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pressed by any one proper Latin word. Salvator, is coined for that purpose; · a saviour.' Now as persons on great occasions had their names as to their signification wholly changed, as when in the Old Testament Jacob was called Israel, and Solomon, Jedediah and in the New Testament Simon was called Peter, and Saul was called Paul; as divers had double names occasionally given them; as Esther and Hadassa, Daniel and Belteshazzar; so God was pleased sometimes to change one letter in a name, not without a mystical signification; so the name of Abram was changed unto Abraham, by the interposition of one letter of the name of God; and that of Sarai into Sarah, by an addition of the same, Gen. xvii. 5. 15. So here the name of Hoshea, is changed into Jehoshua, by the addition of one of the letters of the name of God, increasing the signification; and this name was given him, as he was a type of Christ, and the typical saviour or deliverer of the people.

The name of ", Jeshua, from the Chaldee dialect prevailed at length in common use, being of the same signification with the other, namely, a saviour, one that saveth. Hence, when they came to converse with the Greeks, came the name of Ious, or Jesus. For the Greeks called Hoshea, Ausis, and Nun his father Naue, greatly corrupting the original names; but Hoshea and Jehoshua and Jeshua they called Jesus. In yw, Jeshuah, they rejected the guttural y, as not knowing its right pronunciation, whereon, Jesu, remained; and then in their accustomed way they added the terminative sigma, and so framed Insous; as of W, Messiach, by the rejection of T, and the supplement of, they made Mirrias, Messias. Hence the name Jeshua being in common use for and of the same signification with Jehoshua, and that in the Greek pronunciation being turned into Jesus, that was the name whereby the Lord Christ was called, Mat. 1. 21. Καλέσεις το ονομα αυτου Ιησέν, αυτός γαρ σωσει τον λαον άντε απο των ἁμαρτιων αυτών, "Thou shalt call his name Jesus, for he shall save his people from their sins." It is plain, that the reason of the name is taken from its signification of saving,' he shall save,' be the Saviour; so that all the attempts that some have made, to. derive it from other words, are vain and frivolous; and so also are theirs, who would deduce the Greek name Incovs, from law, aow, to heal.' For Inrous is of no signification at all in the Greek tongue; it being only their manner of pronunciation of yw, Jeshua, which is a Saviour; which name was given to the Lord Christ because of the work he had to do. So also was it to this Jesus, the son of Nun. The wickedness of the perfidious Jews in writing his name ", and the horrible abuse they made thereof, are known to the learned; and there is no need to acquaint others with them.

Пlegi wλans úμegas, 'concerning another day.' The apostle have

ing described the rest he discourseth of, by the especial day of rest, that was in several estates of the church peculiarly to be observed, now by a synecdoche expresseth the whole rest itself, and all the concernments of it by the name of a day.

Ovx av shake, he would not have spoken; that is, either God absolutely; or the Holy Ghost, whose immediate work the inspiration of the psalmist was, whose words these are.

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META TUUTα, after these things,' the things which befel the people in the wilderness, and what they afterwards attained under the conduct of Joshua.

VER. 8. For if Jesus had given them rest, then would he not after these things, have spoken concerning another day.

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The confirmation of his principal assertion from the words of David, concerning the rest prepared and proposed in the gospel unto believers, is that which our apostle still insists on, as was declared. Hereon was his whole exhortation of the Hebrews founded, and hereinto was it resolved. And on the same truth depended all the reasonings and motives whereby he enforced his exhortation. This therefore was fully to be established, and clearly vindicated. And that which last of all remained to that purpose, was the removal of an objection, which it was evidently among the Jews, liable and obnoxious unto; and this he doth by the due stating of the time when these words were spoken, which he had pleaded in evidence of his assertion. The objection laid down by way of anticipation, is plain in the words. And it is this, Although the people which came out of Egypt entered not into the rest of God that was promised, by reason of their unbelief and disobedience, as you have proved; yet the next generation under the conduct of Joshua went into and enjoyed the rest, which they were excluded from. This therefore was the rest intended, which we being in the enjoyment of, what ground have you to propose another rest unto us.' This is the force of the objection. And two things are comprised in the apostle's answer unto it. First, A denial of the supposition on which the objection is founded; this is done virtually in the manner of the proposal of the objection itself. "For if Jesus had given them rest." That is, whatever be pretended and pleaded, he did not do so; that is not that full and ultimate rest which in all these things God aimed at. Secondly, He gives the reason of this his denial; which is this, That five hundred years after, God in David, and by him, proposeth another rest, or another day of rest, and invites the people unto an entrance, after they were so long fully possessed of all that Joshua conducted them into. And whereas there was no new rest for the people to enter into in the days of David, and the psalm wherein these words are recorded, is acknowledged to be prophetical of the

days of the Messiah, it unavoidably follows, that there is yet a rest, and a day of rest, remaining for the people of God, which he lays down as his conclusion in the verse ensuing.

This interpretation of the words, perfectly satisfieth the argument in hand; but yet I judge there is more in them, than a mere answer to the objections mentioned, though expositors look no farther. And this is, that the apostle also designs to teach the Hebrews, that all those things which were spoken about the rest of God in the land of Canaan, and Mosaic institutions, had not the reality or substance of the things themselves in them, Heb. x. 1.; so that absolutely neither did God rest, nor were the people to look for rest in them. They had no other end nor use, but only to teach them to look out after, and to prepare for, that rest which was promised from of old; so that Joshua did not give them real rest, but only that which was a typical instruction for that season, in what was to come. And therefore in David the same matter is carried still on, and direction is still given to look out after the rest to come. And we may learn hence principally, that

Obs. I. There is no true rest for the souls of men, but only in Jesus Christ by the gospel.-Notwithstanding all that was done to and for the Israelites by Joshua, yet he gave them not rest; he brought them not into the full and complete rest of God; God "having provided some better things for us, that they without us should not be made perfect." And the reasons hereof are. First, Because God himself resteth not in any thing else. And in his rest alone it is that we can find rest. It is in vain for us to seek for rest, in that wherein God resteth not. We have seen that at the beginning, when he had created man, he entered into his rest; in that satisfaction which he took in the effects of his own power, wisdom and goodness, Exod. xxxi. 17. He provided likewise rest in himself for man; and gave him a day as a pledge of his entrance into it, Gen. ii. 2. In this condition, trouble and disquietment entered into the whole creation, by the sin and apostasy of Adam. God no more rested in the works of his hands, but "cursed the earth," Gen. iii. 17-19. made the whole creation subject to vanity, Rom. viii. 20. and "revealed his wrath from heaven against the ungodliness of men," Rom. i. 18.; and hereof he hath in all ages since given signal instances; as in the flood of waters wherewith he drowned the old world, and the fire from heaven wherewith he consumed Sodom and Gomorrah. And of the same kind are those severe judgments by pestilences, famines, earthquakes, inundations, eruptions of subterraneous vapours, conflagrations, and the like; all testifying the indignation of God against the works of his own hands because of the sin of muan, to whom he had given them for a possession, and put them

in subjection. For God had decreed from eternity to permit a disturbance by sin, in the first order of things, that he might

gather all things unto an head," with durable rest and peace, in Jesus Christ, Isa. xlii. 1. Eph. i. 10. Man hath also utterly lost his rest in that first rest of God; and though he several ways seeks after it, yet, like the unclean spirit cast out of his ha bitation, he can find none. Some seek it in the world, the pleasures and profits of it; some in the satisfaction of their sensual lusts; some in themselves, their own goodness and righteousness, some in superstition and vain ways of religious worship invented by themselves, some of them horrid and dreadful, Micah vi. 6, 7. All in vain. Man hath lost his rest by falling off from God, and nothing will afford him the least quietness but what brings him to him again, which none of these ways will do. It is in and by Christ alone that our lost rest may be recovered.

Obs. II. For, Secondly, Other things will not give rest to the souls of men. An higher instance hereof we cannot have than in these Israelites. They had been for sundry ages in bondage to cruel oppressors, who ruled over them with unparalleled severity and rage. Such, besides their hard and continual labour in the furnace, was that of their having their tender infants, the comfort of their lives, and hope of the continuance of their name and race on the earth, taken from the womb, and cruelly murdered. This they were now delivered from, and all their enemies subdued under them, until they set their feet upon the necks of kings. Who would not now think that this would give them rest? And so it did, outward rest and peace, until it was said that God gave them "rest on every hand." And many yet in the like condition of bondage, shut up in the hands of hard and cruel rulers, are apt to think that a deliverance from that condition, would give them perfect rest and satisfaction. But yet the Holy Ghost tells us, that this did not give them rest; not that rest wherein they might ultimately acquiesce.

Besides; whereas neither they, nor their forefathers, for four hundred and thirty years, had ever had either house, or land, or possession, but wandered up and down, in those places wherein they were strangers, and had not one foot's breadth that they might call their own, but only a cave or two to bury them when they were dead; they had now a whole plentiful country given unto them to inhabit and possess, a fruitful country, a land flowing with milk and honey; and therein cities which they had not walled, houses which they had not built, vineyards which they did not plant, with all sorts of riches and substance unspeakable. This might add unto their former satisfaction, especially being suddenly given, and flowing in upon them. And where there is wealth in abundance, and absolute liberty, what

can be desired more to give men rest: But yet it did not so. Yet farther; whereas before they lived in a loose scattered condition, without law or rule of their own, or amongst them, God had now gathered them into a firm, well compacted political body, and given them a great and righteous law for the rule and instrument of their government, which all nations did admire, Deut. iv. 5, 6. This, as it gave them glory and honour in the world, so it was a means of securing that wealth and liberty which they enjoyed. And where these three things are, there a people may be supposed to be at perfect rest. For liberty, wealth and rule make up a state of rest in this world. But it was not so with them. Joshua gave them not rest. More than all this, God had established his glorious worship amongst them, entrusted them with his oracles and ordinances, and that whole system of religious honour which he would then accept in the world, Rom. ix. 4. All these things, with other mercies innumerable, they were made partakers of, by and under the conduct of Joshua. And yet it is here plainly affirmed and proved, that he did not give them rest, that is the ultimate and chief rest which God had provided for his church and people in this world. Why, what was wanting hereunto? what was yet behind? That the apostle declares in this place. The promise was not yet fulfilled, the Messiah was not yet come, nor had finished his work, nor were the glorious liberty and rest of the gospel as yet exhibited and given to them. It were easy to demonstrate how all these things singly and jointly do come short of true rest. For notwithstanding all these, and in particular the best and highest of them, namely, the law and ordinances of warship, they had not spiritual liberty, rest and peace, but were kept in a bondage-frame of spirit, and laid up all their hopes and expectations in that which was not yet granted to them. So our apostle tells us, that the "law made nothing perfect," and that their sacrifices could never completely pacify their consciences, and therefore were continually renewed with a remembrance of sin. It is Christ then alone, as declared in the gospel, in whom God doth rest, and in whom our souls may find rest. The reasons hereof may be taken from that description which we have given before, of this gospel rest which the apostle insisteth on.

It is surely therefore our wisdom, in our inquest after rest, which, whether we take notice of it or not, is the main design of our lives, in all that we project or execute, not to take up in any thing beneath him or without him. All those things, the enjoyments of the world, the righteousness of the law, the outward ordinances of divine worship, say openly and plainly to us, that rest is not in them. If all those in conjunction had been satisfactory to that end, then had Joshua given the peo

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