A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. IX.

1.* 1.1 * 1.2 THen verily the [note a] first covenant had also ordinances† 1.3 of divine service, and a worldly sanctuary.]

2.* 1.4 For there was a Tabernacle made, the first wherein was the candlestick, and the table, and the shew-bread; which is called the sanctuary:]

3.* 1.5 And after the second veise, the Tabernacle which is called the holiest of all.]

4.* 1.6 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the [note b] golden pot that had Manna, and Aarons rod that budded, and the tables of the covenant,]

5.* 1.7 And over it the cherubims of [note c] glory, shadowing the [note d] mercy-seat:] of which we cannot now speak particularly.

6.* 1.8 Now when these things were thus ordained, the priests went alwaies into the first tabernacle, accomplishing the service of God:]

7.* 1.9 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the [note e] * 1.10 errors of the people:]

8.* 1.11 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing.]

9.* 1.12 † 1.13 Which was a figure for the time then present,* 1.14 in which† 1.15 were offered both gifts and sacrifices,* 1.16 that could not make him that did the service perfect, as per∣taining to the conscience,]

10.* 1.17 † 1.18 Which stood onely in meats and drinks and divers washings, and carnal or∣dinances imposed on them untill the time of reformation.]

11. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle not made with hands, that is to say, not of this building.

12. Neither by the blood of goats and calves, but by his own blood, he entred in* 1.19 once into the holy place, having obtained eternal redemption for us.]

[Paraphrase] 11, 12. But when Christ came to enter on the high∣priesthood to obtain for us all those blessings (of purging the conscience, which could not be had by the Law, of bestowing on us our great reward, which is not to be had in this life, and so) which were future in respect of the Law and of this life, and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law, to wit, his own body, not made with hands as that was, but formed by the Holy Ghost in the Virgins womb, after an extraordinary manner (and so differing not onely from that tabernacle as flesh from wood, but also from other humane bodies, as that which was conceived by the Holy Ghost, from that which was begotten after the ordinary manner) when, I say, Christ entred on his high priesthood, he ascended into heaven, in stead of the Holy of holies, and did this once for all, in stead of the once a year of the high priest, and this with his own blood, or having laid down his own life, in stead of that blood of goats for the people; and of bullocks for himself, which the priest took with him to the Holy of holies, having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin, by his death and resurrection.

13. For if the bloud of bulls and goats, and the ashes of an heiser sprink∣ling the unclean, [note f] sanctifieth to the purifying of the flesh:]

[Paraphrase] 13. For if the legal pollu∣tions, the eating or touching of unclean things, &c. be expiated by bloud and ashes, so far as to keep them that are polluted so from being turned out of the Congregation, and from any legal punishment:

14. How much more shall the bloud of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?]

[Paraphrase] 14. How much more shall Christs death, the shedding of his bloud for you, and after that, his presenting himself to his Father in heaven in a body that shall never die any more, raised from the dead by the Spirit and power of God, and now being not onely alive, but immortal, deliver you from the guilt of sin, and fit you to serve God in a vital Christian course, giving over all the sins of the former life?

15. And for this cause he is the Mediatour of the New* 1.20 Testament, that by means of death, for the redemption of the transgressions that were under the first † 1.21 Testament, they which are called might receive the promise of eternal inheri∣tance.]

[Paraphrase] 15. And for this end was Christ made use of to inter∣cede between God and us, and establish and seal a new Covenant with us, that by the intervention of his death for the expiation of all sins and transgressions, even such as could not be expiared under the old Covenant, they which are effectually called, the truly penitent reformed believers, may have heaven and eternal blisse made over to, and possesled and instated on them, by way of inheritance.

16. For where a Testament is, there must also of necessity* 1.22 [note g] be the death of the Testator.]

[Paraphrase] 16. He shed his bloud, I say, because that a Testament be valid, or that any man enjoy any thing by the death of another, the death of the Testator is required necessarily, and must be avouched or produced by him.

17. For a Testament is† 1.23 of force after men are dead, otherwise it is of no strength at all, while the Testator liveth.]

[Paraphrase] 17. There being no sta∣bility in a Will as long as the Testator liveth, because he may change it if he will, and besides it is to be supposed of him, that he meant not the benefit of it to his heir till after his own death.

18. Whereupon neither the* 1.24 first Testament was dedicated without bloud.

[Paraphrase] 18. And therefore agree∣ably to this nature of Covenants, which are among the Eastern Nations still signed with bloud, and of Testaments which are not in force till the Testators death, we read in the Law, that the ceremony of bloud was used in the sanction of the first Covenant, that under the Law.

19. For when Moses had spoken every precept to all the people according to the Law, he took the bloud of calves and of goats▪ with water and scarlet wooll and hyssope, and sprinkled both the book and all the people,]

[Paraphrase] 19. For when the Com∣mandments, Exod. 20, 21, 22, 23. were by Moses reci∣ted to all the people according to Gods appointment, then, as it follows Exod. 24. 6. he took, &c. and sprinkled, &c. (which noted this sanction of Covenants (as of Testaments by death) by the Ceremony of bloud, and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us,)

20. Saying, This is the bloud of the† 1.25 Testament which God hath* 1.26 enjoined unto you.]

[Paraphrase] 20. Saying, This bloud is the Ceremony of establishing the Covenant which God hath made with you.

21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels † 1.27 of the Ministery.]

[Paraphrase] 21. And so likewise he sprinkled the Tabernacle, and all the utensils that were used in the worship of God, with bloud.

22. And almost all things are by the Law purged with bloud; and without shedding of bloud is no remission.]

[Paraphrase] 22. And generally under the Law the course was, that all things that were purisied should be purisied by that ceremony of shedding bloud, and so in like manner, that when any sin was committed, a beast should be slain for a sacrifice, by way of confession that that sin deserved death.

23. It was therefore necessary that the patterns of things in the heavens should be purisied with these, but the heavenly things themselves with better sacrifices then these.]

[Paraphrase] 23. And therefore the Law commanding that the Taber∣nacle which (in respect of the two parts of it, but especially the inmost part) is an image of the highest Heavens, should thus be purified with the bloud of bullocks or goats, that is, that the Priest should never enter in thither without such bloud-shedding, it is most agreeable and pro∣portionable to these types, that Christ should dye, shed his own bloud, and so enter into Heaven to be our high Priest (and in like manner that we through many sufferings should enter into the kingdome of God.)

24. For Christ is not entred into the holy places made with hands, which are the* 1.28 figures of the true; but into Heaven it self, now to appear in the presence of God for us:]

[Paraphrase] 24. For Christ was not so an high Priest as to enter into any holy place built by men, the image or representation of signifie Heaven, (see Wisd. 9. 8.) but into Heaven it self, there to appear before God, as the Priest was said to doe in the Holy of holies, and to recommend our wants and affairs to him, and negotiate for us, and so to relieve us when we stand in need of him:

25. Nor yet that he should offer himself often, as the high Priest entreth into the holy place every year with bloud of others:]

[Paraphrase] 25. Nor was the similitude betwixt him and an high Priest to hold in this, that as the Priest enters into the holy place every year with the bloud of bullocks and goats, so Christ should enter every year into that which was signified by the Holy of holies.

26. (For then must he often have suffered since the foundation of the world) but now once† 1.29 in the end of the world* 1.30 hath he appeared [note h] to put away sin by the sacrifice of himself.]

[Paraphrase] 26. (For then he should from time to time ever since the beginning of the world have dyed many times) but in this, his presenting himself in the sight of God, his going to heaven to intercede for us, differs from the Priests going into the Holy of holies, that Christ doth shed none but his own bloud, and that but once for all, and that now in this last age, (see Note on Mat. 24. c.) this close or shutting up of the Jewish state, on purpose to obtain pardon for whatsoever sins repented of, and to work reformation among us.

27. † 1.31 And as it is appointed unto men once to die, but after this the judge∣ment:••

[Paraphrase] 27. For in this is the con∣dition of Christ like to the condition of other men, that as they must die but once, and then be judged to all eternity:

28. So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin* 1.32 unto salvation† 1.33 .]

[Paraphrase] 28. So Christ having yiel∣ded up himself for a sacrifice for us, and so born our sins up to the crosse with him (dyed as our surety or proxy) shall doe this but once: when he comes again it shall be in another manner, he shall not come to this earth to dye again, but shall come in glory and power, (quite un∣like that state wherein he was when he bare our sins) to the relieving and bestowing deliverance on those who expect and wait for him, and constantly adhere to his commands.

Annotations on Chap. IX.

[ a] * 1.34 V. 1. First covenant] That it must be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first without 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tabernacle, will appear by the authority of antient MSS. (as, besides others taken no∣tice of by other men, in an antient one in Magd. Col. Library in Oxon) and of the Syriack and old Latine Translation, and of Saint Chrysostome, and the Greek Fathers, who read it not: And then there is little doubt but the Substantive to it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Covenant, mentioned in the former Chapter, and called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first, in the verse immediately preceding this, c 8. 15. which antiently was conjoined with this, before the division into Chapters. Besides the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tabernacle will not be very congruous; for then the Tabernacle must be said to have in it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the worldly holy, that is, the Tabernacle, as appears v. 3. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tabernacle is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ho∣ly of holies. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ordinances, see Rom 8. d.* 1.35 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in any reason to be taken not in the Genitive, but the Accusative plural, and so will note sacrifices and other institutions for Gods worship, which belonged to that Mosaical Covenant.

[ b] * 1.36 V. 4. Golden pot] It is a matter of some difficulty to determine, whether it were the Ark, in which the Pot of Manna and the Rod are hore said to be kept, or more generally the Holy of holies, wherein, as in a common place, both they and the Ark were. For first, the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which, may equally referre to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the tabernacle called the Holy of holies, and to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ark: and secondly it is positively affirmed, 1 King. 8. 9. that there was nothing in the Ark but the tables of stone. But then on the other side it is apparent that those Tables of the Law were in the Ark, and therefore the mention of those being immediately subjoyned to the mention of the Pot and the Rod, and connected distinctly with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the pot and the rod and the tables, in all reason they must be thought affirmed to be in the Ark, where it is certain the Tables were; and 2. it is as manifest that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, over it, v. 5. denotes the Ark, on the covering of which, and not of the Holy of holies, the Cherubim were. To this difficulty that which Theo∣phylact hath affirmed is most satisfactory, that though at that time which is referred to 1 King. 8. 9. that is, in Solomons time, there was nothing in the Ark but the Tables, yet in after-times the Pot and the Rod were put there, viz. in Jeremies time, when the Ark was to be hid by him: and all this, saith he, S. Paul may be supposed by tradition to have had from Gamaliel his Master, a Pharisee; and accordingly, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Hebrews, or Jewes, of his time, which were of the Pharisees sect, affirmed it to be so.

[ c] * 1.37 V. 5. Glory] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, glory, is here set to signifie the Schechina, or appearing of God, which was wont to be by Angels, of which there Cherubims were the re∣presentations. See Note on Mat. 16. n. and on Mar. 1. 2.

[ d] * 1.38 Ib. Mercy-seat] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is answerable to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies two things, first, to cover (and indeed the English word cover seems to come from it) and that either simply to cover, or to cover with pitch, &c. & secondly in Piel, to cleanse, expiate, and to be propitious. Hence it is ren∣dred sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to plaster, or cover, with bitumen of pitch, and sometimes, most ordinarily, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to propitiate or cleanse. And accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a covering, Exod. 26. 36. sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propitiatory; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propitiatory, when the sense is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 covering. See Note on Rom 3. h. And so in this place, where it notes a part of the Ark, it must be taken in the notion of the He∣brew, and rendred in that sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cove∣ring, as 'tis Exod. 26. 34. and 30. 6. or as the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if it had been here retained, would have im∣ported.

[ e] * 1.39 V. 7. Errors] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though it signifies peculiarly ignorance, yet is taken among the Greek Writers in the Old Testament for sinning indifferent∣ly. So Tob. 3. 3. Judith 5. 20. Ecclus. 51. 26. 1 Mac. 13. 39. 2 Mac. 13. 37. Ecclus. 23. 2. and 3 Mac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a company that had not sinned against the King, according to the notion of the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which as it signifies ignoravit, erravit, ignorance, error, so also it signifies defecit, recessit, fal∣ling off, failing; and so here it signifies all those sins for which there was allowed exp••ation and sacrifice under the Law, that is, all sins but those of Presump∣tion, or Will.

[ f] * 1.40 V. 13. Sanctifieth] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sanctifie in this place signifies to purifie, in the notion that belongs to the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is sometimes rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pure, sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 holy; and accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impure and holy, are set opposite 1 Cor. 7. 14. So also the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is vulgarly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sanctifie, is used for washing among the Jewes. See Note on 1 Cor. 7. d. Thus it appears to be used here, not onely by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unclean, or polluted, im∣mediately precedent, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cleansing, or purity, following; but by the evidence of the matter

here spoken of. For that was the design of the legal sacrifice, bloud and ashes, to cleanse them that were legally polluted, which is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the cleansing of the flesh, that is, to make them legally clean, such as might come into the congregation again. But this still in a Metaphorical signification, as cleansing signifies expiation, or obtain∣ing pardon of sin, freeing from the inconveniences or Censures that belong'd to it. In this same sense the word is used c. 10. 10. Through which will we are san∣ctified, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is,* 1.41 our sins are expiated, through the offering of the body of Christ once for all, which v. 26. is expressed by another phrase, that he hath now once appeared to put away sin by the sacrifice of himself.

[ g] * 1.42 V. 16. Be the death—] What the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣gnifies here, will be best guest by the Context, which looks to the validity of Wills and Testaments, and to the pleading of them in Law, to receive benefit from them.* 1.43 This is expressed v. 17. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and of this it is sufficiently known in all Lawes, what is here said, that as long as the Testator lives there is no validity in his Will, no pleading any thing from it, because Voluntas est ambulatoria, say the Lawyers, a man as long as he lives may change his Will. In this sense may this 16. v. be thus interpreted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where there is a Testament, that is, where a Testa∣ment is produced or pleaded, or, where a Testa∣ment is a Testament, or, to the confirming of a Testa∣ment, to the proving of a Will, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is necessary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the death of the Testater be brought, produced, alledged, brought into the Court, testimony brought of it; for otherwise the Will will not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 firm, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of force, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. as long as the Testater is alive, or as long as there is no constat of his death. Thus is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used sometimes in the New Testament, in a Fo∣rensical sense, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bring an accusa∣tion, 1 John 18. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 25. 7. to bring accusations or charges against any, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bring, or enter, a suit against one.

[ h] * 1.44 V. 20. To put away] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies to frustrate, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to frustrate God's conn∣sel, that is, deprive it of (evacuate) the end of it: and so here Christ's death is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, depriving sin of its end or designe, which was first to get us into its power, to reign in our mortal bodies, and then ma∣liciously to bind us over to punishment eternal; from both which Christ's death was designed to redeem us, from living in sin, and from being punished for it, ac∣cording to the two benefits of Christ's death, signified in the Sacraments, grace and pardon.

Notes

• * 1.1

  That first covenant in∣deed had ceremonial lawes, peculiar waies of worshipping God, and a tabernacle. And first for the latter of them, (see Mat. 7. note b.) the Tabernacle, (that was a type of the whole world, of earth and heaven, this made by Moses, but that by God, ch. 8. 2.) this consisted of two parts.
• * 1.2

  the first therefore
• † 1.3

  worship 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  For as this world con∣sists of two parts, this lower world, and the highest heavens, so also the Tabernacle had two regions in it; the first was called the Holies (or the Sanctuary) wherein was the candlestick (with six branches, and one in the midst, to signifie the planets) and the bread, or twelve loaves set upon the table (to signifie the fruits of the earth, brought forth by that inlivening influence of the heavens, saith Philo:)
• * 1.5

  And the second was a place of more sanctity then all the former, which was beyond the former, answerable to the place where the Oracle was in the former Temple, and is the image of the highest heaven,
• * 1.6

  Having a golden censer belonging to it, not alwaies kept in it, but carried in when the priest went in, who was not to goe without incense, and the Arke covered round about with gold, and in this the pot of Manna, and Aaron's rod, and the tables of the Commandements, in respect of which it is called the ark of the covenant,
• * 1.7

  And over it the images of the Cherubim, by which God is wont to appear, and shew himself, Exod. 25. 22. and these shadowing the covering of the Arke from whence God was wont to speak with Moses, to give him answers, and shew that he was propitious to the people.
• * 1.8

  And this being thus de∣scribed, we may ascend to the former things mentioned v. 1. the priests officiating, and the statutes about that: and that service of the priests was of two sorts, the daily service, and that was in the former outward part of the tabernacle;
• * 1.9

  But into the inner part of the tabernacle, or the Holy of holies none entred but the high priest, and he onely one day in the year, on the fast, or great day of expiation, and then al∣waies he carried with him blood of calves & of goats, of calves to offer for himself, and of goats to offer for the people, (By which it appears that the offering of Christ which is answerable to this, is, after his passion, performed at his going into heaven, which was signified by the Holy of holies:)
• * 1.10

  ignorances
• * 1.11

  By which the Holy Ghost typically signified, that no man by the power of that first covenant could goe to heaven, or that the way to heaven was not there revealed, none being then admitted thither but the high priest once a year, who was a type of Christ; but now that that Holy of holies is destroyed, and therewithall the Judaical Law, there is now admission for all true Christians or worshippers of God, who now have pro∣mises and right to heaven, though till after death they are not admitted to their possessions.
• * 1.12

  And the parabolical, typical meaning of this will be appliable to those of this time, that still observe and contend for the observation of the Judaical forms of worship, and think it is still in force: For all these performances will not be able to give any man confidence to pray to God, to bring any man to heaven, or to obtain for him the pardon of any wilfull or presumptuous sin in the sight of God, to free him from any sin that hath wasted his consci∣ence, or give him grace to purge himself from such sin (see note on 1 Joh. 3. c.)
• † 1.13

  Which par∣rable be∣longs to the time ap∣proaching, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  according to which (parable) for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.15

  are offered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  being not able to perfect the worshipper 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  But onely to purge him from legal uncleannesses or pollutions, as having eaten any unclean meat, drinking wine at any unlawful time, (Lev. 10. 9.) or out of any unclean ves∣sel, omitting any washing commanded by the Mosaical Law, and neglecting any of those external carnal ordinances, upon which they were to be punished here, or to be separated from the congregation, (to gain them impunity for sins of ignorance, &c. v. 7. for to this end onely these sacrifices were instituted, and so onely in order to this life, and meant onely to continue till the time of Christ, wherein the whole service was to be reformed, and the whole course of bringing men to justification and salvation, a true and spiritual purity, to be introduced, and a better covenant to be made with them.
• † 1.18

  Being only imposed for meats 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  for once, or, once for all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  Covenant: see note on the Title of these books.
• † 1.21

  Covenant
• * 1.22

  be produ∣ced
• † 1.23

  firm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  first was consecrated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.25

  Covenant
• * 1.26

  comman∣ded for or toward you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.27

  of service 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  copies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.29

  at the con∣summat on of the age•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  hath he been mani∣fested by sacrificing of himself for the putting a∣way of sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.31

  and where as there is reserved for men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  for their deliverance sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see note on ••. a. b.
• † 1.33

  the King's MS. adds here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by faith.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉