, be made of "those things that are shaken, as of things that had formerly "been appointed, that so the things which are not shaken

66

may remain unchanged. Wherefore as we Christians do "now receive the Gospel Kingdom, which we know shall "be unshaken and immoveable, let us be steadfast in êm"bracing and adhering to the grace of God manifested in "the Gospel, by the help of which we inay serve God ac"ceptably, with a holy reverence and fear of him; which dispositions of soul in God's service are highly necessary " for us, because our God, even under this dispensation of "grace, is a consuming fire to such as reject and despise "him." See Mr. Hallet in loc. *

66

If these Writers have given the true sense of the language of the Writer to the Hebrews-the judicious and attentive Reader cannot fail to admire how exactly it harmonizes with our Lord's original language, that the kingdom of heaven, or of the Messiah, was at hand, and how cautious and guarded he appears to have been, in mentioning the destruction of Ferusalem by name, by speaking of it only in general terms, and in the language of antient prophecy. Such a conduct was not only dictated by the injunction of our Lord, to be wise as Serpents and harmless as Doves, but by the maxims of common prudence, as the mentioning the approaching calamity expressly by name, could only have tended to irritate and inflame those who were but too much irritated already. And as the use of the language of prophecy was, from the peculiar circumstances of the times, perfectly intelligible to those to whom it was addressed; it was fully sufficient to answer every purpose which he had in view. To modern Readers, it may have the appearance of being obscure, and sometimes, perhaps, unintelligible-but it could not have been so to them; especially, if it be considered that the language of Prophecy was to them, as Jews, perfectly familiar!

If the explanation which has now been given of the xth and xith chapters of the Epistle to the Hebrews shall, upon examination, be found to be accurate and satisfactory-all suspi cion will be completely done away, of the Writer of that' Epistle having predicted the near approach of the final Judge

It seems probable that when it is said God is a consuming fire, he alludes to the awful destruction of the Jewish nation.

ment