Verse 14, 15.

*〈 in non-Latin alphabet 〉, V.L. Quia ergo; Bez. quoniam ergo; because therefore: Syr. 〈 in non-Latin alphabet 〉, for seeing; or for because, Eras. Posteaquam igitur; Ours; forasmuch then. 〈 in non-Latin alphabet 〉, is sometimes used for 〈 in non-Latin alphabet 〉, postquam, ex quo tempore; from whence; so as to express no Causality as to that which follows, but only the Precedency of that which it relates unto. But it is not in that sense used with 〈 in non-Latin alphabet 〉, which here is subjoyned; but, quoniam, quando∣quidem; the particle 〈 in non-Latin alphabet 〉, (therefore) plainly expressing a Causality; they are well ren∣dered by ours; Forasmuch then, or therefore.

*〈 in non-Latin alphabet 〉. V.L. pueri communicaverunt carni & san∣guini: The children communicated in flesh and blood. Syr. 〈 in non-Latin alphabet 〉; the sons were par∣takers; or do partake: Eras. Commercium habent cum carne & sanguine: have commu∣nion or commerce with flesh and blood. Bez. Pueri participes sunt carnis & sanguinis; the children are partakers of flesh and blood; as Ours. The Vulgar expresseth the time past, which the Original requireth. Aethiopick, He made his children par∣takers of his flesh and blood: with respect as it should seem to the Sacrament of the Eucharist.

*〈 in non-Latin alphabet 〉, V.L. Et ipse similiter (consimiliter A.M.) participavit eisdem. Bez. Ipse quoque consimiliter particeps factus est eorundem; as ours; He also himself took part of the same. And the Syr. 〈 in non-Latin alphabet 〉; he himself also, in the same likeness (or manner) was par∣taker, or partook in the same, or self same things. Arab. He also like unto them, par∣took in the properties of the same. That is, truly partook of Flesh and Blood in all their Natural or Essential Properties. Aethiop. And he also was made as a brother unto them.

*〈 in non-Latin alphabet 〉; Syr. 〈 in non-Latin alphabet 〉; ut per mortem suam; that by his own death, pro∣perly as to the sense. 〈 in non-Latin alphabet 〉, V.L. destrueret; all other Latin Translations, aboleret: that he might destroy: so ours: but to destroy respects the Person; abolere, in the first place the Power. 〈 in non-Latin alphabet 〉; eum qui tenebat mortis imperium. Syr. Eras. Vul. him that held, or had the rule of death. Bez. eum penes quem est mortis robur; him that had the power of death. Aethiop. the Prince of death. 〈 in non-Latin alphabet 〉;* Syr. 〈 in non-Latin alphabet 〉, which is Satan. 〈 in non-Latin alphabet 〉, (some Copies read 〈 in non-Latin alphabet 〉,) 〈 in non-Latin alphabet 〉; V. & liberaret eos. Bez. & liberos redderet eos; and free them, and make them free Syr. and loose them.

*〈 in non-Latin alphabet 〉; Per omne vivere suum. Whilest they lived: All their lives.

〈 in non-Latin alphabet 〉; Obnoxii erant servituti: Bez. Mancipati erant servituti; pro∣perly, damnates erant servitutis; obnoxious, subject unto b•ndage.

Forasmuch then as the Children are partakers of flesh and blood. This Expression is not elsewhere used in the Scripture: 〈 in non-Latin alphabet 〉, is to have any thing what ever in Common with another: 〈 in non-Latin alphabet 〉, is he who hath nothing in fellowship or com∣mon Page  261 with others. And this word is used in reference unto all sorts of things; Good and Bad; as Nature, Life, Actions, Qualities, Works. Here it intimateth the common and equal share of the Children in the things spoken of. They are equally common to all. These are 〈 in non-Latin alphabet 〉; Flesh and Blood; That is, Humane Na∣ture,* liable to Death, Misery, Destruction. Some would have not the nature of man, but the frail and weak Condition of mankind to be intended in this Expression. So Eniedinus; and after him Grotius, who refers us to Chap. 5.7. 1 Tim. 3.16. 2 Cor. 4.11. for the confirmation of this sense. But in none of those places is there mention of Flesh and Blood, as here; but only of flesh, which word is variously used both in the Old Testament and New. Yet in all the places referred unto, it is taken not for the Quality of Humane Life, as it is infirm and weak, but for hu∣mane nature it self wnich is so; as concerning that of 1 Tim. 3.16. it hath at large been declared. And the design of the place rejects this Gloss, which was invented, only to defeat the Testimony given in these words unto the Incarnation of the Son of God. For the Apostle adds a Reason in these Verses, why the Lord Christ was so to be of one with the children, as to take upon himself their nature, which is, because that was subject unto death, which for them he was to undergo. And Flesh and Blood are here only mentioned, though they compleat not Humane Nature without a Rational Soul, because in, and by them it is, that our Nature is subject unto death. We may only farther observe, that the Apostle having especial regard unto the Saints under the Old Testament, expresseth their Participation of flesh and blood in the Preterperfect Tense; or time past; which by Proportion is to be extended to all that believe in Christ; unless we shall say, that he hath respect unto the common inte∣rest of all mankind in the same nature, in the root of it; whence God is said, of one blood to have made them all.

〈 in non-Latin alphabet 〉; we see is rendered by Interpreters; similiter, consimiliter codem modo;* ad eandem similitudinem: That is, 〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉; likewise, or, after the same manner. And 〈 in non-Latin alphabet 〉, is as much as 〈 in non-Latin alphabet 〉, v. 17. every way like. Here it is restrained by 〈 in non-Latin alphabet 〉, the same, that is, flesh and blood; Humane Nature; as to the Humane Nature, he was every way, as the children.

〈 in non-Latin alphabet 〉, Partem habuit; particeps erat; he took part. And in the use of this Word,* the Dative Case of the Person is still understood, and sometimes expressed. So Plato, 〈 in non-Latin alphabet 〉; that he might share or partake in the same acts with them. And it is here also understood; That he might partake with them of flesh and blood. And the Apostle purposely changeth the word from that which he had be∣fore used concerning the children: 〈 in non-Latin alphabet 〉; they had Humane Nature in common; they were men, and that was all; having no Existence but in and by that nature. Concerning him he had before proved, that he had a Divine Nature on the account whereof he was more excellent than the Angels; And here he sayes of him, 〈 in non-Latin alphabet 〉; Existing in his Divine Nature, he moreover took part of that nature with them; which makes a difference between their Persons, though as to Humane Nature they were every way alike; and this removes the exception of Schlictingius, or Crellius, that he is no more said to be incarnate than the children.

That by death, 〈 in non-Latin alphabet 〉. This word is peculiar to Paul:* He useth it almost in all his Epistles, and that frequently. Elsewhere it occurs but once in the New Testa∣ment, Luke 13.17. and that in a sense, whereunto by him it is not applyed. That which he usually intends in this word, is to make a thing or person to cease as to its present condition, and not to be what it was. So Rom. 3.3. 〈 in non-Latin alphabet 〉, shall their unbelief make the faith of God of none effect? cause it to cease, render the promise useless? And v. 31. 〈 in non-Latin alphabet 〉; do we make the Law void by faith? take away its use and End, Chap. 4.14. 〈 in non-Latin alphabet 〉; the promise is made ineffectual, Chap. 7.2. 〈 in non-Latin alphabet 〉; If her husband is dead, she is freed from the Law: The Law of the Husband hath no more power over her. So v. 6. 1 Cor. 13.8, 10, 11. Chap. 15.24, 26. 2 Cor. 3.10, 13. Gal. 3.17. Chap. 5.4, 11. Ephes. 2.15. The Intention of the Apostle in this word, is, the making of any thing to cease, or to be void as to its for∣mer Power and Efficacy; not to remove, annihilate, or destroy the Essence or Being of it. And the Expression here used is to the same purpose, with that in Psalm 8.2. 〈 in non-Latin alphabet 〉, to quiet or make to cease the enemy and self-avenger.

〈 in non-Latin alphabet 〉, is properly vis, robur, potentia; Force,* Strength, Power, like that of Arms, or Armies in battle. And sometimes it is used Page  262 for Rule, Empire, and Authority. 〈 in non-Latin alphabet 〉, is to be in Place of Power; and 〈 in non-Latin alphabet 〉 is to be able to dispose of what it relates unto. And in both senses we shall see that the Devil is said to have 〈 in non-Latin alphabet 〉, the power of death.

Now there is not any notion under which the Devil is more known unto, or spoken of among the Jews, than this of his having the power of death: his common appellation among them is, 〈 in non-Latin alphabet 〉, the Angel of death. And they call him Sa∣mael also. So the Targum of Jonathan, 〈 in non-Latin alphabet 〉, Gen. 3.6. And the woman saw Samael the Angel of death. And Maimon: More Nebu. lib. 2. cap. 30. tells us from the Midrash, that Samael rode upon the Serpent when he deceived Eve; that is, used him as his instrument in that work. And most of them acknowledge Sathan to be principally intended in the temptation of Eve, though Aben Ezra deny it in his Comment on the words, and dispute against it. And he addes, that by Samael, the Angel of death, they understand Sathan, which he proves from the words of their wise men, who say in some places, that Sathan would have hindred Abraham from sacrificing of Isaac; and in others, that Samael would have done it; which proves that it is one and the same who by both names is intended. And hence they usually call him, 〈 in non-Latin alphabet 〉, the wicked Samael, the Prince of all the devils; and say of him, 〈 in non-Latin alphabet 〉, Samael brought death upon all the world. So that by this Samael, or Angel of death, it is evident that they intend him who is termed 〈 in non-Latin alphabet 〉, as the Prince and Ruler of the rest. So also they speak expresly in, Baba Bathra, distinc. Hashatephir. 〈 in non-Latin alphabet 〉 Rabbi Simeon said the same is Sathan, and the Angel of death, and the evil figment; that is the cause and author of it. And they call him the Angel of death on many accounts, the consideration whereof may give us some light into the reason of the Expression here used by the Apostle. The first is that before mentioned, namely that by his means death entred and came upon all the world. His temptation was the first occasion of death: and for that reason is he termed by our Saviour, 〈 in non-Latin alphabet 〉, Joh. 8.44. a murtherer from the beginning. And herein he had the power of death, prevailing to render all mankind obnoxious to the sentence and stroke of it. Secondly, Because he is employed in great and signal Judgments to inflict death, on men. He is the head of those 〈 in non-Latin alphabet 〉, evil Angels, who slew the Aegyptians, Psal. 78 49. So in Psal. 91.5. those words, Thou shalt not fear, 〈 in non-Latin alphabet 〉, from the arrow that flieth by day, are rendred by the Targum, 〈 in non-Latin alphabet 〉, from the arrow of the Angel of death which he shooteth by day. And in the next verse those words, 〈 in non-Latin alphabet 〉, from the destruction that wasteth at noon day, they render, 〈 in non-Latin alphabet 〉, from the troop of devils that walk at noon-day; the Psalmist treating of great and sudden destructions, which they affirm to be all wrought by Sathan: and thence the Hellenists also render the latter place by 〈 in non-Latin alphabet 〉, the devil at noon-day; wherein they are followed by the Vulgar Latine, Arabick and Aethiopick Translations. And this the Apostle seems to allude unto, 1 Cor. 10.10. where he says, that those who murmured in the wilderness were destroyed 〈 in non-Latin alphabet 〉, by the destroyer; 〈 in non-Latin alphabet 〉, that 〈 in non-Latin alphabet 〉, the destroying Angel, or the Angel of death; as in this Epistle he terms him 〈 in non-Latin alphabet 〉, chap. 11.28. And it may be this is he who is called 〈 in non-Latin alphabet 〉, Job 18.13. the first-born of death, or he that hath right unto the administration of it. They term him also 〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉, the waster or destroyer: and 〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉, to waste or destroy, as also 〈 in non-Latin alphabet 〉; which, as John tells us, is the Hebrew name of the Angel of the bottomless pit, Revel. 9.11. as his Greek name is 〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉. Thirdly, The latter Jews suppose that this Angel of death takes away the life of every man, even of those who die a na∣tural death. And hereby as they express the old faith of the Church, that death is poenal, and that it came upon all for sin through the temptation of Sathan, so also they dis∣cover the bondage that they themselves are in for fear of death all their days. For when a man is ready to die, they say the Angel of death appears to him in a terrible manner, with a sword drawn in his hand. From thence drops I know not what poison into him, whereon he dies. Hence they wofully houl, lament, and rend their garments upon the death of their friends. And they have composed a prayer for themselves against this terrour. Because also of this their being slain by the Angel of death, they hope and pray that their death may be an expiation for all their sins. Here lies the sting of death, mentioned by the Apostle, 1. Cor. 15.55. Hence they have a long story in their Midrash, or mystical Exposition of the Pentateuch, on the last section of Deuteronomy, about Samaels coming to take away the life of Moses; whom he repelled and drove Page  263 away with the Rod that had the Shem Hamphorash written in it. And the like story they have in a book about the acts of Moses, which Aben-Ezra rejects on Exod. 4.20. This hand of Sathan in death, manifesting it to be poenal, is that which keeps them in bondage and fear all their days. Fourthly, they suppose that this Angel of death hath power over men even after death. One horrible penalty they fancy in particular that he inflicts on them, which is set down by Elias in his Tishbi in 〈 in non-Latin alphabet 〉, out of the Midrash of Rabbi Isaac the son of Parnaer; for when a man, as they say, departs out of this world, 〈 in non-Latin alphabet 〉, the Angel of death comes and sits upon his grave. And he brings with him a Chain, partly of iron, partly of fire; and making the soul to return into body, he breaks the bones, and torments variously both body and soul for a season. This is their Purgatory; and the best of their hopes are, that their punishment after this life shall not be eternal. And this various interest of Sathan in the power of death, both keeps them in dismal bondage all their days, and puts them upon the invention of several ways for their deliverance. Thus one of their solemn Prayers on the day of Expiation is to be delivered from 〈 in non-Latin alphabet 〉, or this punish∣ment of the devil in their graves; to which purpose also they offer a Cock unto him for his pacification. And their prayer to this purpose in their Berachoth is this, 〈 in non-Latin alphabet 〉, That it may please thee, (good Lord) to deliver us from evil Decrees or Laws, from poverty, from contempt, from all kind of punishments, from the judgment of hell, and from beating in the grave, by the Angel of death. And this supposition is in like manner admitted by the Mahumetans, who have also this prayer, Deus noster libera nos ab Angelo interrogante tormento sepulchri, & à via mala. And many such lewd imagina∣tions are they now given up unto, proceeding from their ignorance of the Righte∣ousness of God. But yet from these apprehensions of theirs, we may see what the Apo∣stle intended in this expression, calling the devil him that had the power of death.

〈 in non-Latin alphabet 〉, Et liberaret ipsos, hos, quotquot, quicunque;* and free those who. 〈 in non-Latin alphabet 〉 is to dismiss, discharge, free; and in the use of the word, unto the Accu∣sative case of the Person, the Genitive of the thing is added or understood. 〈 in non-Latin alphabet 〉, I free thee from this. 〈 in non-Latin alphabet 〉; Aristoph. to deliver thee from this eye-sore. And sometimes the Genitive case of the thing is expressed, where the Accusative of the person is omitted. 〈 in non-Latin alphabet 〉, that is 〈 in non-Latin alphabet 〉 to free or deliver one from fear; as here the Accusative case of the person is expressed, and the Genitive of the thing omitted. 〈 in non-Latin alphabet 〉, that is 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉, to deliver them, that is from death, or, from fear because of death.

〈 in non-Latin alphabet 〉 is obnoxius, obstrictus, reus, damnas.* He that is legally obnoxious, subject, liable to any thing; that is, Law, Crime, Judge, Judgment, Pu∣nishment, in all which respects the word is used. He that is under the power of any Law is 〈 in non-Latin alphabet 〉, subject unto its authority and penalty. See Matth. 5.21, 22. chap. 26.66. Mark 3.29. 1 Cor. 11.27. James 2.10. Now the 〈 in non-Latin alphabet 〉,* servitude or bondage here mentioned is poenal, and therefore are men said to be 〈 in non-Latin alphabet 〉, obnoxious unto it.