Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS UPON THE Epistle to the HEBREWES. (Book Hebrews)

CHAP. I.* 1.1

THe diversity of the stile and inscription of this Epistle, and manner of reasoning, makes some doubt of the writer thereof; and also some thing in the Epistle, shewes it was not written by Paul, as in the beginning of the second Chapter. The doctrine of salvation was confirmed to us by them that heard it after it was first spoken by the Lord himselfe, which seemes to agree with the profession of Luke in the beginning of his Gospell. An ancient Greek Co∣py (whereof Beza speakes) leaves out the name of Paul in the Title; and also divers Printed Bookes. Hierome in Catalogo Scriptorum Ecclesiasticorum, after he hath recited all the Epistles of Paul, at length he commeth to this Epistle: but the Epistle (saith he) which is called unto the Hebrewes, is not thought to be his, for the difference of stile and speech, but either writen by Barnabas as Tertullian saith, or Luke as some thinke, or Clement.

But I have in my Treatise of Divinity, proved this Epistle to be canonicall, written in Greek, and probably to be Pauls also.

This Epistle is as it were the Harmony, both of the Old and New Testament; it shewes how Christ was prefigured in the one, and exhibited in the other. It is the onely key to the types of the ceremoniall Law, which hold forth the Priest-hood of Christ.

The Apostle writes to the Hebrews, not to fall away from Christianity to Judaisme, for the persecutions which the Jewes their natives brought upon them, which is the full scope of this Epistle.* 1.2

The Apostles maine scope in this Epistle to the Hebrewes, is to set forth the nature, and exalt the excellency of Christs Priest-hood.

Vers. 1. God who at sundry times and in divers manners, spake in times past unto the Fa∣thers by the Prophets, &c.] The excellency of the Gospell above the Law is set down in

these three points, 1. God spake unto the faithfull, under the Old Testament, by Moses and the Prophets, worthy servants, yet servan••s; now the Son is much better then a servant, vers. 4. 2. Whereas the body of the Old Testament was long in com∣piling,* 1.3 much about a 1000 yeares from Moses to Malachie; and God spake unto the Fathers, by starts and fits; one while raising up one Prophet, another while another; now sending them one parcell of Prophesie or story, then another: when Christ came all was brought to perfection in one age: the Apostles and Evangelists were alive some of them, when every part of the New Testament was fully finished 3. The Old Testament was delivered by God in divers manners, of utterance and manifesta∣tion, but the delivering of the Gospell was in a more simple manner, either by the tongues or pennes of them that held an uniforme kind of teaching.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at sundry times] So we translate it, or by sundry parts by piece-meale, the word will bear both,* 1.4 and both are consonant to the circumstances of the Text. It signifies Multiparti••è saith Ribera, By many parts, now a part of his will, and then a part further. Dickson.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in divers manners] Or in divers formes, or similitudes, but the former is the better, in divers manners of utterance and manifestation, sometimes in darke words, sometimes plainly and familiarly, or sometimes by lively voyce, some∣time by vision, or dreame, or inspiration, or Vrim and Thummim, by signes from heaven.

* 1.5Vers 2. By whom also he made the worlds] There is another world besides this, see 12. Matth. 32.11. Heb. 3. Or else it is so called for the variety of times and ages, and sorts of the creatures, one succeeding another.

Vers. 3. The brightnesse of his glory, and the expresse image of his person] The latter words are an exposition of the former;* 1.6 Image expounding brightnesse; and person or substance glory.

* 1.7The Greek word signifies somewhat more than brightnesse, even such a bright∣nesse, as hath a lustre cast upon it, from some other thing; a fit word to expresse the everlasting generation of Christ. The similitude is borrowed from the Sunne∣beames.

The expresse Jmage] A comparison from the seale of a Ring, the forme of which is imprinted in the Wax.

Purged our sinnes] Some make it a Physicke Metaphore, but rather be alludes to the law of purging sinne by sacrifice.

Vers. 9. Therefore God even thy God ba••h annointed thee, with the Oyle of gladnesse, above thy fellows] This is taken out of 45. Psal. 7. the Chaldee Paraphrast and many Rabbines interprete it of the Messiah,* 1.8 who as mediatour had a fulnesse of all graces. Accor∣ding to his divine nature, he had an infinite fulnesse of grace in his person; according to his humane nature, he had a fulnesse of habituall grace: Mary had a fulnesse of grace; and Barnabas was full of the Holy Ghost. The fulnesse of grace in Christ, is p••enitudo generum & graduum, a fulnesse of kinds and degrees; the Saints have funda∣mentall graces, as faith, repentance and the like; yet they may want joy, p••ace, assu∣rance; but Christ had a fulnesse of all kinds of graces. Esay 11.2.2. They have but their measure of grace; Christ had a fulnesse of grace for degrees, Iohn 3.34. He had all graces in the most eminent degree, the spirit of God rested upon him, Esay 11.2. See Esay 42.1. The oyle wherewith Christ was annointed, is called the oyle of glad∣nesse, because the sweet savour of it gladdeth the hearts of all his Members; that is all true Christians, which are his fellowes, and partners in the annoyting; he was Christ

as they Christians. That word in Psal. 45.7. translated above may signifie more then thy fellowes, prae consortibus tuis, so Tremellius; that is saith Mr. Perkins] Christs man∣hood was filled with the gifts and graces of God, both in measure, number, and de∣gree, above all men and Angels. Or, for his fellowes, pro consortibus suis, so some read it; Christ received not the spirit for himselfe, but for his people, John 1.16.

Vers. 14. Are they not all ministring Spirit, &c?] He doth not so much aske, as plainly affirme; for the Hebrewes use an interrogation, when they would the more confirme a thing.

CHAP. II.

Vers. 1. LEast at any time we should let th••m slip] That is coldly translat••d, least we slow. Saint Paul had been a Babe (saith * 1.9 Broughton) if hee had thought that all Jerusalems Rabbins could forget upon what principles he disputed;* 1.10 or thought that if the Rabbins had imbraced the rules and principles, they could soone forget them. Here Arabiques translate elegantly Na••kitu we fall, the Syriaque Nabed we perish. Saint Pauls Metaphore was taken from Jeremie. Lam. 4.9. They that are slaine with the Sword, are better then they that are slaine with hunger: which flow∣ed, as peirced by wanting the fruit of the field. Least we leake it out, like water put into a Colander, or riven dish; some thinke it to be a Metaphore from paper that doth not beare Inke well, à Charta Bibula quae scripturam bene nos continet. See Pareus.

Vers. 2. If the word spoken by Angels was stedfast, &c.] The meaning is briefely this, if every transgression of the Law was severely punished, how shall we escape, if wee doe but neglect the Gospell? See Estius.

Vers 3. If we neglect] Greeke disregard, not care for it.

So great Salvation * 1.11] That is the meanes of it. So he calls the doctrine of the Gospell, Metaleptically from the effect (saith Pareus) because faith in the Gospell brings to us eternall Salvation. For the Gospell is the power of God to salvation, to every beleever.

Vers. 9. Should taste death for every man] Or every thing or creature,* 1.12 who all these be the context * 1.13 sheweth. 1 Sonnes that must be led unto glory, v. 10. 2. Christs brethren, v. 11. 3. Such Children as are given of God unto Christ. v. 13. See Pareus.

Some Protestant Divines urge this Scripture to shew that Christ dyed for all, though not equally for Iudas, as for Peter. Some distinguish thus, they say Christ is sufficiens remedium, there is vertue enough in Christ, but not sufficiens medium, because besides the work of Christ, there is required faith to apply it, Mark 16.16.

By tasting death he meanes dye. see Matth. 6.28. John 8.52. Whenceso∣ever the Metaphore is taken, whether from those which drinke poyson, or rather from the taste of those things which are bitter and unpleasing.

Vers. 14. Destroy him that had the power of death] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That he might make Satan unprofitable, idle, and fruitlesse, as the word is used, Luke 13.7. Rom. 3.3. The

Devill hath the power of death in a double respect,* 1.14 1. As he hath the power over sinne, 2 Tim. 2. ult. 2. As an executioner, Luke 12.20. Iob. 33.23.

Vers. 15. And deliver them, who through feare of death, were all their life time subject to bandage] Every unregenerate man is subject to the fear of death. 1. Because all the comforts of this life forsake him then. 2. All his parts and accomplishments shall be taken away. 3. His hopes dye. 4. His conscience shall then be awake, this is the worm. 5. Must goe to God to give an account, whom he hath no interest in. 6. All offers of grace shall be at an end Vide Grotium.

Vers. 16. For verily be tooke not on him the nature of Angels] The word in the origi∣nall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.15 signifies properly to take a man with thy hand, either to lead him some whether, or to uphold him thereby to help him. See Matth. 14.13. Mark 8.23. and Luke 9.47. and 14.4. Hence figuratively it is translated, to signifie succouring, or helping. For when we would help one from falling, or sinking under some burden, or would raise him being fallen, then we put our hand to him, and take hold of him.

CHAP. III.

Vers. 1. PArtakers of the heavenly calling] It is so called not so much for that the Au∣thour,* 1.16 meanes and manner are heavenly, but because the State whereto we are brought is heavenly and glorious. Doctor Sclater.

Consider the Apostle and High Priest of our profession Christ Iesus] The Greeke word sig∣nifies magno studio mentem in rem intendere.* 1.17 To shew that Christ hath the eminency of the chiefe offices in the Old and New Testament, these words are used. The High Priest was the highest office in the Old Testament, and Apostle in the New. He cals him here the Apostle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is the chiefe of the Apostles.

Our profession] That is of the Gospell which we professe, because he is the Authour and Doctor of the same.* 1.18

Vers. 2. Who was faithfull to him that appointed him, as also Moses was faithfull in all his house] Not in giving as full and exact directions for all particulars, concerning the worship of God,* 1.19 and government of the Church of the New Testament, as Mo∣ses did in his time for the Church of the Old Testament; for there is not such a particular and exact forme of worship or Church government drawne, as we see in the Law, but herein stands Christs faithfulnesse, that he hath as fully revealed unto us the doctrine of the Gospell, as Moses did that of the Law; and that he hath faith∣fully performed, and fulfilled all the types of himselfe, and all the things signified by Moses ceremonies, as Moses hath faithfully and distinctly set them downe. See Pareus.

* 1.20Vers. 6. The rejoycing of the hope] That is the doctrine of the Gospell, whereby these are dispensed and confirmed.

Vers. 12. Take heed brethren least there be in any of you an evill heart of unbeliefe in depar∣ting from the living God] He shews five degrees of Apostacy: the first is, consenting unto sinne, being deceived with the temptation of it. The second is, hardnesse, of heart upon many practices of sinne. Thirdly,* 1.21 the heart being hardned becomes un∣believing, and calls the truth of the Gospell into question. Fourthly, by unbeliefe it becomes evill, having a base conceit of the Gospell. Fifthly, this evill heart brings a man to Apostacy, and falling from God, which is the extinguishing of the light of the Gospell.

An evill heart is a great evill, First, from the nature of it, 1. it is an inward evill; a seizes on the most principall part of man, the soule; 3. an inveterate evill, we brought it with us into the world; 4. an insensible evill. Secondly in the effects, 1. It indisposeth us to all good. 2. It is the root of other evils, Matth. 15.19 3. ma∣keth a man unfit to live or die.

Vers 13. Exhort one another while it is called to day] When you commit a sinne, you think if you stay a week, a fortnight, or a moneth, you shall come in as well as at the first; no, saith the Apostle, while it is to day come in, doe it presently,* 1.22 for sin will de∣ceive you, it will harden your heart before you be aware.

Through the deceitfulnesse of sinne] That is, deceitfull sinne, an hyppalage, Prov. 14.8. Ephes. 4.22. Rom. 7.11. 1. It hath its originall from the subtill Serpent Satan the grand Impostor. 2. It is the cause of all the deceit, guile, and falshood that is in this world, Psal. 54.20, 21. Acts 13.10. 3. Sinne is in its own nature deceitfull,* 1.23 every errour in opinion and evill in practice proceeds from deceit; the mind is deluded in the first with a shew of truth, and the will in the second with the appearance of goodnesse. Rather to believe then practice; the Apostles proper meaning is, the de∣ceitfulnesse of sinne in matter of believing.

Vers. 14. If we hold the beginning of our confidence stedfast to the end] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first act of faith, whereby we began to subsist in Christ.* 1.24

Vers. 17. Whose carcasses fell in the wildernesse] The Vulgar renders it cadavera. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies members. The Syriack hath rendred it ossa bones.* 1.25 Because those unbelievers lie prostrate in the wildernesse, therefore a great multitude of their bones lie dispersed in the wildernesse.

CHAP. IV.

Vers. 2. BUt the word preached did not profit them] Profiting may be taken here for the truth of grace, or for growth in grace; men cannot grow in grace that have no grace;* 1.26 but the word worketh true faith on that person which came to it without any true grace or faith at all.

Not being mixed with faith in them that heard it] The word signifies as if we should say, such a potion did not good, because they had not such an ingredient.* 1.27 An exceeding strong, drink not tempered and qualified profits not nature; so those great promi∣ses, so much exceeding opinion and expectation of reason, not being mixed with faith, did not profit them.

He compares the heart to a vessell, in which there must be both the word and faith; these two must be mingled together, and then it will be a word of power, life, and salvation.* 1.28

Vers. 9. There remaineth therefore a rest to the people of God] A Sabbatisme, as Calvin and Beza render it.* 1.29 That is, the keeping of the day of rest, (though it be commonly ren∣dered rest) he forbeares to use the same Greek word for rest, which he used both be∣fore and after. Estius and others take it here for a celestiall rest, and bring the next Verse to confirm their opinion. See Rev. 14.13.

Vers. 12. For the word of God is quicke] Or living; 1. Formally in its own nature, in that it abides for ever,* 1.30 in regard of the sence and matter contained therein, not as it is written in Paper. 2. Efficiently, and that in these respects: 1. It giveth life at the first, it is appointed by God as the instrument to beget the new life of grace in us, Iames 1.18. Iohn 17 17. the savour of life. 2. It increaseth spirituall life, 1 Pet. 2. 3. It directs and teacheth us the way to eternall life, Iohn 5.

Piercing even to the dividing ••sunder of s••ule and spirit] That is, the whole man. It worketh not onely upon the inferiour faculties, which are lesse pure, but upon the purest and most supreame part of the soule; for the word pierceth as far as the eye of the Auth••r of it, to whom all things are naked and open.

* 1.31And of the joynts and marrow] By the joynts he meanes the minima, the least things; and by the marrow the intima, the most secret and inward things.

A discerner of the thoughts and intents of the heart] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Critick* 1.32, a curious Judge, and observer.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred thoughts, are properly the secret and inward workings of pas∣sions and affections: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intents, are the secret and first workings of mens under∣standings and apprehensions.

Vers. 13. Neither is there any creature that is not manifest in his sight] Neither is there any creature which is not manifest in the sight thereof; so some read it, and the Greek will very well beare it, viz. of the word, and understanding by creature such thoughts intents and notions as are framed in the heart, which may be termed the creatures of the heart.* 1.33 This interpretation holds good correspondence with the Greek, the scope of the place, and the Analogy of faith.

But all things are naked and opened unto the eyes of him with whom we have to doe] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 naked as when the skin is pull'd off; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opened, as the intrailes of a Sacrifice cut down the back.

He useth a metaphor taken from a sheep whose skin is taken off, and he hanged up by the neck with his back toward the wall,* 1.34 and all his intrailes layd bare, and expo∣sed to open view. He alludes to the Anatomizing of a creature (say some) wherein men are cautious to finde out every little Veine or Muscle, though they be never so close. They are naked, therefore God sees their outside; and opened, dissected, quar∣tered, and cleft asunder through the backbone, so that he sees their inside also. Opened is more then naked; naked is that which is not cloathed, or covered: opened is that whose inwards are discovered and made conspicuous.

* 1.35Vers. 15. Cannot be touched with the feeling of our infirmities] The originall word is purely Greek, as there are many in this book; it is used also 10.34. and no where else.

Was in all points tempted like as we are, yet without sinne] That is, say some, was never temped to sinne, as Matth. 15.38. but the Apostle here comforts the people of God against sinfull temptations, Christ was tempted to sinne, but not into sinne.

Vers. 16. Let us goe] Because our Mediator is God, as in Ch 1. he is able to re∣concile God to us, and procure grace for us. 2. Man, Heb. 2.14. and our high Priest, Vers. 14.

Come boldly] So as to speak all our mind.* 1.36

Vs] Generally all Christians; in the Law onely the High Priest might come, and that once a yeere; we may now come at any time when we have need.

Unto the Throne of grace] The Cherubims or Mercy-seat was a Type of the Throne of grace.

That we may obtaine mercy] viz. From God, by our High Priest, and Intercessour.

Finde grace] In the originall, receive grace; not to earn, purchase or deserve it.

CHAP. V.

Vers. 2. WHo can have compassion on the ignorant] The word signifies to appor∣tion his compassion, or to compassionate them as much as they need.* 1.37

Vers. 6. Thou art a Priest for ever after the Order of Melchizedec] Melchizedek signifi∣eth a King of righteousnesse, and Salem signifieth peace. Heb. 7.2, 3. Christ was a King of righteousnesse and peace.

Vers. 7. Who in the daies of his flesh] That is, when having our weak and frayle nature he lived with us here, for so the word flesh is to be taken;* 1.38 least any should think that he put off his flesh.

When he had off••red up prayers and supplications] The first word is nomen generis, the second signifies something more, most submissive prayers.* 1.39

And was heard in that he feared] And yet we see the Cup did not passe from him,* 1.40 because he was strengthned to beare it.

First, Christ did not aske deliverance from death absolutely,* 1.41 but adding this con∣dition, if it be thy will O Father.

Secondly, he was not delivered from suffering, but had strength and power given him, whereby his manhood was made able to bear the heavy burden of Gods indig∣nation.

Vers. 8. Yet learned he obedience by the things which he suffered] That is, he shewed obedience more then, then before. Not as if Christ were to goe to schoole to learne;* 1.42 or as if by certain acts he were to fit himselfe for obedience; he did not learn that which he knew not before, but did that which he did not before; he then was put to the triall of his obedience.

Vers. 9. And being made perfect] His perfection was declared, and his Mediatorship accomplished in the things that he suffered.

He became the authour of eternall salvation unto all them that obey him] This is to be understood both of the obedience of faith, which is the principall, Iohn 6.29. and also of our new obedience. B. Down. of Justification. l. 7. c. 7.

Vers. 11. And hard to be uttered] To be interpreted; Greek, to be fitted in the ut∣terance or expression of them to your capacities.

Seeing ye are dull of bearing] Or rather slow, or slothfull, according to the Greek; that is, averse from taking paines, that you may be able to heare with understanding. There is a twofold dulnesse in the people in hearing; 1. Some are dull in the letter, so the high way ground. 2. To the Spirituall sense.

Vers. 14. But strong meat belongeth to them that are of full age] To those that are perfect; so it ought to be translated, and so it is in the originall.

Even those who by reason of use] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by an habituall use or long custome.* 1.43

The old translation by reason of custome,* 1.44 and the new by reason of use; but neither is so full as the originall, by reason of habit.

Have their senses exercised to discerne both good and evill] The word properly signi∣fies such an exercise as Wrestlers or such as contend for victory doe use,* 1.45 which is with all their might and strength, being trained up unto it by long exercise.

That is, he that hath this true wisdom, he hath such a distinguishing faculty, that as the taste discerns of meat, or as a man that is accustomed to taste Wine can easily dis∣cern between good and bad; so, by a certaine wisdom that is unfused into him, he is able to discern between good and evill, even as the senses doe (for that is the scope of the place) between colour and colour, taste and taste; there is an ability in the perfect to discern between good and evill.

CHAP. VI.

Vers. 2. OF the doctrine of Baptismes] Among the principles of Christian Religion that were first taught unto the Christians of those times,* 1.46 the doctrine of Baptismes is one; that is, the doctrine of the Sacraments; figuratively putting one for both; and perhaps the plurall number is used because it hath a double washing and not a single; even the outward washing of the outward, and an inward washing of the inward man. Calvin thinks he meanes the solemn rites, or set daies of bap∣tizing.

Vers. 4. For it is impossible for those which were once enlightned] That is, say some, very difficult; as it is impossible but that scandals should come, and so they would take it in that place, to deceive if it were possible the elect; but the reason given why they c••nnot be restored, because of their crucifying of Christ again, argueth an im∣possi••ility, not indeed of it selfe, but by the just judgement of God upon them. All who hold falling from grace bring this place as a main support of the cause, and therefore understand this of the truely godly; but the Orthodox answer, If these were godly, it was onely an hypothesis propounded, this condition puts nothing in being; it is onely propounded conditionally, and by way of admonition, which is an effectuall meanes of keeping them from falling. 2. They deny these to be truly godly, they were onely close hypocrites.

Enlightened] Have been baptized. So Heb. 10.32. the Syriack, Arabick, and Aethi∣opick render it; and so some of the Greek Fathers expound this word, because adulti were not baptized till they had been catechised,* 1.47 and sufficiently instructed in the faith; rather inwardly enlightned in the mind, had a great measure of illumination in the mysteries of the Gospell; men cannot sinne against the Holy Ghost without a measure of illumination.

And have tasted of the heavenly gift] or Supercelestiall gift. It is one thing to drinke or eat, saith Gregory, another to taste, Matth. 27.34. men may taste that which they spit out again; Ionathan did, but taste the Honey.

The heavenly gift] That is, Christ, who is called the gift of God, Iohn 4.10. See Iohn 6.38, 50.

And were made partakers of the Holy Ghost] That is, the common gifts of it. Calvin.* 1.48 Pareus. That is something they have so like sanctification, that both themselves and others may think them truly sanctified.

Vers. 5. And have tasted the good word of God] Received it with some love and de∣light; called good word, because it onely revealeth Christ, who procureth all good unto all beleevers. Vide Bezam.

And the powers of the world to come * 1.49] Some interpret it of the world under the dayes of the Gospell, they may have a taste of the Gospell-ordinances, and priviledges. Most referre it to the world to come; God lets in a glimpse of heaven, 34. Numb. 16, 17. or a flash of hell upon the conscience.

Vers. 6. If they shall fall away] Altogether, totally, Prolapsi, id est, prorsus lapsi. Anselme. Not at universalem ab Evangelio defectionem. Calvin. This place must be compared with Heb. 10. and so it is to be understood of a wilfull malicious Aposta∣sie, not from any temptation, but out of meer hatred to the truth; so that this place makes nothing for the Novatians which denyed repentance to them that sinned after Baptisme. See Grotius.

To renew them againe to repentance] If ever they come to repent, they must be re∣duced to that former estate, though that be not enough; that is, to have knowledge and light of mind onely, it must be in a more powerfull way.

Vers. 7. For the earth which drinketh in the raine that commeth oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth blessing from God] All is an al∣legory; the earth is man, Ier. 22.29. The raine Gods word, Deut. 32.2 Amos 7 16.* 1.50 The Herbes are graces, and the blessing is a sweet retribution and accumulation of mercy.

Blessing from God] Either incrementum, increase of those graces they have already received (to them that have more shall be given) or maturitatem, when fruits cease growing in bignesse, they grow in ripensse; their graces shall increase both in regard of greatnesse and ripenesse.

Vers. 10. To forget your worke and labour of love] That is, those duties which out of love to him we performe with labour and striving.* 1.51

Vers. 11. To the full assurance of hope] Hope hath an eye to the good of the pro∣mise (as faith to the truth of it) the assurance of hope is, that we shall certainly re∣ceive that good.

Vers. 13. Because he could swear by no greater, he sware by himselfe] q. d. If there had beene a greater God, he would have sworne by him.

Vers. 17. The heires of promise] That is not onely such to whom the promises be∣long, but such as claime their inheritance by adoption and promise.* 1.52

Vers. 18. To lay hold upon the hope set before us] The Greek word rendred to lay hold, doth not signifie quomodocunque tenere,* 1.53 sed ita tenere & complecti ut non patiaris ti∣bi eripi, to hold any way, but so to hold and embrace a thing, that thou sufferest it not to be taken from thee.

CHAP. VII.

Vers. 1. FOr this Melchisedek King of Salem &c.] There is nothing spoken of Melchisedek but in Genesis,* 1.54 Psal. 110. and in the 5. Chapter of the Hebrewes and this.

* 1.55Vers. 3. Without Father▪ without Mother, without d••scent] This is not spoken sim∣ply, and absolutely, but by a figure; 1. Because the Scripture mentioneth not who were his Parents, no more doth it Iohs, or the three Childrens. 2. Because he being a type of Christ, hath eternity ascribed unto him by reason of Christ, who as he is man hath no Father; and as he is God hath no Mother; and as he is the eternall God, hath no beginning of dayes. Roberts of Tythes.

Some thinke that this Melchisedek was Sem the ••ldest Sonne of Noah; for he was living when Jsaac was 50 yeares old; and therefore almost all the dayes of Abraham. He was without beginning in the new world, for he was born in the old; and without end in the old world, because he continued in the new after the floud.

Constans veterum Hebrae••rum opinio est Melchisedek fuisse Sem filium Noe. Ribera.

Some Heretickes said he was the Holy Ghost * 1.56 or an Angel.

* 1.57Vers. 4. Vnto whom even the Patriarch Abraham gave the tenth of the spoiles] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth the chiefe parts, or top of the heape.

* 1.58Vers. 6. Received tithes of Abraham] In the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in plaine English is, he tithed Abraham; and tooke them of him as his due.

* 1.59Vers. 7. And without all contradiction, the lesse is blessed of the better] Taking it for the benediction, which is authoritate not devotione; for the subject may blesse the Prince, and man blesseth God in hearty devotion, but the blessing of authority comes from the greater.

Vers. 22. By so much was Iesus made a surety of a better Testament] Christ was the surety of the first Covenant to pay the debt; of the second Covenant, to performe the duty.

A better Testament] Not in substance, but in the manner of revealing.

Vers. 24. An unchangeable Priest-hood] It signifieth such a Priest-hood which cannot passe from him to any other,* 1.60 as the Priest-hood of Aaron did Perkins.

Vers. 25. Wherefore he is able also to save them to the uttermost] In the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the uttermost of time, at all times, and for ever; it must be referred to the perfection or fulnesse of time,* 1.61 and not of his saving; that is, continually and perpetually, as the latter words of the verse shew.

Seeing he ever liveth to make intercession for them] Superintercede, as the Greeke may signifie.

Vers. 26. For such an High Priest became us] It was a just and decent thing that our High Priest should be such a one.

CHAP. VIII.

Vers. 4. FOr if he were on earth, he should not be a Priest, seeing that there are Priests that offer gifts according to the Law] That is, as in the times of the old Testa∣ment, if the Priest had onely offered a sacrifice, and not gone into the holy of holies with the bloud thereof, sprinkling the mercy seat, praying and interceding that it

might be accepted for the sinnes of the people,* 1.62 the Priest had not done that worke of the Priest, and so he had not beene a compleat Priest; so if Christ had onely offered up himselfe here a sacrifice, and had not gone into heaven, the holy of holies, and car∣ryed the power and vertue of his death thither, to pray and intercede for us, he had not done the work of the great High Priest.

Vers. 5. Was admonished of God] One word in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.63 signifies to an¦swer as God doth men by oracles, Heb. 11.7. and 12.25. So 2 Matth. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being warned of God, as it should have been exprest there.

Vers. 6. He is the mediatour of a better Covenant,* 1.64 which was established upon better Pro∣mises] The promises of the new Covenant are said to be better in foure respects, 1. All the promises of the Law were conditionall, this doe and thou shalt live; those of the Gospell are absolute, of grace, as well as to grace. 2. This Covenant pro∣miseth higher things; here God promiseth himselfe, his Sonne, his spirit, a higher righteousnesse, and a higher Son-ship. 3. Because of their stability, those of the old Covenant were swallowed up in the curse; these are the sure mercies of David. 4. They are all promised upon our interest in Christ, 2 Cor. 1.20. This makes the promises sweet, because they lead us to Christ, the Fountaine of them.

Vers. 7. For if that first Covenant had been faultlesse] That manner of administra∣tion of the Covenant of Grace, may be said to be faulty two wayes, 1. As imper∣fect, dispensed in shadowes; their dwelling in the land of Canaan was to them a type of heaven. 2. As it did not make the person perfect, conveighed not grace. See 10. verse.

Vers. 9. And J regarded them not] Greeke, I did not care for them.

Vers. 10. For this is the Covenant that I will make with the house of Israel, after those dayes saith the Lord, I will put my law into their mind, &c] In this verse the Apostle sets down the Covenant of grace: That expression of writing the Law in the heart shews, 1. That the Law is not in any mans heart by nature; there is not a principle, and rule of conformity within, Rom. 7.9. 2. The Spirit of God makes use of the Law, to put a suitable disposition into the heart, to what the Law requireth. 3. In Con∣version, the Lord puts the whole Law into the heart;* 1.65 there is a conformity to the Law in all things. 4. The Lord so puts it there that he writes it; by which expres∣sion he signifies, that it shall for ever ever abide there. It is an allusion (saith Estius) unto the two Tables of the Law. They were first written by the finger of God, and then put into the Arke; so God first writes the Law in our hearts, and then puts it in our minds.

Vers. 11. And they shall not teach every man his neighbour] The teaching of men shall not be laid aside, but they must not depend on it;* 1.66 the teaching of God shall make it effectuall to them. See Estius.

All Gods people, little and great, weake and strong, shall know him; by knowing is not meant a bare apprehension, and notion of his being and nature, but a know∣ledge of acquaintance, a knowing him to be ones God reconciled to him in Christ,* 1.67 so Hos. 2.20.

Vers. 12. For J will be mercifull to their unrighteousnesse, and their sinnes and their ini∣quities will I remember no more] Here are two things, 1. There conciliation of God with his people, I will be mercifull to their unrighteousnesse, He will be mercifull, or propitious, appeased, and pacified toward them,* 1.68 which hath respect to the ran∣some, and satisfaction of Christ. 2. He will pardon them completely; here are three words, unrighteousnesse. sinnes, and iniquities, to shew that he will forgive all kinds, and degrees of their sinnes, 1. The number of words implies the number of sinnes. 〈1 page missing〉〈1 page missing〉

2. Some of these words are of a higher nature; God will pardon the most hay∣nous sinnes; God himselfe undertakes all in the Covenant of Grace, as we may see in the 10, 11. and this 12. v. He will put his Law into our mind, he will be to us a God, he will teach us, and pardon our sinnes; Christ is the Mediatour and surety of this Covenant, he undertakes with God, that we shall be his people; and with us, that God shall be our God. He had three Offices to make good this; all implyed in these three verses Vers. 12. I will be mercifull, Or pacified, by that propitiation the High Priest shall make, there is his Priestly office, v. 11. He teacheth his Church outwardly by his word, inwardly by his spirit; there is his propheticall office, v. 10. He saith he will put his Lawes in their minds, there is his Kingly office; he is as King to see that we shall be obedient to God.

CHAP. IX.

Vers. 4. WHerein or in which was the golden Pot that had Manna, and Aarons Rod that budded, and the Tables of the Covenant] He saith that there were three things laid up in the Arke, the Pot of Manna, Aarons Rod, and the Tables of the Covenant.* 1.69 They conceit it well, that say the Arke is the Church, the Tables the word, the Manna the Sacraments, and the Rod the discipline.

Ob. 1 Kings 8, 9. and 2 Chron. 5.10. It is said, there was nothing in the Arke, (save the two Tables of Stone) Paul saith besides these there was Aarons Rod, and the golden Pot having Manna.

Sol. 1. Which here hath relation (say * 1.70 some) to the remote antecedent, which Ta∣bernacle, not Arke. Pareus saith this is a forced construction. 2. Others * 1.71 say that they were not included in the body of the Ark, but conveniently placed about it; this seemes most probable; for may be interpreted not onely in, but with, neer, about, as Iudges 18.12. Luke 9.31. and 13.33. and so it may be rendred, with, or about which, Pareus gives this answer. God Commanded the two Tables to be placed in the Arke, Exodus 25.21. Deut. 10.5. He commanded the Pot of Manna to be kept be∣fore the Arke of the Testimony, and there Aaron is said to have put it, v. 34. Also he commanded Aarons greene Rod to be laid before the Arke for a Signe to the Re∣bels, Numb. 17.10. And it is unquestionable that these three were kept in or neer the Ark, as long as the Tabernacle continued. But the Temple being built by Salo∣mon, onely the Tables are said to have been kept in the Ark; the other things being fitly disposed in the holy place. ••he Apostle therefore having respect to the first dispo∣sition, which was in the Tabernacle, before the Temple was built, relates nothing strange from the History.

Vers. 7. But into the second went the High Priest alone once every yeer, not without bloud which be offered for himselfe▪ and the errours of the people] The High Priest onely once a yeare,* 1.72 viz. on the day of expiation, might enter into the Sanctum Sanctorum; and that not without incense, and pretious sacrifices. See Levit. 16.2.29.33. That by this meanes, both the High Priest and people might be struck with a reverence of the place, and God dwelling there, saith * 1.73 Menochius. This bloud here mentioned, was a type of the bloud of Christ, wherewith the Church is to be cleansed, as the High Priest himself was a type of Christ, saith Eslius.

Vers. 10. And carnall Ordinances] Such as carnall men might easily performe, and as were very suitable to the disposition of a carnall heart. Mr. Hildersam.

Vntill the time of reformation] Greek, the time of correction; that is, the time of Christs revealing,* 1.74 who was the body of all those shadowes.

Vers. 14. Through the eternall Spirit] That is, the divine power of his Godhead.* 1.75

Purge your conscience] That is, free you, 1. from the guilt and punishment of sinnes; the guilt of sinne lies heavy on the conscience. 2. the dominion of sinne, to serve it in the lusts thereof.

From dead works] Sinnes are called dead works. 1. Workes, because the soule is busie about sinne, as a man about his work. So Eph 5.11. 1 Iohn 3.8. 2 Dead,* 1.76 partly to make the comparison more compleat; they were ceremonially dead by touching dead carcasses, so inwardly by sinne; and as a dead carcasse is loathsome and odious, so sinne, Ezek. 36.31.2 In respect of the effects, they bring forth death, Rom. 6.21. they leave a sentence of death upon the conscience till the vertue of Christs blood be applied.

To serve the living God] Here is the end of their purging; we are not washed by Christ that we should defile our selves again; but our purity must serve to Gods glory, and nothing can come from us which will be acceptable to God, untill we be purged with the blood of Christ; and it is an elegant between dead works and the living God.

Vers. 23. With better Sacrifices then these] Then those of the old Testament; not in substance, but in manner of exhibiting.* 1.77 Christ was then slain onely in types and figures; in the new Testament there is a reall and personall offering up of Christ himselfe. Bulkley on the Covenant.

Vers. 24. Now to appeare in the presence of God] Verbum forense, an expression bor∣rowed from the custome of humane courts:* 1.78 for in them when the Plantiffe or De∣fendant is called, their Attorney appeareth in their behalfe, 1 Iohn 1.2. The Leviti∣call Priest was wont to appeare before God in the peoples name; he was but a figure; in Christ is the solid truth and full effect of the figure.

Vers. 27. And as it is appointed to men once to die] It is a generall Law given for men to die; if it happen to any otherwise, as to Enoch and Elias, those are nothing,* 1.79 saith Grotius, to so great a multitude of men dying; so ye may say for those that shall be found alive when Christ shall come to judgement.

Once to die] The word once (say some) is not to be referred to die, as if there were some suspition that man could die twice; but to appoint, it was once appointed, and that once shall stand.

And after death the judgement] Some understand this of the particular judgement, the judgement which God passeth upon the soule immediately after death; but Estius interprets it of the generall judgement.

Vers. 28. To bear the sinnes] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to beare,* 1.80 although it properly sig∣nifies to lift or carry something from a lower place to an higher, or at least from one place to another, yet in this place it simply signifies to take away; so it is used Josh. 24.32. and 2 Sam 21.10. and Ezra 1.11. and Psal. 102.24. For things lifted up are first taken away from the place where they were before: and things taken or carried away from a man must first be raised and lifted up.

He shall appeare the second time without sinne unto salvation] Christ comes but twice corporally, once to merit salvation,* 1.81 and again to perfect it.

CHAP. X.

Vers. 1. FOr the Law having a shadow of good things to come] It was not so much as an Image,* 1.82 a shadow is not so much as an Image, but an Image is not so much as the thing it selfe; it was not an Image but a shadow. Burrh. Iacobs seed. Some think that the metaphor of the shadow is taken from painting; Painters are wont with choak or a coale to delineate that thing which they propound to them∣selves to expresse, which rude picture is called a shadow or adumbration, for the obscure representation: then with their Pensill they bring on the lively colours, that it may be a distinct and expresse likenesse of a thing, which is properly called an Image.

Vers. 2. Should have no more conscience of sinnes] Not that they will make no con∣science of running into sinne, as many Libertines doe, that is not the meaning; but conscience will be able to lay no more sinne to their charge.

Vers. 5. Sacrifice and offering thou wouldest not, but a body hast thou prepared me] That is,* 1.83 now after the comming of Christ; (but a body) That in this body I might offer that expiatory sacrifice of which all the other were but shadows.

A body hast thou fitted me, Psal. 40.6. it is mine eares hast thou opened; but here so for illustration: Christs obedience began at his eare, but his whole body was obedient when he offered himselfe upon the Crosse.* 1.84

Vers. 7. In the Volume of thy Book it is written of me] Interpreters enquire whither David, Psal. 40.7. and the Apostle here,* 1.85 had respect to Christ; or where it is so written: they agree in this, that the Pentateuch is meant; for scarce any other bookes of Scripture were written in Davids time but it, unlesse Iob. The Pentateuch then was one book, and the text in the Bible was not so distinguished as it is now. Pareus saith, in the whole Volume of the Bible there are many Oracles extant concerning Christ, in which his obedience toward his father is described, especially in 52 and 53 chapters of Esay.

Vers. 10. By the which we are sanctified] Sanctifying here is not taken strictly for the change of our image; but rather largely for all the benefits of Christ, reconcilia∣tion, adoption, justification, and salvation it selfe. So Pareus and others.

Vers. 19. Having therefore, brethren, boldnesse to enter into the Holiest by the blood of Iesus] There is nothing that can make a man die and goe to God with true bold∣nesse and expectation of a better life, but onely faith in the blood of Christ.

Into the Holiest] That is, Heaven, say some, whereof the Holy of Holies in the Tem∣ple was a figure or type. Others think that he meanes a cleare manifestation of the way to glory, under the Gospell. See 1 Iohn ult.

Vers. 20. By a new and living way which he hath consecrated for us] 1. A new way; not the old,* 1.86 by the covenant of works. 2. Living, enlivens the person, God will en∣able us to walk in it.

Through the vaile, that is to say his flesh] An allusion to the Temple, the vaile or curtaine did hide the glory of Sanctum Sanctorum, and withall ministred an entrance into it for the High Priest.

Vers. 22. Let us draw neer with a true heart in full assurance of faith] Here we have the true disposition of the soule in worship: 1. A true heart; he doth not say, sinlesse, but a true heart,* 1.87 without guile. 2. In full assurance of faith] That is, to be sure of acceptance of my person and service when I come into the presence of God. A setled and full perswasion to be accepted through Christ. The first absolutely necessary, this not so absolutely.

Having our hearts sprinkled from an evill conscience] q. d. Otherwise your drawing neer will be to no purpose; you shall but provoke the Lord in drawing neer, except you be thus sprinkled, washed and purified.* 1.88

There is a twofold evill conscience: 1. That lives in some known sinne; 2. that accuseth a man, and is unquiet.

He alludes to the old rites, in which the Israelites being to come to the Taberna∣cle and worship of God, purged themselves with many washings; or to the Sacrament of Baptism, in which there is an externall washing of the body; but men are purged from all sinne inwardly by the blood and spirit of Christ.

Some say he alludes to Numb. 9.9. the sprinkling water made of the ashes of the red Cow, wherewith the people were sprinkled.

Vers. 26. For if we sinne wilfully] This translation is better then the Genevah,* 1.89 which hath willingly. Seientes & volentes, wittingly and willingly, of set purpose. The word answereth to that of Moses, Numb. 15.30. Elatâ manu, with a high hand, a resolute wilfulnesse. See 1 Pet. 6.2. Mr. Bedford on Ioh. 1.16.

Vers. 27. But a certain fearfull looking for of judgement] There is a twofold recei∣ving of judgement in this life: 1. One enjoyned as a duty,* 1.90 1 Cor. 11 31. 2. another inflicted on him as a punishment, when conscience at last shews him his everlasting damnation, as it did to Spira say some.

Vers. 29. Who hath trodden under foot the Sonne of God] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noteth by tran∣slation extremity of contempt, Matth. 7.6. & 5.13. contemne and despise Christ;* 1.91 So Theophylact, Ambrose, and Primasius expound it: those things we despise and make no account of, we tread under foot. Dr. Benefield on Heb. 15.24.

Wherewith he was sanctified] 1. Sacramentally, 2. putatively, 3. or at most by way of disposition. See Heb. 6.4, 5. Dr. Sclater.* 1.92

Vers. 33. Ye were made a gazing-stock] Brought into the Theater, so the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Metaphor taken from them (saith Ribera) who were sent into the Theater, that is into the publique sight of all the Citizens to fight with beasts, or with one another mutually, as the gladiatores, which all beheld with delight, and likewise observed diligently how they fought. The nowne is used 1 Cor. 4 9. and rendred spectacle; the Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Theater

Vers. 36. Ye may receive the promise] That is, the thing promised.

Vers. 37. For yet a little while] The words in the Greek are a double diminutive,* 1.93 a little little while to it. Though long for the time in it selfe, yet a little while as may be in respect of his desire, without the least delaying to come.

He that shall come will come] For their deliverance. Perkins. The doubling of the phrase, veniens venit;* 1.94 comming he will come, implies vehemency of desire to come and that his minde is alwaies upon it; here is still a comming. The Hebrew phrase signi∣fies an urgencie, vehemencie and intensenesse of some act, as desiring I have desired. And as not content with these expressions of desire, he addes over and above all these,* 1.95 and will not tarry:* 1.96 and all to signifie the infinite ardency of his minde toward his elect here below.

Vers. 38. Now the just shall live by faith] That is, shall sustain himselfe by expecta∣tion of the promises.

But if any man draw back, my soule shall have no pleasure in him] That is, which for a time believe in God,* 1.97 and afterward pull back their feet, and goe back from their faith.

* 1.98More is meant then spoken, after an Hebrew manner of speech; as though he should say, I abhor all those that fall away through unbeliefe.

The word is a Military word, taken from Souldiers who recoyle and leave their standing in whom the Captain delights not. Nor can we in our Christian fight by retiring and recoyling please our Captaine; but the Martiall law for such is in the Text,* 1.99 they withdraw themselves to perdition.

CHAP. XI.

THis Chapter is called the little Book of Martyrs, containing the Acts and Monu∣ments of the Church of God in the daies of old.

Vers. 1. Now faith is the substance of things hoped for, the evidence of things not seen] The substance] The meaning is,* 1.100 that though there are many things promised by God, which men doe not presently enjoy, but onely hope for, because as yet they are not: yet faith doth after a sort give a subsistence or being unto them. Perkins.

* 1.101The evidence] Or convincing demonstration. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the demonstration that convinceth the soule throughly of the certainty and truth of such things as by reason and naturall parts are not seen. That is, by believing a man doth make a thing as it were visible, being otherwise invisible and absent. Mr. Burrh. Perkins.

Vers. 4. By faith Abel offered unto God a more excellent Sacrifice then Cain] 1. Quia hostia copiosior,* 1.102 because he offered a double Sacrifice, himself and his Lamb; but Cain onely offered his Corn. 2. Quia excellentior, it was better chosen, because of the fattest and best of the flock; Cain carelesly took that came first to his hand of the fruit, and no more. 3. Quia ex fide, by faith he offered it. B. Andrews.

God testifying of his gifts] Gen. 4.4. it is said that God had a respect unto him and to his offerings; meaning by some visible approbation, whether fire from* 1.103Heaven or something else;* 1.104 for Cain discerned it, and the Apostle here doth so interpret it. This visible and outward testimony which God gave signified the inward testimony of the Spirit testifying to our spirits that we and all we doe is acceptable unto God in Christ, Rom 8.16.

Some of the Rabbines relate (as Paulus Fagius observes in his Annotations on the Chaldee Paraphrase) that a face of a Lyon was seen in the Heavenly fire infla∣ming the Sacrifices; which (if it be true) did probably shadow out the Lyon of the Tribe of Iudah, Revel. 5.5. of whom all the Sacrifices of the Old Testament were Types.

Vers. 5. For before his translation he had this testimony, that he pleased God] Dicente Scriptura;* 1.105 Haymo saith this testimony was the testimony of Scripture, Gen. 5.24. but the testimony of Moses was after his translation, therefore it was the testimony of his conscience which bare witnesse within that he pleased God. Mr. Fenner.

He pleased God] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word, which signifieth he gave God content, or kept Gods favour and good will.

Vers. 6. Without faith it is impossible to please God] I must doe all duties out of a principle of faith; and not of reason onely, or an inlightened conscience. Three rules to know this, 1. Such a one hath an eye alwayes to the promise, as well as to the precept; he lookes to the Law as his rule, and to the Gospell for his power. 2. He lookes not unto the duty, but on Christ for acceptation. Exod. 28.38. Rev. 83. 3. He is not discouraged for want of a present income in duty 2 Cor. 5.7.

For he that commeth to God,* 1.106 must beleeve that he is] To come unto Christ is to be∣leeve in him, Iohn 6.35.37.44. And if that be the meaning of the Holy Ghost in this place, then to come unto God, is to beleeve in him by speciall faith; otherwise the Apostle should enunciate idem per idem. And then the meaning is this, he that would beleeve that God is his God; and that he will be gratiou•• unto him, must first beleeve that God is, and that he is a rewarder of them that seek him, or the word come in this place may be expounded by seeking. He that will come unto God, that is, he that will seek God, must beleeve that God is, and that he is a rewarder of them that seek him.

Vers. 7. Of things not seen as yet] That is, Gods mercy in his deliverance, and the destruction of the old world.

Vers, 10. For he looked for a City which hath foundations] That is,* 1.107 a City which was built upon the immutable stability of Gods oath, and promise of heaven, a pe∣riphrasis. Whose builder. The Greek is Artificer, God hath manifested great art in making the third heaven; he bestowed skill and wisdome on it.

Vers. 11. Because she judged him faithfull who had promised] That is, she knew that whatsoever God had promised, he would faithfully performe.

Vers. 13. Confessed that they were strangers and pilgrims on the earth] Strangers are a people absent from their own Country;* 1.108 Pilgrims are strangers that have not any abiding where they are; Paul hath reference to the place, Gen. 23.4. See 47. Gen. 9.

On the earth] Theophylact, and Oecumenius following Chrysostome say that not onely Canaan, or Palestina is understood, but the whole earth.

Vers. 17. Offered up Isaac] Either because he presented him unto God upon the Altar, which was an offering of him up,* 1.109 or rather because he had fully purposed to have perfected the offering by his sonnes death, had not God himselfe interposed from heaven to restraine him.

Vers. 19. Accounting] Or reasoning, Ratiocinatus, Beza. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, ra∣tione apud se subducta, cùm secum perpendisset, considerasset, ratiocinatus esset, suaque ratio∣ne conclusisset. Estius. The argument that prevailed with him, was that which fol∣lowes.

From whence also he received him in a figure] That is say Erasmus, and others,* 1.110 in the type of the resurrection, viz. Of Christ, whose humane nature like a Ram, was tru∣ly slaine; and after raised again by the power of the Deity, and freed from death as Isaac.

Pareus interprets it thus, non secut atque si Deus eum ex mortuis suscitasset, as if God had raised him up from the dead. The neerenesse of death wherein Isaac was, was a similitude of death.

Vers. 21. And worshipped leaning upon the top of his staffe] Lifting up his body to do reverence unto God, thereby testifying his humility, faith, and hope.* 1.111

Vers. 25. Then to enjoy the pleasures of sin for a season] Greek, then to have the momentany fruition of sin; so Chrysostom, Theophylact, and Oecumenius read it. Honours, pleasures, delights are called the pleasures of sinne, not because they are so in them∣selves, but because they are occasions and instruments of sin; and are seldome had, or held without some sin or other.* 1.112

Vers. 26. For he had respect unto] The Greek word signifies, to look up in admiration curiously; which is translated in Latine suspicere.

The recompence of the reward] That is, to the blessing promised to Abraham.

Vers. 35. Others were tortured] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sympanizatì sunt. Their bodies were rack∣ed out as a Drum.* 1.113 What they suffered hath exercised all our Grammarians, Philolo∣gers,* 1.114 and Antiquaries that have enquired into the racks, and tortures of those times; we translate it roundly, they were tortured. Saint Pauls word implies a torture of that kind, that their bodies were extended, and rack't as upon a Drum, and then beaten with staves; what the torture intended in that word was, we know not. The Lxx use this word 1 Sam. 29.13. See my Greeke Gritica.

* 1.115Not accepting deliverance] From death, viz. On persecutors termes, and conditi∣ons, cum nollent recipere conditionem oblatae redemptionis. Estius. See more there.

That they might obtaine a better resurrection] It is usuall in Scripture, sometimes to put a comparative for a positive, or superlative, that is, a good, or the best resurrecti∣on, if we take it comparatively it is meant of a better resurrection then the perse∣cutors offered them;* 1.116 they were at their enemies disposall, and as dead men; but if they would have turned from the faith, they should have beene restored to life; there∣fore it is elegantly called a resurrection,* 1.117 because they were as dead men being in their power; yet they hoped to obtaine a better resurrection, viz. From an inflicted death, to eternall life.

* 1.118Vers. 37. Were tempted] Beza saith it is much this should come in after the recitall of most sharp Capitall punishments, and which he mentions also after; and the Sy∣riack interpreter hath it not. Beza therefore would rather have it read were burned. But the word tempted, may well be retained; when they saw they could do no good with violence, they made them great promises, and tried whether they could prevaile that way, as appeares in the Martyrologie.

* 1.119Vers. 38. Of whom the world was not worthy] They have that excellency, as the world is not worthy to enjoy them, they are not worthy of their presence, that they should so much as live amongst them; they are rather fit to be set as Stars in heaven, and be before the Lord in his glory.

* 1.120Vers. 39. They received not the promises] viz. In their reall exhibition.

Vers. 40. That they without us should not be made perfect] Not that they were not taken to heaven, but before Christ they had not that perfect State in heaven, which now we and they are presently possessed of. For they expected in heaven their Re∣deemer,* 1.121 even as soules now expect the resurrection of the body.

CHAP. XII.

Vers. 1. WHerefore seeing we also are compassed about with so great a cloud of wit∣nesses] The examples of godly men in the Old and New Testament are called a cloud of witnesses by allusion:* 1.122 for as the cloud did guide the Israelites

through the wildernesse to the Land of Canaan: so the faithfull now are to be gui∣ded to the heavenly Canaan, by the examples of good men. Perkins.

In their life and conversation they witnessed by word and deed to Gods Church. 2. In their death many of them witnessed by their bloud. 3. Hereafter they shall wit∣nesse for, or against us. Doctor Taylor.

Let us lay aside every weight] That presseth down, that is, all earthly affections, and what ever may hinder us in our spirituall course. See Beza.

And the sin which doth so easily beset * 1.123 us] The similitude (saith Deodate) seemes to be taken from such long and large garments, as were wont to be laid off in races, to be so much the freer. The Greeke work 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is nomen compos••ium signifying well, that is, easily besetting.

And let us run with Patience the race that is set before us] This race is the course it selfe wherein we strive by running; for in the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a strife-race, whereby is signified all kind of strife in this manner, whether it be by running, wrestling,* 1.124 hurling, or any other way, but here he speaks of running. To run the race, is to strive by running, he meanes especially the false of our faith. 1 Tim. 6.12. See 2 Tim. 4.7. Vide Grotium.

Vers. 2. Looking unto Iesus the Author and finisher of our faith] Faith here is taken for all grace, it is a compleat work at first as Christ is the author of it; but he is the finisher also that is, upholds and maintaines it.

Vers. 4. Striving against sinne] That is, as interpreters of good note * 1.125 observe, either against the wickednesse of the enemies of the Gospell, which by cruell and bloody courses strive to force men from the faith, or against sinne, that is, against sinners, v. 3. Or against sinne in your selves.

Vers. 5. My sonne despise not thou the chastening of the Lord, nor faint when thou art re∣buked of him] The Greeke word translated Despise Imports the littling or think∣ing of them little; doe not little, or slight the chastenings of God in thy thoughts, nor doe not thinke thy afflictions so great, that thou must needs sinke and faint under them.* 1.126

Rebuke is chiefely referred unto words, and chasten is chiefely referred unto the Rod, and sharpnesse of discipline.

Vers. 7. God dealeth with you as sonnes] That is, he comes to you in the crosse, not as a Judge and revenger, but as a kind and loving Father. Perkins.

Vers. 11. Afterward it yeeldeth the peaceable fruit of righteousnesse, unto them which are exercised thereby] That is,* 1.127 afflictions and chastisements which seize upon Gods Children, doe leave after them amendment of life, as the needle passeth through the cloth, and leaveth the thred behind it.

The Greeke word translated exercised, is properly spoken of them qui nudi exercen∣tur in palaestra, and it is translated to all kinds of more vehement exercise. Chrysostome and Theophylact urge this Metaphore, and say correction is called an exercise, because it makes the faithfull as certaine champions more strong, and invincible in patience.

Vers. 13. Least that which is lame be turned out of the way] The Greeke word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.128 which may be taken in two senses; either for the luxation, or sprayning of some Member, or joynt necessary for walking, which being dislocated takes away all use of walking, or else for straying from the way, which to most Interpreters seemes most probable.

Vers. 15. Looking diligently, least any man faile of the grace of God] He means not on∣ly to make us carefull for our own particular,* 1.129 but watchfull over others, as the reason annexed imports: least thereby many be defiled.

Trouble your] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.130 The Greeke word doth properly signifie to trouble; and hinder a mans rest; it is used onely here.

Or prophane person as Esau] This example may serve to expound what he meanes by prophane. The Lord had annexed to the birthright the promise of the Land of Canaan as a figure of heavenly felicitie; wicked Esau not considering this despised it. So God hath appointed his Ordinances to be meanes of grace and life to men; when they doe not know and beleeve this, and receive it by them, they are prophane.

* 1.131Vers. 17. He was rejected] viz. By his Father, Gen. 27.35.37.40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not to obtaine that which we will.

For he found no place of repentance, though he sought it carefully with Teares] viz. In his Father, not in himselfe, that is for all his crying he could not move his Father to change his minde, and repent himselfe of his blessing Iacob; so Beza, Estius, Mr. Perkins, and others expound it. See Gen. 27.34.38. Pareus, and à La∣pide, would have the relative it referred not to repentance, but to blessing.

* 1.132Vers. 21. I exceedingly feare and quake] Those words are not to be found in all the Bookes of the Old Testament. Perkins. See Exodus 19.19.

Verses 22, 23, 24. But ye are come unto Mount Sion, and unto the City of the living God] The Apostle in a heap of words,* 1.133 amplifies the high dignity of every one effectually called. Not that we have now full fruition of the glorious Deity, but first the use of Scripture is to speake of things that shall be, in the present time, or time past, to sig∣nifie certainty of accomplishment in time prefixed. 2. We have present title thereto, Gal. 4.1.2. 3. We are united with God in Christ, and Made one body with the whole Church Triumphant and Militant. Doctor Sclater.

Vers. 23. The spirits of just men made perfect] They are said to be perfect in respect of grace, though not of glory, till the body be there also. Quia carnis infirmitati∣bu•• non sunt amplius obnoxii, deposita ipsa carne. Calvinus.

Vers 24. And to the bloud of sprinkling,] It is so called in allusion to the Passeover, where the blood of the Paschall Lambe was sprinkled on the posts of the doore to save the house from the stroake of the revenging Angel.* 1.134 Mr. Hildersam.

That is, that blood which is sprinkled and applied to us, pleades and cries for mercy unto God for us.

That speakes better things then that of Abel] See Gen. 4.10. That cried for vengeance, this for pardon of sinnes.

Vers. 25. See that ye refuse not him that speaketh] See that ye shift not him off that speaketh; some say it hath reference to the 19 verse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, deprecari, v. 19. repellere, recusure, repud••are ut hoc loco. Pareus.

Vers. 26. Yet once more I shake not the earth onely, but also Heaven] The civill State, and Ecclesiasticall to, say some. Pareus saith by Heaven and earth he under∣stands both the frame it selfe of Heaven and earth, and the inhabitants of both, An∣gels and men.

Vers 27. The removing] Mutatio, Tremel. Translatio, Erasm. Ar. Mont. The Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is a common fault among translators, that they will ac∣commodate the words of a Text to their own apprehension of the sense and matter thereof: They understanding that the things here said to be shaken were the Jewish Ordinances, translated their disposition a Removall, and the truth is they were re∣moved, but the world signifieth no such thing. As its naturall importance from its rise and composition is otherwise, so neither in Scripture nor any prophane Au∣thour doth it ever signifie properly a removall. Translation or changing is the onely native, genuine import of it. Removall is of the matter; Translation of the form onely, Heb. 11.5. we render it translation and change, Heb. 7.12.

CHAP. XIII.

BIsh. Andrews calls this Chapter the Chapter of Remembrances, or the Remem∣brancers chapter.* 1.135

Vers. 2. Be not forgetfull to entertain strangers] See Rom. 1.13. 1 Tim. 3.2. & 5.10. 1 Pet. 4.9. The study of this vertue was then very necessary,* 1.136 when there were no publique Innes, and the godly were often banished, lest they should either want en∣tertainment, or else goe to Infidels.

For thereby some have entertained Angels unawares] As Abraham and Lot, Genes. 18.13. & 19 2.

Vers. 3. Remember them which suffer adversity] The Greek word is a generall word which may be extended to all kinds of afflictions; or if it be restrained, it commonly signifies those that are sick or suffer bodily paines.

As being your selves in the body] q d. because you are fellow-members with them in the same mysticall body (as Calvin interprets it;) Or, (as Luther) seeing your selves are yet in the body, you your selves are exposed to the like sufferings, and therefore should Christianly remember them. Quod cuiquam, cuivis accidere potest. Hodie mihi ••ras tibi. Pareus likes this best. See Beza.

Vers. 4. Marriage is honourable in all] Not, let marriage be honourable (as the Papists say,) but marriage is honourable; the latter part of the sentence being af∣firmative, sheweth that the Apostle meant to speak affirmatively in the former also. I follow Pareus who would have it so meant, rather then Gerh. * 1.137 who thinks both readings come to one.

In all] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, in all men And this is the true and proper translating of the words, for amongst all is not so fit; that may be honourable amongst all, which

all are not so capable of, as the ministery. And when it is said in all, it is meant (saith Pareus) in all those who by the Laws may honestly contract. See Iones in loc.

Vers. 5. Let your conversation be without covetousnesse] The word for conversation in the Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which either signifies a custome and manner, or the meanes and way of getting our livelihood.* 1.138 Both these senses come to one; both our manner and our meanes of getting our livelihood must be free from all covetousnesse, or love of Silver, as the Greek word signifieth. See Luke 12.15. Ephes. 5.3. Col. 3 5. 1 Cor. 3.10. 1 Tim. 6.10.

And be content with such things as ye have] Contensi praesentibus, so Beza; be con∣tent with things present.* 1.139 The Hebrews had been plundered of all when the Apostle spake this, Ch. 10.34. Though they had nothing they must be content; so was Paul, Phil. 4.11, 12, 13.

For he hath said, I will never leave thee nor forsake thee] There are five Negatives in the Greek to assure Gods people that he will never forsake them.* 1.140

It may be rendred according to the Greek, I will not not leave thee, neither will I not not forsake thee.

Vers. 7. Remember them which have the rule over you, who have spoken unto you the Word of God] As if he should say,* 1.141 so farre forth as they brought you the warrant of Gods Word for that they held and practised, have them in reverent remem∣brance. Hildersam.

Whose faith follow] q. d. Follow them not in every thing, but follow their faith, which we know is onely founded upon Gods Word.

Considering] The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is emphaticall, signifying an iterated and formerly intermitted consideration: quasi diceret reconsiderantes, as it were sig∣nifying that they had ceased from consideration of this kind. Estius and Gerhard in loc.

Vers. 8. Iesus Christ the same yesterday, and to day, and for ever] Yesterday, that is, the time past before his comming in the flesh.* 1.142 Today, while in the flesh; and for ever, that is, after. The same afore time, in time, and after time.

Vers. 9. Be not carried about with divers and strange doctrines] Ephes. 4.14. Be not carried about with every wind of doctrine, (where the same Greek word is used) brings light to this place.* 1.143 The originall word signifies rashly to be moved, and to wander hither and thither; which happens to those that have nothing fixed in their mind to follow.

For it is a good thing that the heart be stablished with grace, not with meates] A good thing; that is, better, or best; positive put for the comparative, or superlative: food doth establish the heart someway, it refreshes it, Gen. 48.5. But the lasting comfort and establishment of the heart is by grace.* 1.144 That is, with grace wrought in the heart, or with the doctrine of grace, for he opposeth grace to meats, about which questions were then started; and by meats he understands by a Synecdoche the whole body of the Ceremoniall Law, which is opposed to the Gospell, or the doctrine of grace; as if he had said, Doe not think to settle your selves by the Ceremoniall Law, one part whereof consisted in the choyce and distinction of meats, which have not profited them that have been occupied therein; they have gotten no establishment by them, but grace will doe it.

Vers. 15, 16, By him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to his Name. But to doe good and communicate, for∣get

not, &c.] By the Sacrifice of praise he meanes the Eucharist,* 1.145 as it is called usually in the ancient Liturgies and writings of the Fathers. For to this purpose is the whole dispute of the place, that in the Sacrament Christians communicate in the Sacrifice of Christ crucified, (which the Jews can have no right to) instead of all the Sacri∣fices of the Law. And therefore by doing good and communicating, he means the oblations of the faithfull, out of which at the beginning the poor and the rich lived in common at the assemblies of the Church.

Vers. 17. Obey them that have the rule over you, and submit your selves] The Apostle useth two words to set forth the duty of the people to their Pastors, obey and submit,* 1.146 there being two sorts of things which they ought to come under, their Sermons and their censures.

Vers. 18. They watch for your soules as they that must give an account, that they may doe it with joy, and not with griefe] The dreadfulnesse of these words did strike a great terrour into Chrysostomes heart,* 1.147 though he himselfe preached many times every day.

Notes

• * 1.1

  Epistola Aposto∣li ad Hebraeos sacrosancta est & nihil nisi Deum spirat. Nescio equidem an post Evangeli∣um Johannis ullus novi Te∣stamenti liber, in quo plus pro∣sundae recondi∣taeque sit Theolo∣giae. Cunaeus d•• Repub. Heb. l. 3. c. 7.

  See Gal. 1.12. Doctor Fulkes answer to Mar∣tin.

  Vide Grotium.
• * 1.2

  Thorndike of the Right of the Church in a Christian State. c. 1.

  Nullus est ex sa∣cris libris qui de Christi sacerdotio tam luculenter disserat, ••nici quod morte sua abtulit sacrificij vim dignitatemque tam magnificè extollat, de caeremoniarum tam usu quàm abrogatione uberiùs tractet: qui denique plenius explicet Christum esse finem legis. Calvinus.
• * 1.3

  Bishop Smith.
• * 1.4

  Plurifariam, id est, pluribus tempo••ibus tem∣po••e Abraha∣mi, Isaaci, Jacobi: tempo∣ribus Mosis, Josuae, Iudicum: temporibus Da∣vidis, Salomo∣nis & Prophetarum: ac postremò temporibus Danielis, Aggaei, Zachariae, Malachiae. Grotius.
• * 1.5

  Tam veterem quòm novum mundum per silium factum esse intelligit. Pareus.
• * 1.6

  Mr. Mede.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the thing which hath brightnesse in it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is that which receiveth his brightnesse from another. Re••ercussus divinae Majestatis, qualis est solis in nube qui decitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Grotius.
• * 1.8

  Jude per ex∣cellentiam Re∣demptor n••ster d••ctus est He∣braicè Meschi∣ach. sive Mes∣sias, graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Latinè Vnctus. à Lapide. Vnctus fuit Christus supra nos omnes, quia si••e mensura, nos autem ad certam quisque portionem, prout singulis ipse distribuit. Deinde nostrâ causâ Vnctus fuit, ut hauriamus omnes ex ejus plenitudine. Quare ipse Christus: nos ab eo Christiani, quasi rivuli à sonte. Calvinus.
• * 1.9

  Broughtons Epistle to the Nobility of England. Sic Lament. 4.9. fluxerunt, id est conciderunt. Et hic ne cada∣mus vertunt Syrus & Arabs, nec aliter hic sumpsit Chrysostomus & Graecialij. Sic quae intereunt aquae effluenti comparan∣tur, Job. 20.27. Grotius.
• * 1.10

  Ne dilabamur ut aqua quae in∣utiliter effluit: quae similitudo exprimitur, 2 Sam. 15.8. Psal. 58.8. Gro∣t••us. Est Metaphorae, quam alij sump∣tam putant à vase perfluente, alij ab aqua effluente. Priori modo, sensus est; ne audita nobis excidant è memoria; ne simus instar dolij pertusi, aut rimosi, quod liquorem infusum non retinet. Hunc sensum optare videtur antithesis quae est inter vocabu••a attendere & effluere. Estius. vide plura ibid.
• * 1.11

  Intelligit doctrinam Christi quae tan∣tae, id est, longe majoris salutis, ac foelicitatis promissiones continet, quàm lex vetus continebat. Estius.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro omni. Quod utrum accipien∣dū sit ut neutrius generis, pro omni re seu creatura; an ut masculini pro omni homine, non liquet. ••t neutrum acceperunt Origenes, Ambrosius & Theodoretus; ut Masculinum Chrysostomus, ac caeteri ferè omnes. Quod & Syrus interpres sua versione expressit, addens, homine. Estius vide plura ibid.
• * 1.13

  Doctor Taylor on Titus.
• * 1.14

  He hath not imperium Prin∣cipis, he can∣not take men to death when he will, but Carnificis. à Lapide.
• * 1.15

  He taketh not hold of An∣gels.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apud Platonem & altos est so¦lemniter vindi∣care. Hic au∣tem ex superioribus intelligendum est vindicare sive asserere in libertatem manu injectâ. Sic somitut. Luc. 23.26. Act. 23.19. Sic infra 8.9. solent autem manu apprehendi qui è servitute aut vinculis educuntur. Grotius. Verbum Graecum non simpliciter as∣sumere aut accipere significat, sed apprehendere, vindicare, manum injicere in rem aliquam; vindicantur autem qui in libertatem asseruntur. Estius.
• * 1.16

  See Phil. 3.14.
• * 1.17

  Quia ad super∣caelestia n••s ducit, non ad terrenam pos∣sessionem ut lex Mosis. Grotius. 4. Ephes. 11.
• * 1.18

  Perkins. Quidam sic ex∣ponunt: Quem nos apostolum & pontificem confitemur. Alij sidei seu doctrinae, quam nos profitemur. Quae est Graecorum in∣terpretatio eademque germanior. Estius.
• * 1.19

  Because in the least thing that was done about the ma∣king of Gods house, he pre∣cisely followed the direction that God had given him, as it is expressely noted of him, Exodus 40.16.19.21.23.25.27.29.32. Hildersam on 51. Psal.
• * 1.20

  Gloriatio de spe vitae & gloriae aeternae certò ob tinendae. Pareus. Intelligitur spes illa laeta, nempe vitae aeternae sub illis legibus sub quibus à Christo promissa est. Grotius. Vide Estium.
• * 1.21

  Mr. Perkins.
• * 1.22

  Dr. Preston.
• * 1.23

  Familiare scrip∣turis est, ut peccatum, seu concupiscentia dicatur homi∣nes seducere, decipere, ab∣strahere & allicere, ut Rom. 7. Dan. 13. Jacob. 1. Id autem dicitur per quandam Prosopopeiam, quatenus homo tentatione ali∣qua, velut suasione sollicitus & inductus, peccato consentit, quasi ab ipso peccato persuasui. Fit autem miro modo, ut dum cor emollitur delectatione peccati, paulatim obdurescat adversus praecepta Dei. Estius.
• * 1.24

  Vocabulum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de imper∣perfectione nostra nos monet: ut quotidie proficere studeamus; vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dubitationem Papisticam excludit, certitudinem salutis nobis confirmat. Conditio adjecta studium perseverantiae in nobis excitat. Paraeus.
• * 1.25

  Vide Estium.
• * 1.26

  John 5.25.
• * 1.27

  See Dickson.
• * 1.28

  Perkins. Fides hîc com∣paratur partibus humani corporis per quae fit digestio, & cibus in succum vertitur. Ita Lucas medicus ex arte medica voces sump∣erit. Grotius.
• * 1.29

  In this Chap∣ter is mentio∣ned a three∣fold rest: 1. In Heaven, Vers. 1. 2 A rest of Canaan, Ver. 5, 8. 3 The rest of the h••ly Sabbath. Ver, 9.
• * 1.30

  Id est, Ag••s per∣petuò ut ea quae vivunt. Conve∣nit hoc verbo Dei, sed praeci∣puè Evangelico. Psal. 105.9. & 107.20. & 147.15, 16. & 40.8. & 55.2. 1 Pet. 1.22.23, 24.
• * 1.31

  Grotius.
• * 1.32

  Direbantur critici nomine etiam à Latinis usurpato, homi∣nes acris judicii, qui de libris, aut versibus, aut aliis aliorum operibus censere poterant, ac discenere quid probum; quid reprob••m, item quid genuinum, quid verò spurium ac supposititium. Quales in censendis Homeri versibus, Aristarchus & Aristophanes Grammatici memorantur. Estius.
• * 1.33

  Heron. See Dikes de∣ceitfulnesse of the heart. p. 10.
• * 1.34

  A speech bor∣rowed from the Priests un∣der the Law, who when they killed the beast, all things that were within the beast were laid naked before the Priest, and he saw what was sound and what corrupted. Weemes.
• * 1.35

  That is, not able to sympa∣thize with, or pained with our infirmities.
• * 1.36

  The word sig∣nifies to speak all, or speake with hope and confidence.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 declarat indo∣lem quae ad commiserationem sit prona, quanta opus est. Beza. Qui quantum satis est miserari possit. Id. ib.
• * 1.38

  Beza. vide Grotium.
• * 1.39

  Preces generale nomen est, sup∣plicationes autem supplicum preces sunt, cùm qui orat objicit se ad pedes, aut genu tangit ejus quem erat. Significatur ergo magnus affectus, & humilitas Christi precantis. Estius.
• * 1.40

  Perkins. Preston.
• * 1.41

  Mr. Ball. Est contracta locutio, frequens & Hebraeis & Graecis. Sensus est in hoc exau∣ditus fuit ut ab isto metu liberaretur. Grotius.
• * 1.42

  Mr. Hildersam. Alludit ad Pro∣verbium Grae∣cum; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quales sententiae & cum simili 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt ferme in linguis omnibus; sensus est, expertus est in tantis tentationibus quam sit arduum Deo obedire. Grotius.
• * 1.43

  Dr. Preston.
• * 1.44

  Propter habi∣tum. Beza.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vulg. Reddidit, sensus exercitatos. Sed Graecum propriè significat organa sensuum ut sunt oculi, aures. In nominibus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est elegans paranomasia. Comprehendit autem nomine boni & mali etiam verum & falsum in doctrina Christiana. Gerh. in loc.
• * 1.46

  See my Prole∣gomena to my Treatise of Divinity for the opening of these two first verses. Vide Bezam & Grotium. Baptismi tantùm mentio fit, coena Domini omissa. Quod ideo factum existimatur, quia ut ex multorum veterum scriptis liquet, catechumenis olim doctrina de caena hac non proponebatur. Imò neque cum peragenda illa esset, interesse permitte∣bantur ut illius actionem spectarent. Zepperus de Sacramentis.
• * 1.47

  Quod Graecè est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sive illuminati, hoc Syrus vertit baptizati, & Justinus Mar∣tyr Apolog. 2. atque alii baptisma vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Itaque omnes pene veteres hinc probant baptismum posse iterari: ut Ambrosius, Epiphanius, Hieronymus, Augustinus, Cyrillus & alii. Rectius Anselmus, Lyranus, Hugo, alii, qui verba ista intelligunt de blasphemia in Spiritum Sanctum, quae non remittetur in hoc seculo neque in futuro. Vossius disputat. 17. de Baptismo. 2.
• * 1.48

  A Hypocrite may have a dis∣position to sanctificati∣on, have it in fieri not in facto esse.
• * 1.49

  Some under∣stand the gift of miracles in the Gospell-time, which is the world to come, in re∣spect of the Jewish peda∣gogie; rather the wonderfull workes of the life to come, as glorification and salvation. A hypocrite may apprehend some excellency of the resurrection, conceive the manner of the day of judgement.
• * 1.50

  The word is usually in Scripture com∣pared to rain, Deut. 32.2. and that in three respects, 1. The raine for its birth is hea∣venly, it comes down from heaven, and waters the earth, saith the Psalmist; so the word Heb. 12.25. 2. Free; the raine is freely dispensed, Amos 4.7. So is the Lord in the dispensation of the word, 3. When it comes, it comes with a Commission, Esay 55.10. So the word.
• * 1.51

  Mr. Hildersam.
• * 1.52

  Doctor Taylor.
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Estius. Gerh.
• * 1.54

  Gen. 14.
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non ratio∣ne generatio∣nis sed ratione commemora∣tionis, quia Scriptura de eo sic loquitur, ut nec patris nec matris ejus ul∣lam saciat men∣t••onem. Gerh. in loc. Non quod tale quod de eo ex∣stet, qui & patrem & matrem & majores habuit, qui & ipse postremò obiit ut coeteri, sed quod nihil de ipsis exprimatur. Hein∣sius. Vide Grotium. Origene saith Melchisedek was an Angel, Ierome consutes that opinion, and saith he was Sem, of whose mind are Epiphanius, Marlorate.
• * 1.56

  Vide Cunaeum de republica Hebr. l. 3. c. 3.
• * 1.57

  Nettles an∣swer to the Je∣wish part of Mr. Seldens History of Tythes. Vide Alardi Epiphyll. Philolog. c. 7. Graecum propriè significat ex spoliis sive exuviis ab hoste detractis, quomodo etiam Graecorum scholia interpretantur. Gerh in loc. Vide Estium.
• * 1.58

  Decimas acce∣pit ab Ab••a∣ham. Beza. Edecumavit Abrahamum. Grotius. Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ac simplex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & activè usurpatur, pro eo quod est decimas dare, & passive pro eo, quod est decimas accipere. Gerh. in loc.
• * 1.59

  Barlow Bishop of Roch. on 20. of Act. 28.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi dicas in transibile, quod ad alium transire non potest. Estius.
• * 1.61

  To all ends and purposes pe••fectly. Beza. Perpetually or for ever; so Tremel Grynae∣us. In a ternum, Syrus. in perpetuum, vulg. ad plenum, Erasmus. ad perfectum, Stapulensis. quod Graeca vox propriè signifi∣cat. Gerh. in loc.
• * 1.62

  Mr. Bridge on 2 Heb. 17.
• * 1.63

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

  Ibi vetus & no∣vum Testamen∣tum non accipi∣tur pro libris veteris & novi Testamenti sed pro foedere ope∣rum & foedere Evangelico. Et meliores promis∣siones dicuntur quibus promittebatur vita aeterna sub conditione fidei, quam Deus in suis praestituturas erat, iis quibus cadem quidem pro∣mittebatur vita, sed sub ijs conditionibus quibus homines erant impares; etsi tamen non inutiliter proponerentur, ut suae imbecilli∣tatis co victi ad Dei miserecordiam confugerent, eujus promissiones in Christo venturo apprehenderunt Patres, qui sub lege constituti ad Christi justitiam se converterunt. Rivetus. Isag. See Cartwright on 11. Rom. 4. and on 7. v. Vide Cam. Myroth; Evang.
• * 1.65

  Sumpta est Me∣taphora à mem∣branis aut tabu∣lis in quibus aut super quibus ali∣quid scribitur. Estius.
• * 1.66

  He gives them sound and sa∣ving know∣ledge.
• * 1.67

  See 2 Cor. 4.6.
• * 1.68

  The Scripture in propoun∣ding Gospell priviledges, sometimes us∣eth these three words, as Exod. 34.5. sometimes two. as Jer. 31.34. sometimes but one, as Ier. 33.8. See Ier. 31.33. and 32.38.39.40. (Where the Covenant is originally recorded) that God himselfe doth all.
• * 1.69

  Vide Menoch. de Repub. Heb. l. 5. c. 2.
• * 1.70

  Ribera, Iunius in Paralel. l. 3. Vide Crotium in loc. See Weems his Christian Synagogue, p. 89.
• * 1.71

  Estius. Gerh. à Lapide in loc. Facilia est hu•••• locorum concili∣atio: vrnam & vrgam Aaron Deui jusse at coram Testimo∣nio repait. Quate probabile est, in arca simul cum tabulis fuisse inclusas. Quum autem templum extructum est, tunc ordine singula digeruntur. Calv••nus.
• * 1.72

  Quanquam di∣citur summus sacerdos semel intrasse, id in∣telligendum quod uno tantū die intraverit, non quod non aliquoties exi∣crit & rursus intrarit. Vide Levit. 16.14, 15. Primùm caim intrare eum oportuit batilli inferendi causa: deinde suffitús: deinde sanguinis vi∣tula: primum, deinde & hirciul. Itaque quater illo die eum intrasse ait Moses Rotzi recte. Grotius.
• * 1.73

  De Republica Hebraeorum l. 3. c. 7. Vide Cunaeum de Repub. Heb. l. 2. c. 4.
• * 1.74

  Tempus corre∣ctionis] allu∣dit ad vaticinium Jeremiae 31.37. Novum enim testamentum veteri instar correctionis successit. Calvinus.
• * 1.75

  Passus est Chri∣stus ut homo, sed ut mors illa nobis salvifica esset, proveniebat ex efficacia Spiritûs. Ideo Spiritum vocat aeternum, ut sciamus, reconciliationem, cujus est effector, aeternam esse. Calvinus. vide Bezam.
• * 1.76

  Mortua opera intellige vel quae mortem gene∣rant, vel quae fructus sunt mortis. Nam cum animae vita sit nostra cum Deo coniunctio, qui alienati sunt per peccatum verè censentur mortui. Calvinus.
• * 1.77

  Potiores victi∣mas pro victi∣ma, quia tan∣tùm una est: sed propter antithesim plurali numero liberè abusus est. Calvinus.
• * 1.78

  Perstat in simi∣litudine. Nam & summus sacerdos dicitus apud Deum ap∣parere, ubi stat apud Arcam. Sic Christus apparet coram solio majestatis ut nostras res Deo commendet, supra 7.25. Grotius.
• * 1.79

  Statutum regu∣lare est; illos autem non mori singulare est. Ca∣jetanus in loc. Si quis objiciat his quosdam esse mortuos, at La∣zarum & simi∣les: expedita est solutio, Apostolum hic de ordinaria hominum conditione disputare, quin etiam ab hoc ordine eximantur quos subita immutatio corruptione exuet: quia non comprehendit nisi eos qui diu in pulvere corporum suorum redemptionem expectant. Calvinus.
• * 1.80

  Vide Bezam.
• * 1.81

  Dr. Taylor.
• * 1.82

  Similitudinem hanc mutuatus est ab arte picto∣ria. Calvinus. Vide Pareum.
• * 1.83

  Dr. Taylor.
• * 1.84

  Weemes.
• * 1.85

  Nam ad hunc usque diem non habent Judaei in Synagogis alium legis li∣brum quam longa per gamena volutum de Dieu. Vide Be∣zam & Grotium. Pentaeteuchus etiamnum hodiè à Judaeis dicitur semperque dictus est Sepher 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 liber, non libri. Caput accipitur pro volumine, liber pro Pentateucho. Olim & Evangelia unâ serie absque sectionibus scripta erant. Alardi Epiphyll. Phylol. c. 9. vide plura ib. Libri nomine Legem intelligi, quae regulam sanctè vivendi omnibus Dei filiis praescribit, absurdum non est. Quanquam mihi genuina magis videtur haec expositio, ut dicat se in eorum catalogo censeri qui se Deo praebent obse∣quentes, Calvinus. Vide Cunaeum de Repub. Heb. l. 3. c. 1.
• * 1.86

  Vide Bezam.
• * 1.87

  Omni trepida∣tione & dubi∣tatione de gratia deposita. Pareus.
• * 1.88

  Dr. Preston. Abst••rsionem cordis à mala conscientia ap∣pellat, vel quum impetrata pec∣catorum venia puri censemur coram Deo, vel dum cor ab omnibus pravis affectibus pur∣gatum, carnis stimulum non pungit. Ego licenter utrunque comprehendo. Calvinus.
• * 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fieri docent philo∣sophica, quae nec violentiâ, nec ignorantiâ, sed spontaneo voluntatis motu fiunt. Ergo desectionem intelligit non violentiâ extortam à tyrannis, aut metu factam, aut ex ig∣norantia admissam sed voluntariè, hoc est, deliberata voluntate & consilio malitiosè commissam. Malitiam enim docent ea quae in similitudine sequuntur. Pareus.
• * 1.90

  Cruciatum ma∣lae conscientiae significat, quem sentiunt impii, qui suâ culpa in perpetuum se abdicatos esse norunt. Calvinus. Vide plura ibid.
• * 1.91

  Extremi con∣temptûs indi∣cium est concul∣care quempiam: Infandi autem est sceleris, id committere in filium Dei. Estius. Proculcans tanquam inultilem. 1 Sam 2.29. Grotius.
• * 1.92

  Erat sanctifi∣catio apostata∣rum non interna, sed externa in professione fidei & participatione sacramentorum consistens. Erant sanctificati, hoc est à Judeis & paganis professione segregati, & pro veris Christianis habiti. Pareus.
• * 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adhuc enim tantillum. Drus. in Para∣lel. Sac. Vide Bezam & Grotium.
• * 1.94

  Mr. Goodwin.
• * 1.95

  Id. ib.
• * 1.96

  With this sweet promise Mr. Wheatly comforted himselfe a little before his death.
• * 1.97

  Perkins.
• * 1.98

  as 1 Thess. 5.20. Rogers on faith.
• * 1.99

  Dr. Taylor. Vers. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad animae acquisitionem, id est, ad salutem. Metaphora à negotiatione ducta, quâ quis vel acquirit ampliùs & lucratur, vel perdit quod habebat. Marc. 10.39. Gerh.
• * 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is that which gives a sub∣stantiall being to the things of eternall life. Burrh.
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣priè quidem con∣victionem sig∣nificat, sed quia solida demum est ea convictio quae fit per demonstrationem, hinc est quod etiam demonstrationem significat. Capellus in loc. vide Grotium.
• * 1.102

  Incipit aposto∣lus ab Abel, Adamo praeter∣misso, quod de eo postquam pecca∣verit, nihil exi∣mium Moses narret. Estius.
• * 1.103

  See Gen. 15.17. Levit. 9.23.24. Judg. 6.21. 1 King. 8. to 12. 1 King. 18.38, 39. 1 Chro. 21.26. Finches Old Testament or the Promise, and others.
• * 1.104

  Igne coelitus de∣misso ut Levit. 9.24. Vide Grotium.
• * 1.105

  One saith, quale hoc testi∣monium non liquet, the Scripture expresseth not what this testimony was.
• * 1.106

  Bishop Down of Justification l. 6. c. 10.
• * 1.107

  Doctor Rey∣nolds. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad artificium & excellentiam operis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad opus ipsum refertur. Zanchius.
• * 1.108

  Non agitur ibi propriè de gloria Coelesti; intelli∣guntur tum pro∣missiones de possessione terrae Canaan, quam Patriarchae nondum occupaverant, tum & maximè promissio de adventu Messiae. Rivetus.
• * 1.109

  Pergit trium patriarcharum commendure fi∣dem. Idque fa∣cit per singulos, in Abraham autem immoratur, quod ille totius generis Hebraeorum princeps esset, ac fidei virtute coeteros antecelleret. Estius. Vide Bezam in loc.
• * 1.110

  Jn imagine quadam resur∣rectionis, quia qui immolationi addictus erat & postea liberatus videtur tanquam revixisse, haec est Calvini ex∣positio longè omnium optima. Scalig. Vide Bezam & Grotium. Abraham non aliter filium suum recepit, quam si illi ex morte restitutus esset in novamvitam. Calvinus. Vide Estium & à Lapide.
• * 1.111

  Perkins on Rev. Vide Be∣zam Cartwrightum & Grotium.
• * 1.112

  Doctor Taylor.
• * 1.113

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dedu∣ctum est ex no∣mine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quatenus eo sig∣nificatur non in∣strumentum quod pulsatur, sed quo pulsatur, viz. Eustis, sive sustuarium, quo carnifices pulsabant corpora reorum per machinam tractoriam distenta. Gerh.
• * 1.114

  Doctor Donne. Vide Bezam, Grotium, et Estium,
• * 1.115

  Dan. 3.16, 17. Doctor Gouge.
• * 1.116

  Vide Estium.
• * 1.117

  We say such a one is risen from the grave. The Heathens jeered the Christians, and told them they needed not to care for their lives, since they should rise againe; will you (said they) redicurae parcero vitae?
• * 1.118

  See Jones. Circuierunt in melotis] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 autem melote est ovills pellis cum suo vellere, qua∣libus pellibus induos saepe videmus Romae circumjectae regionis rusticos habitatores, ac praesertim pastores. Vide 4. Reg. 1.8. Matth. 3.4. Me∣noch de Repub. Heb. l. 6. c. 5.
• * 1.119

  Burrh. Jac. Seed.
• * 1.120

  Vide Bezam.
• * 1.121

  Bayne.
• * 1.122

  Haec conclusio est quasi epilo∣gus proximi ca∣pitis: ubi de∣monstrat quor∣sum recitaverit illum Sancto∣rum Catalogum, quorum fides sub lege excelluit: nempe ut se quisque comparet ad eorum imitationem. Et metaphoricè copiosam multitudinem vocat nubem; densum enim raro opponitur. Si pauci essent numero, tamen suo exemplo incitare nos deberent: sed ubi ingens est turba, acriores stimulos addere no∣bis debet. Praeteria dicit, nos densitate illa vel copia circundari, ut quocunque oculos vertamus, flatim occurrant multa fidei ex∣empla. Calvinus. Nubes Ebraicè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicuntur à densitate, igitur nubes testium, id est, densitas, frequentia, multitudo. Drusius. Metaphora est ducta ab avibus magna multitudine volantibus quae all•• suis praetervolantes umbram instar nubis faci∣unt. Esai 60.8. Capel. Spic. Vide Bezam & Grotium.
• * 1.123

  Respicit forte locū Lam. 1.14. ubi peccata com∣parantur jugo lo∣ris implicanti∣bus hominem ac saepe dejicientibus. Grotius.
• * 1.124

  Currere certa∣men est cur∣rendo certare. Certamen hoc cursorum, illud est quod sibi propositum habet ac suscepit omnis Christianus, quando renunciavit vitae veteri, & professus est novam. Estius.
• * 1.125

  Piscat. & alij. Est in Graeco elegans verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est eorum qui totis virbibus in agone certant, ut vincant adversarium. Ribera in loc. In agone contrà certantes ut in∣telligamus nos esse debere peccati antagonistas, id est, adversarios, semper intentos ad vincendum & expugnandum peccatum: quomodo peccatum ex adverso semper vigilat in perniciem nostram. Estius. Vide Cornel. à Lapide.
• * 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 arguo, ad verba refer∣tur; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 castigo ad ferulā parvorum. Aret.
• * 1.127

  Perkins. Pro exercitatis est verbum ele∣gans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quòd de ils dicitur qui nudi exercebantur ad palaestram, unde & gymnasia dicta sunt loca in quibus athletae exerceban∣tur. Ribera & à Lapide in loc.
• * 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est luxari vel diverti à justo acetabulo ac commissura ossium. Gerh. Claudicationem vocat, cum homines in religione alternant, nec sincerè Deo se addicunt. Calvinus. Idem habet Pareus.
• * 1.129

  Doctor Sclater.
• * 1.130

  Graecum pro∣prie significat obturbet, in∣terturbet. Estius. Gerh. Prophanesse lies in two things, 1. In a low esteeme of spirituall servic••s. Amo. 8.5. Prosanus quasi procul à sano loco sacro. 2. In a low esteeme of spirituall priviledges.
• * 1.131

  Non immediatè reprobatio refer∣tur ad rejectio∣nem à gratia salutari & gloria aeterna, sed ad repulsam quam passus est Esau, quia quod pete∣bat ab Isaaco, non potuit impetrare. Rivetus.
• * 1.132

  Torquet inter∣pretes quòd Mosi haec ver∣ba Apostolus tribuit, quae ausquam legimus Mosem protulisse; verum solutio non evit difficilis, si consideremus Mosem nomine po∣puli sic loquutum, cujus mandata quasi internuntius ad Deum referebat. Fuit igitur haec communis totius populi querimonia. sed Mose•• in l••citor, qui fuit veluti commene os omnium. Calvinus. Quid locutus fuerit Moses Exod. 19. Non exprimitur. Colli∣cere h••nc est eum his vocibus trepulationem suam testarum fuisse: Deum consolatione eum erexisse; unde verò Apostolus accepit? vel ex traditione: vel quod magis. videtur ex revelatione singulari: qua Moses Historiam creationis à Deo acc••pit. Trepidatio autem Mosis, argumento fuit, ipsum quoque peccatorem esse, licet propheta summus esset; metus enim ex peccato est. Pareus. vide Cornel. à Lapide.
• * 1.133

  The faithfull are made fellowes of Angels, and of all the perfect soules departed since the be∣ginning of the world, and of Christ himselfe. Doctor Fulke.
• * 1.134

  Quidam volunt alludi ad san∣guinem agni paschalis, quo Israelitae jubebantur aspergere postes & superliminaria aedium, Exod. 12.7. Sed rectius dicitur respectum haberi ad aspersionem sanguinis foederalis quae describitur. Exod. 24. v. 8. Confer Heb. 9.18: Gerh. Sanguis Abel testimonium est divinae justitiae adversus Gainum: sanguis Christi realissimum est testimonium divinae misericordiae erga miseros peccatores. Sanguis Abel loquitur de terra & efflagitat vindictam. Gen. 4.10. Matth. 23.35. Sanguis Christi de coelo quasi loquitur re∣conciliationem cum Deo, pacem & vitam. Glassius. vide Grotium.
• * 1.135

  Ver. 3, 7, & 16.
• * 1.136

  Respicit Apo∣stolus ad consue∣tudinem isto∣rum temporum, quando non erant, uti hodie apud nos & alias Gentes Europae, hospitia publica aut tabernae mercenariae. Vide Gen. 18. & 19. & 24. Jud. 19. & alibi Job 31.32. Respicit quoque Apostolus ad statum istius temporis quo haec scribebat, quando propter persecutiones cogebantur fideles huc illuc fugere ac peregrinari. Laurentius in 1 Pet. 4.9.
• * 1.137

  Res eodem redit, sive as∣sertivè accipia∣tur honorabile est conjugium, sive praeceptivè, conjugium debet esse honorabile. Gerh. Vide Bezam. Quum dicit in omnibus, intelligo nullum esse ordinem qui à conjungio prohibeatur. Calvinus. Chrysostome, Theodoret, Theophylact, Oecumenius, doe all prove out of this place the permission and lawfulnesse of marriage to all men. Vide Grotium.
• * 1.138

  Vox Graeca 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quam∣vis modum plerumque sig∣nificat, non tamen modum qui rei imponitur, ne immoderata sit, ut intellexit Cajetanus; Graecè imperitus; sed modum, id est, agendi rationem aut rei qua∣litatem. Caeterùm constat etiam pro more, & pro moribus, usurpari non sine elegantia, apud authores Graecos, Platonem & alios. Nec dubium quin ea significatio, quam & alii omnes retinent, huic loco sit optissima. Estius.
• * 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grae∣cis vocantur ea b••na, quae adsunt. Estius.
• * 1.140

  Ipse viz. Domi∣nus. Cur enim Christianis non liceat quod Py∣thagoreis omnes concesserunt. Beza.
• * 1.141

  The Apostle requires this duty three times in this Chapter. See the 17 and 24 verses.
• * 1.142

  Idem est, id est, sibi similis, sicut dicimus rex Jupiter omnibus idem. Grotius.
• * 1.143

  Vide Pareum in loc.
• * 1.144

  Vulg. optimum est.
• * 1.145

  Thorndikes Discourse of the Rights of the Church in a Christian State. ch. 4.
• * 1.146

  Obey them preaching, sub∣mit to them punishing.
• * 1.147

  L. 3. de Sacord.