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

THE [note a] EPISTLE OF PAƲL THE APOSTLE TO THE HEBREVVES. (Book Hebrews)

[ a] * 1.1 VVHether this Epistle were written by Saint Paul hath not only of late but antiently been doubted. And as the Title or Superscription which is in our Copie, pretending not to be a part of the Epistle, is not sufficient to conclude any more than that it was in that time when this title was prefix'd believed to be Saint Pauls; so there is no doubt but that it went without any Superscription or known Author more antiently; and so hath left some place to variety of conjectures, who the Author should be. Saint Chrysostome in his Proeme to the Epistle to the Romans expresseth his opinion of it, that it was by Saint Paul written at Rome in his bands; (but that cannot well be imagined, when he tels them c. 13. 23. that with Timothy, if he come shortly, he will see them; for that signifies the Author to be at liberty when he thus purposed.) Long before him Clemens Alexan∣drinus (as we see in Eusebius l. 6. c. 11.) renders reasons why Saint Paul prefix'd not his name in the front of it, as in all other Epistles of his he had done, Paul an Apostle, &c. which though it be an evidence of that an∣tient writers opinion, yet it is also of its being questioned in that time, and is also an acknowledgement that it was not own'd by Saint Paul at the time of writing it, or then publickly acknowledg'd to be his. Others were antiently inclinable to father it on Barnabas, others on Clemens Romanus, others on Luke; which is a farther argument of the uncertainty of it. And for the last of them, there is a passage c. 2. 3. which is conceived to make it more probable to be written by him then by Saint Paul: For speaking of the so great salvation, whe∣ther that be the Gospel and doctrine of Christ, or whether the deliverance of the faithfull out of their perse∣cutions, (see c. 2. Note b.) he saith of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was confirm'd to us by them that heard it; whereas it is known of Saint Paul, Gal. 1. 12. that he professeth not to have received the Gospell by man, nor to have been taught is, but by the revelation of Iesus Christ; and so likewise of the deliverance of the faithfull, of which he so often speaks so confidently, there is no doubt, but among the many revelations which he had received 2 Cor. 12. 7. this was also revealed to him. But to this the answer is easie. First, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not to be restrained to the writer only, but so as to comprehend those to whom he writes, as we see it used Tit. 3. 3. and Eph. 2. 5. we being dead in trespasses, &c. for it followes immediately, by grace ye are saved; and so we is all one with ye. And secondly, it is no new or strange thing for Saint Paul to confirm the truth of the Gospel by the testimony of others, and tradition from them which saw and heard. See 1 Cor. 15. 3. &c. Other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are added by the learned Hugo Grotius, from the observation of the style and idiome, which render it probable to be written by Saint Luke. But as all which can be said in this matter can amount no higher than to probable or conjecturall; so is it not matter of any weight or necessity that it be defined who the Author was, whether Saint Paul, or Saint Luke, a constant companion of his for many years, the author of two other books of the sacred Canon. That* 1.2 which Theophylact conceives in this matter, is not improbable, viz. that S. Paul wrote it in Hebrew, as being to the Hebrewes, but that S. Luke, or, as some say, Clement, translated it into Greek; and consequently that there is not so much force in the Argument taken from the diffe∣rence of the style, to conclude against its being written originally by S. Paul, as there is in the sublmity of the sense and matter, to conclude that none but S. Paul was the Author of it. And as for the Author, so for the place from whence it was written, it is uncertain also, the ordinary Copies reading, in the Subscription, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Italy, but the Kings MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Rome. And the argument which is produced in favour of the former, because chap. 13. 24. in the saluations are mention'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is ordinarily rendred, they of Italy, is not of much force; because that may more fitly be rendred, they from Italy, that is, those that came from thence to Rome, or to any other place where the Author now was at the writing of it. So again that Timothy was the bearer of this Epistle, (as is affirmed in the Subscription) it is not certain, nor, if we will judge by c. 13. 23. probable: for there mentioning Timothies being set at liberty, it is added, with whom, if he come shortly, I will see you, which referres to the Authors intention to bear Timothy company to them, which is not well reconcileable with Timothy's carrying this Epistle from him.* 1.3 So that in all these circumstances there is very little certainty. As for those to whom it is written, the Hebrews, they are the Jewes Christian, which the Author had known in Iudea and Syria, (which all belonged to Ierusalem as the chief and principal Metropolis) who being persecuted by the unbelieving Jewes, were by the infusions of the Gnosticks inclined to great caution and complyances, and consequently began to forsake the Christian assemblies, and to fall off from the profession of the faith: which being the occasion of this monitory Epistle, the subject of it consequently is, to confirm them in the truth of the Gospel against the Jewish pretensions, to represent the great danger and sin of falling off, and to fortifie them with constancy and perseverance by many examples of faith and patience, putting them in mind of the deliverance from their persecutors, which should now very shortly befall them, c. 10. 37. That this Epistle was written in Hebrew is phansied by some, but without any reason; the Hebrewes

to whom it was written, understanding and speaking Greek, from whence they are called Hellenists in many places. And accordingly the places of the Old Testament, which are cited in this Epistle, are generally set down in the words of the Septuagints translation, which was in use with the Hellenist Jewes, and read in their Synagogues.

CHAP. I.

1.* 1.4 GOD, who at sundry times, and in divers manners spake in time past unto the fathers by the prophets,]

[Paraphrase] 1. God, which used for∣merly several steps or degrees, and likewise several waies and means of revealing to men the things to come, delivering them out in portions, not all together, and that sometimes by visions or by dreams, sometimes by the oracle, sometimes by the coming of his Spirit upon the prophets, and sometimes by voice from heaven,

2. Hath in these last daies spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;]

[Paraphrase] 2. In this latter age of the world, hath sent his Son out of his bosome, the eternal Son of God, to exercise this office, to take our humane nature upon him, therein to declare with more authority his Fathers will unto us, and as a prophet to foretell his designe of dealing with his Church (see c. 2. note b.) And to reward his fidelity in this office, he hath g••ven him dominion over all things, power to command the judge men, to rule and govern the Church, as it was he also by whom he hath created the heaven and the earth;

3. Who being the† 1.5 brightnesse of his glory, and the* 1.6 expresse image of his person, and† 1.7 [note a] upholding all things by the word of his power, when he had by him∣self* 1.8 purged our sins, sat down on the right hand of the majesty on high;]

[Paraphrase] 3. Who being the means of reflectig to us the sight of him who is otherwise invisi∣ble, Joh. 1. 18. and having perfect dominion over all, and accordingly administring all by his divine power, having by his death and resurrection done his part toward the justifying and sancifying us, pardoning our sins, and reforming our wicked lives, he ascended to the right hand of his Father in heaven, there to sit, as having finished that part of his priestly office, which con∣siste: in sacrificing, to which they that were separated were appointed to stand before the Lord, Deut. 10. 8. and there to reign, and as a king to defend his faithfull servants, and punish his enemies;

4. Being made so much [note b] † 1.9 better then the Angels, as he hath by inheritance ob¦tained a more excellent name then they.]

[Paraphrase] 4. And so is advanced to a superiority even over the Angels themselves, which you may discern by the compellations that are bestowed on him, farre higher then any that are be∣stowed on the Angels:

5. For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a father, and he shall be to me a son?]

[Paraphrase] 5. As that of Son, in the second Psalme, which though in some sense it belong to David, yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias; so likewise that 2 Sam. 7. 14. delivered to Solomon, as he was a type of the Messias, which in some degree true of him, was in a much more eminent manner to be understood of Christ:

6. And again, when* 1.10 he bringeth in the first-begotten into the world,† 1.11 he saith,] And let all the Angels of God worship him.

[Paraphrase] 6. And again when the Scripture Psal. 97. speaks of the Lord, that is, the Messias his reigning, v. 1. and in the process of the Psalme describes his entring on his kingdome, that which commenced at his ascending into the superior world (the heavens here v. 3. and c. 2. 5.) the express words of the Psalmist are v. 7.

7. And* 1.12 of the Angels he saith, Who maketh his Angels† 1.13 spirits, and his mi∣nisters a flame of fire.]

[Paraphrase] 7. Whereas the titles which he gives the Angels, are no higher than of winds and flames, Psal. 104. 4.

8. But unto the Son he saith, Thy throne, O God, is for ever and ever, a* 1.14 scepter of righteonsnesse is the scepter of thy kingdome.]

[Paraphrase] 8. But he gives farre higher titles to the Messias, calling him the eternal King and God, mentioning his throne and scepter, and his great justice in exercising his Regal power in succou∣ring the faithfull, and punishing the obdurate, and addressing to him in this dialect, Psal. 45. 62.

9. Thou hast loved righteousnesse and hated iniquity; therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows.]

[Paraphrase] 9. All thy doctrine and practise, thy words and thy example, have been designed for the advancing of all kind of vertue; and by way of reward for that, God hath entertained or treated thee more liberally then any other, (see note on Mat. 26. c. and on Act. 10. c.) preferred and dignified thee before all Angels and men.

10. And, Thou Lord in the beginning hast laid the foundation of the earth: and the heavens are the works of thine hands.]

[Paraphrase] 10. Another place, Psal. 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world, to the Messias, calling him Lord and Creatour of heaven and earth, (which is a proof of what is added in the end of v. 2.) and adding,

11. They shall perish, but thou remainest; and they all shall wax old as doth a garment:

12. And as a vesture shalt thou [note c] fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.]

[Paraphrase] 11, 12. They shall at last be destroyed, & in the mean time decay daily, be put off like clothes, and worn no more. Put the Messias shall continue immutable and immortal.

13. But to which of the Angels said he at any time, Sit on my right hand, untill I make thine enemies thy footstool?]

[Paraphrase] 13. And accordingly those words spoken of him Psal. 110. 1. to this plain sense, that he should reign till all his enemies were subdued, and brought to the acknowledgment of him, that he should act a signal revenge upon his crucifiers, were never delivered, or applied unto any the most dignified Archangel, but only to this eternall Son of God.

14. Are they not all ministring spirits, sent forth* 1.15 to minister for them who shall be heirs of salvation?]

[Paraphrase] 14. The highest dignity that is bestowed on them is, that they are servants under God for the use of men or Christians, those especially who are now under persecution, and shall shortly be rescued out of it by a signal deliverance, and upon their constancy and perseverance secured of eternal salvation, (see c. 2. note b.)

[ a] * 1.16

V. 3. Upholding] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies two things, fero to hear, and rego, to rule; and from the latter of them it is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the ordinary word for a Prince. Agreeably to this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is sometimes the rendring of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Num. 11. 14. Deut. 1. 9. may accordingly signifie to rule, to govern, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to administer, as a Commander, or Governour, or Procurator of a Province; and so 'tis here taken, to denote the Regal power of Christ, to which he is ad∣vanced by his Resurrection.

[ b] * 1.17 V. 4. Better then the Angels] When we read Isa. 52. 13. Behold my servant shall prosper, he shall be ex∣alted, and extolled, and be very high, the Chaldee reads, my servant the Messiah. And Abrabaneel a Jew con∣fesses, that the antient wie men of the Jewes did inter∣pret that place of the Messiah, after this manner, that the Messiah should be exalted above Abraham, above Moses, and that he should be higher then the Angels themselves. And agreeably to this known doctrine of theirs it is, that the Apostle here writing to them thus speaks, signifying Christ to be indeed the Messiah, and so superior to the Angels themselves.

[ c] * 1.18 V. 12. Fold them up] That this whole Text is cited out of Psal. 102. 25. 26, 27. 'tis evident. In that place of the Psalmist, the Sepruagint or Greek translation in the ordinary Copies read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou shalt fold; and from that 'tis still continued here, at least our Copies read it so. But there is little doubt but that the read∣ing of the Greek there was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou shalt fold, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou shalt change; for so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they shall be changed, that follows, doth ma∣nifest; and so also the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clearly sig¦nifies: For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mutavit, is thus ordinarily applied to changing of garments, 2 Sam. 12. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he changed his clothes; and Gen. 35. 3. change your garments, the same word is again used. By which it is clear, that either the Copie here is by transcribers corrupted (as it is easie to suppose, when we remember that the Copies of the Greek Psalterie reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, might very easily occasion their confor∣ming that which here they found to what was before them in the place from whence 'twas manifestly cited) or else that the Author himself, following the Septua∣gint, transcribed this testimony verbatim as the words then lay in the Copies of the Greek Bible, and did not reform it by the Original, the sense indeed, though a little changed, being not much di urbed by this other reading; it being the manner, when a man shifts or changes his suits, to fold and lay up that which is put off. If in the time of writing this Epistle the Septua∣gint were thus corrupted in the Copies, then this is likely to be the truth of it, it being ordinary for the A∣postles to cite Scriptures as they were found then in the Greek Bibles, though they varied from the Hebrew, because those Greek Bibles, and not the Hebrew, were in use among those to whom they wrote. But if the corruption in the Psalms were of a later date, then 'tis probable that the transcriber of the Epistle corrupted it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That one of these is the truth, there will be little ground of doubting, though which it is it be not certain. Mean while the meaning of the place is clear, that the heavens shall be changed, after the manner of means changing their clothes, put∣ting off the old and putting on new, that is, that there shall be new heavens, a new sort of world. The hea∣vens having no more service to doe to the earth, by in∣lightning and shining on it, shall be changed into a form which shall be most agreeable to the present imploy∣ment or use of them.

CHAP. II.

1. THerefore we ought to give the more earnest heed to the things which we have heard, lest at any time we* 1.19 [note a] should let them slip.]

[Paraphrase] 1. Wherefore Christ being a prophet so much superior to all before him, c. 1. 2. and now elevated above Angels to his regal office in heaven, whereby he is certainly able to perform what he foretold, we ought in all reason to heed his predictions, which have been delivered to us from him (see v. 3.) and to make use of them as means to fortifie us, that we be not tempted to apostatize and fall off from Christ, miscarry, and be lost after all this.

2. For if the word spoken by Angels† 1.20 was stedfast, and every transgression and disobedience received a just recompense of reward;]

[Paraphrase] 2. For if the Law were given onely by the media∣tion or ministery of Angels, and yet the threats on the breaking of that did come to passe (see note on 2 et. 1. d.) and all the sins committed by the Israelites against that were severely punished in the wildernesse, and they that had provoked were not permitted to enter into the promised land of Canaan 3

3. How shall we escape, if we neglect so great* 1.21 [note b] salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

4. God also bearing them witnesse both with signes and wonders, and with di∣vers miracles and† 1.22 gifts of the Holy Ghost, according to his own will?]

[Paraphrase] 3, 4. How shall we avoid that punishment, or the like, being involv'd with the cru∣cifiers in their destruction, if we doe not now by constancy and perseverance make our¦selves capable of that deliverance, which Christ first at his being on earth, and the Apostles that heard it from him, have assu∣red us of, and which God himself hath restified both by many prodigies and ominous presages of it, and by giving them that have foretold this power to doe miracles, and other extraordinary abilities of his Spirit, as he hath thought fit to dispense them, to one man one ability, to another another; by this means giving authority to their predictions.

5.* 1.23 For unto Angels hath he not put in subjection the world to come, whereof we speak.]

6.* 1.24 But one in a certain place testified of him, saying, What is man, that thou art mindfull of him; or the son of man, that thou† 1.25 visitest him?]

7. *Thou madest him [note c] a little lower then the Angels,† 1.26 thou crownedst him with glory and honour, and didst set him over the works of thy hands.]

[Paraphrase] 7. Who for the space of 33. years was subjected to a condition inferiour to that of Angels; but then after his suffering in our flesh, he was by God most honourably advanced to the highest dignities, made the supreme ruler and King of heaven and earth.

8. † 1.27 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.]

[Paraphrase] 8. And all his enemies and the persecutors of his Church subjected to him, and he advanced above all created beings. This prophecie of the Messias cannot be fulfilled, if any enemie be left which is not brought under him: and from thence it is manifest, that there is a yet future subduing of his enemies to be expected; for as yet the Jewes and Gnosticks do persecute the Orthodox Christians, and are not subdued or destroyed, and the Christians delivered by that meanes.

9. But we see Jesus, who was* 1.28 made a little lower them the Angels, for the suf∣fering of death, crowned with glory and honour, that he by the grace of God should tast death for every man.]

[Paraphrase] 9. Only this we see alrea∣dy, that the Messias that was humbled for a while, even to the death of the crosse, for the benefit of all mankind and every man in the world, is now after, and for that humiliation of his, rewarded and crowned with glory and honour, and a throne erected for him in heaven, of which this is but consequent that his enemies shall be made his footstool.

10. For it became him for whom† 1.29 are all things, and by whom* 1.30 are all things, in bringing many sonnes unto glory,† 1.31 to make the captain of their salvation per∣fect through sufferings.]

[Paraphrase] 10. For God, the univer∣sal designer of all, in his wis∣dome foreseeing the oppositi∣ons and sufferings that would befall his people, believers, in this world, thought it fit that Christ his own Sonne, the author of their deliverance, should through sufferings come to his reward and crown, (see note on Phil. 3. 13.) that so he might after his own example deliver those that suffer constantly and patiently.

11. For both he that sanctifieth and they that are sanctified are all* 1.32 of one: for which cause he is not ashamed to call them brethren.]

[Paraphrase] 11. For as among the Jewes both the first-fruits and the whole harvest are of the same nature; and as the priest that wrought expiation, and the people for whom it was wrought, were of one beginning: so are Christ and all mankind of one making, and Christ and the Jewes from one original, (to wit, of Abraham, v. 16. who was called One, Mat. 2. 15.) and therefore we must expect in our way to exaltation or deliverance, to passe through the like condition of afflictions: In which respects Christ and we are brethren, and we so owned by him,

12. Saying,] I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto thee:

[Paraphrase] 12. According to that of the Psalmist, saying,

13. And again, I will put my trust in him: and again, Behold I and the chil∣dren which God hath given me.]

[Paraphrase] 13. Another proof also of the same (vix. that both Christ and we are brethren in this, both to passe by sufferings v. 10.) is that of Isa. 8. 17, 18. where first he speaks of waiting on the Lord that hideth his face, and withall trusting in him, being confident of his uncovering his face, giving deliverance, in what∣soever adversity relying and depending on him, thereby noting that he is to passe through such, and after specifying and instan∣cing in himself and his children given him by God, that is, (in the antitype to Isaiah and his children, given him by God for a sign) Christ and all faithfull Christians, which are his children spiritually begotten to him by God.

14. For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same: that through death he might† 1.33 [note d] destroy him that had the power of death, that is, the devill,]

[Paraphrase] 14. Seeing therefore that Christians or believers, those that are to be brought to heaven by Christ, are here in humane flesh and sufferings, and seeing that brethren or fellow-children are of like natures, Christ therefore, who is called our brother, is to be supposed to have part with us in flesh and sufferings, and so to suffer also: And by so doing he was to frustrate and make void the devils design, (which was to keep men for ever under the power of death) to rob death of its sting, and to rescue men from the bands or power of death, by a resurrection from death to life.

15. And deliver them who through fear of death were all their life time sub∣ject to bondage.]

[Paraphrase] 15. And so take away all that fear of persecutions and death it self, which makes men so cowardly, and keeps them in such awe, that is, in a most unchristian and servile condition, whilst they see no hope of deliverance.

16. * 1.34 For verily he [note e] took not on him the nature of Angels; but he took on him the seed of Abraham.]

[Paraphrase] 16. For 'tis not said any where, that he catches hold of Angels as they are falling, or running, or carried captive from him, to save or rescue them from ruine, or to bring them out of captivity; but only to men doth he this favour peculiarly.

17. Wherefore in all things it behoved him to be made like unto his brethren. that he might be a mercifull and faithfull high priest, in things pertaining to God, † 1.35 to make reconciliation for the sins of the people.]

[Paraphrase] 17. And therefore he was not to come in an Angelical glorious guise, but in an hum∣ble suffering condition, whereby he is the better qualified to have compassion on those that are in any sad estate, and we thereby secured that he will discharge his priestly office faithfully, and negotiate for us in all affairs between God and us, (see note on Act. 13. i.) but especially by suffering obtain pardon for us.

18. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted.]

[Paraphrase] 18. For by the sorrowes which himself suffered, 'tis very proper and agreeable that he should become compassionate, and willing to relieve those that fall into the same or the like evils, that are under the sharpest persecutions in this life.

Annotations on Chap. II.

[ a] * 1.36 V. 1. Should let them slip] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a phrase used from the water, which when 'tis not kept with∣in limits, fals away, runs about. Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Phavorinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it sig∣nifies to be lost or fall away; and so Prov. 3. 21. when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fall not away, is set opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but keep; and so here to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take heed, and there∣fore the Syriack render it, lest we fall, and so the Ara∣bick Interpreter also. And accordingly Theophylact hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let us not fall away, let us not perish; to note, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the easinesse of the fall, and heavinesse of the ruine.

[ b] * 1.37 V. 3. Salvation] It may here be matter of some question, what is the meaning of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sal∣vation, or deliverance. Three notions of the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have been ost mention'd: one for escaping out of the vitious customes of the world, repentance and con∣version to Christ, receiving the faith (see Note on Luk. 13. b.) the other for deliverance out of calamities,

(from whence comes a third notion, for etneral blisse in heaven, as an eternal deliverance from all evil, whe∣ther of sin or punishment:) and accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is oft taken for that eminent deliverance from persecu∣tions, which vvas to befall the faithfull at the time of the utter destruction of the Jewes, (see Note on Rom. 13. c.) If the word be here used in the first notion, then it must signifie the preaching of the Gospel, the means of converting and bringing men to good life. And so it may possibly be, comparing the Gospel here delivered by Christ with the Law delivered by Angels. The second notion also having two parts, one to sig∣nifie a signal deliverance here, another to signifie eter∣nal salvation, it is not impossible that both here and c. 1. 14. it should belong to the latter of these, especi∣ally there where there is mention of inheriting it.* 1.38 But yet the former of these two latter notions, that for the signal deliverance of the faithfull, long promised, and at the writing of this now approaching, and 1 Pet. 1. 5. call'd the deliverance ready to be revealed in the last season, may very probably be it that is here meant in both places. In the former, c. 1. 14. where the An∣gels are said to be sent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for ministery, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for them that are ready to inherit this deliverance, that is very agreeable to the manner of expressing it elsewhere, by his coming with his angels, or holy myriads, to punish the Jewes and rescue the faithfull Christians; and accordingly in the 7^th of the Revelation the Angel is sent to seal the faithfull, when the rest are to be destroyed by the four Angels. And this deliverance being a fatherly act of mercy in God, made over by promise to all that should persevere, may well be said to be inherited by such; and the neer∣nesse of it at that time, every where spoken of, may be denoted by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.39 their readinesse to receive it, as in Peter it was ready to be rebealed. And so for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, if we will judge by the Con∣text, it must most probably signifie this. For first, this will by the consequents appear to be the designe of the whole Epistle, (See Note on the Title a.) to fortifie the believing Jewes by the approach of this deliverance: Secondly, the Epistle beginning with Gods speaking in these last times by Christ, as he had formerly by ordi∣dinary Prophets, c. 1. 1. and the rest of that Chapter being spent in the setting out the dignity of this Prophet above all, even Angels themselves, he applies it to this very matter c. 2. 1. that they give heed to what hath been thus foretold by Christ, lest they should fall away, and this enforced by the danger of so falling, v. 2, 3. and by the greatnesse of th•• deliverance, such as was thought fit to be foretold by Christ and his Apostles, who were furnished with power of working miracles to confirm their prophecy. Where, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that began to be spoken of, v. 3. is all one with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the things heard, v. 1. so both are fitly appliable to this matter, which we know Christ solemnly foretold, Mat. 24. and the Apostles in their preachings, and in their Epistles (See Note on the Title of the Epistle to the Romans, 2.) And thirdly, the consequents in this Chapter agree to this interpretation, where Christ is set out as a King, v. 5. all things to be subjected to him, which being not yet fulfilled, as long as his enemies prosper and prevail against the Christians, that is there used as an argument that some farther exercise of this power of his, some deliverance of the faithfull, was yet to be expected. So again v. 9. where he is exalted by way of reward for his sufferings, that by the same way as he pass'd they might passe also, that is, through perse∣cutions to deliverance, v. 10, 11. and so be as his bre∣thren, v. 12, 13. which in the last verse of the Chapter is express'd by his succouring them that are tempted, that is,* 1.40 relieving them that are persecuted (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 temptation signifies:) and so on in the next Chap∣ter, where by occasion of the mention of the Israelites provoking, and being excluded Canaan, he re-inforceth his exhortation of not falling off, that they may enter into Gods rest, which expects the Christians; which that it belongs to this matter of their deliverance from per∣secutions, and Halcyonian dayes attending it, see Note c. on ch. 3. So likewise may the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be in∣terpreted ch. 9. 28.* 1.41 Where the mention of Christs se∣cond appearing or coming, and that quite contrary to the first, (when he came to dye for our sins) a coming in power to destroy his crucifiers, may very fitly deter∣mine it to that deliverance which the persecuted Chri∣stians that held out constantly, in expectation of his making good this his promise to all such, should reap by it: But not so in any of these as to exclude, but farther to comprehend, that eternal deliverance which we ordinarily call salvation.

[ e] * 1.42 V. 7. A little lower] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath a double notion, in respect of quantity, or of time. Psal. 8. 5. whence this verse is taken, as the comparison is set betwixt Enosch, or Ben Adam, the lowest man on earth, and the heaven and Angels; so the words will bear the first sense, that man is little lower then the An∣gels: but as those words were a prophecy, and the application of them here an enunciation concerning Christ, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an Adverb of time, and signifies a little while.

[ d] * 1.43 V. Destroy] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to frustrate, evacuate, invalidate, take away all force or power from any, hath been formerly said, Rom. 7. Note a. And so it must be taken here;* 1.44 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be to evacuate or frustrate the devils design, and can∣cell that deed by which, upon sins coming into the world, men were bound over to death. For by Christ, though death temporal be not quite taken away, yet it is rob'd of the sting and victory, or reigning power over man, who by Christ is rescued from death, that is, from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or power of it here,* 1.45 (as of Christ it is said Act. 2. 24. that it was not possible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for him to be held under death) and raised to eternal life; and mean while, while the body lies in the grave, 'tis but as in a still, quiet sleep, a freedome from the pressures of this life, and so hath nothing of evil or formidable in it. This notion of the phrase doth fitly belong to it here, where it is laid as the foundation of comfort to them that dread per∣secutions, because they fear death, v. 15. by assuring them that Christ hath taken away the sting of death, and that consequently, if they that are now under pres∣sures for Christ doe not outlive them, or enjoy the pro∣mised deliverance here, yet death shall be no losse or diminution to them, they shall rise to eternal life.

[ c] * 1.46 V. 16. Took not ••n him] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is best express'd by Chrysostome in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when mankind fled, fled far from him, Christ pursued and caught hold of it. The word is interpreted by Cicero cont. Pison. by retinere ad sa∣lutem, i. e. mann, aut laciniâ, prehendere ac retinere eum qui se it perditum, to hold one back, by that means to save him, to catch by the hand or garment, and hold him that is about to destroy himself. And this Christ did by fastning on our nature in his Incarnation, where∣in the Angels were not concerned; for he did not so to them, but only to us, according to that of the Antients, that that which was not assumed was not ransomed by him, that the nature of man being only assumed by Christ, and not the nature of Angels, man only had the benefit of it; all his coming and preaching designed to bring sinfull man to repentance, but not to recall or recover the laps'd Angels.

CHAP. III.

1. WHerefore holy brethren, partakers of the heavenly calling, consider the Apostle and high priest of our profession Christ Jesus,]

[Paraphrase] 1. Upon these grounds may most reasonably exhort you, my Christian brethren, who are called and admitted to the same common faith, disciples of this crucified Saviour, to con∣sider and imitate Jesus Christ, who was sent with commission by his Father to preach that Gospel to us which we professe, and to ratifie it with his own blood, the effusion of which denominates him our high priest, who sacrificed himself for us,

2. Who was faithfull to him that appointed him, as also Moses was faithfull in all his house.]

[Paraphrase] 2. And hath with all fide∣lity discharged his office, to which he was designed by God in every particular, in like manner as is affirmed of the fidelity of Moses, who governed and ad∣ministred not any one part, but all the house of Israel.

3. For this man* 1.47 was counted worthy of more glory then Moses, in as much as he who hath [note a] builded the house hath more honour then the house.]

[Paraphrase] 3. Nay Christ's conditi∣on is much more honourable then that of Moses, as farre as that of the master of the family above any the most eminent servant in the house.

4. For every house is builded by some man; but he that built all things is God.]

[Paraphrase] 4. For every family or kingdome hath some original or founder; but God is the founder of all, both of the Church of the Jewes, and now of the Christians: and such is our Christ, of whom now we speak.

5. And Moses verily was faithfull in all his house as a servant, for a testimony of those things which were to be† 1.48 after;]

[Paraphrase] 5. And indeed Moses's fi∣delity was only as that of a servant, or officer, in giving or promulgating those commands which God commanded him to promulgate;

6. But Christ as a son over his own house, whose house are we, if we hold fast the confidence and the [note b] rejoycing of the hope firm unto the end.

[Paraphrase] 6. But Christ was as the eldest son, who is the master and ruler of the family, and that family of his are we, if we continue our Christian profession courageously, in despight of all fear (see note on John 7. a.) and our cheerfulnesse in all that befals us here be founded on our hope of deliverance and relief from Christ, on those termes on which he hath promised it.

7. Wherefore as the Holy Ghost saith, To day if ye will hear his voice,

8. Harden not your hearts as in the provocation,* 1.49 in the day of temptation in the wildernesse,]

[Paraphrase] 7, 8. Which is an obliga∣tion to us to adhere to Christ, and persevere, whatsoever dif∣ficulties we meet with, and not to apostatize or fall off from him, as the Israelites did, when the Scripture saith of and to them, Psal. 95. 8. To day if ye &c. that is, Take heed that ye bring not destruction on your selves, by revolting from and rebelling against God, as your forefathers did, ten times after their coming from Aegypt, Num. 14. 22.

9. † 1.50 When your fathers tempted me, proved me, and saw my workes forty yeares.]

[Paraphrase] 9. While they tempted and provoked God, and would not believe his power, though they had testimonies enough of it, by the miracles which they saw done, for the space of so many yeares together.

10. Wherefore I was* 1.51 grieved with that generation, and said, They do alway erre in their heart; and they have not known my wayes.]

[Paraphrase] 10. Which was a grieving and wearying of my patience, they never doing what they ought to doe, but alwayes the contrary to that.

11. † 1.52 So I sware in my wrath,* 1.53 they shall not enter into [note c] my rest.]

[Paraphrase] 11. Upon which my irre∣versible oath went out against them, Num. 14. 23. and 28, 29, 30. that they should never come into Canaan, but leave (every one of them, but Caleb and Joshua) their carcasses in the wildernesse.

12. Take heed, brethren, lest there be in any of you an evill heart of unbelief, in departing from the living God.]

[Paraphrase] 12. And therefore let the terrors of that Scripture move you, and from the example of those murmurers and complainers (that were perpetually mutinying against God when any hardship approached them, ready to turn back into Aegypt upon every slight fear and discouragement, and for so doing were excluded from the promised land and rest) do you take heed, lest the present discouragement and pressures, meeting with covetous or fearfull hearts, make you fall off from the Christian profession or practice.

13. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulnesse of sinne.]

[Paraphrase] 13. But daily cheer up one another with incitations and exhortations to persevere, that none of the baites that are now abroad in the world, those of the Gnostick heresie, which un∣dertake to secure your fears, and gratifie your lusts, be able to gain in upon you.

14. For we are made partakers of Christ, if we hold the beginning of* 1.54 our confidence stedfast unto the end.]

[Paraphrase] 14. For all our Christian profession hitherto will stand us in no stead, unlesse we persevere constant unto the end, in the courage and patience which himself hath exemplified to us, (see note on c. 11. a.)

15.* 1.55 While it is said. To day if ye will hear his voice, harden not your hearts, as in the provocation.]

16. For some when they had heard, did provoke: howbeit not all that came out of AEgypt by Moses.]

[Paraphrase] 16. Whence it appears that some that were first obedient, that heard and received the Law from heaven, did after rebell, and fall off, and murmure against God: but Caleb and Joshua did not so, and consequently not all that by the conduct of Moses came out of AEgypt: which may be matter of admonition to you, that you imitate those few that adhered to, and not the many that fell off from God.

17. But with whom was he grieved fourty years? was it not with them that had sinned, whose carcasses fell in the wildernesse?]

[Paraphrase] 17. And so when it is said that he was provoked and wearied with them fourty years, 'tis apparent it was with those disobedient murmurers that would have gone back to Aegypt, and never a man of them came to Canaan, but dyed every one of them in the wildernesse; and that may be warning for us.

18. And to whom swear he that they should not enter into his rest, but to them that† 1.56 believed not?]

[Paraphrase] 18. Lastly, when 'tis said that he swear they should not come into Canaan, 'tis apparent who they are that do not come, the contumacious murmurers, v. 10. which gives us this mat∣ter of observation, that those that would not trust God with their preservation, shall be sure to be destroyed by that means by which they expect to be preserved, by going back, renouncing Gods conduct; and so will it be with you, falling off from Christ will bring certain ruine on you.

19. So we see that they could not enter in because of unbelief.

[Paraphrase] 19. And so the short is, that unbelief and falling from God upon our carnal fears, or impatiences, or murmurings at the present persecutions and hardships that befall Christians, will deprive us of all reward of our faith, as it did the Israelites, that followed Moses for a time, but afterwards fell off.

[ a] * 1.57 V. 3. Builded the house] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to build a house, is here an Hebrew form of speech, in which language, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 house signifies not only the materi∣al house, but those that inhabit it, the houshold or fa∣mily, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to prepare or build, is answera∣ble to, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which as it signifies to build, so it is vul∣garly used for begetting, so farre that Ben 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the ordinary word for a son, comes from thence; and so to build a house is to beget or raise a family, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is but a periphrasis of a Pater familias, the father or master of a family.

[ b] * 1.58 V. Rejoycing] That glorying and rejoycing are one in the New Testament is sufficiently known, and that there is no difference unless of degrees, the glorying being the higher of the two.* 1.59 And so again that hope sig∣nifies the hope in God, reliance on him in expectation of the performance of his promise in the most impro∣bable season, even when all things in respect of this world are most improsperous and adverse. And there∣fore that hope being the foundation of all a Christians rejoycing, especially of that which is in time of affli∣ction (and accordingly the phrase used Rom. 12. 12. rejoyce in hope) this will clearly be the meaning of this phrase; The rejoycing in all that befalls us here, foun∣ded in a sure hope of receiving abundantly from God both here and in another world. And this is here joy∣ned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 free confession of Christ in time of persecution.* 1.60 Thus Rom. 5. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we glory, or rejoyce, in hope of the glory of God; which is there atten∣ded with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not only so, but we glory in affli∣ctions, v. 3. which the Apostle really doth, 2 Cor. 11. 23. boasting distinctly of his toyles and stripes and im∣prisonments, and 2 Cor. 12. 9. most gladly will I glory in my weaknesses, that is, the afflictions that have be∣fallen me. Contrary to which is sorrowing as they that have no hope, 1. Thess. 4. and forsaking or falling off through persecution.

[ c] * 1.61 V. 11. My rest] What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods rest, in this place is evident, both as it respects Moses's time, and Davids: One rest there was expe∣cted in Moses's time, the coming into Canaan, ano∣ther in Davids, the bringing the Arke (to which the publick service of God was consequent) to Ierusalem. So saith R. Solomon on Ps. 95. the land of Israel, and also Ierusalem, which is called a Rest, as 'tis said, This is my Rest for ever, here will I dwell. According to which there must be in that Psalm a double rest lite∣rally understood: First, that peaceable, prosperous pos∣session of the promised land of Canaan, which after all their expectation and indurance they should at last en∣joy, (all that obeyed God) whereas Gods oath is gone out against the disobedient murmurers, (that revolted from God, and in their hearts returned to AEgypt a∣gain) that they should never enter into that rest. Se∣condly, the enjoyment of the privileges of Gods pre∣sence in the Arke, and afterwards in the Temple, Gods publick and solemn worship. That the phrase doth cer∣tainly belong to both of these may appear by the ori∣ginal of it, which we have Deut. 12. 9. Ye are not as yet come into the rest, and to the inheritance which the Lord your God giveth you: where the rest is the quiet possession of that inheritance so long promised them by God, (as Ruth 3. 1. seeking her rest is getting her a qui∣et, prosperous condition, and belongs there to getting her an husband which was childlesse, that it may be well with thee, as there it followeth) and it is more fully explained v. 10, 11. When ye go over Iordan, and dwell in the land which the Lord your God giveth you to in∣herit, and when he giveth you rest from all your enemies round about, so that you dwell in safety; Then there shall be a place which the Lord your God shall chuse to cause his name to dwell there, thither shall ye bring your burnt offerings, &c. Where 1. the reason is manifest why it is called Gods rest here, because God giveth it them, it is an eminent act of his power and mercy that they ever come to it; 2^ly, it is clear that the rest consists in the ex∣pulsion of their enemies, their quiet and safety, an im∣mediate consequent of which is their peaceable pub∣lick assembling to the service of God at Ierusalem. Now as 'tis the judgment of the learned Iews, David Kimchi, &c. that the state under the Messias is fore∣typified by that rest of Gods, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the age to come which shall be all Sabbath, saith Solomon Iarchi on Ps. 92. so here it appears by this authors application of it. And accordingly we may discern what is the meaning of Gods rest, which c. 4. 1. is said to be promised the Christians, even that which is most literally express'd by that description of that rest in Deuteronomy, viz. a quiet and safety from the persecu∣tors, prosperous, peaceable daies for the publick wor∣ship and service of God, which should now shortly befall the Christians by the destruction of their perse∣cutors, the unbelieving Jewes, who, as the Canaanites, when they had fill'd up the measure of their iniquities, should shortly be rooted out. The only thing farther to be observed, (and wherein the parallel was to hold most remarkably, and which is the special thing that is pressed in this place) is the fate of the disobedient, mur∣muring Israelites, which were so impatient of the hard∣ships that befell them in their passage toward this rest, that they frequently and fouly fell off from God, and returned to the sins and idolatries and villanies of hea∣then AEgypt, from whence they were rescued by God; all these were excluded from this rest of Gods gi∣ving, their carcasses fell in the wildernesse, and of that whole generation only Caleb and Ioshua, which were not of the number of these provokers, attained to that rest, were allowed entrance into Canaan. And just so the Gnostick Christians, those that in time of persecu∣tion forsook Christ, and returned to the heathenish, horrid villanies from, which Christianity was design∣ed to rescue them, were never to enter into this rest of Gods, were certainly to be destroyed with the Jewes, with whom they struck in and complied, and desiring to save their lives, should lose them, using their own wayes to attain their rest or quiet, should miscarry, and never have part in Gods rest: whereas all that have believed, c. 4. 3. that is, that have or shall adhere and cleave fast to Christ in the present persecutions, andnever murmure, nor provoke, do certainly enter into this rest; (as many as survive these persecutions,) hap∣py, Halcyonian daies of a peaceable, prosperous pro∣fession of Christianity were very shortly to attend them. And this is a sufficient means of explaining and under∣standing that whole 4^th Chapter of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.62 the Rest and the Sabbatisme (as that is distinctly severed from the seventh daies Sabbath ver. 4.)* 1.63 which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remaineth (and is now shortly to be had) to the people of God, the faithfull, sincere, con∣stant Christians, the true Israelites, v. 9. and so v. 10, 11. where also the parallel is observed betwixt this rest of Gods giving, and that Sabbatick rest, which God is said to have rested on the seventh day. For as that was a cessation from all the works of the six daies crea∣tion, v.* 1.64 10. so is this rest that is now to befall the Chri∣stians a remarkable, discernible cessation from all the toyles and labours that their persecutions under the Jewish unbelievers had brought upon them, and is ac∣cordingly styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rest, or release, to the persecuted, 2 Thess. 1. 7. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, daies of refreshment, or breathing, from these toyles. See Act. 3. Note a. According as it fell out in Vespasi∣an's time, immediately after the destruction of the Jewes. See Note on Rev. 1. d. And thus when death is mention'd as the release of the Confessors from their sufferings, Rev. 14. 13. it is express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

their resting from their toyles, or la∣bours. See Rev. 14. c. And it is father observable to this purpose, that the institution of the Sabbath among the Jews, though it be in Exodus 20. transcribed as a copie of Gods seventh daies rest, yet Deut. 5. where that commandment is again repeated, 'tis set parallel to, and commemorative of, the deliverance out of Aegypt, Remember thou wast a servant in the land of Aegypt, and that the Lord thy God brought thee out thence with a mighty hand and stretched-out arm, therefore the Lord thy God commanded thee to keep the sabbath day, v. 15. By which it appears how fitly, and with what analogie to Scripture-style, this deliverance from per∣secutions, and daies of peaceable serving of God, are here styled a rest, that had long been promised, and now approached the Christians. For as the Jewish Sabbath in some things resembled the rest after the Creation, (in being a cessation from works of weight and difficulty with which formerly the person was ex∣ercised, and so also in respect of the time of observing it, the seventh day) but in other things is the represenca∣tion and commemoration of the deliverance out of Aegypt, in respect of the tasks and stripes from which they were freed, and of the plentifull condition to which they were brought; so may the word rest, pro∣phesied of by the Psalmist, both as it iconcerned the Jewes in Davids time, as still future, both after the Creation, and after the entring into Canaan so many years, and as it yet farther respected the times of Christ, be fitly interpreted rest from persecutions, and have one eminent completion in this, the Christians peacea∣ble enjoying of Christian assemblies, which was now through the conduct of God approaching them.

CHAP. IV.

1. LET us therefore fear, lest a promise being left us of entring into his rest, any of you should seem* 1.65 to come short of it.]

[Paraphrase] 1. Upon those words of God c. 3. 15. (an ominous admonition, if it be not heeded) we have great reason to fear, lest that promise of coming to Gods rest, (as for those others, to Canaan) being made to us, a promise of deliverance from our persecutors, and peaceable daies of professing the Gospel atten∣ding it, (see c. 3. c.) we may yet (see note on Mat. 3. f.) by our disobedience misse of attaining to it.

2. For unto us was the Gospel preached, as well as unto them: but the word † 1.66 preached did not profit them, [note a] ‖ 1.67 not being mixed with faith in them that heard it.]

[Paraphrase] 2. For as they had the Law of God, the Decalogue, deli∣vered unto them, so we have the Gospel, the new Law of God, preached by Christ on that other mountain, Mat. 5. 6, 7. But as then, so here, this word of God being only heard, and not digested by faith, will not be profitable, or stand them in any stead that have heard it, it being the practice of the Gospel-precepts, patience and constancy, &c. which will advantage any. Or, we must to our hearing Gods word, adde both obedience and Communion with all Orthodox Christians, or else the word will be∣nefit us nothing.

3. For* 1.68 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† 1.69 were finished from the foundation of the world.]

[Paraphrase] 3. For as there is such a thing as a rest yet future, for us to hope for, so it is most certain, that this is only for constant persevering believers to enter into; and such must we be, if we mean to enter into Gods rest. By Gods rest, I mean not that which is so oft called by that name, the Sabbath of the seventh day after the creating of the world in six daies; there are more rests of God beside and after that. That mentioned in the Psalmist, Psal. 95. 8. is called Gods rest, though it were many years after the creation of the world: And so there is now a yet future rest for us, happy, peace∣able, Halcyonian daies here in the Church of Christ now persecuted, which shall shortly come, after the destruction of Christs enemies, quiet seasons of worshipping of God (answerable to that Canaan that the Israelites (all but the murmure••s) possess'd, after the expulsion of Gods enemies, the Canaanites, &c.) which they that hold out, and are not discouraged by the present pressures, shall attain to, if they live so long, and however an eternal rest in heaven. And it neerly concerns us now to attempt to enter into that, and to be very carefull to doe so.

4. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works:]

[Paraphrase] 4. For one place of Scri∣pture speaks of that first sab∣bath immediately after the creation, thus, And God &c.

5. And in this place again, If they shall enter into my rest.]

[Paraphrase] 5. And another in the Psalmist, long after, mentions this other rest as still future: which as it cannot referre to that after the creation, so neither can it to that of the Israelites in Canaan, being written after them both; but in the first sense, to Davids time, being a promise to them of that age, that if they would then come in and hearken to the voice of God, after all their former rebellions, their land should be truly what it was promised to be, a rest to them, no Midianite, Philistine, or Canaanite should disturbe them, their ark should be no more captive, but rest with them for ever in Jerusalem: and in a second mystical sense, to these times of the Gospel, to which the Jewes acknowledge that Psalm to belong, and wherein God by Christ was present among them, (the highest com∣pletion of what was obumbrated by the Ark or Temple) but should be taken away from them, if they did not timely believe on him.

6. Seeing therefore it remaineth that* 1.70 some must enter therein, and they to whom it was first preached enter not in, because of† 1.71 unbelief;]

[Paraphrase] 6. Seeing then there is such a thing as a rest for some to enter into, and the Israelites that came out of Aegypt, through their disobedience, failed of entering into it,

7. Again, he* 1.72 limiteth a certain day, saying in David, To day, after so long a time as it is said, To day if ye will hear his voice harden not your hearts:]

[Paraphrase] 7. And again seeing the Psalmist, so long after the Is∣raelites entring into Canaan, speaks of a set time of entring into his rest, and that at that time still future, and yet farther typi∣cal of somewhat under the Gospel,

8. For if† 1.73 Jesus had given them rest, then would he not* 1.74 afterward have spo∣ken of another day:]

[Paraphrase] 8. (For if Joshus, which is in the Syriack dialect call'd Jesus, (see Act. 7. 45.) had compleated that prophecie by leading them into it whom Moses had not led, the Psalmist would not then have spoken of another future,)

9. There remaineth therefore† 1.75 a rest to the people of God.]

[Paraphrase] 9. It from all these premis∣ses clearly follows, that there is now for Christians a rest still behind, which all that adhere fast to Christ shall now have their parts in, and of which that place in the Psalm is a typical prediction, see note c. on c. 3.

10. For he that is entred into his rest, he also hath cesed from his own works, as God did from his.]

[Paraphrase] 10. And this rest is a rest from toyl and labour, a quiet repose of the Church, as of the Ark at Jerusalem, in a free exercise of the true religion, such as will be had after the destruction of the persecutors, parallel to that sabbath wherein God rested from his labours, and hallowed it a day unto his service.

11. Let us labour therefore to enter into that rest, lest any man fall off after the same example of* 1.76 unbelief.]

[Paraphrase] 11. Let us then set care∣fully about this design of get∣ting our parts in this rest, and that must be, if we fall not from these promises and hopes through disobedience, as the Israelites sell from their rest in the promised Canaan.

12. For [note b] the word of God is† 1.77 quick, and powerfull, and sharper then any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the* 1.78 joynts and marrow, and is a discerner of the† 1.79 thoughts and intents of the heart.]

[Paraphrase] 12. And let us not think to deceive or escape that ven∣geance that expects all that fall off from Christ, how close∣ly and cunningly soever they doe it: For what Christ hath foretold, that he that will save his life shall lose it, and that they only that hold out and endure to the end shall escape, is sure to prove so true, that there is no hope by the most artificious dextrous managery to avoid the force of it, the word of God being like God himself, vital and operative, piercing into the depths and secrets of men, distinguish∣ing between those which are the hardest to be discriminated, the true and the hypocritical Christian, and when the actions doe not discover, searching into the thoughts and most cunning contrivances (as the priest in dissecting the sacrifices, observes and separates those things which are most secret, and closest joyned together.)

13. Neither is there any creature that is not manifest* 1.80 in his sight: but all things are naked and [note c] † 1.81 opened unto the eyes of* 1.82 him with whom we have to doe.]

[Paraphrase] 13. And no man shall be able to disguise himself so cunningly but he shall be dis∣covered, disclosed, layed open and bare, as the sacrifice when 'tis first flay'd, then cut down the back, and all laid upon and dis∣cernible before the priest.

14. Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Sonne of God, let us hold fast our profession.]

[Paraphrase] 14. On these considerati∣ons therefore, (the rest which is promised upon our constancy, and the certain ruine if we doe not persevere) and withall having such an example before our eyes, Christ, that having, suffered, ascended through the clouds unto the right hand of the Father in the supreme heaven, which is a token to us, that sufferings are the way to exaltation, let us take heed, and be sure, that whatever opposition or afflictions we meet with in the way, we be not discouraged from our course of Christianity, and the acknowledging and professing it publickly.

15. For we have not an high priest which cannot† 1.83 be touched with a feel∣ing of our infirmities, but was in all points tempted,* 1.84 like as we are, yet without sinne.]

[Paraphrase] 15. For Christ our high priest, that is entred into hea∣ven before us, hath also suffe∣red before us all that we can suffer, and so will be sure to be sensible of our condition, and to assist, and aid, and relieve us, that if we be not wanting to our selves, we shall be able to stand.

16. Let us therefore come† 1.85 boldly unto the [note d] throne of grace, that we may ob∣tain mercy, and find grace* 1.86 to help in time of need.]

[Paraphrase] 16. And accordingly let us adhere to him, and pray confidently to him, make an open free discovery of all our wants and requests to God, who though he sits upon a throne, yet sits there to hear our requests most freely, (see Joh. 7. a.) to relieve us in a fit season, and will do so, when we most want and least look for it.

Annotations on Chap. IV.

[ a] * 1.87 V. 2. Not being mixed] If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be the right reading, then questionless that being joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the English rendring is proper, being not mix'd with faith—But it is certain that S. Chrysostome read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Accusative case Plural, so as to be joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 them, who are said not to have been profited. This is clear by that passage in him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for by not being mix'd they were not profited, which supposes the not mixing and not profiting to belong to the same per∣sons. And so Theophylact expressely reads it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & upon that reading proceeds all his interpre∣tation. If therefore this be the right reading, as not im∣probably it is, then the rendring is evidently this; But the world that was heard did not profit those who were not by faith joyned, or united, to them which heard. Thus Theophylact interprets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not mix'd, that is, not united or agreeing by faith with them that heard, (that is, saith he, that believed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for these are said to be hearers indeed) but breaking off from them. To this S. Chrysostome accords in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—This is that which he saith, They heard, saith he, as we hear, but they recei∣ved no profit: do not you therefore think that by the hearing the word preach'd ye shall be profited, seeing they also heard, but were profited nothing, because they believed not. What there followes in S. Chrysostome of those that were with Caleb and Ioshuah, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seeing they were not joyned with the unbelievers, that is, agreed not with them, they escaped the punishment which went out against them, Theophylact professeth not to understand; This, saith he, Chrysostome saith according to his great and deep wisdome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but he hath not given me, unworthy man, to un∣derstand how he said it. Where yet I suppose the riddle not so inextricable, viz. that that passage of S. Chryso∣stome was rather delivered ex abundanti, over and above what was necessary to the interpreting of the words, then designed to set down who were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That he had set down clearly before, viz. that the dis∣obedient or unbelieving Jewes were they: which being said, he farther addes on the other side, that Caleb and Ioshuah, and those that were with them, associated not with the unbelievers, &c. which certainly was true also; for as the unbelievers joyned not with them, so neither they with the unbelievers. Having thus expa∣tiated, he retires again, and observes somewhat from the Critical notation of the word; He saith not (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they consented not, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they mix'd not, joyned not with them; in which words he speaks not of Caleb and Ioshuah, as in the last period he had done, but of those of whom S. Paul spake, that is, of unbelievers: and so I doubt not but that which followes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is cor∣rupt, and should be read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, they seditiously differed, or departed, from them, who (as he addes) were all of one and the same mind; which he observes on purpose to make the parallel more complete betwixt those provoking Israe∣lites then, and the Gnostick hereticks, referred to in that Epistle, who brake union, divided schismatically and seditiously from their Bishops, as those from their leaders Caleb and Ioshuah. That this was his meaning, appears by his conclusion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In this word he seems to me to intimate a sedition; which I suppose a competent evidence that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was the right reading. The corrupting of which word was it (as appears) which made S. Chrysostomes meaning so unintelligible to Theophylact, it being indeed by this means wholly mistaken by him. Meanwhile it is not easie to divine what caused the Author of the Annotations on that place of S. Chrysostome to express his wonder whence that Father took that phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adding that it was neither in S. Paul, nor in the place of Numbers, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Partici∣ple was visible before him, in tha•• place, Heb. 4. 2.

[ b] * 1.88

Ib. Word of God] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word of God, should signifie Christ, the eternal Word, is not im∣possible, it being among the Jewes the known title of the Messias (see Luk. 1. Note b.) and to that the men∣tion of eyes v. 13. doth somewhat incline it. But this phrase being not elsewhere found in this sense in the New Testament, save only in Saint John's writings, who is therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is more reasonable here to take it for the word of God, that is, that which had been delivered by Christ, and particularly that severe sanction and denunciation of judgment against all that hold not fast to him in time of temptation, those that openly or clancularly deny him by their words or actions. For it must be observed, that this Epistle being accommodated to the present condition of the Christians in Judaea, who were now daily sollicited by the Gnosticks, and drawn off from their constancy and purity, doth labour by all arguments to fortifie them. And in this Chapter doth it by two arguments, one depending on the other. First, from the advantages which they shall reap by a constant adhering to Christ; not only eternal rest in heaven, an ample reward for all their persecutions, whatever they are, but even in this life more peaceable dayes of professing and worship∣ping Christ, when the unbelieving Jewes the persecu∣tors should be destroyed, and that time was now at hand, c. 10. 37. And this hath formerly been explained to be meant by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rest, that is here spoken of, a rest from the labours, that is, wearysome persecutions and pressures that lay upon them. This he resembles to the Israelites Canaan, as in the refreshment that it yielded the people of God after a sad travaile in the wildernesse, so in the propriety that the faith∣full servants of God had in it, none but they admitted to it; when they that had been brought out of Aegypt, and received the Law from God's mouth at Sinai, and so were highly favoured and dignified by him, yet upon their murmuring and falling back toward Aegypt in their hearts, through impatience of hardships and the like (herein directly parallel to the Gnosticks, and those that were seduced by them, who either secretly or openly forsook Christ in time of persecutions) were cut off and destroyed in the wildernesse, and not a man of them entred into Canaan. And accordingly the second argument is here taken from the severity of Christ's denunciations against these (every where in the Gospel) which shall thus fall off from him, the seed on the stony ground, and they that are scandalized in him, and they that seek to save their lives, &c. which denunciation, saith the author here, shall like a divine vengeance (sharper, saith Theophylact, then warre or sword was to the rebellious Israelites,) certainly find out every one that is obnoxious to it, how secretly soever he have con∣trived it. This is here rhetorically and figuratively ex∣press'd by the resemblance of a priests knife cutting up the sacrifice, proceeding and entring into the least and the most secret parts of it, the nerves the least, and the marrow the inmost parts. And all this meant but to assure them that they which thus fall off shall never be concealed. This vengeance foretold will find them out, if they be not carefull to make good their con∣stancy, and so to be of the number of those to whom the rest is promised: which is the meaning of that ex∣hortation ver. 11. which this is set to back, as the reason of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for the word of God is living, &c. Upon which it followes, ver. 14. that we should therefore hold fast our profession, or a vow∣ed confession and acknowledgment of Christ, consi∣dering what he hath suffered before us, by which we may be sure that he will assist and relieve us if we stick fast to him.

[ C] * 1.89 V. 13. Opened] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here hath been much doubted of. I conceive it is most clearly that which Phavorinus thus expresses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; it signifies to cut in two, to divide down the Spina dors•• (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the spondyls of the back-bones;) and so it belongs clearly to the custome of the Priests, in examining the sacrifices whether they were intire and without blemish or no. This is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to try and search the sacrifices, (as in Lucian &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The priests put a crown on the beast's head, and having first searched it a great while, if it be perfect, they bring it to the altar,) and among the Fathers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to look as a Momus or Censor, and consider whether there were in the sacrifice any 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or blemish, whether all were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, immaculate and unhurt. They that did this were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who to that end used to flay the body first, and then cut it down the neck or back-bone called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and being so cut to lay it upon the Altar, that the Priest might search and look into the inwards, and, as Philo saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whatsoever is hid in the belly, &c. To which refers that of Solomon Prov. 20. 27. The spirit of the man is the candle of the Lord, searching the hidden parts of the belly. As therefore the entrails of the sacrifice and the most secret parts are conspicuous to the Priest by the help of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by cut∣ting the sacrifice thus down the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 neck, or back-bone; so are all before the word of God, the most secret things, discerned and seen into: & that is the mea∣ning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.90 naked, in reference to flaying, taking off the skin with which the flesh was clothed and covered, and cut down the back also. Thus saith Isidore Pelusiote Ep. l. 1. 94. that the phrase here used is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by a metaphor of consecrated beasts brought to sacrifice; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For as they being flay'd are made naked and devested of all the visible covering, and shew the placing of those things which were hid within, and are cut down the back-bone, to the end that he may search and look into every bone and part, that all may be cleansed (or found to be pure) before they are sacrificed; so, &c. Hence is that of Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Phavo∣rinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word signifies discovered, and made manifest.

[ d] * 1.91 V. 16. Throne of grace] The Jewes mention a double throne of Gods, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the throne of pity or mercy, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the throne of judgment: and they adde that, when sitting in the throne of judgment he sees the multitude too great of those that deserve pu∣nishment, he then removes to the throne of mercy, or pity, that is, of pardon.

CHAP. V.

1. FOR every high priest* 1.92 taken from among men is† 1.93 ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sinnes;]

[Paraphrase] 1. To this purpose of Christ's being our high priest, and, as such, working deliverance for us, c. 4. 15. it will not be amisse to inlarge a while, by comparing the chief things observable in an Aaronical priest with the like which are observable in him, every one of them. They are chiefly three. First, the Aaronical high priest is severed and set apart from the common multitude, and appointed to act in stead of them in all things between them and God, and particularly in matter of burnt-offerings, which are by men given to God, and so spent by the Priest wholly in God's ser∣vice, and of sin-offerings, such as Lev. 4. 3.

2. * 1.94 Who can have compassion on the ignorant, and on them that† 1.95 are out of the way, for that he himself also is compassed with infirmity:]

[Paraphrase] 2. Both which he offers for the sins of the people, those which they commit without deliberation, through ignorance, surreption, o•• suddain passion. And this secondly, he can doe affe∣ctionately, and with a fellow-feeling of those infirmities which have betrayed them to such sins, through incogitancy, without malice or presumption, as considering that he himself is subject to the like infirmities as well as others, and so the more incli∣nable in all reason to mildnesse toward them.

3. And by reason hereof he ought, as for the people, so also for himself, to offer for sins.]

[Paraphrase] 3. And because the Priest is subject to those infirmities, 'tis therefore appointed that he shall offer also for himself, not only in case of any actual commission of this kind, of which he is at any time guilty, Lev. 4. 3. but also because such sins may passe by him undiscerned, he is therefore on the great day of expia∣tion, when he offers for the sins of the people, to offer for himself also, Lev. 16. 6.

4. And no man taketh this honour unto himself but he that is called of God, * 1.96 as was Aaron.]

[Paraphrase] 4. And thirdly, the nature of this office was such, that no man might legally assume it to himself, but only he that was of Aaron's line, and so called to it by God that had assigned it to that line.

5. So also Christ glorified not himself to be made an high priest, but he that said unto him, Thou art my Son, to day have I begotten thee.

6. As he saith also in another place, Thou art a priest for ever after the order of Melchisedek.]

[Paraphrase] 5, 6. Now of these three things propounded of a legal high priest, the first v. 1. the second v. 2, 3. and the third v. 4. every of them are di∣rectly appliable to Christ. As first the last of them (see note on Mat. 7. b.) that Christ did not intrude himself upon this office, but God called him to it. And that is the meaning of two places in the Psalmes: first Psal. 2. This day have I begotten thee, O my son, that is, bestowed this special dignity upon thee to be a King and Priest after thy resurrection, that is, upon the ascen∣ding of Christ, which was his going into the Holy of holies, whither none but the high priest went; the second, Psal. 110. Thou art such a Priest as Melchisedek was, that is, a King and a Priest together, and that never to cease or to be succeeded by any, till all be delivered up to God the Father, 1 Cor. 15. 24.

7. Who in the daies of his flesh, when he had offered up prayers and supplica∣tions, with strong crying and tears, unto him that was able to† 1.97 save him from death, and was* 1.98 [note a] heard [note b] in that he feared;]

[Paraphrase] 7. The second parallel be∣twixt Christ and the Priest in his offering for himself now follows; For so did Christ also in the time of his lowest estate of infirmities and destitution, (when upon the crosse he cried out, My God, my God, &c.) offer up prayers and very submisse petitions to his Father, that he would, if he died, yet de∣liver him out of death, preserve his spirit, and restore it again, saying, Father, into thy hands I commend my spirit, and cried with a loud voice (Mat. 27. 50. Mar. 15. 37. Luk. 23. 26.) at the delivering those words, and it seems (though it be not men∣tioned in the Gospel) added tears therewith; and accordingly he was delivered from that which he feared, and according to his ar∣dent prayer he was thus preserved by God, and though he died, was yet restored from death by God, and not suffered to lie under the power of it;

8. Though he were a son, yet learned he obedience by the things which he suf∣fered.]

[Paraphrase] 8. And having past through so much of sufferings, even to the highest degree of death it self, in obedience to his Fathers will, and so having found how dear obedience cost him, though he were the Son of God in an eminent manner, he could not but learn from thence, what an hard thing it is to perform constant obedience, when death it self sometimes must be taken in the way to it, and consequently he could not but learn to have compas∣sion on those that sin out of weaknesse v. 2. though in that he were unlike the priest, that he was not subject to sin like him, which taught the priest his compassion to sinners.

9. And being† 1.99 [note c] made perfect he became the author of eternal salvation unto all them that obey him:

10.* 1.100 Called of God an high priest after the order of Melchisedek.]

[Paraphrase] 9, 10. After this third and second part of the parallel, the first now follows in the last place, that as the priest is taken from among men, and advanced to that office to negotiate between God and man, in the things be∣longing to God, especially in offering sacrifices, so Christ is parallel to the priest also, though in an higher manner, not taken from the common multitude of men, as the priest was (in that unlike) but yet negotiating in the whole businesse of souls, as the priest did, consecrated by his sufferings, as the priest by the ceremonies of his consecration, and being so consecrated, he offers up himself unto his Father (as the priest did gifts and sacrifices v. 1.) presents himself now at his right hand in heaven by way of intercession for us, for pardon and for grace, and by that means, if we live sincerely, though not perfectly obedient to him, becomes unto us the author of eternal salvation, being after his resurrection from the grave pronounced or declared by God an high priest, such an one as Melchisedek was, a king and a priest together, the priest to pray for blessings on us, as Mel∣chisedek did on Abraham, and the king to doe that with power, actually to bestow those blessings on us.

11. * 1.101 Of whom we have† 1.102 many things to say, and hard to be uttered, seeing ye are dull of hearing.]

[Paraphrase] 11. Of which resemblance also between Christ and Mel∣chisedek I might speak very much, which would not easily be understood if I should speak it: For I cannot boast much of the quicknesse of your understanding or perception in divine things, or your forwardnesse to hearken to what is thus said unto you, the persecutions that are fallen on the Church have discouraged you; Theoph.

12. For when for the time ye ought to be teachers, ye have need that one teach you again* 1.103 which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat.]

[Paraphrase] 12. For some of you that have been long employed in the Church, and in that re∣spect might be fit to be Bishops, (see note a. on ch. 6.) in stead of that have indeed need that the first doctrines and principles of Christianity, necessary for all the youngest and tenderest Christians to know, should be taught you again, and 'tis unfit to give you such mysterious abstruse doctrine, concerning the priesthood of Christ and Melchisedek, who want instruction in the plainest parts of Catechistical doctrine.

13. For every one that† 1.104 useth milk,* 1.105 is unskilfull in the word of righteousnesse, for he is a babe.]

[Paraphrase] 13. For he that is gotten no higher then milk, will be hurt, not fed, by having more solid food given him; and so they that are not gotten beyond the lowest, most necessary part of Christian knowledge, must not be burthened with higher doctrines, such as belong to proficients, for they are as children which have neither teeth nor stomach to overcome such harder food.

14.* 1.106 But [note d] strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.]

Annotations on the Epistle to the Hebrewes. Chap. V.

[ a] * 1.107 V. 7. Heard] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to heaer is used by the Greek translators of the Old Testament to expresse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to preserve or deliver; so Psal. 55. 18. (to which the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we ordinarily render to save, is directly answerable, and so is here joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the same sense:) and it is also used in other places for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respondit, answered, which is in effect the same, the answering a prayer for deliverance being all one with delivering; so Psal. 22. 22. Thou hast heard, or answered, me from the horns of the Unicorn, that is, delivered me from that great danger.

[ b] * 1.108 Ib. In that he feared] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noting ordinarily a pious fear, doth in S. Luke (whom some think to be the Author of this Epistle) denote any other kind of fear also: so Act. 23. 10. where in the commotion the Commander is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, afraid,* 1.109 that Paul would be torn in pieces. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fear, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 timuit, is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. 3. 6. And being here taken also in the same sense, it is yet with some difference, being here used (as many other words which denote the affections) to signifie not the affection, but the object, or thing it self which is feared. So 1 Pet. 3. 14.* 1.110 , 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fear not their fear, that is, the punishments which they threaten; and so Isa. 8 16. (from whence the place is taken) the Hebrew, which is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his fear, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies the terrible thing, the object of fear, not fear it self, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and therefore it followes in that very place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Lord shall be thy fear, that is, surely, the object of it, he shall be feared by thee. And so the Hebrew is in other places rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deut. 26. 8. terrible sights, or appearances, and c. 34. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great wonders, or terrible things that were done before them. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fear is sometimes rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 warre, Job 22. 10. sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 destruction, Prov. 1. 26. so Jude 23.* 1.111 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom save in fear, that is, in time of danger, as it follows, snatching out of the fire: so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 terror is used for the thing that is feared, Prov. 3. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fear ap∣proaching, explained by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the assaults, or violences, of the wicked that come upon them. Of these and the like words see Note on Luk. 1. g. And thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 death preceding, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heard to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being saved. As for the other interpretation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taken from the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that place,* 1.112 where' t is said they could not speak 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for joy, or in that they were so full of joy, by analogie with which some would render this, that he was heard in that he was so much afraid, there will be little reason for that, even according to that analogie; his joy being the cause (and that noted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of what they did or abstained from doing, but his fear being not in like manner the cause of what another did or of what he suffered, but the pleasure or mercy of him that did hear him, that is, of God, of which this hearing was the effect, and not of his fear.

[ c] * 1.113 V. 9. Made perfect] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Agonisticall notion we have formerly explained, Note on Phil. 3. d. Another notion there is of it not far distant from thence, usuall among the Greek translators of the Old Testa∣ment, to signifie the consecration of a Priest, who was to perform and passe through some ceremonies, and those being done, and he actually consecrated, he was said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be consummate. The Hebrew word to which this is answerable is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imple∣vit, to which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not unfitly accommodated, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be perfected and filled, are so neer Synonyma. The applying of this word to the consecration of a Priest was perhaps from that cu∣stome of filling the hands of him that was consecrated with flesh and bread Exod. 29. 24. Hence the ••ram that was offered at the consecration of the priest is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of impletions, and the flesh again, the flesh of impletions, or fillings, but in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sacrifice of consecration, in the Septuagint, Exod. 29. 34. That it is taken here in that notion, may appear by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that follows, as an explication of it, v. 10. Pronounced, or Proclaimed, or declared, high priest, which belongs to Christ after his Resurrection, and not before, that being the time wherein all power was given unto him, viz. that power of blessing wherein the Melchisedek-Priesthood consists. As for the sacrifice on the Crosse, that was the ceremony of his consecra∣tion, answerable to that which was prescribed Exod. 29. 11. after which he was assumed solemnly to this office of Priesthood, according to that of Menander in Artemidorus Oneirocrit. l. 4. who dream'd in Greece that he was crucified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before the temple of Diospolis, or the city of Jupiter, upon which, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was appointed, or con∣stituted, priest of that God, and so became more splendid and wealthy then he was.

[ d] * 1.114 V. 14. Strong meat] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, solid food, literally signifies, hath no doubt or difficulty in it; 'tis that which is agreeable to healthy men's stomachs, and tends most to the nourishing of such, but is too hard and heavy for children or weak silly persons, and doth rather destroy then advantage such. What 'tis here fi∣guratively applyed to is clear also, viz. the explication of figures or types in the Old Testament, so as to dis∣cover Evangelicall truths in them. As for example, the comparing of the Priests under the Old Testament, whether Aaron or Melchisedek, with that which the Gospel teaches us of Christ, and shewing what those typically or mystically, or in a spiritual sense, signifie. That these are here meant by solid food, appears by the discourse which this Author had now in hand, though he tell them that they are scarce fit to receive it. And on that occasion, by way of Parenthesis, that which is here said, and at the beginning of the next Chapter, comes in, after which he returns to this kind of discourse again, at the end of c. 6. and beginning of c. 7. This Melchisedek, &c. The only difficulty here to be explain'd is, why or how the Author here fals off into this long digression, interserting this strange Parenthesis in the midst of his discourse about Christ's Melchisedekian Priesthood, on which he was entred here in this c. 5. v. 10. and returns not perfectly to it again till the beginning of c. 7. To this the solution is, that on occasion of this mystical explication of some passages in the Old Testament, he began to think of the Gnostick leaven among them, which consisted much in giving figurative mystical interpretations of the Old Testament,* 1.115 which being called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knowledge, they assumed that title of Gnosticks or knowing men to themselves, upon this ground of their dealing so much in these interpretations, and gathering and confirming all the branches of their heresie from places of Scripture perverted by that means. Upon this occasion he there∣fore thinks fit to tell them first, that as the interpreting Scripture after this manner is a difficult task, and if it be undertaken by unskilfull raw teachers, it may doe a great deal of hurt; so if the auditors be ignorant, and not well and habitually setled in the truth of Christia∣nity, and somewhat conversant in the Scriptures, so as to be able to judge between true and false, Christian and hereticall doctrine, this way may do them a great deal of hurt, may seduce, and corrupt, and destroy them, as strong meat doth weak stomachs, Secondly, that this is the case of many of these Hebrews, even those that

have been Christians long enough to be better pro∣ficients, and judges of true and false doctrine, mea∣ning no doubt those that had received some of these Gnostick heretical infusions, and either were already fallen off into their abominable practices, or else were very much in danger of doing thus. And of these he resolves that (though he doth not now mean to do it, chap. 6. 1. but may perhaps at some other opportunity, v. 3. yet) it were most proper to begin with them, as with new converts, or children, not yet sufficiently ca∣techised in the principles, and to instruct them in the nature of Faith and Repentance from wicked abomi∣nable works, of Baptisme and the vow of it (to for∣sake all carnall sins, and to stick close to Christ in de∣spite of all temptations) of imposition of hands in the absolution of those that were laps'd (as many either were already, or were likely to be) and in like manner of the resurrection of the dead and everlasting judg∣ment (which these Hereticks began to doubt of; see 2 Tim. 2. 18. and 1 Cor. 15. 12.) upon which he far∣ther thinks fit to warn them of the danger of such apo∣stasie from the Christian faith, c. 6. 4. And that enlarg∣eth the Parenthesis. And that having resolved them thus unfit to have this solid food allowed them, he yet proceeds, ch. 7. to give it them, entering there into this mystical divinity concerning Melchisedek's Priesthood, the reason is clear; first, because this touch here given might be sufficient to avert the danger, and secondly, because ••f the generality of them he was perswa∣ded better things, c. 6. 9. though of some he had rea∣son to passe this severer censure.

CHAP. VI.

1. * 1.116 the principles of the doctrine of Christ, let us† 1.117 go on un∣to perfection, not laying again the foundation of repentance from dead works, and of faith towards God,]

[Paraphrase] 1. And that we may dis∣course at large of this high point of Christs Melchisedek-Priesthood, c. 5. 10. it is necessary (though some mens stupid ignorance and impenitent lives, or relapses to their former un∣christian sins after their receiving of Christianity, would tempt one to return and plant again the first principles among them, (see c. 5. noted.) to passe over those rudiments of Christian Religion, in opposition to perfection here, and the word of righte∣ousnesse, c. 5. 13. or those first things that we read of in the Gospel (see Note on Rom. 3. a.)

2. Of the doctrine of Baptismes, and of laying on of hands, and of resurrecti∣on of the dead, and of eternal judgment.]

[Paraphrase] 2. And these are referr'd to six heads, as so many stones in the foundation; first, Repentance or change of mind, a resolute forsaking of all sinfull works; secondly, Faith on Christ, or embracing the Gospel; thirdly, the Doctrine of Baptisme now among Christians, as before among the Jewes the ceremo∣ny to receive Proselytes into the Church; fourthly, Imposition of hands for those that were fallen after Baptisme, after the ex∣ample of Christ, who laid his hands on the sick when he healed them, to which absolution is answerable, (the cure of the sick being the loosing from that band, Luke 13. 16. See Note on 1 Tim. 5. f.) fifthly, Resurrection from the dead; and sixthly, Eternal judgment.

3. And this we will doe, if God permit.]

[Paraphrase] 3. Of which, if God see fit, I may have another season to instruct others Catechistically that stand in need of it, (but at this time I shall not doe it, but ascend to higher parts of Christian knowledge, the understanding of the figures and types of the Old Testament applicable to Christ under the Gospel) the danger being so great to them that doe not understand them aright, and order themselves ac∣cordingly.

4. For it is impossible for those who were once inlightned, and have tasted of the heavenly gift, and were made partakers of the holy Ghost,

5. And have tasted the good word of God, and the powers of the* 1.118 world to come,

6.† 1.119 If they shall [note a] fall away, to [note b] renew them again unto repentance, seeing they crucifie to themselves the Son of God afresh, and put him to an open shame.]

[Paraphrase] 4, 5, 6. For as for those that have been received into the Church by Baptisme, and so by oath obliged themselves to continue in the true faith and Christian practice to their lives end, and having done so have for some time enjoyed the privileges of Christians, pardon of sin, and peace of conscience, a consequent of the mercy sealed in Baptisme, and yet farther have had some of those extraordinary gifts of the holy Ghost poured out upon ••hem (see Note on Acts 6. c.) and by their continuance in the Church for some space, have had experience of the promises of Christ, and the wonderful works of mercy wrought for us by him under the Gospel, Eph. 1. 19. if those, I say, shall through the Gno∣stick infusions apostatize from the faith, after all these engagements to continue in it, they must never be received to the peace of the Church again, and those consequent advantages and privileges from which they are fallen, being guilty of the same sin that the Jewes were in denying and crusifying of Christ, and making an Impostor of him: (for thus did all they that fell off to the Gnostick heresie, in which Judaism and denying of Christ was a special ingredient.)

7. For the earth which drinketh in the rain which cometh oft upon it, and bringeth forth herbs meet for them* 1.120 by whom it is dressed,† 1.121 receiveth [note c] blessing from God.

8. But that which beareth thorns & briars is* 1.122 rejected, and is nigh unto cursing, whose end is to be burnt.]

[Paraphrase] 7, 8. For as the ground that, being sowed and watered from heaven, fructifies pro∣portionably for the benefit and advantage of them to whom it is designed to be use∣ful, is commended by God as good ground, on which the rain from heaven is bestowed to some purpose, and as far as it is ca∣pable, rewarded by him with more rain, more fructifying showers and beams, that it may bring forth more fruit (like the good tree and the good servant in the parable;) but contrariwise that ground or field which, after the like sowing and irrigation, brings forth only thorns instead of fruit, is given over, rejected by God and man, and may justly expect to be cursed as the fruit∣less Fig-tree, and is finally fit for nothing but to be burnt and destroyed (like that of Sodome) never to bear fruit again: So he that hath been baptized, and made partaker of the holy Ghost, and hath extraordinary gifts of the Spirit bestowed upon him, on purpose for the benefit of others, if he renounce and apostatize from Christ, he is never to be restored to his dignity again, but is to be look'd on as one that, in stead of edifying, hath endevoured and done his worst to ruine the Church, and so is to be cast out of it irreversibly, the curse of a fruitlesse Tree or Field to fall upon him. And so generally the Gnostick Aposta∣tizers, especially those that from any extraordinary gifts have fall'n into this foul noisome hereie, are to look for an heavy curse, for fierce judgments approaching them, and in the conclusion for utter destruction.

9. But, beloved, we are perswaded better things of you, and things that [note d] † 1.123 ac∣company salvation, though we thus speak.]

[Paraphrase] 9. But after all this thus said to you by way of cau∣tion, I have more comfortable hopes of you, and perswade my self that you will have your parts in the great signal deliverance (see Note on ch. 2. b.) that now the faithful are to look for, preparatory to their eternal blisse, and not the destruction that at∣tends others.

10. For God is not unrighteous, to forget your work and labour of love which ye have shewed toward his name, in that ye have ministred to the Saints, and do minister.]

[Paraphrase] 10. And the ground of my hope is, because you have been formerlyso couragious in pro∣fessing of Christ, and so charitable to poor Christians, and are so still; which works of yours God is, according to his promise of mercy in the Gospel, bound to reward with giving more grace, and not to forsake and leave such without all grace, as those which for their obstinacy in sin are accursed by him, v. 8.

11. And we desire that every one of you do shew the same diligence to the* 1.124 full assurance of hope unto the end,]

[Paraphrase] 11. All the design of my present admonition and di∣gression is, to stir up every one of you to the continuance of this diligence to the end, that you may persevere in the perform∣ing that condition upon which all the promises are proposed, and your hopes grounded, (see Note on Luk. I. a.)

12. That ye be not† 1.125 slothful, but followers of them who through faith and * 1.126 patience inherit the promises.]

[Paraphrase] 12. That you doe not now like faint-hearted persons give over your course, but imitate and follow their pattern, who by faith continuing and enduring through all afflictions, did at last enjoy their part in the promises made unto them.

13. For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

14. Saying, Surely blessing I will blesse thee, and multiplying I will multiply thee.]

[Paraphrase] 13, 14. Such were those promises which were made by God to Abraham under oath, under the style of blessing and multiplying him, by which was meant Gods bringing his seed into Canaan, and all faithful Christians to the rest mentioned c. 3. Note c.

15. And so after he had patiently endured, he obtained the promise.]

[Paraphrase] 15. And these promises being made under oath, were in themselves most sure, and being faithfully relyed on and believed by Abraham, were, though not presently, yet in time, performed to him, that is, to his seed, the Jews.

16. For men verily swear by the greater, and an oath† 1.127 for confirmation is to them an end of all strife.]

[Paraphrase] 16. For as a man when he would swear, alwaies swears by the greatest person he knows, and an oath being taken by one of the contesting persons, one saying one thing, the other the con∣trary, sets an end to that affirming and denying, and confirms the judge to the believing of one party against the other (see Note on 1 Tim. 5. e.)

17. * 1.128 Wherein God willing more abundantly to shew unto the heirs of pro∣mise the immutability of his counsel,† 1.129 confirmed it by an oath;]

[Paraphrase] 17. So God was pleased to swear by himself, having no greater to swear by, v. 13, and by that means to ascertain those to whom his promises belong, that is, all constant Christians, of the performance of his promise concerning believers, the spiritual seed of Abraham;

18. That by two immutable things, in which it was impossible for God to lie, * 1.130 we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:]

[Paraphrase] 18. That by promising first, which, when the con∣dition is not neglected, is immutable, and then by adding an oath to it, he might give us security of enjoying what we hope for, of receiving the reward proposed to us:

19. Which hope we have as an anchor of the soul, both sure and stedfast, and which entreth into† 1.131 that within the veile:]

[Paraphrase] 19. This hope being that which keeps us from being tost and shipwrackt with the billows of the world, as being able indeed to see through the afflictions and persecutions of this world, and see somewhat beyond them, daies of rest and release here, and beyond that eternal rest hereafter in heaven, meant by the holy place, whither none but the priest could enter, and parallel thereto, the true faithfull Christians;

20.* 1.132 Whither the forerunner is for us entred, even Jesus, made an high priest for ever [note c] after the order of Melchisedek.]

Annotations on Chap. VI.

[ a] * 1.133 V. 6. Fall away] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, falling away, here notes, may best be collected from the Context: and that first from the Antecedents, the illumination, and tasting the heavenly gift, and partaking of the Holy Ghost, and tasting the good word of God, and the powers of the future age; and secondly by the Con∣sequents, crucifying again, and putting to an open shame the Son of God. The former shews from whence it is that they are said to fall, and the latter how deep the fall is that is here spoken of. The former consists of several degrees;* 1.134 first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that have been inlightened. That certainly signifies Baptism, which among the Antients was generally call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, il∣lumination. And this contained under it not only the acknowledgment of the truth, c. 10. 26. but farther also the vow of Baptisme, that of forsaking all wicked wayes, and adhering constantly to Christ to their lives end. Now all that were thus baptized, and thereby en∣tred into the Church, were received to absolution of all their sins past, admitted to be members of the Church, and to enjoy the privileges of Christians, the mercies afforded men there, called the gift of God, Joh. 4. 10. And they that have enjoyed the benefit and comfort of this for some time, may here fitly be expres∣sed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.135 that have tasted the heavenly gift: and that phrase being annex'd to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, illuminate, with the Conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, may fitly be resolved to belong to the same mat∣ter, as a fuller expression of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enlightned, those that by being baptized have been admitted to these privileges of Christians, and have tasted, enjoyed them for some time. But then, as beside these of Bap∣tisme and pardon of sin, there were other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, extraordinary powers and gifts in the Church; so here, beside the mention of being inlightned, and tasting the heavenly gift, are added these other phrases, that seem to be set on purpose to denote those higher endowments: first; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.136 made par∣takers of the Holy Ghost, those which have the Holy Ghost, which descended on the Apostles, Act. 2. commu∣nicated to them, for so had many believers at that time in the Church of Judea, (see Note on Act 2. d. and on Act. 6. c.) and secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , having tasted the good word of God, and the powers of the future age; where, first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the future age,* 1.137 is the very phrase

used in the Septuagint, Isa. 9. 6. for the state of Chri∣stianity, where Christ is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the father of the future age, there being in the Jewes account two Ages, the one before, the other after the coming of the Messias, and the second in respect of the former called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 future, (and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the future world, ch. 2. 5. that after the coming of the Messias,) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the after, or later, daies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 often mentioned in the New Te∣stament; secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 powers, is the ordinary word to denote miracles,* 1.138 and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be either those miraculous powers, extraor∣dinary gifts, which were bestowed on believers by the coming of the Holy Ghost upon them, for the confir∣ming themselves, and converting of others, (and so were generally the consequents and effects as of the Holy Ghost descending on the Apostles, so of their im∣posing hands on others, and their receiving the Holy Ghost; for of such we oft read, that they spake with tongues, &c. which were these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 powers, mira∣culous gifts here spoken of,) or else more simply, and so as to agree with the good word of God,* 1.139 (whereby the Evangelical promises are denoted) the miraculous transcendent mercies enjoyed under the Gospel. And then that will be the importance of these several sorts of phrases here put together, those that are not only baptised Christians, but furnished with extraordinary gifts and graces, and such as have had experience of the wonderfull mercies and performances of Christ to Christians under the Gospel. And such as were so, will be the Subject of this Proposition. Then for the Con∣sequents, they expresse the degree of the fall here spoken of; They that are here supposed to have fallen from this state,* 1.140 are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to crucifie Christ a second time, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, ••o inflict open punish∣ment upon him, (see Note on Mat. I. h.) That must needs include renouncing and denying of Christ, the looking on him as such as the Jewes pretended him to be when they crucified him, that is, as an impostor; and accordingly the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, falling away, signifies with them Apostasie, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is oft rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to fall away, doth denote also, 2 Chron. 29. 19. and elsewhere, and so the Gnostick hereticks (which are in the Apostles eye) are supposed by S. John to deny Christ, and there∣upon are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Antichrists. And both these put together seem to make up the full importance of this place, That they that being baptized illuminate Christians, endowed with extraordinary gifts, and having continued so for some time (and so for their time ought to be Doctors, c. 5. 12.) fall off after all this not only to some wasting sin, but to denying of Christ, renouncing of him, apostatizing from him, could not possibly be again renewed to repentance; and what that signifies will be seen Note b.

[ b] * 1.141 Ib. Renew them again unto repentance] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, may, I suppose, be best concluded by the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dedicate, from whence we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the feast of the dedication of the Altar, in the book of the Maccabees, mentioned in the Go∣spel. Agreeably when men, which by their creation after God's image were dedicated to his service, had fallen away from him into idolatry, or sin, the recei∣ving them to Baptisme, upon vow of new life, was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dedicating them anew to re∣pentance, or new life. And accordingly to prepare them for Baptisme, they used to confesse their sins, and the Catechist to lay hands on them, and pray for abso∣lution; as it is said of Constantine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He confess'd, and obtained the prayers by imposition of hands, Euseb. de vit. Const. l. 4.* 1.142 Consequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a∣gain to renew to repentance, is to use some new course of dedicating and consecrating them anew, after some foul fall or wasting sin after Baptisme, and that was wont to be by Penance and Absolution. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repentance is sometimes taken for admission to pardon, or the whole proceeding of the Church with the peni∣tent in order to his absolution from the Censures. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to ask repentance is to demand or beg admission to that course which should prepare them for Absolution, Conc. Neoces. Can. 52. and elsewhere frequently. And so in our 16^th Article, the grant of repentance is put to explain that which had been be∣fore, in King Edward's Articles, the place for peni∣tents, and in the Augustan confession, Absolutionem impertire, to afford absolution, Art. 12. and this accor∣ding to Scripture-style, where to preach repentance is to proclaime admission to pardon upon repentance. And therefore when it is here said that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 impossible (not to be hoped for,* 1.143 or attained) again to re-dedicate such an one to repentance, the meaning will be, that such as are here spoken of, Apostate Gnosticks, that from so high a state of Christians, so long continued in, shall fall off, and joyn with the Jewes in denying of Christ, and persecuting Christians, are never to hope to be received to the peace of the Church again, to have the benefit of their publick prayers, as c. 10. 26. it is said of such, that there remains no more sacrifice for sin. For although for other foul acts of sin, sa∣crificing to Idols, &c. the ancient Church, especially of the Roman Communion, allowed place for reconci∣liation and absolution after a first offence, (some de∣nying it to a second, amplius nunquam, saith Tertul∣lian De pan.) yet to Apostates, and those which turned open, obstinate enemies, after the acknowledgment of the truth, this was not allowed. (And accordingly we read of Julian the Apostate, that instead of praying for him, they prayed against him.) And this or the like understanding of these words seems to be the rea∣son that the Roman Church, which at first received not this Epistle, thinking it to oppose admission to the peace of the Church, for any act of known and grosse sin after Baptisme, did after receive it into the Canon, ob∣serving some other interpretation (reconcilable with their doctrine) of which the words were capable. And if this be not thought to come home to the force of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 impossible, because though the Church will not receive such, yet it is still possible they may; that is easily answered by observing, that that word is used sometimes to signifie that which by law may not be done, though naturally it may. So Jose∣phus against Appion, 1. 2. speaking of great offenders, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 'tis impossible to obtain remission of the punishment, that is, the law permits it not. One other notion there is that this place may be capable of, by applying it yet more peculiarly to the Gnosticks at that time; that they that so foul∣ly fell off from Christianity through the Jewish persecutions, should in the issue never be capable of re∣pentance, the destruction that, as a thief in the night, should come so unexpectedly on the Jewes, should also involve them, and sweep them suddenly away, And to this belongs that which is added v. 8. that they were neer a curse, whose end was to be burnt: and to that the place Heb. 10. 26. very well accordeth. But the words here have generally been conceived by the antient Church to belong to the Censures, and ad∣mission to Penance and Absolution; and to that the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 renewing to repentance, hath a propriety, and that other may be the interpreta∣tion of v. 8. and presuppose, and fitly be superadded to this, and not be exclusive of it.

[ c] * 1.144 V. 7. Blessing] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blessing here signifies is somewhat uncertain, the word being capable of se∣veral acceptions. That which is most commodious to the matter in hand, and contrary to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cursing, which follows, is, that it signifie praise or approbation,

by way of reward, the well done good and faithfull servant, and the blisse attending it. And then, as any that doth his duty is said to be approved, and any that brings in fruit to be commended by God (especi∣ally when it is considered that the similitude of the earth is here used to signifie Men, who are capable of such payments by way of reward from God, if the earth be not,) and because the similitude is not here ap∣plied, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being left out, it was therefore more reasonable to use this phrase, (which belongs more properly to the man then the earth) more signally to note, that what is said of the Earth, is meant of the Man. It is here farther observable of this earth, that the thing for which it is rewarded, (and for want of which the reprobate earth is cursed) is the bearing fruit meet for them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for whom it is plowed, not for God that sends it the rain; which notes the persons which are meant under the representation of the earth to be those which had gifts given them by God for the use of others, and so signally denotes those that had re∣ceived the Holy Ghost, and the extraordinary graces thereof, (parallel to the rain from heaven) in order to the instructing and profiting of others: to which end they that make use of those gifts as they ought, bring a great blessing on others, convert many to righteous∣ness, and withall themselves reap the fruit of it, shine like starres, see Jam. 5. 20. And so this is a farther evidence, that it is not the fall of an ordinary Chri∣stian, but the Apostasie of one that had been partaker of extraordinary gifts, which is spoken of in the former verses. And that may be matter of admonition to the most perfect, not to be high-minded, but fear, left he thus fall after all this.

[ d] * 1.145 V. 9. Accompany salvation] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies adjoyning, and that proportionably to the Septua∣gint, who render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 next after by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath been said Note on Mar. 1. b. and then so it must sig∣nifie here, things that joyn neer upon deliverance, or salvation. The onely difficulty will be, what notion belongs to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deliverance or salvation in this place. And that will most probably be the temporal delive∣rance here, preparative to the eternal rest hereafter, this being the interpretation of the promises, v. 12. which by Faith and endurance are possessed; whereas they that now for persecutions fall off, lose both their present and future reward, are destroyed here with the Jewes the persecutors, and are lost eternally.

[ e] * 1.146 V. 20. After the order] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the order may here signifie no more then sicut or quemadmo∣dum, even as, or after the manner of: for the words in the Psalmist are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Aben Ezra ex∣plains by after the manner, or like as. Not that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signifie here, as it would doe being spoken of the Aaronical Priest, for there it should signifie a na∣tural succession in that line from Aaron, observed a∣mong all the Levitical high Priests; but onely a simi∣litude or agreement, in so many particulars nominated, with Melchisedek (see Cunaeus De Rep. Heb.) parti∣cularly that of being a King and a Priest together, which was so solemnly presignified of Christ by the Prophets, and perhaps from thence taken into the hea∣then Oracles, that about that time among the Romans the dignity of the Pontificate was joyned with the Im∣perial, first by Augustus, and afterwards by the rest of the Emperors. See Sueton. in August. and in Gal∣ba c. 8. and in Claud. c. 22. And thereupon saith Taci∣tus An. l. 3. Nunc Deum munere summum Pontifi∣cem summum hominem esse, Now by the gift of the gods the chief priest is the supreme man, or Empe∣rour.

CHAP. VII.

1. FOr this Melchisedek, King of Salem, Priest of the most high God, who met Abraham returning from the slaughter of the Kings, and blessed him,

2. To whom also Abraham gave a tenth part of all, first being by interpreta∣tion King of righteousnesse, and after that also King of Salem, which is King of peace,]

[Paraphrase] 1, 2. Now that Christ was not onely an Aaronical Priest, but of a much higher kind, appears by the nature of the Priesthood of Mel∣chisedek, after the manner of which Christ's Priesthood was. For this Melchisedek, who in his name [King of righteousnesse] and in his title [King of Salem, or Peace] resembled Christ most absolutely, and is called Gen. 14. 18. a Priest of the most high God, and so a King and Priest both, and who as such, when Abraham came from his victory over Kederlaomer and the other Kings, came out and treated him civilly, as a King, and as a Priest blessed him, and received from him the tenth of all he had there,

3.* 1.147 Without father, without mother, without* 1.148 descent, having neither begin∣ning of dayes nor end of life; but made like unto the Son of God, abideth a Priest continually.]

4.* 1.149 Now consider how great this man was, unto whom the Patriarch Abraham gave the tenth† 1.150 of the [note a] spoils.]

5.* 1.151 And verily they that are of the sons of Levi, who receive the office of the Priesthood, have a commandment to take tithes of the [note b] people according to the Law, that is, of their brethren, though they come out of the loins of Abra∣ham.]

6.* 1.152 But he whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises.]

7.* 1.153 And without all contradiction, the lesse is blessed of the better.]

8.* 1.154 And here men that die receive tithes: but there he receiveth them, of whom it is witnessed that he liveth.]

9.* 1.155 And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham.]

10.* 1.156 For he was yet in the loins of his father when Melchisedek met him.]

11.* 1.157 If therefore perfection were by the Levitical Priesthood (for* 1.158 under it the people received the Law)† 1.159 what farther need was there that another Priest should* 1.160 rise after the order of Melchisedek, and not be† 1.161 called after the order of Aaron?]

12. For the Priesthood being* 1.162 changed, there is made also of necessity a † 1.163 change of the Law.

13. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.]

[Paraphrase] 12, 13. And the truth is, the Priesthood being a thing about which the Mosaical Law was principally conver∣sant, the changing of the Law about that, and translating it to a Tribe or family, that of Judah and David, of which none by the Law were to be Priests, is an evidence that the Law is abolished, and consequently that necessity of legal observances, or continuing in all the words of that Law, and of the Mosaical yoke.

14.* 1.164 For it is evident that our Lord sprang out of Judah, of which Tribe Moses spake nothing concerning Priesthood.]

15.* 1.165 And it is yet far more evident: for that after the similitude of Melchisedek * 1.166 there ariseth another Priest,]

16.* 1.167 Who is made not after the Law of a carnal commandment, but after the power of an† 1.168 endlesse life.]

17.* 1.169 For he testifieth, Thou art a Priest for ever after the order of Melchisedek.]

18.* 1.170 For there is verily a disannulling of the commandment going before, for the weaknesse and unprofitablenesse thereof.]

19.* 1.171 For the Law made nothing perfect, but the† 1.172 bringing in of a better hope did; by the which* 1.173 we [note c] draw nigh unto God.]

20. And inasmuch as not without an oath he was made Priest,

21.(For those Priests were made without an oath; but this with an oath, by him that said unto him, The Lord sware, and will not repent, Thou art a Priest for ever after the order of Melchisedek)

22. By so much was Jesus made a surety of a better* 1.174 Testament.]

[Paraphrase] 20, 21, 22. And 'tis like∣wife added by the Psalmist, that God sware, and will not repent, interposed his oath in this matter, which is an ar∣gument of the immutability and weightinesse of the matter, and of the eternal continuance of this Priesthood of Christ, and so of the preeminence of it beyond the Aaronical, which was not established by God by oath: And so as much as a durable, immutable, eternal Priesthood is more excellent then a transitory, mutable, finite Priesthood (such as the Levitical, being fixt in mortal persons, one succeeding the other, and such as was it self mortal, not to last any longer then the coming of Christ) so much was that Covenant, wherein Christ was Sponsor and Surety for God, that it should be made good to us on Gods part (on condition we performed that which was required of us) viz. the Covenant confirmed to us by Christ in the Gospel, a better Covenant then the Covenant of the Law, wherein Moses undertook for God to us.

23.* 1.175 And they truly were many priests, because they were not suffered to con∣tinue by reason of death.]

24.* 1.176 But this man, because he continueth ever, hath* 1.177 an [note d] unchangeable priest∣hood.]

25.* 1.178 Wherefore he is able also to save them to† 1.179 the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.]

26.* 1.180 For such an high priest became us, who is holy,* 1.181 harmlesse, undefiled, sepa∣rate from sinners, and made higher then the heavens;]

27.* 1.182 Who needeth not† 1.183 daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the peoples: for this he did once, when he offered up himself.]

28.* 1.184 For the Law maketh men high priests which have infirmity; but the word of the oath which was since the Law, maketh the Son, who is consecrated for ever∣more.]

Annotations on Chap. VII.

[ a] * 1.185 V. 4. Spoiles] The true notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be best discerned by considering the parts of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies properly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heaps, whether of sand or corn, or any other goods. And Phavorinus ob∣serves that in the Feminine gender it signifies (from that of heaps of sand) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sea-shore, but in the Ma∣sculine it is taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an heap of goods or stones, and the like: so again saith he p. 110 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word signifies heaps of wheat or barley; where, by the way, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that followes in the author, must not be ta∣ken as an interpretation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but subjoined to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before, and accordingly the punctation must be altered from what it is in the printed copie, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Then for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies the top, or prime, or choise part of any thing (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the prime part of the trees, viz. the fruits upon them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) And then these two put together in composition are the prime, or chief part of whatsoever it is that is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and what that is particularly in any place, the matter spoken of must determine. Thus when the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is that of corn or fruits &c. then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are in the Gram∣marians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the prime, or choise, of the fruits, or first-fruits, such as among all men were wont to be consecrated to the gods (not in order of time the first that are gathered, but) for quality the fairest or best of the heap. So when the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the heaps of goods taken in warre, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be it gold or other pillage, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the prime and choise of those, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the prime part of the prey, which generally was dedicated and presented to God (such as is mentioned 1 Sam. 15. 21. under the title of the chief things of the spoil, sheep and oxen, &c. to sacrifice unto the Lord in Gilgal.) And this is by Herodotus, Thucydides, Xe∣nophon and Euripides called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And there is a memorable place in Arrian's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Men ought in hunting to begin from the gods, and to present to them the first-fruits of what they have taken, no lesse then in a victory in war the chief of the spoiles. So when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the sea-shore, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the prime of those rarities 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the merchants, when they return from a voyage, offer up as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the gods. From these so ma∣ny notations of the word, it comes not only to signifie any or each of these, but in general, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the prime, or choice, of any kind; but this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, by way of abuse, not in the first propriety. Agreeably hereunto, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will here signifie a tithe or tenth given to Melchisedek, as to the Priest of God (not of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a tenth part only of them, for that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but) tenth of all, Gen. 14. 20. and that tenth paid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of the choice, or prime, or best of the store, for that was wont to be pick'd out and dedicated to God. The whole difficulty then remaining will be, not whether he paid a full tithe of all the spoils, for that is already cleared by Genesis▪ he gave him tithes of all, and by this chap. v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.186 a tithe from all, to which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is added, not to deny what was before said, but to specifie that this tithe of all was chosen out of the best and choicest; but, I say, the onely remaining difficulty will be, whether this tithe then paid by Abraham were of all his own possessions, and so that the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 2. and paid tithes of all, Gen. 14. 20. or whether it were only of the tithes of the spoils taken in that war against the four Kings, and so that the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here. To which I answer, first, That there is little doubt but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 2. re∣ferre to the same thing exactly, to wit, that which Gen. 14. 20. is called the tithe of all; and if that be the tithe of the spoils only, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be interpreted (with this restraint from the matter in hand) not all his own goods, but all that he had there with him, all that he had then acquired, all the spoils. Or if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signifie his other store, his corn and fruits at home (as, according to the notion of the word, 'tis clear it may doe) then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall signifie all his tith∣able possessions of any kind. But then secondly, It must be considered that Abraham was not now at his own home, but in his returne from the conquest over the Kings, v. 1. and that, if it should be doubted of, farther appears, because Melchisedek King of Salem came out to meet him, as a stranger in his passage, which signifies that he was then passing through Mel∣chisedek's dominions. And he, that is, Melchisedek, brought him forth bread and wine, Gen. 14. 18. not of∣fered bread and wine to God, as some would have it, but, saith Cyril of Alexandria, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 brought it out to Abraham. And Philo Judaeus mentions this act of Melchisedek as an act of bounty and hospitality,* 1.187 opposite to what Amalek after did to Israel: Amalek, saith he, met not Israel with bread and water, but Melchisedek met Abraham with bread and wine, and presented it to him,* 1.188 and blessed him. And Josephus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He brought forth gifts, and abundance of victuals to Abrahams army, and at the feast began to commend Abraham, and bless God that had subdued his enemies. All agreeing to make this bringing forth bread and wine to Abraham an act of Regal liberality in that King of Salem toward that stranger or passenger, as his blessing him was of his Priestly office. And therefore thirdly, it cannot be imagined that Abraham had all his possessions there

with him at that time, but only the spoils which his conquest had afforded him, and nothing else, unlesse there were some small remainders left of provision which he had carried out for his march. Nay fourth∣ly, the manner of paying tithes being not ordinarily thus, that a man should give the tenth of all his posses∣sions, but only the tenth of his increase, much lesse that he should give a tenth of that all, whensoever, or as oft foever as he meets a Priest, but only at the time of har∣vest, or whensoever he receives from Gods hand any kind of increase; it will not appear reasonable that Abraham should at this time pay to Melchisedek a tithe of all his possessions, nor indeed of any thing but what he had now reaped by way of harvest, that is, of the increase that Gods prospering hand had given him in the victory over those Kings. And of that it is that it is here said, he presented the tithe to Melchise∣dek, and having done that, and allowed a portion to them that went with him, Gen. 14. 24. he restored all the rest (but what was eaten in the war, v. 24.) to the King of Sodom, from whom it had formerly been ta∣ken: and so the truth is, of the whole tithe which Abraham gave Melchisedek, no part was of his own possessions, but only of the King of Sodom's goods, which Abraham had taken as lawful reprizal from the four Kings, on whom he avenged the cause of his nephew Lot and the King of Sodom, formerly con∣quered by them. All which notwithstanding, it still stands good in the fifth place, that Abraham did pay full tithe, and that of the choicest of this increase of his, that is, of the spoils taken in that warre; and that will be a sufficient example and testimony of the cu∣stome in Abrahams time of paying tithes to the Priest of all our increase, of what kind soever it is. Though that this was paid to a Priest of another coun∣try, ver. 6. was a peculiar dignity and honour to Mel∣chisedek, as 'tis there intimated, the due being only to receive tithes of their own country-men, ver. 5.

[Paraphrase] 1. 1. Glaph. tit. de Abr. & Mel••hi.

[ b] * 1.189 V. 5. People according to the law] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies the Jewes, that people, called oft 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the nation, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the people, as when Caiaphas pro∣phesies that it was expedient that one man should die for the people, and that the whole nation perish not, and many the like; and so here, with an addition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the people that were under the Mosaical Law, that is, punctually the Jewes. And this is more probable then that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should belong to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tithe, according to the Law, for that had been said before in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they have commandment, and needed not again be so suddainly repeated; and secondly, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, that follows, seems to set 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their brethren, as an interpretation of what went immediately before, which cannot be of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tithe according to Law, but will very readily be so of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the people according to Law, in this notion of it, that peo∣ple to which the Law was given, the legal people, the people of the Jewes.

[ c] * 1.190 V. 19. Draw nigh] What is the importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, will appear by the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies promiscuously to draw nigh, and to offer. From it comes the ordinary word Corban,* 1.191 which the Evangelists render a gift, viz. that which is presented and consecrated to God in the Temple, and the place where the offerings were laid up was also called by that name,* 1.192 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gifts, Luk. 21. 4. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies also both to draw nigh, and to offer. From the first no∣tion of it the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 neer seems to be derived, the Consonants or Radicals in both being the same, and accordingly 'tis fitly rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to draw neer. So Exod. 19. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Priests that draw nigh unto the Lord, and Lev. 21. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He shall not draw nigh to offer sacrifices. And this and the other signification of the Hebrew words are here both contained under the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to draw nigh, which is here answerable to ei∣ther of those Hebrew: For that is the meaning of it here, that we by our high Priest Christ are made a kind of Priests our selves, enabled to draw nigh to God, and offer up our selves to him, to present our bodies to him a living sacrifice, Rom. 12. 1. to lift up pure hands, 1 Tim. 2. 8. that is, to doe as the Priests were wont to doe. This the vulgar Latine seems to have considered, when he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here offerre, to of∣fer; not, as Lucas Brugensis conjectures, as if he had read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but out of the exact critical notation of the word and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, among these writers and the translators of the Old Testament.

[ d] * 1.193 V. 24. Unchangeable] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signi∣fies that which doth not passe from father to son, from one successor to another, is from the nature of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, transire, to passe; and so they are the words of Atbanasius concerning Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath a pontificate, or Priesthood, that passeth not away, or doth not go by succession to others.

CHAP. VIII.

1. NOW of the things which we have spoken, this is the summe: We have such an high Priest, who is set on the right hand of the throne of the Majesty in the Heavens,]

[Paraphrase] 1. Now to recapitulate all that we have said in this mat∣ter of Christs being our high Priest: The high Priest: The high Priest which intercedes for us Christians, is one that is entred into Heaven, and there sits at the right hand of God, that is, reigns there, hath all power given unto him, and so is a King and Priest together, actually bestowes upon us all those things for which he intercedes for us, grace and pardon to all obedient sincere Christians, and is able and ready to help us in time of need,

2.* 1.194 A Minister of the Sanctuary, and of the true Tabernacle, which the Lord* 1.195 pitched, and not man.]

3.* 1.196 For every high Priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.]

4.* 1.197 For if he were on earth, he† 1.198 should not be a Priest,* 1.199 seeing that there are Priests that offer gifts according to the Law.]

5. Who† 1.200 serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the Tabernacle: For see (saith he) that thou make all things according to the pattern shewed to thee in the Mount.]

[Paraphrase] 5. And those Priests which officiate here on earth, do attend on and perform none but that figurative typical service, which signified and represented this offering of Christ, presenting himself to God in Heaven, and there interceding for us. (So that that which was by God himself said to Moses, when he was to make the Tabernacle, that he should take care to make it according to the pattern shewed him in the Mount, may fitly be applied by way of accommo∣dation to this matter; this offering of Christs in Heaven being indeed that substantial Idea, of which all the service of the Tabernacle was but a type or shadow, and so fitly styled an heavenly pattern.)

6. But now hath he obtained a more excellent Ministery, by how much also he is the Mediator of a better covenant, which was* 1.201 established upon better promises.]

[Paraphrase] 6. But as for Christs office or Ministery that he thus exerciseth, it is above that of the Levitical Priests, which consisted only in typical observances, and as much above them, as the Covenant which Christ mediated between God and man was above the Mosaical oeconomy. Of this Covenant it is observa∣ble, first, That it is now settled as a Law, in which both parties are mutually bound to each other, God to man, and man to God; and secondly, That it is a much more excellent, perfect, beneficial Covenant then the former, the duties now requi∣red more spiritual and sublime, and the promises now proposed infinitely better promises then those which were under the Law, (viz. not only legal impunity, which the sacrifices under the Law yielded, but pardon and remission, that pardon not only for light faults, sins of error &c. for which those sacrifices were designed, but even for wilful sins, if forsaken and repented of, yea and the pouring out the Spirit on all flesh, giving spiritual gifts for the building up of the Church, not only to a few, as to one or two Prophets under the Law, but to many, even to all, Gentiles as well as Jewes, yea to all Christians in some measure; and lastly, in stead of the promises of a temporal Canaan, the plain promises of eternal life and blisse.)

7. For if that first covenant had been faultlesse, then should no place have been sought for the second.

[Paraphrase] 7. For if the Covenant under the Law had been so perfect, that it could not have been improved or bettered, there would have been no need of a second Covenant.

8. For finding fault† 1.202 with them▪ he saith, Behold, the dayes come, (saith the Lord) when I will make a new Covenant with the house of Israel and the house of Judah;

9.* 1.203 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Aegyt,* 1.204 be∣cause they continued not in my Covenant, and [note a] I regarded them not, saith the Lord.]

[Paraphrase] 8, 9. Which appears by this, because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Cove∣nant, he doth it by way of complaint, or finding fault with the weaknesse and imper∣fection of the former, (see c. 7. 18.) after this manner, or form of speech, The Covenant which I will now make, is not after the rate of the Covenant which I made with the Israelites by Moses (a Covenant made up of external carnal commandments) when I brought them out of Aegypt; for that was not effectual to them, was not able to attract them to obedience, or perseverance, but they fell off from me, and consequently I forsooke them, saith the Lord.

10. For this is the Covenant that I will make with the house of Israel af∣ter those dayes, saith the Lord; I will put my Laws into their mind, and write them† 1.205 in their hearts: and I will be to them a God, and they shall be to me a people.]

[Paraphrase] 10. But this is the Cove∣nant which I will make in the latter dayes, or age of the Messiah, in time of the Go∣spel; I will in stead of those external carnal ordinances and observations, give them spiritual commands for the regulating their affections, precepts most perfectly agreeable to all rational minds; and by the exceeding greatnesse of that grace and mercy, in this and many other par∣ticulars, ver. 12. I shall incline their affections willingly to receive my Law, as well as convince their understandings of their duty, and so I will take pleasure in them, and they shall perform obedience unto me, live like a people of God, worthy of such a Leader.

11. And they shall not teach every man his neighbour, and every man his * 1.206 brother, saying, Know the Lord: for all shall know me from the least to the greatest.]

[Paraphrase] 11. And there shall be no need of such pains in teach∣ing men what they are to doe, as under Moses Law, (which consisted of many outward performances which had no such inward essential goodnesse in them, as that a mans own reason should prompt him to them, and approve them as best and most excellent, if they were not taught by the Law-maker, and kept still in their minds by instruction in the Law:) but the precepts now proposed being so agreeable to humane reason, they shall be found written by every man in his own heart (as it were) able of themselves to approve them∣selves to men, see Deut. 30. 11.

12. For I will be merciful to their unrighteousnesse, and their sins and their in∣iquities will I remember no more.]

[Paraphrase] 12. Especially when that part of the Covenant is con∣sidered, promise and assurance of pardon for all forsaken sins, as also for frailties and weaknesses daily continuing upon us: For in all reason such a Covenant as this, giving us assurance of such gracious usage, will have great efficacy to move any man to devote himself wholly to Gods service, that easie and blessed yoke.

13. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old, is ready to vanish away.]

[Paraphrase] 13. And this form of speech, A new Covenant, is an argument that the former was old, and an evidence, that so indeed that legal Covenant or Mosaical Law was: and being now perfectly old and decayed, 'tis not likely to live long, but, with the Jewish Church and Common-weal, within few years (within ten after the writing of this Epistle) 'tis sure enough to be destroyed.

Annotations on Chap. VIII.

V. 9. ••. I regarded them not] The whole place be∣ing by this Writer cited out of Jeremy chap. 31. 32. some difficulty there will be to accord this part of the citation,* 1.207 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I regarded them not, with that which we now find in the Hebrew there. For the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as our Hebrew copies now read, ordinarily signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I ruled over them, which is very farre distant both from the designed sense of that place, if we will judge by the Context, and from the words. I regarded them not, as they are here recited. The unfitnesse of that rendring in that place in the Prophet is visible to any reader that ob∣serves the words immediately precedent, which my Covenant they brake, to which these other cannot con∣nect (but rather the contrary) and I ruled over them, or, I was their Lord. Here our English have put husband for Lord, and although for and, and yet far∣ther altered it in the Margent, Should I have con∣tinued an husband unto them? by way of interro∣gation; which as it makes the sense directly con∣trary to what it would be without the interrogati∣on, so it is a confession, that that contrary sense is (in the truth) it which alone is agreeable to the place. It is therefore farre more reasonable to consider, that the words which are here recited in this Author, and are exactly agreeable to the Context in the Prophet, (which is designed to set down the Israelites breaking of Covenant, and Gods dealing with them by way of

punishment) are the very words▪ by which the Greek Translator had rendred that place in the Prophet, which makes it necessary to conclude, that either the Hebrew Copy now is in this particular varied from what it was when they translated it, or that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath some other signification then that which is ordinarily taken notice of. That all Copies transcribed from hand to hand should be subject to some light changes, is nothing strange; nay, 'tis evident, by comparing 2 Kin. 20. 12. with Esay 39. 1. that such mistakes have been committed: for there in a story, which in both those places is exactly the same, we now read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ber••dach in the former place, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Merodach in the latter, which must needs be imputed to the hand of the Scribe, and not to any other origi∣nal. So in the same story, in the very next verse, 2 Kin. 20. 13. we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And Hezekiah heard, or hearkned, but Isai. 39. 2, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And Hezekiah was glad of them; where the light change of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is visibly the error of the Scribe. And so the eighteenth Psalm, which was certainly delivered by David in one fix'd, certain form, is yet varied in many particulars, 2 Sam. 22. which cannot be imputed to any cause but that of the Transcribers; and the Masorites pains, coming long after these changes were come in, can give no security or fence against them. And then it is not impossible but that thus it hath happened in that place of Jeremy which is here cited. Accordingly the An∣notations under the name of Hugo Grotius conceive, that the Septuagint read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and accordingly rendred it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I forsook them, regar∣ded them not, continued not my defence unto them, but permitted them to be often worsted by their enemies: but M•• Meade from Cappellus supposeth it to have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is as light an alteration, only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I neglected them, departed from them, detest∣ed or abomin'd, and accordingly forsook them. Other examples of this nature we have in the New Testa∣ment, which may here fitly be taken notice of. Mat. 15.* 1.208 9. we have these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In vain they worship me, teaching doctrines the ordinances of men. This verse is taken out of Isa. 29. 13. where yet the Hebrew reading now, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath nothing that can be duly ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in vain. But by the Septuagint there, (and the Evangelist here) it is to be believed that it was otherwise read when they so rendred it; and if for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the beginning of the verse we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and onely change the points of the last word, without change of any letter, and read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, docens, teach∣ing, in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taught, it will then be ex∣actly as the Septuagint render, & the Evangelist cites it from them: For that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in vain appears by the use of it in that sense, Isa. 45. 18, and 19. and c. 49. 4. and from thence it is that the Idols are oft in this Prophet called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vanity. So Mat. 27. 9, 10. we have these words cited out of Jeremy the Pro∣phet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.209 Wherein there are many difficulties. As first, how these words come to be cited out of Jeremy,* 1.210 which are found in Zachary onely. But that may be salved, either by saying that this was first in Jeremy's prophecie (some∣what of his not now extant, but by tradition delivered down to have been originally his) and afterward in Zacharie's, according to a saying of the Jewes, that the spirit of Jeremy risted on Zachary; or else by affirming that those latter (the 10, 11, 12.) chapters of Zachary were really the prophecies of Jeremy, though, as other mens Psalmes are annex'd to David's, and Agur's Pro∣verbs to Solomon's, so these chapters of Jeremy's. pro∣phecie (perhaps not coming to light till after the Capti∣vity) are affixed to the former chapters of Zachary. A second difficulty there is,* 1.211 how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they received and gave, can here connect with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord commanded me. And that may be answered also by observing that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Hebrew, must necessarily be rendred in the first person Singular, I received, not in the third Plu∣ral, they, and consequently that the•• in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be look'd on as a mistake of the Scribe, (conceiving that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had been the third person Plural, and so accor∣ding this unto it) whereas both the Syriack in Mat∣thew reads it I gave, and the Hebrew in Isaiah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I gave, or sent. And that this must be so read, appears by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retained in all, as the Lord commanded (not them, but) me. But then there is a third difficulty, which can no way be salved, but by making use of the obser∣vation which we are now upon. For in stead of those words in Matthew,* 1.212 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accor∣ding as the Lord appointed me, the Hebrew reads in Za∣chary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of the Lord, and the Septua∣gint agrees, with a little change (the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the house of the Lord, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I gave, or sent, (which belongs to laying down the price in the purchace of the field) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and I cast, as if it referred to the casting it down in the Tem∣ple. For salving of which, it must first be observed that the thing to which this prophecie is applied in Matthew; is the high priest's buying the potters field, v. 7. with that money which Judas returned to them, v. 3. casting it down in the Temple, v. 5. which accordingly they take up,* 1.213 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 6. which is an evidence that the testi∣mony applied to that matter must be interpreted of those High priests, represented prophetically in the first person singular,* 1.214 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I received, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and I gave, or parted with them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Septuagint, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the potters field. Secondly, the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to be a mistake for somewhat else, and that Mr. Meade hath very probably conjectured to be (by an easie change of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the word of the Lord, as the phrase is used Hest. 1. 8, 15. and often in that book, and so that will be ex∣actly rendred by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accor∣ding as the Lord appointed. And unlesse some such change be imagined, there will be no sense in the He∣brew: first, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without any prepositi∣on before it, is to be rendred the house, not into the house, of the Lord; and secondly, because the place belong∣ing to the High-priest's buying the field, hath nothing to doe with Judas's casting down the money in the Tem∣ple, or house of the Lord, which act of his was prece∣dent to the High-priest's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taking, and giving that money for that purchase. Thus again Act.* 1.215 15. 17. where we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the residue of men may seek the Lord, &c. the words are evidently taken out of Amos 9. 12. And yet there the Hebrew words, as now we read them, are somewhat distant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they may possesse the remainder of Edom. And therefore both by the Septuagints translation, and the citation in the Acts, learned men have adventured to resolve, that the Hebrew was then distant from what now we find in the Copies, most probably thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the residue of men may seek the Lord, and all this by light changes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Edom for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 man or men, the Singular number collective being oft put for the Plural. So when Hos. 14. 2. we find in the Hebrew copie which we now use, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the calves of our lips, but in the Greek translator, and from thence Heb. 13. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fruit of our lips, 'tis possible and easy to conjecture that the antienter and true reading was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)

which signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fruit. These examples accor∣ding in this matter (and many more discernible in the Old Testament, by comparing the Hebrew, as now we have it, with the Greek) make it not unreasonable to receive this account which hath here been given of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on occasion of which these others have been here mention'd, because omitted in their proper places. But Mr. Pocock. hath given me some reason to depart from these conjectures, and adhering to the ordinary reading, to take notice of another notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where it is in construction with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In most other places the word is used either with an Accusative case after it, or with the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then constantly it signifies dominari, but in this place of Isaiah, and Jer. 3. 1. it is used in a peculiar different manner with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and then 'tis Kimchi's observation, as his sonne tells us, that wheresoever 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is taken in an ill sense; and accordingly he interprets it in Jeremie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have lothed you: and so Rabbi Tan∣chumi, It signifies, saith he, to scorne or reject, in the same sense as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used, which is but a light change from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And thus in the Arabick, which is but a Dialect of the Hebrew, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not onely dominari, and maritum esse, but per∣turbari, separari, fastidire, nauseare, and in that sense is used in conjunction with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as here it is, and with alla. So Ebn Jannahius, whom David Kimchi com∣monly followes, and cites by the name of R. Jonah. And so this is a fair account of this place. The like also hath he given of that other last mentioned, Heb. 13. 15.* 1.216 making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fruit to be there taken in the no∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Septuagint use for an holo∣caust, which being ordinarily of Bullocks, the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calves may well be rendred by it. Of this see Note on Heb. 13. e.

CHAP. IX.

1.* 1.217 * 1.218 THen verily the [note a] first covenant had also ordinances† 1.219 of divine service, and a worldly sanctuary.]

2.* 1.220 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.* 1.221 And after the second veise, the Tabernacle which is called the holiest of all.]

4.* 1.222 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.* 1.223 And over it the cherubims of [note c] glory, shadowing the [note d] mercy-seat:] of which we cannot now speak particularly.

6.* 1.224 Now when these things were thus ordained, the priests went alwaies into the first tabernacle, accomplishing the service of God:]

7.* 1.225 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] * 1.226 errors of the people:]

8.* 1.227 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.* 1.228 † 1.229 Which was a figure for the time then present,* 1.230 in which† 1.231 were offered both gifts and sacrifices,* 1.232 that could not make him that did the service perfect, as per∣taining to the conscience,]

10.* 1.233 † 1.234 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* 1.235 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* 1.236 Testament, that by means of death, for the redemption of the transgressions that were under the first † 1.237 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* 1.238 [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† 1.239 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* 1.240 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† 1.241 Testament which God hath* 1.242 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 † 1.243 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* 1.244 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† 1.245 in the end of the world* 1.246 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. † 1.247 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* 1.248 unto salvation† 1.249 .]

[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] * 1.250 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.* 1.251 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] * 1.252 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] * 1.253 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] * 1.254 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] * 1.255 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] * 1.256 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,* 1.257 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] * 1.258 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.* 1.259 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] * 1.260 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.

CHAP. X.

1. FOr the Law having a shadow of* 1.261 good things to come, and not the very image of the things, can never† 1.262 with those sacrifices, which they offered year by year continually, make the comers thereunto perfect.]

[Paraphrase] 1. For the Mosaical Law, which contained no more then an imperfect shadow or rude first draught of those mercies made over to us by the Gospel, eternal life, &c. and not the lively representation or effigies of them, such as the Gospel now affords us, is no way able by sacrificing every year, as long as the temple lasts, bullocks and goats, that is, by repeating often those same kinds of sacrifiees, to work that great benefit for the worshippers which the Gospel is designed to doe, viz. to give men full pardon of sin, and purifie their consciences.

2. For then* 1.263 would they not have ceased to be offered, because that the wor∣shippers once purged should have had no more conscience of sin.]

[Paraphrase] 2. For then they would not need to be offered again continually, when the work for which they were offered was once wrought, as if the cure were wrought, the medicine need not be any more applyed.

3. But in those sacrifices there is† 1.264 again remembrance of sins made every year.]

[Paraphrase] 3. Whereas now being only a commemoration of sins, not a purging them away, they are offered every year anew on the day of expiation, thereby commemorating not only the sins committed that year, since the last day of expiation, but their former sins again, for which they had foremerly sacrificed, at the time of committing of them, and to typifie that one true sacrifice of Christ, that alone is able to do the work for all our sins.

4. For it is not possible that the bloud of bulls and goats should take away sins.]

[Paraphrase] 4. For the truth is, it is not in the power of any sa∣crifice of any beast to take away the guilt of sin, or purifie the conscience.

5. Wherefore when he cometh into the world, he saith, Sacrifice and burnt∣offering* 1.265 thou wouldst not, but a body hast thou† 1.266 prepared me.]

[Paraphrase] 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world, God's despising of those legal sacrifices is mentioned, and all that is thought fit to be depended on in order to obtaining pardon for sin, is the body of Christ, God giving him a body, and designing that to crucifixion, fitting it for the Crosse, as the servants car for the door-post, Deut. 15. 17. to which it was to be nailed, (on which ground of similitude it is, that in stead of opening or boaring my ear, in the Psalmist, tis here framing him or fitting him a body, see Note on 2 Cor. 13. c.) and so decreeing that to be the perfect and complete sacrifice, which was to supply the defects of all the rest.

6. In burnt-offerings and sacrifices for sin thou hast had no pleasure.]

[Paraphrase] 6. And then he adds in the name of Christ speaking to God his Father, The offerings of legal sacrifices, I know, are not acceptable in thy sight, or able to reconcile thee to sinners.

7. Then said I, Lo, I come (in the* 1.267 volume of the Book it is written of me)† 1.268 to doe thy will, O God.]

[Paraphrase] 7. Therefore I, that is Christ, come (according to what he had undertaken and bound himself by bond to his Father, in order to that great work of our redemption) to perform whatsoever thou my God shalt require of me.

8. Above, when he said, Sacrifice and offering, and burnt-offerings, and offering for sin, thou wouldst not, neither hast pleasure therein, (which are offered* 1.269 by the Law;)

9. Then said he, Lo, I come to do thy will (O God.) He taketh away the first, that he may establish the second.]

[Paraphrase] 8, 9. By which place of the Psalmist, Psal. 40. it is clear, that the sacrifices ap∣pointed by Moses's Law are not of any force with God, but onely the sufferings and death of Christ, the first being in that place wholly renounced and disclaimed, and onely the second set up.

10. † 1.270 By the which will we are sanctified,* 1.271 through the offering of the body of Jesus Christ once for all.]

[Paraphrase] 10. And by this gracious will of God (which Christ came to perform in the body which God prepared for him, v. 5.) by offering that body once for all, and not by those legal sacrifices, which were oft repeated, all our sins are explated, (see note on c. 9. e.) and we received into Gods favour, as many of us as by performing the condition of sincere obedience, still required of us, are rendred capable of that great benefit pur∣chased for us by the sufferings of Christ.

11. And every Priest† 1.272 standeth* 1.273 daily ministring and offering oftentimes the same sacrifices, which can never take away sins:]

[Paraphrase] 11. Again, under the Law, the high Priest was wont every year once (see c. 7. 27.) on the great day of expiation, to officiate and offer up yearly the same kinds of sacrifices, bul∣locks, &c. none of which have power to free the conscience from the guilt, or the offender from the punishment of sin.

12. But this man, after he had offered one sacrifice for sins* 1.274 for ever, sate down on the right hand of God,]

[Paraphrase] 12. But Christ having by his own death made one com∣plete sacrifice, which will suffice for the sins of all the world, without need of repeating it, (sealing to all that shall ever live•• a covenant of mercy and remission upon repentance) hath ever since continued at the right hand of God, and shall doe so for ever,

13. † 1.275 From henceforth expecting till his enemies be made his foo•• stool.]

[Paraphrase] 13. Exercising his regal office in mens hearts, and meaning to exercise it also over sin and death it self, in abolishing or subduing them both in the re∣surrection.

14. For by one offering he hath perfected for ever them that are sanctified.]

[Paraphrase] 14. For that one offering of his in his death hath done the whole work, once for all completely, for all obedient Christians, all sanctified disciples of his (that having the intercession of Christ in heaven, the sen••ing the Spirit, &c. adjoyned with it, which are the grounds of fur∣nishing us with all grace, &c.)

15. * 1.276 Whereof the Holy Ghost also is a witnesse to us, for after that he had † 1.277 said before,

16. This is the covenant that I will make with them after those daies, saith the Lord, I will put my laws into their hearts, and* 1.278 in their minds will I write them:

17. And their sins and iniquities will I remember no more.]

[Paraphrase] 15, 16, 17. And of this the Scriptures of the Old Testament doe testifie; for after he had premised, as the first thing promised in his covenant, the writing his laws in their hearts and on their minds, and revealing his will, and giving them his sanctifying grace for the reforming of their wicked lives, he then adds as a second part of his covenant, the free pardon of all the sins and transgressions of their former life, whatsoever they have been.

18. Now where remission of ••hese is there is no more offering for sin.]

[Paraphrase] 18. And this being done once for all, there is no need of any farther sacrifices, or Judaical observances, for which some of you doe so zealously contend.

19. Having therefore, brethren,† 1.279 boldness to enter into the holiest by the blood of Jesus,]

[Paraphrase] 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced, and the benefit of it being to us so great, even to give us liberty (see Joh. 7. a.) to approach unto God in prayer, and apprehension of his promises, to have title to heaven it self, through what Christ hath purchased for us,

20. * 1.280 By a new and living way which he hath consecrated for us, through the veile,† 1.281 that is to say his flesh,••

[Paraphrase] 20. (Which confidence and liberty to enter he hath helped us to by a way never known before, and that a clear or living way, in opposition to the dead shadows and rudiments under the Law, which, I say, he hath helped us to, by passing himself from the outer to the inner tabernacle, from this life to another, breaking through the veile or partition between them, that is, through his flesh, being fain to die before he entred heaven)

21. And having an high priest over the house of God.]

[Paraphrase] 21. And having one that intercedes for us at the right hand of God, and that hath taken upon him the whole care of his Church, and of every faithfull servant of his that shall adhere and keep close to him,

22. * 1.282 Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.]

[Paraphrase] 22. Let us serve and wor∣ship him unfeignedly, being fill'd with faith (see note on Luc. 1. a. and h.) and having reformed our wicked lives in sincere resolution of heart, (without which there is no more recep∣tion to be hoped for at God's hands, Isa. 1. 15. then under the law there was liberty to come into the congregation for them that had to uched any impure thing, till they were sprinkled with water by the priest) and having our actions washed and pure also.

23. Let us hold fast the profession of the† 1.283 faith without wavering, (for he is faithfull that promised.)

[Paraphrase] 23. Let not all the afflicti∣ons and dangers that can ap∣proach us, move us so much as to waver in our Christian profession, which having the hope of eternal life joyned with it, is fortification enough against all the terrors of this world, having God's fidelity engaged to make good the promise to us.

24. And let us consider one another to provoke unto love and unto good works;]

[Paraphrase] 24. And let us weigh and consider all advantages that we can have upon one another, to provoke and excite one another to charity, and all actions of piety, (such as are joyning in the publick service, ver. 25.) whensoever we see any thing of fainting or growing cold in any;

25. Not forsaking the assembling of our selves together, as the manner of some is but exhorting one another: and so much the more, as ye see the* 1.284 day ap∣proaching.]

[Paraphrase] 25. And not suffer our selves to proceed so farre to∣ward defection, as to give over the publick assemblies, (the forsaking of which is not onely deserting of the publick profession of Christ, but also of the means of growth in grace) but stire up one another to the performance of this and such other duties of confession toward Christ, by this argument among others, that now their deliverance from the persecutions which so discouraged them is near at hand, (by reason of the destruction of the enemies of the crosse, the Jews and Gnosticks, that have caused all these persecutions) which therefore would make it unreasonable for them now to give over their constancy, and lose all, when they are so near the end of their voyage, (see Rom. 13. 11. and Jam. 5. 7, 8.)

26. For if we sin wilfully after we have received the knowledge of the truth, there remaineth [note b] no more sacrifice for sins,

27. But a certain fearfull looking for of judgment, and* 1.285 fiery indignation, † 1.286 which shall devour the adversaries.]

[Paraphrase] 26, 27. For if we obsti∣nately commit such a sinne as this, defection from Christ, and forsaking Christianity (as they that forsake the pub∣lick assemblies are in danger to doe) after once receiving it (see note on Mat. 12. h.) there is no plea or apologie of ignorance or unwillingnesse for that; and consequently, as under the Law no sacrifices are to be offered for such, nor ever any for Apo∣states, so now there is no way of remission which will be profitable for such, all that is to be expected is the judgments and wrath of God, such as are like to be sent out speedily to utter destruction, against all such enemies of Christ, (see note on 2 Per. 3. g. and Heb. 6. b.

28. He that despised Moses Law, died without mercy, under two or three wit∣nesses.]

[Paraphrase] 28. He that offended will∣fully, and so capitally, under Moses's Law, was not capable there of any mercy, but the thing being proved against him by competent testimony, he was to be put to death.

29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath troden under foot the Son of God, and hath counted the blood of the Covenant wherewith* 1.287 he was sanctified,† 1.288 an unholy thing, and* 1.289 hath done de∣spight unto the spirit of grace?]

[Paraphrase] 28. How much sadder then will his condition be judged to be, who against all light and conviction received, and formerly assented to, shall thus fall off, and by doing so, joyn with those Antichristian Gnosticks, and Jewes the crucifiers of Christ, and enemies of Christi∣ans, which have despised Christ, as vile, and nothing worth, yea as one that died as a malefactor, and so his blood no better then unclean, profane blood, not such as will bring any benefit to us, (as it was designed to doe) and scorn and reject the Go∣spel it self, revealed to us by the Apostles, authorized thereto by the descent of the Spirit on them, and other mercies in it so graciously bestowed on us?

30. For we know him that hath said, Vengeance belongeth unto me, I will re∣compense, saith the Lord: and again, The Lord shall judge his people.]

[Paraphrase] 30. For we know it is the Lord that said, Vengeance, &c. and again Psal. 135. 14. that God will avenge his people, (his Church) and consequently will avenge the cause of those which now suffer among you, against their persecutors, in his time, if you can patiently wait for it.

31. It is a fearfull thing to fall into the hands of the living God.]

[Paraphrase] 31. To which purpose you may be armed with this consideration, that 'tis not near so formidable a thing to be persecuted and punished by mortal men, as by him that lives for ever: see Mat. 10. 20.

32. But call to remembrance the former daies, in which after ye were illumina∣ted, ye indured a great† 1.290 ••ight of afflictions;]

[Paraphrase] 32. Now that the being persecuted for Christianity should bring you to this defection, there is no reason, considering how, when you did first receive the faith, (see Rom. 13. 11.) ye indured afflictions courageously (and therefore ought not now at last to fail in any reason, lest you lose the fruit of all that)

33. Partly whilest ye were made a gazing-stock both by reproaches and affli∣ctions, and partly* 1.291 whilest ye became companions of them that were so used.]

[Paraphrase] 33. Suffering most coura∣geously and notoriously your selves, and shewing your fellow-feeling and common concernment with them that were thus afflict••d.

34. For ye had† 1.292 compassion of me in my bonds, and took joyfully the spoil∣ing of your goods,* 1.293 knowing in your selves that you have† 1.294 in heaven a better and an enduring substance.]

[Paraphrase] 34. For (first to the lat∣ter of them, see note on Mat. 7. ••.) you expressed your sense of my sufferings (and perhaps of many others that were in like manner imprisoned) in mourning for me, and relieving me; and (for the former) ye parted with your worldly wealth, which was violently torn from you, with perfect patience, nay rejoycing that you were thought worthy to suffer for Christ's sake, and considering, and assuring your selves that such sufferings as these yield you (and will bring you by way of reward) a more valuable and durable kind of wealth, eternal blisse in heaven.

35. Cast not away therefore your* 1.295 confidence, which hath great recompence of reward.]

[Paraphrase] 35. Having therefore in∣dured so much upon these grounds of the certain retribution that all your sufferings bring with them, be not beaten out of your fearlesnesse (see note on Joh. 7. a.) and patience and Christianity at last.

36. For ye have need of patience,† 1.296 that after ye have done the will of God, ye might receive the promise.]

[Paraphrase] 36. For Christianity be∣ing a life of faith and hope, fastned on future promises, both those of this life, release from persecutions, and those of another life, eternal blisse, which will not be had till we have done what God appoints us in the interim to doe or suffer, 'tis clear that patience is necessary for all Christians at all times, and particularly for you at this.

37. For yet* 1.297 a little while, and he that† 1.298 shall come will come, and will not tarry.]

[Paraphrase] 37. For the time is now very near at hand, that Christ (see note on Mat. 11. a.) shall come as a judge to destroy the enemies, and as a reliever to rescue all faithfull disciples (see note a.) and though you may think he hath stayed-something long, yet now he will come very speedily to that work.

38. * 1.299 Now the just shall live by faith:† 1.300 But if any man [note c] draw back, my soul shall have no pleasure in him.]

[Paraphrase] 38. Mean while the true constant Christian shall by the strength of his faith live, and hold out against all these terrors, sustain himself by his faith (see Rom. 1. 17.) and he that doth not so, but is affrighted and driven by afflictions out of his hold and profession (as now ye are like to be) God will certain∣ly reject and hate such a man, never accept of such temporary obedience.

39. But we are not of them who draw back unto perdition: but of them that believe to the [note d] * 1.301 saving of the soul.]

[Paraphrase] 39. But as Christ told his disciples, that in times of per∣secution he that would save his life should be the most likely to lose it, and he that would venture the utmost for Christ's sake should be most likely to thrive, and secure himself even in this world; so it is likely to be at this time: and so I may say it with comfort of all true faithfull constant Christians, that we doe not mean to forsake Christ, or fall off to the Gnostick compliances, which in stead of delivering will prove the certainest way to ruine, but to stick constantly to him, as the likeliest way to preserve us here, and the only way of securing us to eternity, whether to save our lives, or our souls.

Annotations on Chap. X.

[ a] * 1.302V. 25. Day approaching] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the day of Christ, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, day, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, coming of Christ, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, kingdome of God, and many the like, signifying that famous destruction of the Jewes, hath been often mentioned. The other phrases have been gathered together from their dis∣persions through this book, Note on Mat. 3. c. Mat. 24. b. c. &c. Now for this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, day, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, day of Christ, although somewhat hath been said on Rom. 13. Note d. yet now more fully it must be explained. The force of the phrase may appear Zach. 14. 1. Behold the day of the Lord cometh, and I will gather all nations against Jerusalem to battel, and the city shall be taken, &c. and so in many places of the Old Testament: and accordingly in the New, Luk.* 1.303 17. 24. The Son of man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in his day, that is, when he comes to destroy Jerusalem; so Mat.* 1.304 24. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of that day and hour, that is the punctual time of this destruction (not of the day of the last judgment, but of somewhat that was to come in that age, V. 34.) knows no man. So Luk. 17. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the day wherein the Son of man shall be revealed;* 1.305 & v. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that day; and c. 19. 40.* 1.306 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the daies shall come in which thy enemies shall cast a trench.* 1.307 So Act. 2. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great and conspicuous day of the Lord,

from which stone of the Jewes should escape, but on∣ly the believers: In which place, as 'tis cited out of Joel, 'tis observable that there is first mention of the last daies, v. 17. (which as the Jewes render the daies of the Messias, so Peter interprets the time after the resurrection of Christ, in which the Spirit was poured out) then of this great day v. 20. which is as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the last of the last, fourty years after his resurrection, in which Judaea was to be laid wast. So 1 Cor. 1. 8. the day of the Lord Jesus, agreeable to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, revelation of the Lord Jesus, ver. 12. both of them denoting this time of judgment on unbelievers, and deliverance of the faithfull: See also chap. 3. 13. So 1 Thess. 5. as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 times and seasons, v. 1. referre to this matter (as, the time is come,* 1.308 Ezech. 2. 7.) so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the day of the Lord cometh as a thief (the same that is said of it 2 Pet. 3. 10.) belongs to this matter also. So 2 Thess. 1. 10. In that day. So here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the day approaching, as Luk. 21. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the season approacheth, or as Joel 2. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the day of the Lord is come, it is nigh at hand.* 1.309 So the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 day dawning is that day of judgment to the Jewes, and deliverance to the believers among them, 2 Pet. 1. 19. (see Note g.) And that this phrase should thus signifie will not be strange, when it is considered that in all languages and idiomes, the word Day signifies judgment here on earth. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. Cor. 3. 13. the day shall declare, that is,* 1.310 the judgment, or trial; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, man's day, 1 Cor. 4. 3. that is, the judgment of men: so dies in Latine, diem dicere, to implead, and in Eng∣lish a daies-man, an umpire or judge (see Note on Mat. 3. c. and Mat. 24. b.) That this is the meaning of this place will appear by the scope of the place, which is, to comfort them which were ready to fall off from Christianity, upon the continued persecutions of the Christians by the Jewes, among whom these Hebrew Christians lived, as will appear in the story, Act. 11. 19. & 1 Thess. 2. 14. the approach of whose destruction must consequently be matter of comfort to them that had suffered long, and so of keeping them from falling away, (see Note on Rom. 13. c.) And se∣condly, 'twill appear by the plain words that follow to this very purpose,* 1.311 to sustain their patience, v. 37. Yet a little while, and he that cometh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Christ, which hath promised to come to their pu∣nishment and your relief, will come, (and that notes this particular, the destruction of the Jewes, which is called his coming, Mat. 24) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.312 , and he will not tarry, that notes the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the approach of that day. And to this purpose to confirm men in patient expectation of this, without all disheartning by the delay, follow all those examples of Faith, c. 11. in which it appears that many depended by faith on per∣formances of promises to their posterity, which were never performed to themselves personally, and so might very well fortifie the Hebrewes for an expectation of a farre shorter time, it being now very near at hand. The same is expressed, when it draws nigher at hand, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.313 1 John 2. 18. the last hour.

[ b] * 1.314 V. 26. For if we sin wilfully—] What is meant by this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sinning wilfully after receiving the acknowledgment of the truth, must be collected by a brief survey of every part of the phrase. First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sin,* 1.315 as it signifies in general any kind or sort of sin, not only deliberate, but of ignorance, or passion, or surprise, and again not only an act, but hab••t or course of sin, (and is to be determined to either by the Context in any place,) so in many places it appears to signifie the great sin of Apostasie: so c. 3. 17. and is applied to the Apostate Angels 2 Pet. 2. 4. And so here sure it must signifie the sin here spoken of, ver. 23, and 25. being the not retaining, that is, forsaking, the profession of their hope; that is, the Christian professi∣on, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.316 forsa∣king the assemblies of publick worship, &c. which though done upon the motive of fear, to avoid perse∣cution, yet was an Apostatizing from the Christian course, and that no suddain, passionate, but weighed, deliberate act and course, and is therefore defined ver. 38.* 1.317 to be an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a drawing back to perdition, an Apostasie from the Christian profession, a preferring the advantages of the world, the preser∣ving their own present safety before the service and worship of God, and privileges belonging to it; and accordingly this sin of these forsakers is elsewhere ordi∣narily express'd by loving the world, and the things of the world, in opposition to, and exclusion of, the love of the Father, loving of pleasures more then of God, ser∣ving of the belly, &c. and 'tis known of these Gno∣sticks, that as they renounced the Christian profession, so they joyned with the enemies (called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adversaries v. 27.) against the Christians, and to save themselves calumniated and persecuted others. Now this sin thus considered is here farther express'd to be so by the mention of their former acknowledgment of the truth. and by their continuing in this course 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wilfully after the acknowledgment of the truth.* 1.318 That may be taken in a double notion: First, to signifie the commission of this sin after the acknowledgment of Christianity in general, after having received the faith, and obeyed it (which must necessarily deprive them of all excuse of Ignorance or Involuntarinesse) as, 2 Pet. 2. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ha∣ving acknowledged the way of righteousnesse, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to turn, clearly signifies. And this 'tis certain is contained here: for they that thus forsook the as∣semblies, and drew back, were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the just, v. 38. But, I suppose, there is yet a farther notion of it, which must be added to this, the doing this con∣temptuously against the Apostles doctrine and admo∣nition, concerning the infusions of the Gnostick-here∣ticks, and consequently a casting off the authority of the Apostles and Governours of the Church, who acted in power of the Holy Ghost; and they that thus disobeyed, were look'd on and dealt with as heathens and Publicans, desperate and incorrigible, Mat. 18. 17. Thus saith Photius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There is great difference between sins committed out of ignorance, and wicked practices committed in knowledge and with contempt, Epist. p. 386. And that this was it, appears, not only by the exhortations and admonitions of the Apostle through this whole Epistle, Take heed, brethren, that there be not in any of you an evil heart of unbelief in depar∣ting, or Apostatizing, from the living God, ch. 3. 12. and by his laying before them the examples of the murmuring and provoking Apostatizing Israelites, which lost their Canaan, and by foretelling the like vengeance that would suddainly fall on them, if they did thus depart; but also by one end or consequent of their forsaking their Church-meetings, contemning and rejecting the exhortations and admonitions of their Governours, for which, among other things, these meetings were ordained. And this seems to be here no∣ted by mention of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but exhorting,* 1.319 which was especially the Governours office, and which they that forsook the assemblies did forsake al∣so and did not submit themselves to it. And then they that thus sinn'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wilfully after the having received this acknowledgment of the truth, were they that did contemptuously forsake and cast off the Chri∣stian yoke, which they had once submitted to, and that is the character of Apostates. Adde to th•••• 〈◊〉〈◊〉 consi∣deration of v. 28. where, parallel to the ••ate of the

person here,* 1.320 is set 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Any one that despiseth, or setteth at nought, Moses Law, the man that will doe presumptuously, and will not hear∣ken to the Priest, or to the Judge, Deut. 17. 12. such an one, as when his fact is competently proved against him, he must die without mercy: And that is also the meaning of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.321 there remains no longer any sacrifice for sin. It is such a sin for which the High-priest among the Jewes was not allowed to offer sacrifice for expiation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Josephus, l. 2. cont. Apion, there was no deprecating, no possibility of averting the punishment of death which belonged to such. Accordingly we see the practice in Maimonides (in the title of dressing ob∣lations, cap. 3. num. 3, 5.) that no sacrifice should be made for Apostates, though for Ethnicks there might. So again appears v. 29.* 1.322 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trampling on the Son of God, that is, contemptu∣ously using him, as these Apostatizing desertors did, counting the blood of the covenant an unholy thing,* 1.323 (as Ezech. 22. 26. to the Priests 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 violating Gods Law, is added their profaning Gods holy things) con∣temning the Covenant sealed by the blood of Christ, by which they have obliged themselves to adhere to him,* 1.324 and contumeliously using the Spirit of grace, that is, again despising and throwing away those pretious advantages of the Spirit of God which had been be∣stow'd upon them, but now are repell'd and rejected by them, as in the Canons of the Councils, they that have undertaken the office of Church-widows, and af∣ter marry, are said to do•• despite to the grace of God: (see Conc. Wormac. cap. 45.) for which S. Paul hath casting off their first faith, 1 Tim. 5. 12. By all which appears what the nature and aggravations of this sin was, A forsaking the Christian orthodox, and going over to the heretical Gnostick way, which was a down∣right Apostasie from Christ to Antichrist. And for such an one the punishment is figuratively express'd by, there remains no farther, or no longer, sacrifice for sins: that is, either the blood of Christ trampled on by him, v. 29. will not prove beneficial to him, and so, because there is no other sacrifice, he is capable of no mercy; or else the prayers and oblations of the Church, which are used for those that they have any hopes of, belong not to him. See Note on chap. 6. b. and 1 John 5. c.

[ c] * 1.325 V. 38. Draw back] What is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we have two waies of discerning; first, by con∣sidering the word in the few other places of the New Testament: Act. 20. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I did not withdraw, or hold back, from declaring to you any of those things that were profitable for you, and almost in the same words and sense v. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I did not withdraw, or withhold, my self from declaring to you the whole counsel of God. So in Pha∣vorinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hiding himself, getting out of the way, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word used c. 12. 25. for detractare, to get off from any employment, to be unwilling to enter upon it, to hang back,* 1.326 to refuse; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gal. 2. 12. he slunk away, withdrew himself, got out of their company, and that as an effect of fear, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. fearing the Jewish Christians. So Phavorinus again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fear∣ing, running away. And so here the matter of the dis∣course being exhortation and encouragement to con∣stancy in the Christian profession, in despight of all the terrors and assaults that lay on them from the Jewes at that time, and that upon constant expectation of re∣ceiving a rich reward, deliverance here within a while, if they live and continue constant, and eternal blisse in another world, for all that they could suffer here, (which is the meaning of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 confidence,* 1.327 &c. ver. 35.) it will be most agreeable that the just man's living by faith in the beginning of v. 38. should be his patient, cheerful, constant continuance in the Chri∣stian profession, meerly upon the strength of the pro∣mises that are made to courage and constancy, the pro∣mised deliverance in this, v. 36, & 37. and eternity in another world: and contrary to that, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 drawing back here, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 39. must needs be a fainting in the course, a pusillanimous falling off, a detractation or failing in point of perseverance, caused by fear or pusillanimity. And this will likewise appear by a second medium, by looking into the prophet Ha∣bakkuk, ch. 2. 4. from whence 'tis clear those words immediately precedent are cited, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the just shall live by faith. If that place of Habakkuk be observe carefully in the Septuagint and the Hebrew, it will not be improbable which some have surmised, that the Septuagint read the Hebrew words a little otherwise then now we read them; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, arrogans fuit, was lifted up, as we read in the beginning of the verse, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his soul, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the former, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my soul for the lat∣ter. Now the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which they are surmised to have read there, is perfectly answerable to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here (as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my soul is rendred here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my soul, otherwise then the Hebrew there will re∣gularly bear it) for the Hebrew signifies primarily te∣xit, covered, (and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being hidden, out of Phavorinus) and then al∣so it signifies turbatus fuit, was frighted, or troubled, (which they that are, slink, or hide themselves out of the way.) So Isa. 50. 20. Thy children 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Chaldee reads, were troubled, the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were in distresse or great fear; and Jonah 4. 8. 'tis rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was ready to faint; and so Am. 8. 13. the Targum explain it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall be weary, or faint, and so in other places, the Septuagint render it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fainting or failing: and so the Septuagint, if they read as is surmised, will seem to have taken it in Habakkuk, He that falls off, or faints, the cowardly or fearful, my soul doth not like him. But others that have considered that place in Habakkuk, conceive the ordinary Hebrew reading may be well retained, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being of the same sig∣nification with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jonah 4. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & defecit, and so Isa. 51. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy sonnes have fainted. Thus Rabbi Tanchum renders it by withdrawing him∣self, being far removed, and that is all one with our notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Arabick word which is answerable to it signifies negligere, aliò animum avertere, to neglect, to turn away his mind; and so that is agreeable also. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in the latter part of the verse ordinarily signifies right, is frequently rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pleased, and so is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his soul may be retained also, mean∣ing Gods soul, from whom he averts, which therefore the Septuagint thought fit to expresse by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my, that is, Gods soul, in like manner as they have done Psal. 5. 9. where the Hebrew hath, his strength, and they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my strength. See Mr. Pocock Miscell. p. 45. And all this sets down the true notion of the word in this place, thus; But if he that should live by his faith, shall cowardly withdraw himself from the publick worship of Christ, v. 25. (as Ignatius faith they did which had received the infusions of the Gnosticks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ep. ad Smyrn. they abstain from the Eucharist, and from pray∣er, that is, publick assemblies, and exhorts them to mend that fault, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad Polyc. Let there be more frequent assemblies, and so again ad Ephes.) if they withdraw from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.328 the patient, magnanimous encounter of af∣flictions, v. 32. from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or confident professi∣on of the truth, v. 35. (in expectation of the future

reward) from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 patience, and doing the will of God, v. 36. and from the faith, v. 38. Whereby we depend securely on the promises of Christ, with confi∣dence that they shall be performed to us, If, faith the Author, the just, the Christian prove thus pusillani∣mous, hang back from this performance of his duty, if by afflictions he be disheartned and terrified, Gods soul hath no pleasure in him, he is utterly rejected and disliked by God.* 1.329 And thus, v. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 towardise is directly set opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faith, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saving the soul, or life, to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 destructi∣on or loosing of it.

[ d] * 1.330 V. 39. Saving of the soul] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies acquiring, purchasing, getting, possessing. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 purchasing of glory, 2 Thess. 2. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, purchasing, or acquiring, of sal∣vation, 1 Thess. 5. 9. But Phavorinus, who hath that notion of it, gives us also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saving, delivering; and so being here set opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 destruction, and joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the soul, or life, it seems most probably to signifie as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to possesse the soul, Luk. 21. 19. (which is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saving the soul here; so saith Phavorinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, possessing is purcha∣sing) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to save or preserve the life, Mar. 8. 35. Luk. 9. 24. See Note on Eph. 2. d. 1 Pet. 2. c.

CHAP. XI.

1. NOW Faith is the* 1.331 [note a] substance of things hoped for, the† 1.332 evidence of things not seen.]

[Paraphrase] 1. And that you may know to what your being Christians, and your professing the faith of Christ, obligeth you in this matter, you may consider what Faith is, a confident dependence on God for the performance of his promise, a being convinced of the truth of those things of which we have no ocular or sensible demonstration.

2. For by it the Elders* 1.333 obtained a good report.]

[Paraphrase] 2. And that you may not look on this faith as a new and a strange thing, ye may through all times see the examples of it among pious men, which may excite you to the practice and exercise of it at this time, now you have so much need of it, ch. 10. 36. For indeed ye may ob∣serve that this was it by which the Antients or Fathers of the Old Testament received a testimony of Gods approbation of, and respect unto them.

3. Through faith we understand that the worlds were framed by the word of God, so that things which are seen† 1.334 were [note b] not made of things which do ap∣pear.]

[Paraphrase] 3. One act of faith it is, by which we rightly appre∣hend the omnipotent power of God in creating the whole world, heaven and earth, meerly by a word, saying, Let there be light, &c. and there was light: and so by the same act of faith we see God can and doth produce effects quite distant from the ordinary course of nature, for so all this visible world was framed, not out of things conspicuous to our eyes, as now a man of a man, a tree from a kernel, &c. but by the meer command of God out of nothing, or out of the earth, which is described as an invisible Chaos of confusion, Gen. 1. 2. (And then why may we not believe God's promise in the like manner at this time, that he is able to bring you deli∣verance out of your present persecutions, upon your continuing constant unto him, by those ways that are least discernible to you, meerly by acts of his own power and wisdom?)

4. By fai••h Abel offered unto God* 1.335 a more excellent sacrifice then Cain, by which he obtained witnesse that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.]

[Paraphrase] 4. Another act of faith it was (appliable also to your present purpose) which was discernible in Abel, who offered to God the firstlings and the fat, Gen. 4. 4. that is, the best and fairest that he had in all his flock, whereas Cain did not proportionably, but only brought of the fruit of the ground (without any choice of the best) an offering to God, v. 3. This Abel certainly did upon a belief of Gods essence and attributes, and a consequent love of him, willing to give him that which is most precious; (and parallel to that is the faithful constant Christian now, that will lay down his life for Christs sake, suffer any thing, part with all that is most precious) and from this faith it was that God pronounced him a righteous person, and expressed his approbation of his sacrifice; and from this it was that God said of him that his blood cri∣ed from the ground, when he was dead, intimating that he had then a life with God, who was able to speak to him (see Philo, li. Pejorem insidiari meliori) and that God would avenge his blood, and the blood of all such upon their persecutors.

5. By faith Enoch was translated that he should not see death, and was not found, because God had translated him: for before his translation he had this te∣stimony, that he pleased God.]

[Paraphrase] 5. By faith Enoch did that which was acceptable in the sight of God, and was rewar∣ded by God by being translated to heaven, in stead of dying (And that signifies that they that walk and persevere in the ways of God, when they goe out of this world, they are never the worse for it, they are removed to a place of endlesse blisse.)

6. But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.]

[Paraphrase] 6. And this acceptation of God was a proof that he had faith, for otherwise his actions could not have been acceptable to God; for without believing the power, and wisdome, and justice of God, 'tis impossible to doe any thing that can please God, or be rewarded by him: For he that undertakes the ser∣vice or worship of God in any kind, must believe that he is God, and that he rewards all his faithful servants, that doe what they are enabled to doe toward the search and performance of his will. And he that doth believe this, what should ever tempt him to forsake or disobey him, when his sincere, faithful performances, how dear soever they cost him here, are sure to be abundantly rewarded by God, and his forsaking and falling off to bring judgments and ruine upon him?

7. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the* 1.336 saving of his house; by which he condemned the world, and became heir of the righteousnesse which is† 1.337 by faith.]

[Paraphrase] 7. A like example of faith we have in Noah, who belie∣ving the threats, and heeding the warning of God that foretold the drowning of the world, and assuring himself that God would destroy and drown the wicked of that age, and preserve him and his family (an embleme of the Church of faithful obedient Christians) did accordingly so fear the judgment of God denounced against the wicked, and believe Gods command of making an Ark for himself and his fa∣mily, that he set presently to making of that Ark, by that means to save both himself and his family from the Floud (Parallel to which is your belief of Gods threats and commands, and making use of that way of securing your selves which Christ hath directed you, a careful obedience, and close adhering to the commands of Christ in this time of approaching destruction;) and thus as a Prophet he foretold, and brought upon the whole world of sinful men an universal destruction, and himself was left the only possessor of the earth, had it all for an inheritance to him and his posterity, and no question had the happinesse of another world, as a reward of his pious fear and faith in God, and the actions which he did out of that principle.

8. By faith Abraham, when he was called to goe out into a place which he should afterward receive for an inheritance, obeyed, and he went out, not know∣ing whither he went.]

[Paraphrase] 8. A like act of faith was Abrahams obedience to Gods command of leaving his Country, and going whithersoever God should direct him, not knowing whither it was, only receiving a promise from God, that his posterity should be the possessors of that place whither he was appointed to goe, but no way assured that himself should ever be owner of any part of it.

9. By faith he sojourned in the land of promise, as in a strange countrey, dwel∣ling in Tabernacles with Isaac and Jacob, the heirs with him of the same promises.]

[Paraphrase] 9. And accordingly a like act of faith it was in him, that though he sojourned in that land which was promised him, in the same manner as he should if he and his seed had had no∣thing to doe with it (he and his sons and his sons sons dwelling in it in Tabernacles, erected for a transitory passage through it, and not in houses, as in a place of possession, and thus they lived all their lives long till Jacob was removed into AEgypt) yet he firmly believed that his seed should possesse that land, and was himself very well satisfied without it;

10. For he looked for a City which hath foundations, whose builder and ma∣ker is God.]

[Paraphrase] 10. Upon this ground of Christian faith, that God had for him an abiding firm building, which after a pilgrims life expected him in another world, (see 2 Cor. 5. 1. & Heb. 12. 28.) and would plentifully reward all his obedience, though he had no other reward to receive in this life.

11. Through faith† 1.338 also Sarah her self received strength to conceive seed, and was delivered of a child when she was pastage, because she judged him faithful who had promised.]

[Paraphrase] 11. By the like belief and relying on Gods power and providence, against all proba∣bilities to the contrary, Sarah being both barren, and of an age past child-bearing, did not only by her handmaid Hagar, but of her own womb, and that by Abraham, when he was very old also, receive strength to conceive and bring forth a son, having no ground to believe this, or hope it possible, but that God had promised it, and she was confident he would not break his pro∣mise, but perform it.

12. Therefore sprang there even of one, and him* 1.339 as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.]

[Paraphrase] 12. And as the reward of their faith of this, they be∣came so fruitful, that from one Abraham (called by that title of One, Mal. 2. 15.) and that at a time when he was past power of getting children, there yet came a most numerous progeny, according to the promise of God made to him, and laid held on and depended on by his faith.

13. * 1.340 These all died in faith, not having received the promises, but having seen them afar off, [note c] and were perswaded of them, and embraced them, and confessed that they were strangers and† 1.341 pilgrims on the earth.]

[Paraphrase] 13. And this his nume∣rous posterity did not, till the time of Joshua, come to en∣joy this promised land of Canaan; only as Abraham went on cheerfully, as believing that four hundred years after the promises should be performed to his seed, so did they comfort themselves with the assurance that their posterity should enjoy them if they did not, and meanwhile calling themselves guests and strangers in that promised land, Gen. 23. 4. and 47. 9. and not possessors of it: (which is an inforcement of that constancy which is now called for of Christians in persecution, upon strength of that promise of the approaching coming of Christ to rescue them, which in case it should not come in their daies, yet being so sure to come to their posterity, so much sooner then the Canaan came to Abrahams posterity, this may be matter of saith and encouragement to Christians as reasonably as the assured expectation of those promises was to Abraham and his posterity.)

14. For they that say such things declare plainly that they seek a Country.]

[Paraphrase] 14. And this language of theirs, calling themselves sojourners in Canaan, and not possessors of it, signifies that they did not think themselves at home, but that they were in pursuit of a Country.

15. And truly* 1.342 if they had been mindful of that country from whence they came out,† 1.343 they might have had opportunity to have returned.]

[Paraphrase] 15. And that not their own Country Chaldaea, from whence Abraham first went out upon Gods command, for he and his posterity had many seasons to have gone back thi∣ther, if that had been the Country they look'd after.

16. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for he hath provided for them a City.]

[Paraphrase] 16. But now 'tis clear that the Country which they profess'd to expect, was that promised to their posterity, which being not come till after this life of theirs, was a type of heaven: and in having made this provision for them, God is most justly said to be the God of Abraham, &c. for whom he made so rich a preparation, destining the land of Canaan, and in that a famous City Jerusalem (though it was not yet imaginable how it should be built) for their posterity, and in that mystically foreshewing an eternal City and Kingdome, the Canaan and Jeru∣salem above, which they should have which continued constant to Christ, and obtained not the promises in this life.

17. By faith Abraham when he was tryed offered up Isaac, and* 1.344 he that had received the promises offered up his only-begotten son;

[Paraphrase] 17. Another eminent act of faith it was in Abra∣ham, that upon Gods com∣mand to sacrifice his only son Isaac, he presently and readily obeyed, took him and carried him to the Mountain, and was ready to have offered him up, if God had not stopt him: and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him, and having no other son but this from whom they should spring, nor possibility in nature, nor promise above nature, that he should have any more children, but a plain affirmation that this people, which should be counted his seed, to whom the promises belonged, should come from Isaac, he did yet absolutely obey that com∣mand of Gods, in resolving to kill that son on whom all those promises depended, and yet never doubted of the performance of the promises,

18. Of whom it was said, that in Isaac† 1.345 shall thy seed be called:]

[Paraphrase] 18. Another eminent act of faith it was in Abra∣ham, that upon Gods com∣mand to sacrifice his only son Isaac, he presently and readily obeyed, took him and carried him to the Mountain, and was ready to have offered him up, if God had not stopt him: and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him, and having no other son but this from whom they should spring, nor possibility in nature, nor promise above nature, that he should have any more children, but a plain affirmation that this people, which should be counted his seed, to whom the promises belonged, should come from Isaac, he did yet absolutely obey that com∣mand of Gods, in resolving to kill that son on whom all those promises depended, and yet never doubted of the performance of the promises,

19. Accounting that God was able to raise him up even from the dead; from whence* 1.346 also he received him in a figure.]

[Paraphrase] 19. Resolving with himself that rather then the promise should not be performed, which was made to him of a numerous posterity, to spring particularly from Isaac, God, who was able to raise from the dead, would so raise Isaac when he should have killed him, having withall a kind of pledge to assure him that he would doe that, because when he was conceived and born to him, it was a kind of coming from the dead, viz. from Sarahs womb, when she was past age of child-bearing, and from himself, who in this respect of getting children was mortified and dead also, v. 11, 12. (And this again is an example to encourage and confirm the faith of Christians, that in obedience to Christ they continue constant to death it self, or the utmost danger of it, knowing that God will performe his promises to them, yield them the promised deliverance, though they cannot imagine the manner how.)

20. † 1.347 [note d] By faith Isaac blessed Jacob and Esau concerning things to come.]

[Paraphrase] 20. An act of faith also it was in Isaac that, after that manner that is storied of him, he blessed his two sons Jacob and Esau, that is, prayed for bles∣sings on them, nay, as a Prophet, foretold from God what should befall the posterity of each of them; first, assuring himself that the promise made to Abraham should be fulfilled in Jacob, Gen. 28. 4, 5. and so that what he had done, though through er∣ror, mistaking Jacob for Esau, would yet certainly be performed to him by God, Gen. 27. 33, 37. And for Esau, he foretold also of his posterity, that at length they should be freed from their subjection to the Jewes, v. 39. which was a kind of blessing of him also, although it were not performed to him personally, but to his posterity many years after. (And the like faith will it be now in the Christians, that shall assure themselves that God will now blesse and preserve the faithful constant believers, give them deliverances from their pressures, although they be not yet present but future.)

21. By faith Jacob, when he was a dying, blessed both the sons of Joseph, and * 1.348 worshipped leaning upon the [note e] top of his staffe.]

[Paraphrase] 21. Thus Jacob, a little be∣fore his death, rose and set himself up upon his bed, and leaning upon his staffe, (which was an embleme of faith) depending and relying firmly upon Gods promise, he prayed and worshipped God, and blessed prophetically Manasseh and Ephraim, foretold how God should deal with them and the tribes that sprang from them, after his and their death.

22. By faith Joseph, when he died, made mention of the departing of the chil∣dren of Israel: and gave commandment concerning his bones.]

[Paraphrase] 22. By the same faith, and assurance that God would make good this promise of giving Canaan to Abraham's feed, though 'twere not yet given, Joseph, before his death a little, mentioned the Israelites going out of AEgypt, and commanded that when they went, his bones should be carried with them; which argued his assurance, without all doubt, that they should possesse that promised land, and be delivered out of the AEgyptian thraldome that they were for some years to lye under.

23. By faith Moses, when he was born, was hid three moneths of his parents, be∣cause they saw he was a† 1.349 proper child, and they were not afraid of the Kings com∣mandment.]

[Paraphrase] 23. Another act of faith it was in Moses's parents to break through all fear, to hide the child, and endevour to save him in spight of the King's bloudy law, having been assured from God that there should be born from among them one that should deliver them out of AEgypt, and judging by somewhat extraordinary in Moses's look, that he was that person thus promised them. (And a like act of faith it will now be, thus confidently to believe this promised delive∣rance, and to act accordingly.)

24. By faith Moses,* 1.350 when he was come to years, refused to be called the son of Pharaoh's daughter;]

[Paraphrase] 24. An act of faith it was in Moses, that when he came to age, he would not accept the honour of being adopted by Pharaoh's daughter;

25. Chusing rather to suffer afflictions with the people of God, then to† 1.351 enjoy the pleasures of sin for a season;]

[Paraphrase] 25. Chusing rather to en∣dure any affliction that should fall on the Israelites, then to enjoy all the pleasures and advantages of a palace, with the guilt of that cruel sin of persecuting the children of God, which he could not escape doing, if he lived in that court, when he came to be of age;

26. Esteeming the reproach of Christ greater riches then the treasures in AE∣gypt: for he had respect unto the recompence of the reward.]

[Paraphrase] 26. And counting that re∣proach which Christ & Chri∣stians endure now, and which the children of Israel, the anointed of the Lord, Psal. 105. 15. then endured in AEgypt, (being most reproachfully afflicted and oppressed) a far more desirable thing then all the wealth and power in AEgypt; looking upon the great difference of rewards between those two states in another world, wealth and greatnesse and persecuting Gods children being attended, as Dives, with flames, and affliction and reproach with heaven and blisse, like Lazarus. (And the like faith will it be in the Christian, to renounce all those secular advantages that the Gnosticks now promise men that will forsake the pure faith, and joyn with them in compliance with and assisting the persecutors; and rather to suffer any the sharpest persecutions from the Jews, then thus joyn and concur with them in persecuting the Christians.)

27. By faith he forsook AEgypt, not fearing the wrath of the King: for he* 1.352 en∣dured as seeing him who is invisible.]

[Paraphrase] 27. So after, it was also an act of his faith, and obe∣dience to the word of God, delivered him in the bush, that, being threatned by the King, if he should ever any more mention the going out of the people of Israel, Exod. 10. 28. he went out from the King courageously, and having told Pharaoh that he would never treat with him more about it, he conducted the Israelites out of AEgypt, depending constantly on God, and as firm∣ly, as if he had seen him present to secure and defend him. (And the like faith it is to confesse Christ now, be the danger never so great and imminent of doing so.)

28. Through faith he kept the Passeover, and the sprinkling of bloud, lest he that destroyed the first-born should touch him.]

[Paraphrase] 28. Another act of faith it was and obedience to God, in Moses, that he did that which he did about the Passeover, and sprinkling the side-postes of the door, to deliver by that means all the first-born of the Israelites: (by which was also typified the redemption wrought by Christ, and that which is now ap∣proaching foretold and promised by him, that he that endureth to the end shall escape, that the believers shall be sealed and secu∣red, before the destruction come out against this people, see Rev. 4. 7, &c.)

29. By faith they [note f] passed through [note g] the Red sea, as by dry land: which the AE∣gyptians assaying to doe were drowned.]

[Paraphrase] 29. And an act of faith it was in the people of Israel, that they ventured into the Erythraean sea, and went through part of it, as if it had been firm ground; whereas the AEgyptians, persecuting and trying to follow them, were drowned. (And the like faith will now secure the constant sufferers, whilst their persecutors are overwhelmed and destroyed by the same means that gives them deliverance.)

30. By faith the walls of Jericho fell down, after they were compassed about seven days.]

[Paraphrase] 30. An act of faith it was in Joshua, and the people in obedience to him, to go about Jericho seven days together with the Ark before them, upon which followed the falling of the walls of it. (And the like in the Christians now, to trust confidently in God's deliverance, although they use no artifices, or secular policies, or means of their own to work it for them.)

31. By faith the harlot Rahab perished not with them that† 1.353 believed not, when she had received the spies with peace.]

[Paraphrase] 31. An act of faith it was in Rahab, who had formerly been an Ido••atresse and an harlot, (and now kept an Inne or Victualling-house) to entertain the spies sent by the Israelites safe∣ly, believing that God whom they worshipp'd to be the true God, whereupon she was saved alive, when the rest of the incredu∣lous idolatrous people of that land were destroyed. (And the like faith will it be in them now that shall use all kindnesse and fidelity to the persecuted Christians, and the doing thus will be much a more probable way to secure them that doe it, then all the Gnostick treacheries and compliances with the persecutors.)

32. * 1.354 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephtha, of David also, and Samuel, and If the Prophets;

[Paraphrase] 32, 33. What need I give you any more examples of this matter? 'T were infinite to enlarge on this subject, to tell you all that might be said for your encouragment to trust God, and adhere constantly to him: such were the great champions of Gods people, who depending on Gods strength and blessing, constantly and fearlesly discharged their duty, and by Gods especial motion, and their obedience thereto, were raised up to govern the Israelites, and to fight discharged their battles for them, and to make conquests, Gedeon over the Madianites, Barak over the Canaanites, Samson and Samuel over the Philistines, Jephtha over the Ammonites, David over the Amalekites, Jebusites, Moabites, Philistines, Idumaeans, Syrians: and all these by faith, (not thinking they should be able to vanquish them with∣out fighting, but) fighting valiantly, and depending on God's promise and power to give them victories, with small as well as with great numbers, who again by faith lived godly and righteous lives, received great mercies from God miraculously, onely by the strength of his having promised it. And some of them, Daniel by name, (contained under the word prophets ver. 32.) obtained that miracle of mercy and deliverance from God, that the Lions, when he was thrown into their den, did him no hurt:

33. Who through faith subdued Kingdomes, wrought righteousnesse, obtained promises, stopped the mouths of lions,]

[Paraphrase] 33. What need I give you any more examples of this matter? 'T were infinite to enlarge on this subject, to tell you all that might be said for your encouragment to trust God, and adhere constantly to him: such were the great champions of Gods people, who depending on Gods strength and blessing, constantly and fearlesly discharged their duty, and by Gods especial motion, and their obedience thereto, were raised up to govern the Israelities, and to fight their battles for them, and to make conquests, Gedeon over the Madianites, Barak over the Canaanites, Samson and Samuel over the Philistines, Jephtha over the Ammonites, David over the Amalekites, Jebusites, Moabites, Philistines, Idumaeans, Syrians: and all these by faith, (not thinking they should be able to vanquish them with∣out fighting, but) fighting valiantly, and depending on God's promise and power to give them victories, with small as well as with great numbers, who again by faith lived godly and righteous lives, received great mercies from God miraculously, onely by the strength of his having promised it. And some of them, Daniel by name, (contained under the word prophets ver. 32.) obtained that miracle of mercy and deliverance from God, that the Lions, when he was thrown into their den, did him no hurt:

34. Quenched the violence of fire, escaped the edge of the sword, out of weaknesse were made strong, waxed valiant in fight, turned to flight the armies of the aliens.]

[Paraphrase] 34. Others were so favou∣red by God, that the fire did them no hurt when they (that is, the three children) were cast into it; others escaped present danger of being killed by the sword, as David from Saul, Eliah and Michaiah from Ahab, the Jews in Hester from Haman; others were recovered from desperate discases, as Job and Hezekiah, others became wonderfully courageous in fighting, as Jonathan, &c. and routed the armies of the Heathen Canaanites, &c. very often.

35. Women received their dead† 1.355 raised to life again: and others were [note h] tortu∣red not accepting deliverance, that they might obtain a better resurrection.]

[Paraphrase] 35. Some women (as the widow of Sarep••a, 1 Kin. 17. 21. and the Shunamitish woman, 2 Kin. 4.) had their children restored from death to life, upon their entertaining the prophets of God, cherishing and relieving Gods servants, Elias and Elisha: Others when rack'd and tormented for the acknowledgement of the truth, had no desire to be spared, but refused to be delivered when they might, meerly by the strength of faith, believing a resurrection to life eternal after death, and looked upon that as much more desirable then a present remission of torments. Thus the mother and seven children 2 Mac. 6. 19, 30. and ch. 7. 9.

36. And others had trials of* 1.356 cruel mockings and scourgings, yea moreover of bonds and imprisonment.]

[Paraphrase] 36. Others, as Michaiah and Jeremiah and the Mac∣cabees, had patience tried by whipping, very reproachfull and painfull, others by shackles and imprisonment, and so Joseph in aegypt, and others.

37. They were stoned, they were sawn asunder,† 1.357 [note i] were tempted, were slain with the sword; they wandred about in sheep-skins and goat-skins, being* 1.358 destitute, afflicted, tormented:]

[Paraphrase] 37. Some were stened, as Zacharias; others sawn asun∣der, (as Isaiah by Manasses, say the Jews) others burnt alive, or broiled, or run through with hot irons, as the Maccabees; others, very many, kill'd by the sword; others, the prophets that preached the coming of Christ, meanly assayed in skins, as Ezechiel, John Baptist, &c. being very poor, in great dangers, and meeting with very ill usage;

38. (Of whom the world was not worthy) they wandred in deserts, and in mountains, and in dennes and caves of the earth.]

[Paraphrase] 38. Used thus, as men that were too good to live in this wicked world, and accordingly others of them lived recluse and retired from the world, in deserts and hills, and caves of the earth.

39. And these all having† 1.359 obtained a good report through faith, received not the promise:]

[Paraphrase] 39. And all these valiant champions and servants of God last mentioned v. 36, &c. and before v. 8, 13. being much commended for their faith, did not in their time receive the promises made to Abraham, had no deliverance in this life from their persecutors:

40. * 1.360 God having provided some better thing for us, that they without us should not bek 1.361 made perfect.]

[Paraphrase] 40. God having determi∣ned this as the time most congruous in his wisdome to give the utmost completion to all those prophecies and promises to send the Messias into the world, and, as a consequent of his resurrection from the dead, to grant us those privileges and advantages that the fathers had not enjoyed, a rest after long persecutions, a victory over all opposers of Christ's Church, that so what was promised to Abra∣ham's seed, Gen. 22. 17. that they should possesse the gates of their enemies, being but imperfectly fulfill'd to the fathers, might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof.

Annotations on Chap. XI.

[ a] * 1.362 V. 1. Substance] The use of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both here and in the other places of the New Testament, will appear by observing the Greek rendring of the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from it. The word signifies to hope, and in Piel to expect with some confidence, and so to stay and wait for any thing, generally rendred by the Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he expected, Gen. 8. 10, and 12. but sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ansi sunt, Ezech. 13. 6. they took confidence. Now this word Mic. 5. 7. is by the Greek translators rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he shall hope in the sons of men, is by the Targum rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he shall expect, we render it, wait for them. The sense beareth depen∣ding on them for aid, and so subsisting in them, and that is the literal notation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thus likewise the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hope, Lam. 3. 18. expecta∣tion, waiting, is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 39. 8. and so in the books of Esdras, 2 Esdr. 8. They who have not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hope, or confidence, of good works (that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Plutarch) that great treasure of confidence, that ariseth from well do∣ing. Agreeable to this notion of the word is the ac∣ception of it in every place of the New Testament, (save onely that Heb. 1. 3. where speaking of Christ he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the character of his subsistence.) Thus 2 Cor. 9. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.363 that we be not put to shame in this confidence of boasting, that is, in having had that confidence of their liberality and readinesse, as to boast of them in that behalf. For to that belongs that great shame, in case his confidence should mis∣carry, as that hope which is rightly grounded upon firm promises 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not put to shame, saith the Apostle, Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explain'd after by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If any have confidence, I also have confidence, according to that mention'd from the Targum, Ezech, 13. where the Hebrew answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ren∣dred daring; and so Polybius seems to have used the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for courage and valour or good assu∣rance. So oft in* 1.364 Diodorus Siculus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , a dream raised him to this confidence, giving him a vision of great advancement and glory, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he incited them to keep the constancy, or courage, of Philomelus. So in* 1.365 Josephus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their immutable courage or constancy. Thus Cicero defineth Faith, Fides est dictorum conventorúmque constantia & veritas, It is a constancy and truth of all that hath been said and agreed. And so the Hebrew and Chaldee word for faith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so also the Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies firmness, constan∣cy, stability. So Heb. 3. that which is v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we hold fast the confidence and the boast∣ing of hope firm untill the end (as the condition of be∣ing Christians or the houshold of Christ) is expressed v. 14. in this other phrase, little differing from it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.366 If we hold fast the beginning of confidence, that is, that confidence exemplified to us by Christ, which we had from the beginning, firm unto the end. And so here, faith is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the expectation (or de∣pendence, or confidence, or the confident expectation) of things hoped for by us, (and this opposed to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 falling off, or cowardly behaviour, mentioned in the conclusion of the former Chapter;) the promise of Christ being the object as of our hope so of our faith also, and differing very little in that particular, but that faith seems to be the greater adherence, to have the lesse of doubting, the more of confidence in it.

[ b] * 1.367 V. 3. Not made of things which doe appear] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 things that appear not seems to denote the

earth, Gen. 1. 2. in that state when 'tis said to be tohu vabohu, without form and void, or, as the Septuagint render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, invisible, not to be seen.

[ c] * 1.368 V. 13. And were perswaded] The words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and being perswaded, which are added in some Copies between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seeing, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and embracing, are wanting in the antient MSS. of the greatest reputation, and, besides others mentioned by other men, in a very antient one of Mag. Coll. in Ox∣ford.

[ d] * 1.369 V. 20. By faith Isaac blessed Jacob] Some diffi∣culty here is, where it is said of Isaac that by faith con∣cerning things to come he blessed Jacob and Esau, to what part of the story in Genesis it shall belong. In ch. 27. he blesseth Jacob, v. 28, 29. God give thee of the dew of heaven—Let people serve thee, and na∣tions bow down to thee: be lord ••ver thy brethren, and let thy mothers sons bow down to thee— But it will, first, be hard to affirm, that he here bless'd Jacob by faith, when it is evident he knew not that it was Jacob whom he thus bless'd; and secondly, Isaac thinking ve∣rily that it was Esau whom he thus bless'd, it could not be an act of saith in him, or reconcileable with that which God had revealed to Rebecca, c. 25. 23. (that the elder should serve the younger) thus to pronounce or foretel of Esau, that he should be lord over his bre∣thren. For these two reasons it, will not be fit to referre this of the Apostle to that part of the story wherein blind Isaac, contrary to his intention, thus blessed Ja∣cob. The next passage in the story will, I suppose, be much more commodious for the turn, when upon Esau's coming with his venison, Isaac finds himself to have been abused, and trembling very exceedingly, tells him that Jacob had brought him venison already, and he had eaten and bless'd him, yea and he shall be blessed, v. 33. and again, v. 37. that he had made Ja∣cob his lord, and given him all his brethren for his ser∣vants. Where Isaac discerning what he had done, though by mistake, remembers the Oracle that God had delivered before their birth, and considering how punctually the blessing thus given to Jacob by him did agree to that, he doth now by faith resolve, that so it should certainly be, that what his affection had de∣signed to Esau, was by God promised to Jacob, and consequently should irreversibly belong to him, and thereupon he confirmes it anew to Jacob, Yea and he shall be blessed, and I have made him thy lord. And so this was the blessing wherewith by faith Isaac blessed Jacob. Then for his blessing of Esau, that visibly fol∣lowes, v. 39. Thy dwelling shall be the fatness of the earth.—(and in the body of it again inserted a far∣ther confirmation of Jacobs blessing, by telling Esau, thou shalt serve thy brother, v. 40.) and it shall come to pass that when thou shalt have the dominion, thou shalt break his yoke from off thy neck. Where it must farther be supposed that Isaac, beyond that prediction before their birth, that the elder should serve the youn∣ger, had received from God another Oracle concerning his two sonnes, that as the posterity of Jacob, the Jews, should have the preeminence and dominion for some time over the Edumaeans, the posterity of Esau, so in process of time, the Jewes should be brought down, and so the Edumaeans be quitted of that yoke; and ac∣cordingly Isaac foretelling this is here as truly said to have by faith bless'd Esau. And this perhaps was it upon which Isaac before had pronounced that blessing upon him which he took to be Esau, Be lord over thy brethren—which though, in respect of the times next insuing, it were true of Jacob (and ac∣cordingly was in Gods providence thus directed to him) yet in respect of the latter times, when the Jewes should be brought low, was to be truely appli∣able to Esau, and so might by faith be designed by Isaac to him.

[ e] * 1.370 V. 21. Top of his staffe] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both a bed and a staffe, perhaps antiently the very same word for both, though now Grammarians have pointed it diversly, and made a difference of sound also betwixt them. The Hierusalem Targum reads it, Laudes Dei cecinit super spondam suam, He sang the praises of God upon his bed-stead. The Greek here followes the Septuagint's translation, and there is no question of the truth of it: and indeed it may well be that both notions of the Hebrew may here stand, and the truth be, that arising out of his bed, he sate on it, and lean'd, as sick persons do, upon his staffe, for we after read, that he gathered up, or returned again, his feet into the bed, Gen. 49. 33. which is a signe that he was before risen out of it, and sate on the side with his feet on the ground, which was very fit for this posture of leaning on his staffe.

[ f] * 1.371 V. 29. Passed through] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not here sig∣nifie to goe from one side to the other, quite through, or crosse the sea (for the Israelites journeying makes it appear that they did not so) but to goe in into part of the channel, Exod. 14. 22. and passe on there a good way in the midst, v. 29. and then to come out again on the same side; for so the Israelites did, as appears by the story. This is expressed Psal. 137. 14. by God's di∣viding the Red sea, and leading them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by, or through, the midst of it, agreeably to what is now said.

[ g] * 1.372 Ib. The Red sea] That sea through part of which the Israelites passed (and in which the AEgyptians were drowned) is in the Hebrew styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mare algosum, the sea that was so full of weeds, &c. (See Psal. 106. 7. and 137. 13.) By the side or shore of this sea did the posterity of Esau or Edom dwell. Now Edom is by the Septuagint called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 red, because as that comes from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 red, with a very little change of one letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inserted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 red doth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also vary as little. From hence also (and not from Erythraeus a king drowned there, as Diodorus Siculus saith) it is that this sea is by them rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in those places of the Psalmist (and elsewhere,) where the Hebrew onely have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the weedy sea, and accordingly it is here retained 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meaning that Edumaean sea, which by analogie would rather be styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Erythraean or Edumaean, then the Red sea.

[ h] * 1.373 V. 35. Tortured] What is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I shall propose by way of conjecture, by these steps and degrees. That this punishment was that in∣flicted by Antiochus on the Maccabees there is little question, the many circumstances here agreeing with those there doe make it manifest: as first, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and there; secondly, their not accep∣ting deliverance here, set down there distinctly, 2 Mac. 6. 30. then thirdly, the mention of a better resurrection here, compared with that their comfort there, c. 7. 9. and fourthly, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contumelious usages here,* 1.374 v. 36. and there 2 Mac. 7. 7. such as are mentioned 1 Sam. 31. 4. and are defined by Sophocles in Anti∣gona, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to kill and insult on the dead, and use him contumeliously; so fifthly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stripes here, and there v. 30, &c. sixthly, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trial of contumelies here, and there the narration how those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were to trie whether they would persist or no; seventhly, the word, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tried, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scorched, here v. 37. If it be the former,* 1.375 then it referres to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trial, forementioned; if the latter, then to the burning them alive, and frying them in a pan, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Mac. 7. 5. This being premised for the general explication of this word and those that follow, 'tis in the next place observable that Aristophanes hath this passage, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

where the Scholiast hath observed two significations of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Phavorinus hath borrow∣ed from him; first, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an engine of wood upon which they punished men in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for this was a kind of pu∣nishment, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was so; secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cudgels with which they were beaten in their judicatories, or, as Hesychius and Suidas adde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are strucken very strongly. Thirdly, it may be observed, that here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is joyned by Aristophanes with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are in that Scholiast, wooden yokes or clogs (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is turned into English by the change but of i into g, which is an ordinary trans∣mutation, and easie for the sound, i and g having the same sound in many words) hanged to the neck, and mentioned Jer. 28. 14. where it signifies such a yoke of iron with such a wooden clog fastned to it, which both bound in the neck close, and bowed the head down, and made it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from whence 'tis na∣med;) and 'tis mentioned also by Aristotle, Pol. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be bound in the market-place with this yoke. This being also observed, 'tis fourthly to be considered, that in* 1.376 Lucian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are put together, as in Aristophanes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and therefore probably that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former acception, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wooden instru∣ments on which they were punished, are the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wheels in Lucian. To which purpose we find in antient Authors, that tympanum is machinae ad aquam, lapides, &c. in altum subvehenda parata, an engine to lift up water, stones, &c. mentioned oft by Vitruvius in this sense, and Nic. Perottus Cornucop. p. 34. by which it appears, that it was a wheel with teeth, like that upper great wheel in a mill, which causes the going about of the mill-stone. After this form, with no great difference, 'tis most probable was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on which men were punished, viz. a wheel on which the man was tied, and so fetched up on high; and therefore Suidas adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he is hanged, and He∣sychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were hanged, they were carried about in a sphaere. This wheel was a kind of engine on which any were tor∣mented, and no question that which is mentioned 2 Mac. 6. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he came pre∣sently to the torment, and v. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he came voluntarily to the torment. From this custome of hanging malefactors upon the tympanum, it is that Celsus in Origen. p. 81. speaking of Christ, calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a most infamous person, put to death upon the tympa∣num, thinking his hanging on the crosse to be that upon the tympanum. When the malefactors were thus hang∣ed or fastned to the tympanum, 'tis observable in the fifth place, that other punishments followed: first, flaying, whereupon in Hesychius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is flay'd is set to the explication of it; and so 2 Mac. 7. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they pull'd off the skin with the hairs (and so in Agathias t. 4. p. 128. where he discourseth of the antiquity of that punish∣ment, & fetcheth it from Sapores King of Persia:) then secondly, upon examination of the person, and not yiel∣ding, but still holding out against the torment, they pro∣ceeded either to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cutting off the extreme parts, hands and feet and tongue, or to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rack, c. 7. 8. which was by blows inflicted with a cudgel or tympanum, c. 6. 30. (and therefore 1 Sam. 21. where the Septuagint read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aquila reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beat him) and these blows were to death, as in the Maccabees 'tis clear, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being ready to die with the blows, and again when he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am grievously pained with those blows, it follows presently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he died, v. 31. From this use of the cudgel in this punishment of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is that Polybius for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bea•• with cudgels, in respect of this one part of that pu∣nishment, not but that it had much more in it beside, as beside 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rack and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cutting off the extreme parts, formerly mentioned, (it seems by the story of the Maccabees) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frying or broiling. By what hath been said it appears that this pu∣nishment was, first, very Painful, secondly, Contumeli∣ous, thirdly, Capital. First, very Painful; so Aristot, Rhet•• 2. c. 5. mentions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men that are under that punishment, as those that think themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have suffered all the sad mea∣sure imaginable, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made soullesse and senslesse for what is behind. Secondly, most Contumelious; for so 1. 3. Mac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that punishment was a most shame∣full torment. Thirdly, Capital; bringing death finally, though slowly, and therefore is named by Aristotle Rhet. 2. 5. among those things which have no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hope of escaping, and he reckons Antiphon the Poet for one, c. 6. who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being thus punished by Dionysius, asked one of his compa∣nions jestingly, who of the spectators should see them to morrow••: so in Maccabees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, c. 6. they die with it; and so the King of Ba∣bylon, the third after Nebuchadnezzar, as* 1.377 Eusebius cites it out of Polyhistor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was so used by his friends, and then it presently follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and dying, &c. which is repeated in like manner by Berosus 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Fragments set out by Jos. Scaliger, where yet for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Ensebius, we find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who, faith Scali∣ger, was certainly Belshazzar, of whom saith Justin Martyr from Dan. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beast was put to that death, for which we now read in the Greek copie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he was killed, and no more. Megasthenes out of Abydenus calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and saith he died 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a violent death, and adds no more. See Scaliger in those Fragments in the end of the book De emend. Temp. p. 4. By all this it appears that this was a punishment used among the Grecians and Babylonians; and, it seems, by•• the Ro∣mans too: for so in Euseb. Eccl. Hist. 1. 5. c. 1. we find, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. of the Emperors commanding the Christians to be put to this torment; and if they renounced Christianity, they were to be loosed.

[ i] * 1.378 V. 37. Were tempted] Some Copies read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, others have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The truth is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the ordinary reading, seems not to be agreeable, after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they received trial, &c. and neither the Syriack, nor Chrysostome (and they that follow him) have this word, or any thing for it; so that it is likely it came out of the margine into the Text, and then 'twill be doubtfull, but not much material, which reading is to be preferred.

[ k] * 1.379 V. 40. Made perfect] What is the meaning of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 somewhat better, which this Author saith was by God foreseen, and reserved for the faithful, constant Christians, will best be understood by the former verse 39.* 1.380 These all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being commen∣ded, or having received testimony, or perhaps being martyred, by their faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣ceived not the promise. Where first it must be observed who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all these were:* 1.381 most distinctly the Maccabees, mentioned immediately before, ver. 36, 37, 38. but not so as to exclude, or not to comprehend those others which were set down as examples of Faith before them, for they also must be contained in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all these. For the Maccabees, next before mentioned, these are in the Jewes stories commended for their constancy in adhering to Gods commands, or the Jewish lawes, in spite of the cruellest persecu∣ters

and tormentors, and were really martyred, or put to death, lost their lives, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by their faith or constancy; and of these it is said, they received not the promise, God having foreseen, or reserved, somewhat better for us, that is, God having reserved for the Christian Church some performance of promise which he had not afforded those former. By this it is already apparent that eternal blisse in another world was not the matter of this promise, both because this was not it that they could be evidenced to have miss'd by their being tormented and put to death, but that which it was more sure they received, because they were so ill used here; and secondly, because if it were supposed to be true, (as some vainly conceive,) that those that died before Christ did not attain their blisse till after Christ's resurrection, yet it will be acknowledged by all that they then received it, and then it will follow that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Christians, had not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 any advantage of them that lived before, in that respect, those obtain∣ing the blisse assoon or sooner then they, and no tor∣ment or temporary pains being supposable for such Martyrs between the day of their sufferings and their attaining to blisse, wherein these latter can by any be thought to exceed them. It follows then, that as the promise which they by suffering received not, was some promise of this life, so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the somewhat better was somewhat which the Christians should enjoy in this life. In the next place then, we may have another way of finding out what this promise was wherein the Christians were to have the advantage of the former, by looking on ver. 13. where of Abraham, Isaac and Jacob it is said,* 1.382 in like manner, that they died receiving not the promise. That promise was clearly the promised land, that Canaan, the type of the Christians rest, or deliverance from their enemies, (see Note on Heb. 3. c.) which they received not in their life time; & though their posterity afterward did receive it, yet some pro∣mises there were made unto Abraham and his seed, which even they that attain'd the promised land did not receive. And what were they? Among the promises made to Abraham (not personally to him, but to his seed) this is one, Gen. 22. 17. that his seed should pos∣sesse the gates of his enemies. This it seems was look'd upon by all the Jewes as a special part of the promise to Abraham, repeated by all the Prophets, Luk. 1. 70. that they should be saved from their enemies,* 1.383 and from the hands of all that hate them, v. 71. and this distinctly there mentioned by Zachary, as a special part of the Covenant and oath made to Abraham, ver. 72, 73. that he would grant them, that being delivered without fear from the hands of their enemies, they might serve God in holinesse, &c. ver. 74, 75. And this was it which, being not fully attained by Abra∣ham's posterity in Canaan, was still by them expected to be perform'd by the Messias, and was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the somewhat better, that was reserved for these times of the Messiah. For of the rest of the faithful, named after Abraham, Isaac and Jacob, even those that were possessors of Canaan, who did subdue enemies by their faith ver. 32, 33. and so are said to have obtain'd pro∣mises there, yet this was not for a continuance, such as might be called the possessing the gates of their enemies, and deliverance from the hands of all that hated them, but (as by the consequents, especially by the story of the Maccabees, 'tis manifest) this Church or nation of the Jewes fell under heavy persecutions and oppressions, and was wasted and brought low by these means, and at last was delivered up to be finally destroyed by their enemies, their City, their Temple, and their whole service and way of worship. Whereas the Christian faith and profession and Church was to endure and hold out, and both flourish the more for persecutions, and finally get victory over all, and never be destroy∣ed by the enemies thereof: which was the meaning of Christ's prediction,* 1.384 that the gates of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the power of destroyers, should not prevail against it; which being all one in effect with the promise to Abra∣ham, that his seed (spiritual seed, the Christian Church) should possesse the gates of their enemies (for to possesse the gates of their enemies is directly equivalent with the gates of their enemies not prevailing against them) it follows most properly here,* 1.385 that they without us should not be perfected, that is, that they should not have the promise to Abraham made good to them in the utmost extent, but that they were to want the high∣est part of the completion of the literal sense of that promise, till it were accomplish'd in the Christian Church, which should in this have the preeminence, a very considerable advantage above the Jewes, that however it were persecuted, it should never be destroy∣ed. And this notion and interpretation of this place, as it agrees very well with the purport of the whole Epi∣stle (designed on purpose to fortifie the Christian He∣brews against the dread of persecutions, upon this one ground, because Christ was able and willing to deliver them, c. 4. 15. yea and would now speedily come unto their rescue, c. 10. 37. and though some resisted to blood, died in the cause, yet a signal deliverance they should speedily have by the destruction of their ene∣mies the Jewes, & in fine the Christian Church should not fail, but flourish the more for persecutions) so it seems to be taken notice of by Procopius on Isaiah (p. 683.) who interprets the place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the pious Jewes that expected the coming of Christ; and again, p. 701. when he speaks of Christ's coming, he saith of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which God gave believers those promises which they hoped for so long.* 1.386 As for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be perfected, that signifies to receive a reward or crown, to have the full of their hope or expectation bestowed upon them:* 1.387 and accordingly Christ is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the perfecter of their faith, c. 12. 3. in gi∣ving them the full completion of the promises, the ob∣ject of their saith, which was not done to the Jewes (before Christ) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without us,* 1.388 but had the full completion in the Christian Church. According to which it is said of these promises, that the Fathers of old saw them, and saluted them afarre off,* 1.389 as those that salute their friends at a distance, being not able to come near them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but received them not, ver. 13. that felicity being reserved peculiar to the Christian Church, which was now to enter on these promises.

CHAP. XII.

1. WHerefore, seeing we also are compassed about with so great a cloud of witnesses, let us [note a] lay aside every weight, and the sin* 1.390 that doth so easily beset us, and let us run with† 1.391 patience the* 1.392 race that is† 1.393 set before us,]

[Paraphrase] 1. Wherefore we having such a multitude of examples of saith and constancy in the antients, which may serve as so many encouragements and obligations to hearten and incite us to our course, let us lay aside all worldly love and fear, that may hinder and encumber us in our way, and how fair pretences soever we may have to forsake Christ, yet let us not fall off from our constancy, but proceed cheerfully, and persevere in our Christian race, whatsoever diffi∣culties or afflictions we meet with, as they that hope not for any reward till they come to the end of their course, and there prove conquerors over all opposition.

2. Looking unto Jesus* 1.394 the author and finisher of our faith, who for the joy that was set before him, endured the crosse, despising the shame, and is set down at the right hand of the throne of God.]

[Paraphrase] 2. And for our encourage∣ment let us look on our Sa∣viour Jesus Christ, who in himself hath given an example of the enduring of the highest afflictions, and will be sure to crown all those that follow after him, hath led us as a captain in this march of faith, having in his eye that reward of his sufferings, a numerous seed, Isa. 53. a Church of pious livers, and an exaltation expected from God for himself, Phil. 2. 9. and in intuition of these, going before us courageously through all assaults, and being now in the possession of all power in heaven, hath undertaken to reward what∣soever we doe or suffer for him.

3. For consider him that indured such† 1.395 contradiction of sinners against him∣self, lest ye be [note b] wearied and [note c] faint in your minds.]

[Paraphrase] 3. For consider his pati∣ence and perseverance, how heavie pressures he suffored from his enemies, and by considering of him you will be ingaged to persevere also, never to leave the field or turn cowards.

4. Ye have not yet [note d] resisted† 1.396 unto bloud, striving against sin.

[Paraphrase] 4. What ye have yet suffered in the combating with sin, is but a kind of light skirmishing, you may well resolve to prepare your selves for yet sharper assaults. You have been exhorted and warned by Solomon, in the person of wisdome speaking to her sons, Prov. 3. 11. neither to kick against Gods punishments, without making that use of them for which they are sent, (as they that are no way reformed by afflictions) nor to be discouraged and disheartned by them.

5. * 1.397 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.]

[Paraphrase] 5. What ye have yet suffered in the combating with sin, is but a kind of light skirmishing, you may well resolve to prepare your selves for yet sharper assaults. You have been exhorted and warned by Solomon, in the person of wisdome speaking to her sons, Prov. 3. 11. neither to kick against Gods punishments, without making that use of them for which they are sent, (as they that are no way reformed by afflictions) nor to be discouraged and disheartned by them.

6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.]

[Paraphrase] 6. For it is an effect in God of paternal love, that on his beloved children and servants he inflicts punishments for their farther amendment, and it is an argument of his appro∣ving and acknowledging them for his own, that he dealeth thus sharply with them, permitting them to be persecuted.

7. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the father chasteneth not?]

[Paraphrase] 7. And therefore in that ye are afflicted or punished, ye are to reckon your selves dealt with as children by their parents: for among men ye shall seldome ever hear of a child that hath not sometimes been chastened by his parent.

8. But if ye be without chastisement, whereof all† 1.398 are partakers, then are ye bastards, and not sons.]

[Paraphrase] 8. It were a sadder condi∣tion on the others side, and an argument that though ye are in God's family, ye are not owned and acknowledged by him, (and so that ye have no title to, or expectation of the inheritance) if when all the faithful mention'd c. 11. did passe through pressures and persecutions, ye should now have immunity from them.

9. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection to the father of spi∣rits, and live?]

[Paraphrase] 9. Again, we know that when our carnall fathers, which begot us men, chasti∣fed us, we have not been incited thereby to love or reverence them lesse, to forsake or renounce them: and shall we for a little persecution fall off from Christ our spiritual father, which makes Christians and Saints of us, and if obey'd constantly, and adher'd to in spight of persecution, will bestow eternal life on us as a reward of our patience and perseverance?

10. For they, verily, for a few days chastened us* 1.399 after their own pleasure; but he for our profit, that we might be partakers of his holinesse.]

[Paraphrase] 10. The carnal parents indeed chastised you when you were children and no longer, and that (as having absolute dominion over their children) by the rules of their own judgment or will, which are oft corrupt; but all Gods chastisements are for your advantage, that you may be the higher advan∣ced toward his purity or sanctity: and so 'tis a mercy of his, and a kindnesse above that of parents, that he never gives over this special care of you, but continues this healthful discipline unto you.

11. Now no chastening for the present seemeth to be† 1.400 joyous, but grievous: * 1.401 neverthelesse, afterward it yieldeth the [note e] peaceable fruit of righteousnesse unto them which are exercised thereby.]

[Paraphrase] 11. 'Tis true indeed, that there is in all affliction that which is ungrateful to flesh and bloud, and so cannot be joyous to us at the present; but then in the end it gives us our payment for all our patience, viz. a blessed reward of blisse and peace to all that have suffered any thing as Christians.

12. Wherefore lift up the hands which hang down, and the feeble knees,

[Paraphrase] 12. Wherefore en∣courage all the cowardly pu∣sillanimous fearful persons (see Note on v. 3. b. and c.) and by the considerations here offered to you, remove all things out of the way which may dis∣courage the weak, and make them forsake their Christian course, when they see it persecuted; but on the other side, whomso∣ever you see thus weak, or in danger of being thus perverted or disheartned through his own fears, cure him of his fears, and establish and confirm him in his course of Christianity.

13. And make straight pathes for your feet,† 1.402 lest that which is lame be turned out of the way, but let it rather be healed.]

[Paraphrase] 13. Wherefore en∣courage all the cowardly pu∣sillanimous fearful persons (see Note on v. 3. b. and c.) and by the considerations here offered to you, remove all things out of the way which may dis∣courage the weak, and make them forsake their Christian course, when they see it persecuted; but on the other side, whomso∣ever you see thus weak, or in danger of being thus perverted or disheartned through his own fears, cure him of his fears, and establish and confirm him in his course of Christianity.

14. * 1.403 Follow peace with all men, and† 1.404 holinesse, without which no man shall see the Lord.]

[Paraphrase] 14. Two great faults there be in the Gnosticks, of which I would advise you, malice and uncleannesse, all filthy pollutions of the flesh; and be you carefull ye be not seduced into either of these, but on the contrary strive as much as is possible to maintain peace, and all kind of charity even with your persecutors, and be sure ye doe not make use of Christian liberty to licentiousnesse, to the neglecting of that purity and sanctity of life, without endevour of, and growth in which, no man shall come to heaven;

15. Looking diligently lest any man fail of the grace of God,* 1.405 lest any root of bitternesse springing up, trouble you, and thereby many be defiled:]

[Paraphrase] 15. Taking all care that ye walk like Christians, that ye doe not fall off from the Gospel-state (see note on c. 13. d.) lest the heresie of the Gnosticks begun in Simon Magus be found among you, (see note on Act. 8. d.) and that poison prove infectious to others:

16. Lest there be any fornicator or [note f] profane person, as Esau, who for one† 1.406 mor∣sel of meat sold his birth-right.]

[Paraphrase] 16. Lest any of their un∣clean infusions come in a∣mong you, or lest there be any so profane, that, like Esau, through hunger or any such pressure, he part with the Priesthood and primogeniture, that is, to avoid the afflictions of this life here, he forsake Christianity it self, and for the present to get a little ease from persecution, he forsake the publick meetings for Gods service, Heb. 10. 25. and all other privileges attending it.

17. For ye know how that afterward when he* 1.407 would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it† 1.408 care∣fully with tears.]

[Paraphrase] 17. Which profanenesse of Esau's in selling at so small a rate the privileges of the first born (to which the Priesthood was annexed) was so provoking a sin in God's sight, that after when he would have gotten the blessing from Isaac, and besought him to reverse his act, to doe otherwise then he had done, to give him the blessing, that is, the promise of Canaan for his seed (when he had with error, but withal by the ordering of divine providence, given it to Jacob) and thereupon cried with an exceeding bitter cry, Gen. 27. 34. he was not able to prevail with him with all this importunity; which signifies how impossible it is for them who have been thus profane as to forsake Christ, or that which is most sacred, the publick assemblies of his service, (resembled by Esau's selling his birth-right) for the removing little pressure, to get the reward of a Christian, happinesse here, and heaven hereafter (resembled by the blessing) though they would never so fain get it, and ex∣presse vehement sorrow that they cannot.

18. For ye are not come unto the mount that might be touched and burned with fire, nor unto blackness and darkness and tempest,]

[Paraphrase] 18. This is enough to in∣force the great admonition of this Epistle, of holding fast the faith, and not falling off, for persecutions, to Judaisme and heresie: for you Christians have a more honourable calling then that of the Jewes, that was only to the Law given from mount Sinai, a mountain on earth, one∣ly that set out with terrible representations of fire, and thick clouds, and thunder, and lightning.

19. And the found of a trumpet, and the voice of words, which voice they that heard, intreated that the word should not be spoken to them any more:]

[Paraphrase] 19. A trumpes to summon all to appear before God, and the voice of God heard in a dreadfull manner, so dreadfull that the people desired they might hear no more of it.

20. For they* 1.409 could not indure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned or thrust through with a dart.

[Paraphrase] 20. A token of the great unsupportablenesse of the Mosaical Law, which was farther signified by the seve∣rity threatned to any beast that should touch that mount whence the Law was given, and the so formidable aspect of those things that appeared there, that Moses himself could not chuse but tremble, (as is received by tradition of the Jews (as many other things, see note on 2 Tim. 3. a.) though not mentioned in Exodus:) Which sure may take off any man among you from falling in love with Judaisme.

21. And so terrible was the sight, that Moses said, I exceedingly fear and quake.]

[Paraphrase] 21. A token of the great unsupportablenesse of the Mosaical Law, which was farther signified by the seve∣rity threatned to any beast that should touch that mount whence the Law was given, and the so formidable aspect of those things that appeared there, that Moses himself could not chuse but tremble, (as is received by tradition of the Jews (as many other things, see note on 2 Tim. 3. a.) though not mentioned in Exodus:) Which sure may take off any man among you from falling in love with Judaisme.

22. But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to† 1.410 an innumerable company of Angels;]

[Paraphrase] 22. But ye are admitted to the Christian Church, and by that to the liberty of approaching heaven, of claiming right to it, that substance of which the mount Sion and Jerusalem (called the city of the living God) was but an image or type, where there are so many troops of Angels, ten thousand in a troop, with whom all Christians have communion in the Church;

23. To the [note g] general assembly and Church of the [note h] first-born, which are [note i] * 1.411 written in heaven, and to God the judge of all, and to the spirits of just men [note k] † 1.412 made perfect,]

[Paraphrase] 23. To the dignity of be∣ing members of that congre∣gation of Jewes and Gentiles, where Angels and Men joyn together, and make up the assembly of the Church, made up of Apostles the first-fruits of the faith, Rom. 8. 23. and all those eminent faithful persons whose names are honoured and recorded in the book of God, nay to the presence of God himself, and all the saints that are now in blisse;

24. And to Jesus the mediator of the new covenant, and to the blood of sprink∣ling, that speaketh better things then [note l] that of Abel.]

[Paraphrase] 24. Yea unto Jesus Christ, who, as a mediator between God and us, hath established a second covenant, and assured us that it is indeed the covenant of God, and consequently that we may be consident that God will perform his part of it, and now requires of us, and gives us grace to perform ours; and to his blood, with which we must be sprinkled, before we can be admitted into heaven (as the Priest was to sprinkle himself before he went into the Holy of holies) which is quite contrary to Abel's blood, as 'tis mentioned in Genesis, that called for ven∣geance on Cain, this called for mercy even upon his crucifiers, if they would repent and reform, and doth powerfully draw down mercy on the penitent believers: or that hath much more efficacy in it to obtain Gods acceptance then had the blood of Abels sacrifice, which was the first type of the blood of Christ, of which we read, and of which it is said, that God had respect to it.

25. See that ye refuse not him that speaketh; for if they escaped not who re∣fused him that* 1.413 spake on earth, much more† 1.414 shall not we escape, if we turn a∣way from him that speaketh from heaven:]

[Paraphrase] 25. And therefore be sure ye despise not Christ, who is come to deliver God's will unto you: For if they were destroyed that contemned Moses that delivered the Law from mount Sinai, then much severer destruction is to be expected for them that despise the commandments of Christ, that delivers them immediately from heaven.

26. Whose voice then shook the earth; but now he hath promised, saying,* 1.415 Yet once more I shake, not the earth onely, but also heaven.]

[Paraphrase] 26. In giving the Law, there was an earthquake when God spake, and that was somewhat terrible; but now is the time of fulfilling that prophecie, Hag. 2. 7. where God prosesses to make great changes, greater then ever were among them before, even to the destroying the whole state of the Jewes: see Mat. 24. note n.

27. † 1.416 And this word, Yet once more, signifieth the* 1.417 removing of those things which were shaken, as of things that were made, that those things which cannot be shaken may remain.]

[Paraphrase] 27. For that is the notation of the phrase which is rendred [Yet once] which signifies some final ruine, and that very remarkable, as here the total subversion of the Jewes, of all their law and policy, as of things that were made on purpose to be destroyed, designed by God only for a time, for that imperfect state, as a forerunner and preparative to the Gospel, which therefore is a state of which there is no mention of the shaking it, nor consequently of any other future state that shall succeed it, which signifies that that is most certainly to indure for ever, till the end of the world.

28. Wherefore we receiving a kingdome† 1.418 which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear.]

[Paraphrase] 28. We therefore that are vouchsafed our part in this immutable kingdome, or state under Christ, a condition that no persecutions, nor even the gates of hell, shall prevail against, but it shall be sure finally to overcome and survive all opposition, let us take care to hold fast and not forsake the Gospel, (see note on ch. 13. d.) through which we may serve God so as he will now accept of, with reverence of so glorious a master, and with fear of his wrath, if we doe provoke him by abusing his mercies (see Phil. 2. c.)

29. For our God is a consuming fire.]

[Paraphrase] 29. For this gracious God which is our God, will shew himself to the provoking Christians, as (or more severely then) he threatned to the Israelites, Deut. 4. 24. an embleme of which we have Exod. 24. 17. where the sight of the glory of the Lord, that is, of his presentiating himself, was like devouring fire on the top of the mountain.

Annotations on Chap. XII.

V. 1. Lay aside every—] This verse is wholly Agonistical (as appears by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 combate or race mentioned in the close of it) and must be explained in every part by proportion with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or games a∣mong the Graecians. These Agones were sacred and solemnly kept, and in them there was a kinde of Assi∣ses

or Court of Judicature.* 1.419 He that proposed the com∣bat (to which refers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the proposed race in the end of the verse) that set the laws of the ago∣nes, and adjudged the crown to the conquerour, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Judge; and to him Christ is here compared,* 1.420 who as he is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, leader, that goes foremost, and shews us the way in our Christian race,* 1.421 so he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 2. the rewarder and crowner of them that conquer. So again, he that proclaimed the laws of the combate was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the praeco or cryer, 1 Cor. 9. 27. and they that were set at the goal to discerne and pronounce who came first thither (and so was conqueror) were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 witnesses,* 1.422 and as they brought in evidence, so the crown was awarded by the Judge; and not only they, but all that stood a∣bout as spectators, to behold and commend the cou∣rage and constancy of the athletae, were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wit∣nesses also. And of them there was always good store, a great concourse of people, from whence they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frequentiae, populous meetings, to be∣hold the games, to see who were conquerors in them. To these last are here compared those great examples of Faith and Patience, which had been mentioned in the former chapter, who being now at their journies end, their goal, their rest, are supposed to look on the present Christian racers, both to give evidence whether they run well or no, and with their commendations to hearten and encourage them in their combates, that they faint not or give over. And there being so many here mentioned in the former chapter, they are fitly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cloud,* 1.423 as any great number or troup of men is Rhetorically called a cloud, and that very fre∣quently among authors. And because the spectators in those games stood on either side of the race or stadium, or otherwise round about, at the other games of wrast∣ling, &c. or at a Theatre, it is therefore styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an encompassing cloud of witnesses,* 1.424 or such as is placed round about us, to look and testifie how men behave themselves in their race. It is farther suf∣ficiently known, that they that were to perform any of those exercises, used all care to fit and prepare them∣selves for it by diet before, so as it might sit them to perform their course, and at the time, by having nothing on that might hinder or foreslow them. To this pur∣pose they did carefully rid themselves of all weight, made themselves as light as they could, and lest their very garments might hang in their way, incumber them in their course, they generally put them off, and ran naked, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith* 1.425 Porphyrie, na∣ked and without their garments, from whence they were also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, referring to their naked run∣ning. To this way of preparing themselves to the race the Author here referrs; to that of weight distinctly, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.426 laying aside, or putting off, all weight, meaning thereby most probably the love and care of the world, which is apt to presse down the soul, and was a very considerable temptation in those times of persecution, where the love of the world was such enmity with God, and made so many inclinable to the Gnosticks, in hope of preserving their worldly wealth. To the latter, the stripping themselves, put∣ting off their garments, our ordinary Translation re∣fers the latter words,* 1.427 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, laying aside that sin which doth so easily beset us, taking the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in an Active sense, for in∣tangling (as a light garment is wont to doe) and so hindring their course, not by its weight or pressing down, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or weight before, but by some other way of encumbring or disturbing, as light garments, which by the wind or motion of the air become troubles and hindrances to the racer. And answerable to that we might imagine the fears that come acrosse men in their Christian course, and much hinder their speed, and interrupt their constancy. And that cowardly humor, those treacherous fears, that, like the light gar∣ment, intangle them at every step, must be laid aside, or else they will never run, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with indu∣rance or perseverance, the race that is set before them. But of that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it must be observed, that as it is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, onely this once used in the whole Bible, so it will be matter of some difficulty to determine what is the exact importance of it. First then, it is not reasonable, or according to any analogy, to render it, as it is ordinarily rendred, in an Active sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which it is compounded, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the contrary to it, being certainly Pas∣sives; and so Saint Chrysostome here inclines most to a Passive signification. Secondly, then supposing it a Passive, one notion of the word presently offers it self (from the Apostles use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Tim. 2. 16. and Tit. 3. 12. to decline or avoid) that which may easily be declined. So Josephus, speaking of the Esseni, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, swearing is avoided by them: and Lucian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will avoid and decline them as I would mad dogs. But this cannot here be thought the Apostles scope, to diminish the force of this sin here, as a thing easily to be avoided by our care, but rather to note it as very noxious, and apt to seduce and mischief, if it be not carefully warded. If therefore this notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be here taken, then certainly the meaning of the word must be, not that which may very easily be avoided, but is very fit to be declined or taken heed of, that which there is all reason to part with, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to put off, as being so uselesse and so dangerous and hurtful in our course. But a third notion, I suppose, of this word may be thus fetch'd out. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 literally signifies circumstances, as when we read in Rhetorici∣ans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a bare naked position: so in Geor∣gius Alexandrinus in the* 1.428 life of Chrysostome, a poor, helplesse, distressed woman is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a question generally proposed, without the circumstances of time, place, person, inten∣tion, occasion: see Hermogenes 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ac∣cording to this it is that Hesychius explains 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I suppose is thus to be rendred, Stolidum, nullas habens hypotheses, nulla ar∣gumenta, foolish, and that which hath no reasons, argu∣ments, or consequently pretences for it. And if this be the notion of the Privative, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be that which hath such fair arguments and pretences for it, the sin which is set forth with such goodly circum∣stances to ingratiate and recommend it to us; as when he that denies Christ, doth it (as the Gnosticks said of themselves) only with the mouth, not with the heart, and again with an innocent intention, and only to avoid persecution and utter undoing in the world. Agreeable hereunto it is, that S. Chrysostome useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, applied to sin, to denote temptations, Tom. 3. p. 555. l. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where as he ex∣plaines all diabolical sin by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sins, so he evi∣dently interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 temptations. And of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this notion he there under∣stands the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for so he addes in that place, l. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for sin is provided with temptations, being incompassed (where we see the Passive use of the word) on all sides, before, and behind, and so shoots at us, or strikes us. So Tom. 4. p. 698. l. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tempta∣tion of Satan. So Hesychius Presb. Centur. 2. 85. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but if by any temptation we become more remiss. Thus Diogenes Laertius in the life of Zeno, that it is the part of a wise man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to eat mans flesh in case of extremity, or when he is by such

forcing motives invited to it. And this sense as it a∣grees best with the critical importance of the word, so it accords exactly with the Context and scope of the Author; who here exhorts to venture all the hazards, persecutions, death it self, rather then, upon any pre∣tence, to forsake the Assemblies, to deny Christ, c. 10, 11. and here in this chapter he sets Christ's example be∣fore them, a pattern of constancy and perseverance even to death. And so this is the most probable notion of the word that I can think of.

[ b] * 1.429 V. 3. Wearied] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is also an Agonistical word, literally signifying to be tired, belonging to them that are worsted in any of those exercises (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Plutarch, it cannot be affirmed of the victors) to goe out of the field like a wounded, or wea∣ried, or worsted person. So when Coriolanus being wounded was admonished by his friends to retire, and cure his wounds, he answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A conqueror ought not to retire, or subduce himself out of the field. And thus generally it signifies to give over fighting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Phavorinus, to give over, to despair, and again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to play the coward or run-away.

[ c] * 1.430 Ib. Faint in your minds] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simply, v. 4. signifies in the same sense that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to turn coward or pusillanimous, such as whose souls within them fall away like water, dissolve; and 'tis spoken of those who give over the attempt as hopelesse, flie disheartened, crest-fallen, out of the field (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Thucydides) ex∣pressed again,* 1.431 v. 12. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hands that hang down, which note the pralii detractatio, giving o∣ver the businesse, yielding, flying out of the field, confessing themselves conquered. So Ecclus 2. 12. after the woe against them that trust not in the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cowardly hearts, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hands hanging down, are put together, for which the Greek of Jer. 35. 3. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 extended hands, as in* 1.432 Plutarch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to hold up, and in Cicero, manus tollere, in Virgil, tendere palmas, to hold up, or stretch out the hands; the holding out and hanging down of the hands being both equally con∣trary to the using them, or holding them up, (the exe∣rere lacertos stretching the arms in a manlike manner against all opposers) & both signes of a conquered per∣son, that yields himself so, which the Greek expresse by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[ d] * 1.433 V. 4. Resisted unto blood] Of the umbratilis pugna, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beating the air, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we have formerly spoken, on 1 Cor. 9. 26. the first lighter skir∣mishes before the stata pugna, or set combate, the be∣ginning of the bloody fight. To this the Apostle here referres, when he faith, ye have not yet resisted, as far as blood, that is, as far as the old athle∣tae were wont, who after the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or brandish∣ing of their arms or weapons, at last fell to down-right blowes with their caestus in their hands, which ordina∣rily brought the blood with them. This the Apostle applies to their spiritual agones, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Olympicks of the soul in Porphyrie's style, and here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comba∣ting against sin) that they had no reason to be dis∣heartned with Christs permitting them to be afflicted and persecuted, as they were, for there are far greater and bloodier combates against sin, such as bring blood and death, and against those they must be provided, in comparison of which theirs yet are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or skirmishes.

[ e] * 1.434 V. 11. Peaceable fruit] Agreeably to the former Agonistical expressions in the beginning of the chapter, is here added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.435 exercised in these gymna∣sia of afflictions, and the receiving of their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or reward,* 1.436 styled here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fruit of righteousnesse, that fruit which belongs to all righte∣ous men now under the Gospel (or else according to a singular notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousnesse for felicity, mention'd in the Note on 2 Tim. 4. a.) and emphati∣cally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 referring, as the learned P. Faber hath conceived, to the corona oleagina, the olive crown, (that tree being an embleme and symbolum of peace) of which the Olympian crowns for their victors were ordinarily made. But of that see more, Ja. 3. Note g.

[ f] * 1.437 V. 16. Profane person as Esau] Why Esau, in sel∣ling his birth right, is here called profane, will appear by that known observation among the Jewes, that as long as God was served within private walls, before the erecting of the Tabernacle and Temple, and insti∣tution of Priesthood, the right of Priesthood in every family was annexed to the primogeniture, the first∣born was still the Priest. Thus Exod. 24. 5. when 'tis said that Moses sent the young men of the children of Israel to offer burnt-offerings and peace-offerings unto the Lord, the Chaldee paraphrase renders them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first-born, and uzielides adds this Scholi∣on, because as yet the Aaronical Priests were not insti∣tuted. This, say the Jewes (and 'tis reasonable to be∣lieve them) was it that made Jacob so ambitious of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or privileges of the primogeniture: and if Baal Haturim, on Gen. 28. out of Beresith Rabba, may be heeded, this was it which Jacob desired to have confirmed to him by God in those words, Gen. 28. 20. If God will be with me. And therefore for Esau to sell this sacred privilege for one messe of pot∣tage, to undervalue this prerogative of offering to God so vilely, out of a little present impatience, (and pro∣portionably for the Hebrew Christians, for a poor secu∣lar end; viz. to rid themselves of a little persecution or affliction for the Gospel, to quit the publick service of God, as it appears some did at this time, c. 10. nay to forsake Christianity it self, to apostatize utterly (to which that was but a praeludium) and so to part with that privilege of Priests which belongs to all Christi∣ans, so far as the prerogative of offering up prayers to God) this will easily be acknowledged an act of great profanenesse. To which may be accommodated that which the Jerusalem Targum, Gen. 25. 34. faith of Esau, he contemn'd his primogeniture, and set at nought his part in the world to come, and denied the resurrecti∣on of the dead, viz. because in contemning his privileges of Primogeniture, and in that of the Priesthood, he is interpreted to have done all this.

[ g] * 1.438 V. 23. General assembly] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies properly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a theatre, a mul∣titude of people come together, as in the Grecian games to behold their agones and their sacra. Hence doth it signifie also any frequentia populi, but especially a pro∣miscuous mix'd multitude from all parts, and, in a sa∣cred sense, an assembly of worshippers of all sorts and countries; which is a particular notation of the Chri∣stian Church, the net which gathers up good and bad (that is, Jewes, which were called the only people of God before, and Gentiles, which were proverbially called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sinners) is made up of a company of all nations, nay takes in the Angels themselves named immediately before, and who are said to sing, and joyn with us in our publick assemblies.

[ h] * 1.439 Ib. First-born] The First-born had not only the pri∣vilege of the Priesthood before the Law, but alwaies since, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the double portion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the portion not only of possessions, but of dignity & honour above the rest of the brethren. And proportionably the Apostles, which were either simply the first conver∣ted to the faith of Christ, or else preferred before o∣thers, as Judah to the Primogeniture of dignity, and Levi in respect of the Priesthood, are call'd here the first-born, and the Church first founded in them, and planted by them, is here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Church of the first-born, the Apostolical Church.

[ i] * 1.440

Ib. Written in heaven] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to be enrolled (see Note on Luk. 2. i.) and this belonged ei∣ther to all the congregation of Israel, Num. 1. 18. or in a special manner to the first-born of every family, who had that dignity before others, and in time came (as families grew into tribes) to be princes of the tribes of their fathers, Num. 1. 16. or to some choise re∣nowned men, who were to be captains, or heads, of thousands in Israel, or finally to all souldiers listed or enrolled. And to this manner of enrolling doth this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 written, or enrolled, in heaven, referre, to denote those that are registred by God, matriculated in heaven, that is, beside the Apo∣stles, all other holy men, renowned in the book of God: and so this phrase is sit to be joyned to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foregoing in the forementioned notion.

[ k] * 1.441 Ib. Made perfect] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are those that have received their crown, their reward, in the Agonistical notion so often mentioned, that is, that have attained the end of their race, are triumphant in heaven. And the use of this very phrase among the Jewes is ordina∣ry, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that are advanced to be, as they are wont to say, under the throne of glory.

[ l] * 1.442 V. 24. That of Abel] The meaning of this passage 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or, as Theophylact and others read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not easily resolved on. If it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it may then agree with Abel as the Accusative case, and then it must be rendred then Abel, meaning, then Abel spake; or else referring the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 going before, and reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Genitive case, it will then be rendred, then that (sprinkling) of Abel, noting the sprinkling of blood which in that sacrificing of his first∣lings, Gen. 4. 4. he is supposeable to have used. If it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then as it is certain it must refer to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blood precedent, and so denote the blood of Abel, so it is un∣certain what blood is meant, whether the blood of Abel shed by Cain, or the blood of Abels firstlings in his sa∣crifice. So that all these four possible notions of the words are in effect but two: the first and the third re∣ferring to that of Abel and his own blood shed by Cain; and the second and fourth to the blood of the cattel in his sacrifice. And which of these is now to be preferred is the onely difficulty. That the first should be it, the authority of the Greek Commentators and others would incline, and the manner of the Scripture∣style in many places (using words and phrases, which must be supposed to signifie much more then their na∣tural importance affords; see Note on Mat. 12. e.) may help to perswade it. For thus it may then be ex∣plicated very commodiously; That whereas the blood of Abel, the first that ever suffered, called for nothing but vengeance on the murtherer, the blood of Christ, quite contrary wise, called for mercy on his very crucifiers, and on all the world of men besides, and so spake as good things as Abels did ill, cryed as loud for pardon as his is said to do for vengeance. But if we consider the design of the whole Context, which is the compa∣ring the state and oeconomie under the Law and before Christ with that now after or since his coming, and the preferring the latter infinitely beyond the former, we shall then have great reason to incline us to accept the second sense, that the sprinkling of the blood of Christ, that sacrifice of his upon the Cross, had infi∣nitely more efficacy in it (and that devolved to us) to obtain Gods acceptance, then that sacrifice of Abels, the first great type of that shedding the blood of Christ, this lamb of God, is affirmed in the Scripture to have had. That this sacrifice of beasts offered by Abel should here be mentioned with Christs sacrifice of his own body on the Cross, the reason is evident, because all the sacrifices of beasts, not onely under the Law, but before it, among the Patriarchs, before and after the Deluge, were all types of Christs one perfect sacrifice. And Abels being the first of these recorded in Scripture, and attested to have had much of Gods acceptation, particularly more then Cains (see Heb. 11. 4.) is therefore the fittest to be insisted on in this place. And that Christs blood is said to speak better things then that, and so then any other blood in sacrifice, is agreeable to Heb. 9. 13, 14. For if the blood of Bulls—how much more the blood of Christ, and ver. 22, 23. And almost all things are purged by blood—It was necessary therefore that the hea∣venly things themselves should be purged by better sa∣crifices then these. And accordingly in the antient Liturgies, and in the Canon of the Mass now in use, when the Bread and Wine is consecrated into the Sa∣crament of the body and blood of Christ, the prayer makes mention of Abels sacrifice, and Melchizedeks offering, chusing out those two as the most antient and eminent types (under the Old Testament) of this sa∣crifice of the blood of Christ commemorated in that Sa∣crament. This (and much more, which, if it were needfull, might be added to this purpose) will make it reasonable to have annex'd this latter sense to the former more ordinary, if not to prefer it be∣fore it.

[ m] * 1.443 V. 25. Spake] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a word of a special sig∣nification, nothing Divine revelation, either by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the voice from heaven, or any other way. So Mat. 2. 12, 22. revelation of God's will by dream, and Luk. 2. 26. by that or some other such way, and Act. 10. 22. a revelation by an Angel. So of Moses Heb. 8. 5. and here of Noe, ch. 11. 7. and Rom. 11. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that voice from heaven to Elias, 1 Kin. 19. 12. Hence faith Phavorinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies a vision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the giving of the law; and again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oracles or divine speeches, agreeable to the known notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an oracle of God. According to which notion of the word it is here to be rendred, not speaking simply, but speaking from God, delivering oracles, warnings or precepts from him.

CHAP. XIII.

1. LET brotherly love continue.

[Paraphrase] 1, 2 And for particular directions of Christian life, I shall commend these unto you at this time, in respect of your present state. Be kind unto all Christians, not onely those of your own nation, Jewes, but to any of all country strangers so called or aliens: let not the Christian vertue of hospitality to strangers be strange to you, for by the practice of that Abraham and Lot, Gen. 18, and 19. received Angels into their houses unawares.

2. Be not forgetfull to entertain strangers, for thereby some have enter∣tained Angels unawares.]

[Paraphrase] 2. And for particular directions of Christian life, I shall commend these unto you at this time, in respect of your present state. Be kind unto all Christians, not onely those of your own nation, Jewes, but to any of all country strangers so called or aliens: let not the Christian vertue of hospitality to strangers be strange to you, for by the practice of that Abraham and Lot, Gen. 18, and 19. received Angels into their houses unawares.

3. Remember them that are in bonds, as bound with them; and them which * 1.444 suffer adversity, as being your selves also in the body.]

[Paraphrase] 3. Have that compassion to prisoners, that sense of their sufferings, as you would have if you were in the same condition with them; relive and rescue those that are under any affliction, as men that know and confider your selves to be in the same frail humane estate, subject to all that befalls any man.

4. † 1.445 Marriage is honourable in all, and the bed* 1.446 undefiled: but† 1.447 whoremo••gers and adulterers God will judge.]

[Paraphrase] 4. And whereas the Gno∣sticks pronounce marriage unlawfull, but indulge to all unnatural lusts, doe ye look on marriage not onely as lawful, but as honourable, instituted by God: onely take care that you make use of it as a fortification against all unlawful lusts. For fornication of what sort soever, which the dislike of marriage brings many to, and adultery, which is the violation of marriage, are sins that will be severely punished by God.

5. Let your* 1.448 conversation be without covetousnesse; and be content with † 1.449 such things as ye have: for he hath said, I will never leave thee nor forsake thee.]

[Paraphrase] 5. And in such times, espe∣cially as these of persecution, there is no temper so fit for you to be furnished against, as that. of covetousnesse: whatever God at present allows you, be ye fully satisfied with that. For what God said to Josuah of the Jewes, he saith to all true Christians, of whom those were the type, that he will by no means utterly destitute them, and so they have no need of that fear which is wont to betray men to coverousnesse.

6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall doe unto me.]

[Paraphrase] 6. So that we Christians, particularly you Hebrew Christians, that suffer so much for the profession of the faith, may from the word of God take courage, and say, I will trust God with my security, and live fearlesse of all danger, knowing that as long as he sees it best for me, he will deliver me from worldly dangers, and that when he permits them to come, the utmost shall doe me no hurt.

7. * 1.450 Remember them [note b] which have the rule over you, who have spoken unto you the word of God: whose faith follow; considering the end of their conversa∣tion.]

[Paraphrase] 7. Set before your eyes the Bishops and Governours that have been in your Church, and preached the Gospel to you, observe their manner of living, their perseverance till death, and then make their faith, their perseverance and constancy in the doctrine of the Gospel, the example for you to imitate and transcribe.

8. Jesus Christ the same yesterday, and to day, and for ever.]

[Paraphrase] 8. The same faith that then was the true faith in which they persevered to the death, will be so now unto you and to all ages; you have no reason to think that 'tis so suddenly changed, that Judaisme which they took to be abolished, should now be in force again among you, as your Gnostick teachers are willing to perswade you.

9. Be not carried about with† 1.451 divers and strange doctrines: for it is a good thing that the heart be [note c] established with [note d] grace, not with meats, which have not profited them* 1.452 that have been occupied therein.]

[Paraphrase] 9. This change and bring∣ing in of new doctrines of Judais••••e into the Church is a piece of dangerous inconstancy: 'T were sure more for the turn to be grounded in the truth, to take that which is best for your turn, and then never to remove or be carried about from that to any other. And that is the Gospel, and not the Mosaical Law about sacrifices and meats, &c. that this is much better for the soul then tother, will soon appear unto you if you consider how empty and unprofitable those observances of the law alwaies were, (considered in themselves) even when they were in force; for even then they that dealt in them were really little profited by them, (see ch. 10. 1, 2, 3. where the sacrifices are said only to be a commemoration of sin, unable to expiate, and so leaving in estate of damnation, unlesse they advance farther to Christ, sig∣nified by those sacrifices.)

10. We have an altar, where of they have no right to eat which serve the taber∣nacle.]

[Paraphrase] 10. And if any man think his Judaizing will doe him no hurt in respect of Christianity, that those that stand for the Mosaical performances may yet have their portion in Christ, let him know he is mistaken. For Christ, the only Christian altar to which we bring all our sacrifices, and who is so beneficial to us, will not be beneficial to them that depend on the Mosaical Law, they that doe so have no right to partake of Christ (Gal. 5. 2. If you be circumcised, Christ shall profit you nothing.)

11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest† 1.453 for sin, are burnt without the camp.]

[Paraphrase] 11. And the truth of this you may discern by a cere∣mony among the Jewes, to wit, in the sacrifice of ••tonement or expiation, of which the priest never eat a bit, the blood he car∣ried in with him into the holy place, and the body was burnt without the camp: Now by that sacrifice the Messias was typi∣fied most lively, as is acknowledged by themselves, so that they, even the Priests and principal persons among them, being not allowed to eat of that sacrifice, might hence collect this truth in hand, that they that eat or partake of Christ, should reap no be∣nefit by him as long as they pretended their law in force, and depended on these legal ceremonies for heaven.

12. Wherefore Jesus also, that he might sanctifie the people with his own blood, suffered without the gate.]

[Paraphrase] 12. And that the burning that sacrifice (all the body of it) without the camp, so that no part of it was usefull to the Jewes, people or. priest, did typifie this truth, that Jewes relying on their religion should not receive benefit by Christ, may farther be illustrated by our Saviours practice, who when he was to enter into the holy place, that is, heaven, to blesse and sanctifie us, and to that end to shed his own blood, to carry it as it were in with him, as the priest did the blood of goats and bullocks into the holy place, (to signifie that there is no means of expiati∣on to be had but by his blood) he suffered without the gate, so fulfilling the type, and confirming this truth typified by it, that it was not by those legal sacrifices, but by Christ's offering himself, that any benefit is to be hoped for by us.

13. Let us goe forth therefore unto him without the camp, bearing his re∣proach.]

[Paraphrase] 13. Let us therefore leave the Judaical service, the Mo∣saical Law, though many afflictions threaten us for so doing, let us relie wholly on Christ upon the crosse, (know nothing but Jesus Christ and him crucified) and take all afflictions, in the way to that, cheerfully, therein imitating Christ himself, who indured the crosse, 'despised the shame, &c.

14. For here have we no continuing city, but we seek one to come.]

[Paraphrase] 14. For this that is to be had here, is no condition of rest and tranquillity; we, like Abraham, Isaac and Jacob, that sojourned in Canaan, are not to look upon our present being, as the preferment which is promised Christians (which if it were, we might then expect it free from afflictions) but we have a future expectation of stability, whereon we depend.

15. By him therefore let us offer the sacrifice of praise to God continually, that is, the [note e] fruit of our lips, giving thanks to his name.]

[Paraphrase] 15. Let us therefore now our high priest is entred hea∣ven, by him offer up to God our Christian sacrifice, our sacrifice not of beasts bodies, but that figured by them, our sacrifice of praise; and that not like to that of the Jewes, at some set seasons onely, but continually all the daies of our lives; not the fruit of our herds, to be burnt upon his altar, but the offering of our charity, almes and mercy, our Christian sacrifice, v. 16. joyned with our thanksgiving to God (and never omitted by the primitive Christians in their Eucharist) answerable to the free-will-offerings or vowes, Hos. 14. 3. in acknowledgment of his power and goodnesse.

16. But* 1.454 to doe good and to communicate, forget not; for with such sacrifices God is well pleased.]

[Paraphrase] 16. But be sure not to omit any season of charity or supply to any brothers wants that can at any time be offered to you; for this is of the same nature and obligation with the former. All such are offerings to God, very acceptable to him, (whatsoever yet doe to one of these little ones, ye doe unto him) and required now of us under the Gospel as our only Christian sacrifice.

17. Obey them that have the rule over you, and submit your selves: for they watch for your souls, as they that must give account, that they may doe it with joy, and not† 1.455 with grief, for that is unprofitable for you.]

[Paraphrase] 17. Obey those that are set to rule you in your several Churches, the Bishops (see note a.) whose whole care is spent among you, as being to give an account of your proficiency in the Gospel. And by your submission to them doe ye endevour to make their task as easie and sweet as you can, that they may have joy not sorrow in the execution of it; for 'twill be small benefit to you that they have no comfort in the discharge of their office toward you, and as long as they doe it sadly, cannot doe it so effectually as otherwise they might.

18. Pray for us: for* 1.456 we trust we have a good conscience,† 1.457 in all things wil∣ling to live honestly.]

[Paraphrase] 18. I beseech your prayers for me and my fellow-labou∣rers in the Gospel, which in all reason you ought to afford us, as your reward of our sincere labour and industry for your good, wherein we have confidence of our selves, that we have discharged a good conscience.

19. * 1.458 But I beseech you the rather to doe this, that I may be restored to you the sooner.]

[Paraphrase] 19. And one thing I most earnestly desire you to pray for us, that I may come to you the more speedily.

20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepheard of the sheep, through the bloud of the everlasting co∣venant.]

[Paraphrase] 20. Now our God, which delighteth in the peace and unity of Christians., that raised Christ from death to life (Christ that great pastor and ruler of his Church, who that he might shew himself a good shep∣heard, laid down his life for us, and therewith is now (as the high priest was wont) entred into heaven)

21. † 1.459 Make you perfect in every good work, to doe his will working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.]

[Paraphrase] 21. Incline and prepare your hearts for all Christian performances, particularly that of peace and concord, enabling and exciting you to doe whatsoever will be acceptable in his sight now, according to the com∣mands of his son Jesus Christ, God blessed for ever. Amen.

22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.]

[Paraphrase] 22. But I beseech you, as you tender your endlesse good, that ye embrace and make use of that good advice that I have given you in this brief Epistle, against defection from Christianity.

23. * 1.460 Know ye that our brother Timothy is [set at liberty,] with whom, if he come shortly, I will see you.

[Paraphrase] 23. freed from prison.

24. Salute [all them that have the rule over you, and all the saints. They of Italy salute you.]

[Paraphrase] 24. the Bishops of your several churches, and all the flock under them. The Christians that from several parts of Italy are in this place, send you greeting.

25. Grace be with you all. Amen.

Written to the Hebrews from† 1.461 Italy by Timothy,

Annotations on Chap. XIII.

[ a] * 1.462 V. 4. Marriage is honorable] The main difficulty here is, what Verb is here to be understood, and taken in, for the clearing the construction. It may possibly be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is, & then the onely remaining difficulty will be, what shall be meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.463 whether it be mostfitly ren∣dred in all, whether denoting all things, that is, all re∣spects, or all men, that being of several ages or of several qualities, are yet capable of marriage, or whether, as Theophy lact addes, in all times of persecutions or of re∣lease from persecutions; or whether, according to the promiscuous use of prepositions in these writers, & par∣ticularly of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, oft taken notice of inother places, it be to be rendred among all, that is, among all men, noting the general estimation & opinion of all men of all nations, whether Heathens, Jewes, or Christians, among all whom (save the Gnostick-hereticks, then newly sprung up) marriage had been look'd upon with honor. This might easily be shewed out of the Jewish writers and customes. Marriage and procreation was the means of taking away their reproach, and so a note of pecu∣liar honor among them. So likewise among the Hea∣thens the Lacedemonians law appointed a mulct first for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unmarried, then another for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that married late, as the third, and the severest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for marrying ill. See Aristo's Commenta∣ries in* 1.464 Stobaeus. And* 1.465 Musonius in his book, whe∣ther marriage be any hinderance to Philosophers, hath discoursed it at large, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that marriage is a great and desirable thing, as being the beginning of the constitution of families, cities, kingdomes, the onely lawful means of continuing the world, and that therefore the Gods have taken special care of it, Juno, Cupid and Venus; and consequently that it is unreasonable to affirme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that there is any sort of men, philosopher or other, for whom this is not convenient. See Hierocles also, as he there is set down in* 1.466 Stobaeus, out of his tract on this subject. And plenty of the like ob∣servation we have among the antient Romans, who have injoyed great privileges by this of marriage and propagation; the jus trium liberorum, the privilege which they had that had gotten three children in law∣ful marriage, is famously spoken of among them. And accordingly to these premisses, this sense will be very perfect truth, Marriage is honerable among all men, Jewes, Heathens and Christians also, among whom Christ hath lest it in the same dignity in which he found it, having instituted nothing to the prejudice of lawful marriage, but, as Theophylact addes, looking upon it with honor, as that which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, preserves men and women in sobriety and continence, or abstinence from all unlawful pleasures. All which being granted, and supposed to be most true, yet it seems most probable from the Context, that not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let be in the Imperative, is the Verb which is here understood. Let marriage be honourable among all, and let the bed, the marriage-bed, be undefiled, or simply the bed, whether in or out of marriage, so as to contain the monial as well as conjugal chastity, proportionable to the Fornication as well as Adultery after mentioned in the interdict. That it is thus, by way not of affirmation, but exhortation or precept, may appear by the verses before, which from the be∣ginning of the Chapter are all exhortatorie, and in the Imperative, but especially v. 5. where the style is ex∣actly the same as here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dispositi∣on, or conversation, without covetousnesse, and yet the sense must necessarily be thus made up (and so our

English hath rendred it) let your conversation be with∣out covetousness, and so again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be content with the things that are present. To this agrees what Geor∣gins Alexandrinus saith in the life of Chrysostome, p. 188. l. 15. that he alwayes bid them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to keep marriage honour∣able—which being taken from this place evidently, is by him set by way of exhortation. And to this rendring therefore I do adhere, as an admonition sea∣sonably given, contrary to the* 1.467 Gnosticks infusions among them.

[ b] * 1.468 V. 7. Them which have the rule] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a common word to signifie all kind of autho∣rity or rule: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the people, Ecclus 9. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the congregation, chap. 13. 54. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the armies, 1 Mac. 13. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the Jews, v. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the nation, Ecclus 17. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the city, c. 10. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the brethren, v. 24. and c. 49. 17. and frequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler, simply. So the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are ordina∣rily rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 governor, are often 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ruler. And what kind of government it is, must still be judged by the circumstances of the Context in any place, and not from the nature or use of the word. In the New Testament it is applied to Christ as ruler or governor in Israel, Mat. 2. 6. and so also to the government of the Apostles in the Church, Luk. 22. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let him that ruleth, that is, who shall be constituted ruler in the Church, be as he that ser∣veth; and there it is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the greater, or greatest, among you. So Joseph is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ruler over Aegypt, Act. 15. 22. Judas and Silas that were sent by the Council of Apostles and Elders at Jerusalem, and chosen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of them, and so some of that number of the Bishops of Judaea, that were in the Council,* 1.469 are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rulers among the brethren, which there appear to be Bishops of Judaea, (see Note on Act. 15. e.) and accordingly do teach and exhort and confirm and impose hands, all which were the Bishops office in that place. And thus it is here used in this verse, and again v. 17, and 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he speak∣eth of Bishops, saith Chrysostome and others. And these the Bishops of Jerusalem, and the other cities of Palaestine (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Scholiasts in the Argument of the Epistle) to whom the Epistle was sent. Of these there are these Chara∣cters in this Chapter, all agreeing to this interpretati∣on; First, that they had spoken to them the Word of God, that is, preached the Gospel to them in this verse: Secondly, that they watch'd over their souls, and are to give an account of them; and consequently the He∣brews must obey and be subject to them, ver. 17. all evidences of their charge and authority in the Church: Thirdly, all their rulers, and all the saints, are the two comprehensive words which contain all the He∣brews, to whom this Epistle is written, the former no∣ting the Bishops, the latter all the faithful committed to their charge. And 'tis observable that the latter Jewish Writers, when they speak of Christian Bishops, ex∣presse them by a word of great affinity with this here, retaining the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their language, with lit∣tle or no change, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either with or with∣out the Aspirate. So in Abrabaneel on Isa. 34. fol. 54. col. 4. speaking of the famous Burgensis, from a Jew turned Christian, and at last become a Bishop, he saith, that he was formerly called Solomon the Levite, and afterward became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ruler and a great man among the Nazarites, or Christians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Egemon, that is, Episcopus, Burgen∣sis. See Elias Levita in Thisbi, and Buxtorf. Lex. Talmud. in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[ c] * 1.470 V. 9. Established] The Hebrews expresse food by the staffe of bread, because feeding is the sustaining and upholding of the body, which would otherwise, as a cripple deprived of his crutch, as the sick or weak man of his staffe, soon fall to the ground. Accordingly the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stabilivit, fulcivit, to establish and sustain, signifies also refecit, refreshing, and doth so especially when 'tis joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heart (answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here) as Psalm 104.* 1.471 bread to strengthen mans heart, and Gen. 27. with corn and wine I have sustai∣ned him. And in Chaldee and Syriack the same word signifies eating, taking meat. So 1 Kin. 13. 7. Come home with me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and feed, or eat, the Septu∣agint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and dine; and Luc. 22. 11. the Sy∣riack hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to eat, and among the Rabbines ordinarily 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 convivium, a feast. And so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be established (one sense of that Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is set to signifie that other of feeding or eating, and with the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with grace, imports the Gospel, the spiritual food of souls, to tend more to our spiritual advantages then ever the sacrifices of the Jewes did or could,* 1.472 which are here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meats, because of them part being sacrificed to God, part going to the Priest, the rest went for the furnish∣ing a feast for the sacrificers and others whom they invited to them, and therewith they refreshed and chee∣red themselves before the Lord, Deut. 12. 18.

Ib. Grace] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grace hath in many places of the New Testament, and particularly in this, a spe∣cial peculiar notion to signifie the Gospel, as that is op∣posed to the Law (upon this ground, because the mat∣ter of the Gospel is free undeserved mercy; and besides, the sending Christ and the Holy Ghost and the Apostles to reveal this is an act of infinite charity in God also) will appear,* 1.473 not onely by the opposition here to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meats, which as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifie the Mosaical feasts and sacrifices, 1 Cor. 8. 8. Heb. 9. 10. Rom. 14. 17. Col. 2. 16. but more evidently by viewing these many other places in the New Testament, wherein the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the Gospel;* 1.474 John 1. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grace and truth, the Gospel, (and substance of all the Mosaical shadows,) is said to have come by Jesus Christ, in opposition to the Law by Moses. So Act. 11. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.475 having seen the grace of God, that is, the Gospel, so successefully preach'd a∣mong them, (see Note on Act. 18. d.) and accordingly c. 13. 43.* 1.476 they exhort them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to continue in the grace, that is, the Gospel, of God that had been preached, the doctrine thus mercifully revea∣led from God by them. So Act. 14. 3. the Lord is said to bear witnesse to the word of his grace,* 1.477 that is, by miracles to confirm the preaching of the Gospel. So v. 26. and c. 15. 40. Paul and Barnabas were com∣mended by the Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the grace, that is, the Gospel, of God, to the preaching of it, ex∣press'd after by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the work which they performed. So c. 15. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Gospel, in opposition to the yoke of the Law laid by the Judaizers upon the Christians.* 1.478 So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that believed through the prea∣ching of the Gospel. So c. 20. 40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Gospel of grace, and v. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word of his grace, that is, preaching of the Gospel. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we received grace, Rom. 1. 5. and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apostleship; first the mercy of receiving the Gospel, then commission to preach it. So Rom. 5. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto this grace, the Gospel, in which we stand, &c. So c. 6. 14, and 15. we are not under the Law, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under grace, that is, un∣der the Gospel. So 2 Cor. 1. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the grace of God, the Gospel, set in opposition to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fleshly heathen wisdome (because this was no way to be attained but by God's revealing it:) so c. 6. 1. they are exhorted not to receive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the

Gospel again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in vain. So Gal. 2. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I do not evacuate the Gospel, I doe not let that great favour of God of revealing the Go∣spel to me to be cast away upon me, and c. 5. 4. of them that depended on the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye have fallen from grace, that is, from the Gospel. So Eph. 1. 6. the glory of his grace, and 2. 7. the abun∣dant riches of it, that is, of the Gospel revealed to the heathen. So Col. 1. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.479 from the day that ye heard and knew the grace of God in truth; where by the conjunction of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 truth with it (as before in John, grace and truth.) & the hearing and knowing, 'tis clear there can be nothing meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grace but the Gospel. So 2 Thess. 2. 16. a good hope 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Gospel; and 2 Tim. 2. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be strong 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the preaching of the Gospel. So Tit. 2. 11. the grace of God hath appeared, teaching, &c. clear∣ly the Gospel and the doctrine thereof. So in this Epi∣stle, c. 10. 29. the spirit of grace, the spirit of God that, in God's great kindnesse to us, was sent to consecrate the Apostles to their office of preaching the Gospel. So c. 12. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, falling short of the grace of God, nothing apostasie or defection from the Gospel; and perhaps contrary to that v. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.480 let us hold fast grace. So 1 Pet. 1. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grace to you, or the Gospel prea∣ched unto you, and v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Gospel brought to you, and c. 5. 12. testifying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that this is the very Gospel of God. So Jude 4. transferring the grace of God to lasciviousnesse, that is, making that use of the Gospel to Libertinisme.

[ e] * 1.481 V. 15. Fruit of our lips] Some difficulty there is in the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fruit of lips. 'Tis ordina∣rily conjectured that the Greek translation in Hosea, ch. 14. 2. whence it is taken, read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fruit, in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉calves, which the Hebrew Copyes retain, and instances of the like have been given Note on Heb. 8. a. But Mr. Pocock renders another account of it, viz. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here taken in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word used by the Septuagint for an holo∣caust, which being ordinarily of young bullocks, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vituli, calves, may fitly be rendred by it. The onely difficulty is to resolve what the reason is that holocausts should be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and his con∣jecture is good, because these being above what was prescribed by the Law, they bare proportion to fruit or banquet after a meal, and accordingly they are called by the Rabbins 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 summer fruit for ••he Altar, or a banquet over and above the prescribed sa∣crifice: for as it is the custome after a feast to serve in fruit, so, saith Bartenorius, after they have offered the due oblations of every day, they bring the holocausts for their free-will-offerings. See Maimon. ad Mish∣naioth tr. Shekalim, c. 4. §. 4. But if this be not im∣braced, why yet may it not be resolved that the 72. re∣taining the sense, thought fit (as often they do) lightly to change the word, and so to set fruit for calves? By this means 'tis become farre more fit for our Apostles turn, to signifie our Christian sacrifice or free-wil∣oblations, works of mercy, &c. which together with our praises of God we offer to him, proportionable to the offering to God thanksgiving, and paying vowes, Ps. 50. 14. which being promised by the lips and spoken with the mouth, Psal. 67. 14 the payment of them is really 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, the fruit, and calves, of our lips. This fruit of the lips is here visibly set down as all one with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sacrifice of praise. Thus the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, enforceth. Now the sacrifice of praise is literally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.482 so called Psal. 49. 15, 24. Psal. 107. 22. Psal. 116. 17. and that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, salvation, ver. 13. that is, the peace-offering, or trespass-offering, Lev. 7 where for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the trespass-offering, the Septuagint have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sacrifice of salvation, v. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sacrifice of praise, v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sacrifice of salvifick praise, v. 3. And this the Christian offers in the Eucharist, wherein, accor∣ding to the Primitive practice, every man brings his li∣beral oblation, the bread and wine, and fruits of the season, in* 1.483 Justin Martyrs time, and afterward that which was proportionable thereto, never coming to God empty, or without remembring the Corban, saith* 1.484 S. Cy∣prian. For this being offered to God by the Bishop or Priest with thanksgiving (from whence it was called the Eacharist) thereby to acknowledge God the author of all the good things we enjoy (primitias ••arum quae sunt ejus creaturarum offerentes, saith* 1.485 Irenaeus) is properly our sacrifice of praise, a reall sacrifice, viz. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gifts or oblations which there we bring, and that a sacrifice of praise or thanksgiving, being far∣ther 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a commemoration of Christs sa∣crifice, saith Chrysostome; and so literally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, the fruit, or free-will oblation, of praising lips, or of lips giving thanks, or confes∣sing in the name of the Lord, that Lord of our salva∣tion whom we there commemorate. And then to all this followes very naturally, in the next verse, to do good and to communicate forget not: for with such sacrifi∣ces God is well pleased: that is, over and above this so∣lemn Eucharistical oblation, we must also be mindfull of daily continual works of charity upon all occasions, and wants of our poor brethren; this of charity and mercy being our acceptable Christian sacrifice, requi∣red by God in exchange for those daily sacrifices of the Jewes, that were consumed with fire, went all into smoake, were not laid out to so much solid profit, (the relief of our poor brethren, Gods known proxyes upon earth) as these our Christian sacrifices are.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  In Epist. p. 879.
• * 1.3

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

  God sha∣ving in ma∣ny parcels spoken of old time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:
• † 1.5

  be am 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  character of his subsi∣stence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.7

  bearing, or ruling
• * 1.8

  wrought the cleans∣ing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.9

  superior
• * 1.10

  it brings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.11

  is saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.13

  winds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  the rod of uprightnesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  for mini∣stery for their sakes who are ready to inhe•••• sal∣vation, or deliverance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  fall away
• † 1.20

  became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  or delive∣rance
• † 1.22

  distributitons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  And that ye may know that what Christ hath thus foretold he is able to perform, ye are to know that all power is given to him in heaven and earth, which is a dignity far above that of the Angels; for God gave not them any Regall power to exercise now under, the Gospell (see note on c. 6. a.)
• * 1.24

  But this was given to Christ onely. And according∣ly of him are those words to be understood in the diviner sense, which the Author of Psal. 8. hath, that he is a mean and vile man in outward appearance, not worthy to be considered or regarded by God,
• † 1.25

  regardest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.26

  Thou hast lessened him a little while be∣low 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.27

  Thou hast put all things, under his feet: for in putting all things under him, he left no∣thing unsubjected to him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  a litle while les∣sened be∣low, v. 7.
• † 1.29

  were all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  were
• † 1.31

  to consum∣mate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.33

  evacuate, frustrate
• * 1.34

  For he doth not any where lay hold on Angels, but he layeth hold on the seed of Abraham
• † 1.35

  to expiat•• 〈 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 〉
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.47

  was vouchsafed or had more honour 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see 1 Tim. 5. 17.
• † 1.48

  spoken, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.49

  according to, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.50

  where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.51

  wearied 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.52

  therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.53

  If they shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.54

  or, his con∣fidence, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.55

  And thus the words in the Psalmist lye, To day, &c.
• † 1.56

  were dis∣obedient 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.65

  to misse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.66

  of hear∣ing, or which was heard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.67

  who are not by faith united to them that have heard
• * 1.68

  or let us which have believed, enter into the rest, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.69

  had been done 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.70

  some enter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.71

  disobedi∣ence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

  defines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.73

  Joshua 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.74

  have spo∣ken of ano∣ther day af∣ter these things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.75

  a sabbati∣zing Cos. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.76

  disobedi∣ence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.77

  living and active 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.78

  nerves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.79

  〈◊〉〈◊〉 thoughts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.80

  before it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.81

  cut down the back,
• * 1.82

  that of which we speak 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.83

  have com∣passion on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.84

  after our likeness, ex∣cept sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.85

  with free∣nesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.86

  fon a sea∣sonable re∣lief, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.92

  being taken from men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.93

  constitu∣ted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.94

  Being able to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.95

  are in er∣ror 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.96

  as Aaron also was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.97

  preserve him out of death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.98

  hearkned to, delivered from his 〈◊〉〈◊〉
• † 1.99

  consum∣mate or con∣secrated
• * 1.100

  being pro∣nounced by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.101

  Concern∣ing which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.102

  much matter, and which would not easily be interpreted by speaking, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.103

  what are the elements or letters of the begin∣ning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see note on Rom. 3. ••.
• † 1.104

  partakes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.105

  ta••ts not of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.106

  But these higher do∣ctrines, like stronger meats, are for those that are perfect men of full growth, (and answerable to them, those that are of full knowledge in Christianity) that by long custome and conversation in the sacred writings, have so exercised and improved their faculties that they can discern between good and bad, true and false doctrines (which children and raw rude persons cannot do••.) See Origen. cont. Cels. l. 6. p. 262.
• * 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.116

  the dis∣course of the begin∣ning of Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.117

  be carried on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.118

  future age 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.119

  and have fallen away again to.
• * 1.120

  for whom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.121

  partaketh of
• * 1.122

  reprobate and neer a curse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.123

  are ne••r
• * 1.124

  consum∣mation of your hope 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.125

  towardly, sluggish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.126

  longani∣mity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.127

  is to them the end of all contesta∣tion for establish∣ment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.128

  Wherefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.129

  he inter∣posed by oath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.130

  we may have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.131

  the inner part of the veil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.132

  And whither, to make the way accessible to us, our Saviour Christ is gone as our harbinger, even he, that king and priest, or powerfull intercessor of ours, of which I spake ch. 5. 10. and on occasion of the mention of which all that since hath been said, hath by way of Parenthesis, as it were, been inter∣posed, to fortifie you against those that deceive you by figurative explications of Scripture (see Note on chap. 5. d.
• * 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.138

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.147

  One, of whose father, or mother, or pedegree there is no mention in the story in Genesis▪ as being indeed of another race, not of that which is recorded in Scripture, see v. 6. (which notes him to be no Priest by descent, as the Levitical Priests were, and accordingly their genealogies and pedegrees both on the fathers and mo∣thers side were preserved exactly) as neither of his birth nor death, the time of his entring on, or leaving his office, and so stands in the story as a kind of immortal Priest without any successor mention'd in his Priesthood (nay, perhaps the last Priest of the true God that was in Phoenicia, Idolatry presently coming in) this Melchisedek, I say, is in all this an embleme of Christ, (and so is set down Psal. 110.) who is such a Priest as he, in respect of the conjunction of Priesthood and Regal office, of the no predecessors or successors in the line, of the title of King of righteousnesse and Prince of peace, and of his continuing for ever in that office, that is, as long as there should be need of any (as Melchisedek did, as long as the worship of God con∣tinued in Phoenicia.)
• * 1.148

  pedegree 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.149

  And ye will soon dis∣cern what an eminent person this Melchisedek was, when ye but remember that the Patriarch Abraham, that had undertaken the service of the true God, and was the stock from whence all the Aaronical Priesthood sprang, did himself give him a tithe out of the choicest of the spoils which he took in the victory over the Kings.
• † 1.150

  out of the prime of his store
• * 1.151

  Now the Levitical Priests had commission by Law to receive tithes of all Jews that came from Abra∣ham, as Levi did, that is, from their own Countrymen.
• * 1.152

  But Melchisedek, who was no kin to Abraham, nor of that people, a stranger to him, received tithes from him, (which is an argument of greater dignity then to receive it onely from his own people) and blessed him who was so special a favorite of Gods, as to receive promises of such a nature, so oft re∣peated to him.
• * 1.153

  And this is a clear ar∣gument that Melchisedek was a greater person then Abraham.
• * 1.154

  And in the Levitical Law they that receive tithes, dye, succeed, and are succeeded, their succession of o••e after the death of another is recorded in the Scripture, and so their death punctually set down: but in that place of Genesis, Melchisedek hath no other mention made of him, but that he liveth, no kind of mention of his death.
• * 1.155

  So again, if you com∣pare it, you shall find that Levi also, who under the Law hath the privilege of receiving all the tithes, did in Abrahams person (as the sons are included in the parents) pay tithes to Melchisedek; which shews again the dignity of that Priesthood above the Levitical.
• * 1.156

  For Levi was in the loins of his great grandfather Abraham, and as it were included in him, and so may be said in some sense to have done what he did, and paid what he paid.
• * 1.157

  This is an argument that the Levitical Priesthood was not so perfectly able to make a perfect explation of sin, (although it be true that it was instituted by the Law of God for that time;) for if it were, there would then have been no need, as it seems there was, that God should institute another sort of Priest, to wit, his own Son, to be such a Priest as Melchisedek was, and not such an one as Aaron.
• * 1.158

  about that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.159

  what need now is there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.160

  be raised 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.161

  named or said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.162

  translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.163

  translation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.164

  Now this is clear by our Saviours being of the Tribe of Judah, a Tribe from whence the Priests were not to come.
• * 1.165

  And more clear by the distinct words concerning him, of his being such a Priest as Melchisedek was, not as Aaron.
• * 1.166

  another p lest is rai∣sed up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.167

  For by that it is ma∣nifest, that Christ, who is now our Priest, and installed to it after his resurrection, was not made a Priest by any law that provides for the mortality of Priests, and so appoints them in a succession, as the Aaronical Priesthood was, but by that Spirit that powerfully raised him from the dead, never to dye again, and so to be a Priest for ever.
• † 1.168

  indissolu∣ble 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.169

  According as the Psal∣mist testifieth, Thou art a Priest for ever, &c.
• * 1.170

  And indeed that this Mosaical Law should be eva∣cuated, there was reason, because it was so unable and uneffectual to doe that which was designed, viz. the expiating of, or cleansing from sin.
• * 1.171

  For the Mosaical Law got no man any freedome from sin, was able to give no man strength to fulfil the will of God, and could not purchase pardon for any that had broken it. This therefore was to be done now afterwards by the Gospel, which gives more sublime and plain promises of pardon of sin, which the Law could not promise, of an eternal and heavenly life, to all true penitent believers: which gracious tender now made by Christ, give us a freedome of accesse to God, and confidence to come and expect such mercies from him, to lift up pure hands, &c. 1 Tim. 2. 8. and in all reason we art to make that use of it, and not to fall off from Christ to Mosaical obser∣vances.
• † 1.172

  superindu∣cing of bet∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.173

  or let us, for the King's MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.174

  Covenant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.175

  And the Levitical priests are a number of men succeeding one another, by whom provision is made for the mortality of the men, which otherwise will bring it to an end.
• * 1.176

  But Christ being now no longer mortal, hath no successor in his Priesthood, his Priesthood passes not from him to any other.
• * 1.177

  a priest∣hood that passeth not away
• * 1.178

  By all which evidences it appears, to our present com∣fort, that he living for ever can intercede for ever for us, bestow on us whatever we stand in need of, and so from time to time relieve and succour against all temptations those that are true sincere Christians, that serve Christ with all their hearts, that ad∣here constantly to him.
• † 1.179

  perpetuity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.180

  And this was a sort of high priests that we sinfull weak creatures had need of, one that being mercifully disposed, is also uncapable of suffering any hurt, of being defiled or cor∣rupted, or consequently of dying, v. 25. and to that end is advanced to a pitch above our sinfull corruptible condition here;
• * 1.181

  free from evil, unde∣sileable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.182

  Who hath no necessity oftentimes, as upon the great day of expiation once a year (see ch. 10. 11.) to offer sacrifice first for his own, then for the peoples sins, as the high priest did under the Law. All that was necessary for him to doe, in proportion to those offerings of the Levitical priest, was performed by him at once, by his death upon the crosse, by which he both offered for himself, that is, made expiation as it were, (not to deliver himself from sin, for he was never guilty of any, but from the infirmities assumed by him, but especially from death it self, and so is now never likely to die, and determine his Melchisedek-priesthood) and for others also, offered one sacrifice for the sins of the whole world, which will serve the turn without ever repeating it again.
• † 1.183

  upon a day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.184

  For the Levitical Law makes such men priests, and none else, which are subject to mortality; but the oath of God, Psal. 110. concerning the immutable priesthood, makes Christ the chief priest, whose life, and so whose priesthood, was never to determine, whose offering for himself, that is, for the putting off his infirm, mortal body, was complete at that once, and needed never to be offered again by him, any more then the same offering of his as it was for the sins of the world. See ch. 10. 11, 12.
• * 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.187

  1. 2. Sacr. legis Alleg. p. 106.
• * 1.188

  Antiq. l. 1 c. 18.
• * 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.194

  One that ministers and officiates in his Church, that hath the ordering of the true, not typical, figurative Temple and Tabernacle, that which is not built by humane workmen, but by God, (all power being given unto him in Heaven and in Earth, having dominion instated on him over his Church to deliver them, and over his enemies to destroy them.)
• * 1.195

  ••••th built 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.196

  A Minister, I say, for so every Priest is, his business being peculiarly to sacrifice, and offer burnt-offerings and sin-offerings &c. c. 5. 1. and agreeably Christ was to have some sa∣crifice to offer to God as a Priest, and that was himself, presenting himself in Heaven, the true Sanctuary, after the slaying him upon the crosse, c. 9. 12.
• * 1.197

  And for his being a mi∣nister not on Earth only, but now more especially in Heaven, and there exercising his Priesthood, 'tis clear, because here on Earth there be store of Priests which officiate according to the prescription of the Mosaical Law, viz. those that offer the Levitical sacrifices, and so there is no need that Christ should take that office upon him, if it were to be exercised only here, because that legally belongs to others.
• † 1.198

  should not have been 〈◊〉〈◊〉
• * 1.199

  those be∣ing Priests 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.200

  ••ait upon the in age 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.201

  enacted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.202

  he saith to them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.203

  Which appears by this, because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Cove∣nant, he doth it by way of complaint, or finding fault with the weaknesse and imper∣fection of the former, (see c. 7. 18.) after this manner, or form of speech, The Covenant which I will now make, is not after the rate of the Covenant which I made with the Israelites by Moses (a Covenant made up of external carnal commandments) when I brought them out of Aegypt; for that was not effectual to them, was not able to attract them to obedience, or perseverance, but they fell off from me, and consequently I forsooke them, saith the Lord.
• * 1.204

  for in
• † 1.205

  on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.206

  or citizen, for the King's M••. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.217

  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.
• * 1.218

  the first therefore
• † 1.219

  worship 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.220

  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:)
• * 1.221

  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,
• * 1.222

  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,
• * 1.223

  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.
• * 1.224

  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;
• * 1.225

  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:)
• * 1.226

  ignorances
• * 1.227

  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.
• * 1.228

  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.)
• † 1.229

  Which par∣rable be∣longs to the time ap∣proaching, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.230

  according to which (parable) for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.231

  are offered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.232

  being not able to perfect the worshipper 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.233

  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.
• † 1.234

  Being only imposed for meats 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.235

  for once, or, once for all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.236

  Covenant: see note on the Title of these books.
• † 1.237

  Covenant
• * 1.238

  be produ∣ced
• † 1.239

  firm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.240

  first was consecrated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.241

  Covenant
• * 1.242

  comman∣ded for or toward you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.243

  of service 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.244

  copies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.245

  at the con∣summat on of the age•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.246

  hath he been mani∣fested by sacrificing of himself for the putting a∣way of sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.247

  and where as there is reserved for men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.248

  for their deliverance sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see note on ••. a. b.
• † 1.249

  the King's MS. adds here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by faith.
• * 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.251

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.258

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.261

  the good 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.262

  by the same sacri∣fices eve y year 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.263

  Sure they would have ceased, for many other copies read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lea∣ving out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, others read their not but by way of interro∣gation so Theophy∣lact
• † 1.264

  a commemoration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.265

  thou hast not delight∣ed in, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.266

  framed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.267

  Indenture, or folding of the Bill, see note on Lu. 4. a.
• † 1.268

  that I may doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.269

  according to the Law 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.270

  through which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.271

  by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.272

  Rood in∣deed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.273

  upon a day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.274

  hath for continuance ••ate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see v. 14.
• † 1.275

  For the time to come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.276

  And the holy Ghost also be 〈◊〉〈◊〉 us witnesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.277

  first said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.278

  upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.279

  liberty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.280

  Which he hath conse∣crated for us a new and living way by the ve••••, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.281

  that 〈◊〉〈◊〉 his own flesh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.282

  Let us come to him in fulness of faith,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.283

  hope 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.284

  a
• * 1.285

  burning of fire 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.286

  ready to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.287

  he hath been—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.288

  a profane thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.289

  hath re∣proached 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.290

  combate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.291

  being made par∣takers of those which so lived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.292

  or a fel∣low-feeling with priso∣ners, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.293

  knowing that you have in your selves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.294

  a better being in heaven, and an abiding one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.295

  boldnesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.296

  that having done 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.297

  a very little while 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.298

  cometh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.299

  But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.300

  And if he draw back or slink a∣way 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• * 1.301

  purcha∣sing, acqui∣ring, finding,
• * 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• * 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.331

  confident expectation
• † 1.332

  conviction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.333

  received a testimony 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.334

  were made not
• * 1.335

  a sacrifice exceeding that of Cain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.336

  delivering of his hous∣hold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.337

  according to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.338

  even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.339

  dead in these res∣pects 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.340

  By or ac∣cording to faith all these died 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.341

  sojurners on the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.342

  if they had mentio∣ned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.343

  they had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.344

  having admitted or entertai∣ned the promises he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.345

  shall the seed be called to thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.346

  in a figure he had also received him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.347

  by faith concerning things to come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.348

  worship∣ped upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.349

  comely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.350

  being grown big 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.351

  to have the tempo∣rary enjoy∣ment or de∣light of sin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.352

  was con∣stant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.353

  obeyed not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.354

  and why do I yet talk or speakly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.355

  by resur∣rection 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.356

  contume∣ties 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.357

  were burnt with hot rons
• * 1.358

  in want distressed, ill handled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.359

  received testimony 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.360

  God fore∣seeing some∣what better concerning us, that they might not be perfected without us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.361

  K.
• * 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.364

  1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.365

  De 〈◊〉〈◊〉 Jud. 1. 2. c. 12.
• * 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.377

  Praepar. Evang. 1. 4. p. 267.
• * 1.378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.387

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.390

  that hath such fair pretences
• † 1.391

  perseve∣rance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.392

  exercise, game,
• † 1.393

  prescribed, or proposed to us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.394

  the leader and crowner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.395

  opposition from finners 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.396

  as far as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.397

  And have ye forgot∣ten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.398

  have been made parta∣kers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.399

  according as they thought good 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.400

  matter of joy, but sor∣row, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.401

  but at last it returns 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.402

  that the same be not turned out of the way, but may rather be healed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.403

  pursue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.404

  purificati∣on, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.405

  lest there be any root of bitter∣ness spring∣ing up with poison, and thereby ma∣ny be infe∣cted, see Act. 8. note b.
• † 1.406

  d••sh of meat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.407

  desired to inherit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.408

  earnestly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.409

  were not able to bear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.410

  the my∣riads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.411

  enrolled
• † 1.412

  consummate
• * 1.413

  delivered the oracle
• † 1.414

  we that refuse him from hea∣ven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.415

  Yet once or, This on•• time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.416

  Now the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.417

  subversion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.418

  that is not to be shakes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.420

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••. 1.
• * 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.428

  p. 205. 〈◊〉〈◊〉
• * 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.432

  in Lycurg.
• * 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.436

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.444

  are evil intreated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.445

  Let mar∣riage be honourable among all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.446

  be undefi∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.447

  fornicators 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.448

  dis osi••ion, temper of mind, man∣ners, be free from the love of money, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.449

  the things that are present 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.450

  Be mind of your Go∣vernors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.451

  various 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.452

  which walked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.453

  for a sin offering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.454

  benefi∣cence and liberality 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see note on Act. 2. d.
• † 1.455

  grieving or sighing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.456

  we are confident 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.457

  to behave ourselves well in all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.458

  But I the more abundantly beseech you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.459

  sit you for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.460

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ye know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.461

  or Rome so so the King's MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.463

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.464

  p. 412.
• * 1.465

  Ibid.
• * 1.466

  p. 41••.
• * 1.467

  See Note on 1 Tim. 4. b.
• * 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.482

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.483

  Apol 2. p. 97.
• * 1.484

  De ••p. & eleom. p. 180, Dominicum celeb••are t•• credis, qui Corbonam non respicis?
• * 1.485

  1. 4. c. 34••