Annotations upon the Holy Bible. Vol. II wherein the sacred text is inserted, and various readings annex'd, together with the parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened : being a continuation of Mr. Pool's work by certain judicious and learned divines.

HEBREWS.

The ARGUMENT.

SOME few Greek Copies not having the Name of the Apostle PAUL prefixed to this EPISTLE, tho most of them have, hath made many doubt concerning the Writer of it, as others, especially Here∣ticks, of its Authority. The Conjectures of those who ascribe it to Barnabas, Luke, or Clemens, &c. seem groundless; since the Character the Holy Ghost gives of its Pen-Man, and his state in chap. 10.34. and chap. 13.19, 23. is not agreeable to any of them. This is most certain, that the Apostle Paul did write such an Epistle; that it was well known to the dispersed Churches of Christ then; that it was abused by Men of corrupt Minds, as it is at this day, since the Spirit gives us undeniable Testimony of it in 2 Pet. 3.15, 16. That this Epistle should be it (when it is so like the rest of his Writings, when it is strongly confirming the Truth the Apostle Peter had written to them, chap. 6.2. and 10.26, 27. when it is so expressive of his condition in Bonds, chap. 10.34. and 13.19. Coloss. 4.18. of his known Companion Timothy, chap. 13.23. Coloss. 1.1. of his Love to, and Concern for those to whom he writes, Rom. 9.1.2, 3. and 10.1. and of his known Doctrine, that Judaism had its completion in Christianity; that the Vail was rent asunder, that they might discern the Temple or Church to be laid open to Gentiles as well as Iews, as at Antioch, Galatia, &c. he taught them. Besides, that it hath the signal by which he declareth all his Epistles are to be known, chap. 13.25. compare 2 Thes. 3.17, 18. and the general consent of the Church through the successive Ages of it, entitling of him to it.) I say, that this Epistle should be it, seems not dif∣ficult to determine. It is conjectured that the reason why he prefixed not his Name to it, as to the rest of his Epistles, was, lest the great prejudice the Iews had causelessly taken up against him, as an Enemy to the Mosaical Law, would prevent their reading or weighing of it as they ought. It is directed by him to the dispersed Tribes of believing Israel, under the name of HEBREWS, being the comm••n one of all the Posterity of Heber by Abraham, both which Patriarchs were great Separatists from the Idolatrous World in their respective Ages, and in whose Families the Church of God was continued; a Name grateful to them, because the Lord honoured it by adding it to his Title, Exod. 3.18. and ascribed to their Progenitor, Gen. 14.13. of a natural descent from whom they were most fond, John 8.33. 2 Cor. 11.22. And the Apo∣stle Peter confirmeth these to be the Persons, 1 Pet. 1.1, 2. compare 2 Pet. 1.1. and 3.15. Written this was in the Greek Language, as his other Epistles, it being then the most diffusive Dialect in the World, and especially the common one of these Hebrews, Acts 6.1. as Josephus himself testifieth; tho the Greek Idioms themselves, and the Translation of other Words in the Epistle shew it abundantly. For the Time of his Writing it to them, most likely it was after his appearing before the Emperour Nero at Rome, 2 Tim. 4.16, 17. during his Liberty, Acts 28.30. Vpon Timothy's dismission to them, chap. 13.23. and before the first of the Ten Bloody Persecutions, chap. 12.4. about the same Year wherein he dispatched other of his Epistles to the Churches.

The design of the Apostle in this Epistle is fully to discover to the Believing Hebrews, that they had not lost by renouncing Iudaism, and turning Christians, since the whole Oeconomy of Moses was designed but to lead them to the Lord Iesus Christ, and to be perfected in him; he being the Truth and Substance of all those Shadows. To confirm them in the Faith of this, and to encourage them more chearfully to undergo those cruel Persecutions, in loss of Goods, Liberty, Relations, Estates, Country, and Life it self, which their Enemies would pursue them with for it; he shews them, that it was never God's purpose to have the Earthly Mosaical Church-frame to continue in the World; it being weak and insufficient for Priesthood, Sacrifice, Ordinances, Ceremonies, to purge their Conscience, and to bring them unto God, but to be a Type of, and a guide to a better, which he did resolve to pitch by his own Son, even that Hea∣venly one, in which both Iew and Gentile should acquiesce, and which should continue immovable to the end of the World. In handling which he instructs them, first, in the transcendent excellency of his Person and Offices. In respect of his Deity, chap. 1. Of his Humanity exceeding Angels, chap. 2. As a Prophet ex∣ceeding Moses, ch. 3. ver. 1. to chap. 4.14. As a Priest exceeding Aaron, chap. 4. v. 14. to chap. 5.10. As a King and Priest exceeding Melchisedeck, chap. 5.10. to chap. 7.28. Secondly, He instructs them in the Doctrine of the Heavenly Church-frame pitched by him, with its appurtenances, which exceeded the Earthly Mosaical one; In respect of Covenant most excellent, ch. 8. Of Gospel Sacrifice, Ordinances, and Administrations for efficacy, exceeding all the Levitical ones, chap. 9. ver. 1. to chap. 10. ver. 19. where he proceedeth to improve and apply his former Doctrine, that they might answer their high Priviledges by the performance of proportionable Duties, becoming this great Gospel-Minister and his Heavenly Church-frame, from chap. 10. ver. 19. to chap. 13. ver. 20. concluding the whole with solemn Prayer to God, for his enabling of them to the performance of these Duties, ver. 20, 21. Adding his desire of their candid acceptance of this Epistle from him▪ Comforting them with Timothy's dispatch to them, and his own hopes of seeing them: Giving them the Churches usual Salutations, and his own Valediction, whereby he discriminateth and closeth all his Epistles.

CHAP. I.

1 GOD a 1.1 who at sundry times b 1.2, and in di∣vers manners c 1.3, spake d 1.4 in time past e 1.5 unto the Fathers f 1.6 by the Prophets g 1.7.

2 Hath * 1.8 in these last days h 1.9 spoken i 1.10 to us k 1.11 by his Son l 1.12, whom m 1.13 † 1.14 he hath appointed n 1.15 heir o 1.16 of all things p 1.17, by whom q 1.18 also he made r 1.19 the worlds s 1.20.

3 * 1.21 Who being the brightness t 1.22 of his glory u 1.23, and the express image w 1.24 of his person x 1.25, and † 1.26 upholding y 1.27, all things z 1.28 by the word a 1.29 of his power, when he had by himself b 1.30 purged c 1.31 our sins d 1.32, * 1.33 sate down e 1.34 on the right hand f 1.35 of the Majesty on high g 1.36.

4 Being made so much better h 1.37 than the an∣gels i 1.38, as he hath by inheritance obtained k 1.39 a more excellent name than they l 1.40.

5 For unto which of the angels said he at any time m 1.41, Thou * 1.42 art my Son n 1.43, this day have I begot∣ten thee o 1.44? And again, I will be to him a Father, and he shall be to me a Son p 1.45.

6 And again, when he bringeth in the first begotten into the world q 1.46, he saith, And let all the angels of God worship him r 1.47.

7 And † 1.48 of the angels he saith s 1.49, Who maketh his angels Spirits t 1.50, and his ministers a flame of fire u 1.51.

8 But unto the Son w 1.52, he saith, Thy throne x 1.53, O God y is for ever and ever z 1.54: a scepter of * 1.55 righteousness is the scepter of thy king∣dom a 1.56.

9 Thou hast loved righteousness, and hated iniquity b 1.57; therefore God c 1.58, even thy God d 1.59 hath anointed thee with the oyl of gladness e 1.60 above thy fellows f 1.61.

10 And, Thou Lord g 1.62 in the beginning h 1.63 hast laid the foundation of the earth: and the hea∣vens are the works of thine hands i 1.64.

11 * 1.65 They shall perish k 1.66, but thou remain∣est l 1.67: and they all shall wax old as doth a garment m 1.68.

12 And as a vesture n 1.69 shalt thou fold them up, and they shall be changed o 1.70; but thou art the same p 1.71, and thy years shall not fail q 1.72.

13 But to which of the angels r 1.73 said he at any time s 1.74, * 1.75 Sit thou at my right Hand, until I make thine enemies thy foot-stool t 1.76?

14 * 1.77 Are they not all ministring spirits u 1.78, sent forth to minister for them w 1.79 who shall be heirs of salvation x 1.80?

CHAP. II.

1 THerefore a 1.81 we ought to give the more ear∣nest heed b 1.82 to the things which we have heard c 1.83, lest at any time we should let them † 1.84 slip d 1.85.

2 For if the Word spoken by angels e 1.86 was stedfast f 1.87, and * 1.88 every transgression and diso∣bedience g 1.89 received a just recompence of re∣ward h 1.90:

3 * 1.91 How shall we escape i 1.92 if we neglect so great salvation k 1.93, † 1.94 which at the first began to be spoken by the Lord l 1.95, and was ‖ 1.96 confirmed to us by them that heard him m 1.97;

4 * 1.98 God also bearing them witness n 1.99, both with signs and wonders o 1.100, and with divers mi∣racles p 1.101, and ‖ 1.102 gifts of the holy Ghost according to his own will q 1.103.

5 For unto the Angels r 1.104 hath he not put in sub∣jection s 1.105 the world to come t 1.106, whereof we speak u 1.107.

6 But one in a certain place testified w 1.108, say∣ing, * 1.109 VVhat is man y 1.110, that thou art mindful of him z 1.111? or the son of man a 1.112 that thou visitest him b 1.113?x 1.114

7 Thou madest him c 1.115 † 1.116 a little lower d 1.117 then the angels, thou crownedst him with glory and ho∣nour e 1.118, and didst set him over the works of thy hands f 1.119.

8 Thou hast put all things in subjection under his feet g 1.120. For in that he put all in subjection under him, he left nothing that is not put under him h 1.121; But now * 1.122 we see not yet all things put under him i 1.123.

9 But we see Jesus, who was made a little lower then the angels k 1.124, † 1.125 for the suffering of death, * 1.126 crowned with glory and honour l 1.127, that he by the grace m 1.128 of God should taste n 1.129 death for every man o 1.130.

10 For it became him p 1.131, * 1.132 for whom are all things, and by whom are all things q 1.133, in bring∣ing many sons unto glory r 1.134, to make † 1.135 the captain of their salvation ‖ 1.136 perfect through sufferings s 1.137.

11 For both he that sanctifieth t 1.138, and they who are sanctified u 1.139, * 1.140 are all of one w 1.141: For which cause he is not ashamed to call them bre∣thren x 1.142.

12 Saying y 1.143, I will declare thy name unto my brethren z 1.144: in the midst of the church will I sing praise unto thee a 1.145.

13 And again b 1.146, I will put my trust in him: And again c 1.147, Behold, I, and the children which God hath given me d 1.148.

14 Forasmuch then as the children are par∣takers of flesh and blood e 1.149, † 1.150 he also himself likewise took part of the same f 1.151, * 1.152 that through death he might destroy him that had the power of death g 1.153, that is, the devil h 1.154.

15 And deliver them i 1.155, who * 1.156 through fear k 1.157 of death were all their life time subject to bondage l 1.158.

16 For verily he † 1.159 took not on him the nature of Angels m 1.160, but he took on him the Seed of A∣braham n 1.161.

17 Wherefore in all things it behoved o 1.162 him to be made like unto his brethren p 1.163, that he might be * 1.164 a merciful q 1.165 and faithful r 1.166 high-priest s 1.167, in things pertaining to God, to make reconciliation for the sins of the people t 1.168.

18 For in that he himself suffered u 1.169 being tempted w 1.170, he is able to succour them that are tempted x 1.171.

CHAP. III.

1 WHerefore holy brethren a 1.172, partakers of * 1.173 the heavenly calling b 1.174, consider † 1.175 the apostle c 1.176 and high-priest of our profession Christ Jesus d 1.177.

2 Who was faithful to him that * 1.178 appointed him e 1.179, as also † 1.180 Moses was faithful in all his house f 1.181.

3 For this man was counted worthy of more glory than Moses g 1.182, inasmuch as * 1.183 he who hath builded the house hath more honour than the house h 1.184.

4 For every house is builded by some man i 1.185, but * 1.186 he that build all things is God k 1.187.

5 And Moses verily was faithful in all his house as a Servant l 1.188, for a testimony of those things which were to be spoken after m 1.189.

6 But Christ as a Son over his own house n 1.190, * 1.191 whose house are we o 1.192, † 1.193 if we hold fast the confidence p 1.194, and the rejoicing of the hope firm unto the end q 1.195.

7 Wherefore, as the Holy Ghost saith r 1.196, * 1.197 To day if ye will hear his voice s 1.198.

8 Harden not your hearts, t 1.199 as in the provo∣cation u 1.200, in the day of temptation in the wilder∣ness w 1.201:

9 When your Fathers tempted me x 1.202, pro∣ved me y 1.203, and saw my works forty years z 1.204.

10 Wherefore I was grieved with that ge∣neration a 1.205, and said, They do alway err in their hearts b 1.206, and they have not known my ways c 1.207.

11 So I sware in my wrath d 1.208: † 1.209 They shall not enter into my rest e 1.210.

12 Take heed Brethren f 1.211, lest there be in any of you an evil heart of unbelief g 1.212 in departing from the living God h 1.213.

13 But exhort one another daily, whilst it is called, To day i 1.214, lest any of you be hardened through the deceitfulness of sin k 1.215.

14 For we are made partakers of Christ l 1.216, if we hold the beginning of our confidence m 1.217 sted∣fast unto the end n 1.218.

15 Whilst it is said, * 1.219 To day if ye will hear his voice, harden not your hearts, as in the provocation o 1.220.

16 For some, when they had heard, did pro∣voke p 1.221: howbeit not all that came out of Egypt by Moses q 1.222.

17 But with whom was he grieved forty years r 1.223? was it not with them that had sinned, * 1.224 whose carcases fell in the wilderness s?

18 And * 1.225 to whom sware he that they should not enter into his rest t 1.226, but to them that be∣lieved not u 1.227?

19 So we see they could not enter in, because of unbelief w 1.228.

CHAP. IV.

1 LET us therefore fear a 1.229, lest a promise being left us b 1.230, of entring into his rest c 1.231, any of you should seem to come short of it d 1.232.

2 For unto us was the Gospel preached as well as unto them e 1.233: but the word * 1.234 preached did not profit them f 1.235, not † 1.236 being mixed with faith in them that heard it g 1.237.

3 For we which have believed do enter into rest h 1.238, as he said i 1.239, As I have sworn in my wrath, If they shall enter into my rest k 1.240, although the works were finished from the foundation of the world l 1.241.

4 For he spake in a certain place of the se∣venth day on this wise m 1.242, * 1.243 And god did rest the seventh day from all his works n 1.244.

5 And in this place again o; If they shall enter into my rest p 1.245.* 1.246

6 Seeing therefore it remaineth that some must enter therein q 1.247, and they to whom † 1.248 it was first preached, entred not in because of un∣belief r 1.249.

7 Again, he limiteth a certain day, saying in David s 1.250, To day, after so long a time t 1.251; as it is said, * 1.252 To day, if ye will hear his voice, har∣den not your hearts u 1.253.

8 For if ‖ 1.254 Jesus had given them rest w 1.255, then would he not afterward have spoken of another day x 1.256.

9 There remaineth therefore a ‖ 1.257 rest to the people of God y 1.258.

10 For he that is entred into his rest z 1.259, he al∣so hath ceased from his own works a 1.260, as God did from his b 1.261.

11 Let us labour therefore to enter into that rest c 1.262, lest any man fall after the same ex∣ample of ‖ 1.263 unbelief d 1.264.

12 For the Word of God e 1.265 is * 1.266 quick f 1.267 and powerful g 1.268, and sharper than any † 1.269 two-edged sword h 1.270, piercing even to the dividing asunder i 1.271 of soul k 1.272, and spirit l 1.273, and of the joints and mar∣row m 1.274, and is a discerner of the thoughts and intents of the heart n 1.275.

13 * 1.276 Neither is there any creature that is not manifest in his sight o 1.277: but all things are naked and opened p 1.278 to the eyes of him with whom we have to do q 1.279.

14 Seeing then that we have a great high priest r 1.280, * 1.281 that is passed into the heavens s 1.282; Jesus the son of God t 1.283, † 1.284 let us hold fast our profes∣sion u 1.285.

15 For * 1.286 we have not an high priest, which cannot be touched with the feeling of our infir∣mities w 1.287, † 1.288 but was in all points tempted like as we are, ‖ 1.289 yet without sin x 1.290.

16 * 1.291 Let us therefore come boldly unto the throne of grace y 1.292, that we may obtain mercy, and find grace to help in time of need z 1.293.

CHAP. V.

1 FOR every high priest taken from among men a 1.294, is ordained for men * 1.295 in things per∣taining to God b 1.296, that he may offer both gifts and sacrifices for sins c 1.297.

2 Who † 1.298 can have compassion on the igno∣rant d 1.299, and on them that are not out of the way e 1.300, for that * 1.301 he himself also is compassed with in∣firmity f 1.302.

3 * 1.303 And by reason hereof he ought as for the people g 1.304, so also for himself to offer for sins h 1.305.

4 * 1.306 And no man taketh this honour unto himself i 1.307, but he that is called of God, † 1.308 as was Aaron k 1.309.

5 So also Christ glorified not himself to be made an high priest l 1.310: but he that said unto him m 1.311, Thou art my Son n 1.312, to day have I begot∣ten thee o 1.313.

6 As he saith also in another place, * 1.314 Thou art a priest for ever p 1.315, after the order of Melchi∣sedec q 1.316.

7 Who in the days of his flesh r 1.317, when he had * 1.318 offered up prayers and supplications s 1.319 with strong crying, and tears t 1.320, unto him that was able to save him from death u 1.321, and was heard, ‖ 1.322 † 1.323 in that he feared w 1.324.

8 Though he were a son, yet learned he obe∣dience by the things which he suffered x 1.325.

9 * 1.326 And being made perfect y 1.327, he became the author of eternal salvation unto all them that obey him z 1.328.

10 Called of God an high priest after the or∣der of Melchisedeck a 1.329.

11 Of whom we have many things to say, and hard to be uttered b 1.330, seeing ye are dull of hearing c 1.331.

12 For when for the time ye ought to be teachers d 1.332, ye have need that one teach you again which be the first principles e 1.333 of the ora∣cles of God f 1.334, and are become such as have need of * 1.335 milk, and not of strong meat g 1.336.

13 For every one that useth milk h 1.337, is † 1.338 un∣skilful in the word of righteousness i 1.339: for he is a Babe k 1.340.

14 But strong meat belongeth to them that are of * 1.341 full age l 1.342, even those who by reason of use † 1.343 have their senses n 1.344 exercised o 1.345 to discern both good and evil p 1.346.m 1.347

CHAP. VI.

1 THerefore leaving the † 1.348 principles of the Doctrine of Christ a 1.349, let us go on un∣to perfection b 1.350, not laying again the foundati∣on c 1.351 of repentance from dead works d 1.352, and of Faith towards God e 1.353.

2 Of the doctrine of Baptisms f 1.354, and of lay∣ing on of hands g 1.355, and of resurrection of the dead h 1.356, and of eternal judgment i 1.357.

3 And this will we do k 1.358, * 1.359 if God per∣m••t l 1.360.

4 For * 1.361 it is impossible for those who were once enlightned m 1.362, and have tasted of † 1.363 the hea∣venly gift n 1.364, and were made partakers of the Holy Ghost o 1.365.

5 And have tasted the good word of God p 1.366, and the powers of the world to come q 1.367.

6 If they shall fall away r 1.368, to renew them again unto repentance s 1.369: seeing they crucify to themselves the Son of God afresh t 1.370, and put him to an open shame u 1.371.

7 For the earth which drinketh in the rain that cometh oft upon it w 1.372, and bringeth forth herbs meet for them * by whom it is dressed x 1.373, receiveth blessing from God y 1.374.

8 But that which beareth thorns and briars z 1.375, is rejected a 1.376, and is nigh unto cursing b 1.377, whose end is to be burned.c 1.378

9 But beloved, we are perswaded better things of you d 1.379, and things that accompany salvation e 1.380, though we thus speak.

10 * 1.381 For † 1.382 God is not unrighteous f 1.383, to for∣get your work g 1.384, and labour of love, which ye have shewed towards his Name, in that ye have ministred to the Saints, and do minister h 1.385.

11 And we desire that every one of you do shew the same diligence i 1.386, to the full assurance of hope unto the end k 1.387▪

12 That ye be not slothful l 1.388, but followers of them m 1.389, who through faith and patience inherit the promises n 1.390.

13 Forwhen God made promise to Abraham o 1.391, because he could swear by no greater p 1.392, he sware by himself q 1.393.

14 Saying, Surely, blessing I will bless thee, and multiplying I will multiply thee r 1.394.

15 And so after he had patiently endured s 1.395, he obtained the promise t 1.396.

16 For men verily swear by the greater u 1.397, and * 1.398 an oath for confirmation is to them an end of all strife w 1.399.

17 Wherein God willing more abundantly to shew x 1.400 unto the heirs of promise y 1.401 the immu∣tability of his counsel z 1.402, † 1.403 confirmed it by an oath a 1.404.

18 That by two immutable things b 1.405, in which it was impossible for God to lie c 1.406, we might have a strong consolation d 1.407, who have fled for

refuge to lay hold upon the hope set before us e 1.408.

19 Which hope we have as an anchor of the soul, both sure and stedfast f 1.409, and which en∣treth into that within the veil g 1.410.

20 Whither the forerunner is for us entred h 1.411, even Jesus, * 1.412 made an high priest for ever after the order of Melchisedec i.l 1.413

CHAP. VII.

1 FOR this Melchisedeck a 1.414, king of Salem b 1.415, priest of the most high God c 1.416, who met A∣braham returning from the slaughter of the kings d 1.417, and blessed him e 1.418.

2 To whom also Abraham gave a tenth part of all f 1.419: first being by interpretation King of righteousness g 1.420, and after that also King of Salem, which is King of peace h 1.421.

3 Without father i 1.422, without mother k 1.423, † 1.424 with∣out descent l 1.425, having neither beginning of days, nor end of life m 1.426; but made like unto the Son of God n 1.427, abideth a priest continually o 1.428.

4 Now consider how great this man was p 1.429, * 1.430 unto whom even the patriarch Abraham gave the tenth of the spoils q 1.431.

5 And verily they that are of the sons of Levi, who receive the office of the priesthood r 1.432, have a commandment to take tithes of the peo∣ple according to the law s 1.433, that is, of their bre∣thren, though they come out of the loins of A∣braham t 1.434.

6 But he whose ‖ 1.435 descent is not counted from them u 1.436, received tithes of Abraham, and bles∣sed * 1.437 him that had the promises w 1.438.

7 And without all contradiction, the less is blessed of the better x 1.439.

8 And here men that die y 1.440, receive tithes: but there he receiveth them, of whom it is wit∣nessed that he liveth z 1.441.

9 And as I may so say a 1.442, Levi also b 1.443, who re∣ceived tithes, paid tithes in Abraham c 1.444.

10 For he was yet in the loins of his father when Melchisedec met him d 1.445.

11 * 1.446 If therefore perfection were by the Le∣vitical priesthood e 1.447 (for under it the people re∣ceived the law f 1.448) what further need was there g 1.449 that another priest should arise after the order of Melchisedec, and not be called after the order of Aaron?

12 For the priesthood being changed h 1.450, there is made of necessity a change also of the law i 1.451.

13 For he of whom these things are spoken, pertaineth to another tribe k 1.452, of which no man gave attendance at the altar l 1.453.

14 For it is evident that * 1.454 our Lord sprang out of Judah m 1.455, of which Tribe Moses spake nothing concerning priesthood n 1.456.

15 And it is yet far more evident o 1.457, for that p after the similitude q 1.458 of Melchisedec there ariseth another priest r 1.459.

16 Who is made, not after the law of a car∣nal commandment s 1.460, but after the power of an endless life t 1.461.

17 For he testifieth u 1.462, Thou art a priest for ever, after the order of Melchisedec w 1.463.

18 For there is verily a disannulling of the com∣mandment going before x 1.464, for * 1.465 the weakness and unprofitableness thereof y 1.466.

19 For * 1.467 the law made nothing perfect z, † 1.468 but the bringing in of a better hope did a 1.469: by the which we draw nigh unto God b 1.470▪* 1.471

20 And in as much as not without an oath he was made priest c 1.472.

21 (For those Priests were made † 1.473 without an oath d 1.474: but this with an oath, by him that said unto him, The Lord sware e 1.475, and will not re∣pent, Thou art a priest for ever after the order of Melchisedec.)

22 By so much was Jesus made a surety f 1.476 of a better testament g 1.477.

23 And they truly were many priests h 1.478, be∣cause they were not suffered to continue, by rea∣son of death i 1.479.

24 But this man because he continueth ever k 1.480, hath an † 1.481 unchangeable priesthood l 1.482.

25 Wherefore he is able m 1.483 also to save them to the † 1.484 uttermost, that come unto God by him n 1.485, seeing he ever liveth to make intercession for them o 1.486.

26 For such an high priest became us, who is holy p 1.487, harmless q 1.488, undefiled r 1.489, separate from sinners s 1.490, and made higher than the heavens t 1.491.

27 Who needeth not daily, as * 1.492 those high priests, to offer up sacrifice u 1.493, first for his own sins, and then for the peoples w 1.494: For † 1.495 this he did once when he offered up himself x.

28 For the law maketh * 1.496 men high priests which have infirmity x 1.497, but the word of the oath which was since the law y 1.498, maketh the Son, † who is ‖ 1.499 consecrated for evermore z 1.500.

CHAP. VIII.

1 NOW of the things which we have spoken, this is the sum a 1.501: We have such an high priest,* 1.502 who is set on the right hand of the throne of the Majesty in the heavens b 1.503.

2 A minister c 1.504 ‖ 1.505 of * 1.506 the sanctuary d 1.507, and of the † 1.508 true tabernacle e 1.509, which the Lord pitched f 1.510, and not man g 1.511.

3 For every high priest is ordained to offer gifts and sacrifices h 1.512: wherefore * 1.513 it is of ne∣cessity that this man have somewhat also to of∣fer i 1.514.

4 For if he were on earth he should not be a priest k 1.515, seeing that ‖ 1.516 there are priests that of∣fer gifts according to the law l 1.517;

5 Who serve unto the example and * 1.518 shadow of heavenly things m 1.519, as Moses was admonished of God n 1.520, when he was about to make the ta∣bernacle. For see, saith he, o 1.521 that thou make all things according to the pattern p 1.522 shewed to thee in the mount.

6 But now * 1.523 hath he obtained a more excel∣lent ministry q 1.524, by how much also he is the Me∣diator r 1.525 of a better * 1.526 covenant s 1.527, which was established upon better promises t 1.528.

7 For if that first covenant had been faultless u 1.529, then should no place have been sought for the second w 1.530.

8 For finding fault with them x 1.531, he saith, Be∣hold, the days come y 1.532, saith the Lord z 1.533, when I will make a 1.534 a new covenant with the house of Israel, and the house of Judah:

9 Not according to the covenant that I made with their fathers b 1.535, in the day when I took them by the hand c 1.536, to lead them out of the land of E∣gypt, because they continued not d 1.537 in my cove∣nant, and I regarded them not e 1.538, saith the Lord f 1.539.

10 For this is the covenant g 1.540 that I will make with the house of Israel h 1.541 after those days i 1.542, saith the Lord: * 1.543 I will put my Laws into their mind k 1.544, † 1.545 and write them ‖ 1.546 in their hearts l 1.547: and I will be to them a God m 1.548, and they shall be to me a people n 1.549,

11 And * 1.550 they shall not teach o 1.551 every man his neighbour p 1.552, and every man his brother, saying, q 1.553 Know the Lord: For all shall know r 1.554 me, from the least to the greatest.

12 For I will be merciful to their unrighte∣ousnesses s 1.555, and their sins and their iniquities will I remember no more t 1.556.

13 In that he saith, A new Covenant, he hath made the first old u 1.557; Now that which decayeth and waxeth old, is ready to vanish away w 1.558.

CHAP. IX.

1 THen a 1.559 verily the first Covenant b 1.560 had also ‖ 1.561 ordinances c 1.562 of divine service d 1.563, and a worldly e 1.564 sanctuary.

2 For there was a Tabernacle f 1.565 made, the first g 1.566, wherein was the candlestick h 1.567, and the table i 1.568, and the shew-bread k 1.569, which is called the ‖ 1.570 Sanctuary l 1.571.

3 And m 1.572 after the second v••il, the Taberna∣cle which is called the Holiest of all n 1.573.

4 Which had the golden censer o 1.574, and * 1.575 the ark p 1.576 of the covenant, overlaid round about with gold, wherein was the golden pot that had manna q 1.577, and Aarons r••d r 1.578 that budded, and the † 1.579 tables of the covenant s 1.580:

5 And over it the cherubims t 1.581 of glory sha∣dowing the mercy-seat; of which we cannot now speak particularly u 1.582.

6 Now when these things were thus ordain∣ed w 1.583, * 1.584 the priests went always into the first Ta∣bernacle, x 1.585 accomplishing the service of God.

7 But into the second went the High-Priest alone once every year y 1.586, not without blood z 1.587, which he offered for himself, and for the errors of the people a 1.588.

8 The Holy Ghost b 1.589 this signifying, that * 1.590 the way into the holiest of all c 1.591 was not yet made manifest, while as the first tabernacle was yet standing d 1.592.

9 Which was a Figure for the time then pre∣sent e 1.593, in which were offered both gifts and sa∣crifices f 1.594, * 1.595 that could not make him that did the service perfect g 1.596, as pertaining to the consci∣ence,

10 Which stood only in meats and drinks h 1.597, and divers washing i 1.598, and * 1.599 carnal ordinances k 1.600 imposed on them l, until the time m 1.601 of refor∣mation n 1.602.

11 But o 1.603 Christ being come * 1.604 an high priest of good things to come p 1.605, by a greater and more perfect q tabernacle, not made with hands r 1.606, that is to say, not of this building:g 1.607

12 Neither s 1.608 by the blood of goats and calves: * 1.609 but by his own blood t 1.610 t 1.611 he entred in † 1.612 once into the holy place, having obtained u eternal re∣demption for us.

13 For if t 1.613 the blood of bulls and of goats, and the ashes u 1.614 of an heifer sprinkling the un∣clean, sanctifieth w 1.615 to the purifying of the Flesh:

14 How much more * 1.616 shall the blood of Christ r, who through the eternal spirit y 1.617 offered himself without ‖ 1.618 spot to God z 1.619, purge a 1.620 your conscience from dead works b 1.621 to † 1.622 serve the li∣ving God c 1.623.x 1.624

15 And for this cause he is the d 1.625 Mediator of the new testament, t * 1.626 that by means of death e 1.627 for the redemption of f 1.628 the transgressions that were under the first testament, they which are called g 1.629 might receive the promise of eternal nheritance.

16 For where a h 1.630 testament is, there must also of necessity ‖ 1.631 be the death of the testa∣tor i 1.632,

17 For a * 1.633 Testament is of k 1.634 force after men are dead: otherwise it is of no strength at all l 1.635 whilst the Testator liveth.

18 Whereupon m 1.636 neither the first testament was ‖ 1.637 dedicated n 1.638 without blood.

19 For when Moses had spoken o 1.639 every pre∣cept to all the people according to the Law, * 1.640 he took the blood p 1.641 of calves and of goats, with water and ‖ 1.642 scarlet wool, and hysop, and sprinkled both the book and all the people.

20 Saying, * 1.643 This is the blood of the testa∣ment, which God hath enjoined unto you q 1.644.

Moreover,* 1.645 he sprinkled likewise with blood both the tabernacle, and all the vessels of the mi∣nistry r 1.646.

22 And almost all things s 1.647 are by the Law purged with blood: and * 1.648 without shedding of blood is no remission.t 1.649

23 It was necessary therefore u 1.650, that the pat∣terns of the things in the Heaven w 1.651 should be purified with these, but the heavenly x 1.652 things themselves with better sacrifices than these.

24 For Christ is not entred y 1.653 into holy pla∣ces made with hands, which are the figures z 1.654 of the true, but into heaven a 1.655 it self, now to appear b 1.656 in the presence of God for u••.

25 Nor c 1.657 yet that he should offer himself often, as * 1.658 the high-priest entreth into the Ho∣ly place every year with the blood of o∣thers.

26 For then d 1.659 must he often have suffered since e 1.660 the foundation of the world: But now f 1.661 * 1.662 once in † 1.663 the end of the world hath he g 1.664 ap∣peared to put away sin by the sacrifice of him∣self.

27 And as it is appointed h 1.665 unto men once to die, but after this the judgment i 1.666.

28 * 1.667 k 1.668 So Christ was once offered to bear the sins † 1.669 of many, and unto them that look for him l 1.670 shall he appear the m 1.671 second time with∣out sin n unto salvation.

CHAP. X.

1 FOR a 1.672 the law b 1.673 having a shadow c 1.674 of good things to come, and not the very image d 1.675 of the things, can never with those sacri∣fices which they offered year by year continu∣ally, make e 1.676 the commers thereunto perfect:

2 For then ‖ 1.677 would they not have ceased to be offered f 1.678, because that the worshippers once purged g 1.679, should have had no more conscience of sins:

3 But h 1.680 in those sacrifices there is a i 1.681 remem∣brance again made of sins every year.

4 For * 1.682 k 1.683 it is l 1.684 not possible that the blood of bulls m 1.685 and of goats, should take away sins.

5 Wherefore n 1.686 when he cometh into the world, he saith, o 1.687 Sacrifice and offering thou wouldest not, but a p 1.688 body ‖ 1.689 hast thou prepa∣red me:

6 In burnt-offerings and sacrifices for sin q 1.690 thou hast had no pleasure:

7 Then said I, r 1.691 Lo, I come (in the vo∣lume s 1.692 of the book it is written of me) to do t 1.693 thy will, O God.

8 Above u 1.694 when he said, Sacrifice, and of∣fering, and burnt-offerings, and offering for sin thou wouldest not, neither hadst pleasure there∣in, (which are offered by the Law:)

9 Then w 1.695 said he, Lo, I come to do thy will, O God. He taketh away the first, x 1.696 that he may establish the second.

10 By the which y 1.697 will we are sanctified z 1.698 * 1.699 through the offering a 1.700 of the body b 1.701 of Jesus Christ once for all.

11 And c 1.702 every priest standeth daily mini∣string, and offering oftentimes the same sacrifices, which can d 1.703 never take away sins.

12 But e 1.704 this man after he had offered one sa∣••ri••••ce for sins, f for ever sate down on the right hand of God g 1.705.

13 From henceforth h 1.706 expecting * 1.707 till his e∣nemies be made his foot-stool.

14 For by one i 1.708 offering he hath k 1.709 perfect∣ed for ever them that are l 1.710 sanctified.

15 Whereof the holy Ghost m 1.711 also is a wit∣ness to us: for after n 1.712 that he had said be∣fore,

16 This o 1.713 is the covenant that I will make with them after those days, saith the Lord: I will put my laws into their hearts, and in their minds will I write them;

17 And p 1.714 their sins and iniquities will I re∣member no more.

18 Now q 1.715 where remission of these is, there is no more offering for sin.

19 Having r 1.716 therefore, brethren s 1.717, * 1.718 ‖ 1.719 bold∣ness t 1.720 to enter ‖ 1.721 into the holiest u 1.722 † 1.723 by the blood of Jesus,

20 By a new and living w 1.724 way which he hath ‖ 1.725 consecrated x 1.726 for us, through the veil y 1.727, that is to say, his flesh;

21 And having * 1.728 an high priest z 1.729 over the house of God;

22 Let us a 1.730 draw near with a true b 1.731 heart, * 1.732 in full assurance of faith c 1.733, having our hearts d sprinkled from an evil conscience, and our e 1.734 bodies washed with pure water.

23 Let us f 1.735 hold fast the profession of g 1.736 our faith without h 1.737 wavering. For * 1.738 he is faithful i 1.739 that promised:

24 And let us k 1.740 consider one another, to pro∣voke l 1.741 unto love, and to good works:

25 Not m 1.742 forsaking the assembling n 1.743 of our selves together, as o 1.744 the manner of some is: But p 1.745 exhorting one another, and * 1.746 so much the more q 1.747 as ye see † 1.748 the day approaching.

26 For r 1.749 * 1.750 if we sin wilfully s after † 1.751 that we have received t 1.752 the knowledg of the truth, there remaineth no more u 1.753 sacrifice for sins.

27 But a certain fearful w 1.754 looking for of judg∣ment, and fiery x 1.755 indignation, which y 1.756 shall de∣vour the adversaries.

28 He z 1.757 that * 1.758 despised Moses law, died a 1.759 without mercy, under two or three witnesses.

29 Of how much b 1.760 sorer punishment, sup∣pose ye, c 1.761, shall he be thought d 1.762 worthy, who hath e 1.763 trodden under foot the Son of God, and * 1.764 hath counted f 1.765 the blood of the covenant where∣with he was sanctified g 1.766, an unholy thing, and hath h 1.767 done despite unto the spirit of grace?

30 For i 1.768 we know him that hath said, k 1.769 Ven∣geance belongeth unto me, I will recompence, saith the Lord l 1.770; And again, m 1.771 † 1.772 The Lord shall judge his people.

31 It is n 1.773 a fearful thing to fall into the hands of the living God.

32 But o * 1.774 call to remembrance the former days, in which after ye p 1.775 were illuminated, ye indured * 1.776 a great fight o•• afflictions q 1.777.* 1.778

33 Partly whilst ye were made r 1.779 a gazing-stock, both by reproaches, and afflictions, and partly whilst * 1.780 ye became s 1.781 companions of them that were so used.

34 For ye had t 1.782 compassion of me in my bonds, and * 1.783 took joyfully u 1.784 the spoiling of your goods, knowing ‖ 1.785 in your selves that w 1.786 † 1.787 ye have in heaven a better and an induring substance.

35 Cast not away x 1.788 therefore your confidence, which hath great y 1.789 recompence of reward.

36 For z 1.790 ye have need of patience, that af∣ter ye a 1.791 have done the will of God, ye might b 1.792 receive the promise.

37 For c 1.793 * 1.794 yet a little while, and he that d 1.795 shall come, will come, and e 1.796 will not tarry.

38 Now f 1.797 the just shall live by faith: but if any man g 1.798 draw back, my soul h 1.799 shall have no pleasure in him.

39 But we i 1.800 are not of them who draw back unto perdition, but of them k 1.801 that believe, to the saving of the soul.

CHAP. XI.

1 NOW a 1.802 faith is the ‖ 1.803 substance b 1.804 of things hoped for, the evidence c 1.805 * 1.806 of things not seen.

2 For d 1.807 * 1.808 by it the elders obtained a good re∣port.

3 By faith e 1.809 we understand that the * 1.810 worlds f 1.811 were framed by the word of God, so that things which are seen, were not made g 1.812 of things which do appear.

4 By faith h 1.813 Abel offered i unto God a more excellent sacrifice than Cain, by which he ob∣tained k 1.814 witness that he was righteous, God l 1.815 l 1.816 testifying of his gifts: and by it m 1.817 he being dead, ‖ 1.818 * 1.819 yet speaketh.

5 By faith Enoch n 1.820 was translated, that he should not see death, and was not o 1.821 found, be∣cause God p 1.822 had translated him: For before his translation q 1.823 he had this testimony that he pleased God.

6 But without r 1.824 faith, it is impossible to please him, for he that s 1.825 cometh to God, must t 1.826 believe that he is, and that he is u 1.827 a reward∣er of them that diligently seek him.

7 By w 1.828 faith Noah being warned of God of things, not seen as yet, ‖ 1.829 moved x 1.830 with fear prepared an Ark to the saving of his house, by the which he y 1.831 condemned the world, and be∣came ••heir z 1.832 of * 1.833 the righteousness which is by faith.

8 By faith Abraham a 1.834 when he was called to go out into a place which he should after re∣ceive for an Inheritance, obeyed; and he b 1.835 went out, not knowing whether he went.

By faith he c 1.836 sojourned in the land of pro∣mise, a•• in a strange country, dwelling in taber∣nacles with d 1.837 Isaac and Jacob, the heirs with him of the same promise.

10 For he looked for e 1.838 e 1.839 a city which hath foun∣dations, * 1.840 whose builder f 1.841 and maker is God.

11 Through faith also g 1.842 * 1.843 Sarah her self recei∣ved strength to conceive seed, and † 1.844 was deli∣vered h 1.845 of a child when she was past age, because she judged i 1.846 him faithful who had pro∣mised.

12 Therefore k 1.847 sprang there even of one, and him as good as dead, * 1.848 so many as the stars of the skie in multitude, and as the sand which is by the sea-shore, innumerable.

13 These all l 1.849 died † 1.850 in faith, not having received m 1.851 the promises, but having n 1.852 seen them afar off, and were o 1.853 perswaded of them, and imbraced them, and * 1.854 confessed p 1.855 that they were strangers and pilgrims on the earth.

14 For q 1.856 they that say such things, declare plainly that they seek a country.

15 And r 1.857 truly if they had been mindful of that country from whence they came out, they might have had opportunity to have return∣ed:

16 But s 1.858 now they desire a better country, that is, an heavenly: Wherefore God t 1.859 is not ashamed * 1.860 to be called their God: For he hath u 1.861 prepa∣red for them a city.

17 By faith Abraham when he w 1.862 was tried, offered up Isaac: And he that had x 1.863 received the promises, offered up his only begotten son,

18 ‖ 1.864 Of whom it was said y 1.865, * 1.866 That in Isaac shall thy seed be called:

19 Accounting z 1.867 that God was able to a 1.868 raise him up, and even from the dead: From whence also b 1.869 he received him in a figure.

20 By c 1.870 faith Isaac blessed Jacob and Esau concerning things to come.

21 By faith d 1.871 Jacob when he was a dying, blessed both of the sons of Joseph, and e 1.872 wor∣shipped, leaning upon the top of his staff.

22 By saith f 1.873 Joseph when he died, ‖ 1.874 made mention of the departing of the children of Is∣rael: And g 1.875 gave commandment concerning his bones.

23 By faith h 1.876 Moses when he was born was hid three months of his parents, because they i 1.877 saw he was a proper child, and they were k 1.878 not afraid of the * 1.879 kings commandment.

24 By faith l 1.880 * 1.881 Moses when he was come to years, refused to be called the son of Pharaohs daughter,

25 * 1.882 Chusing m 1.883 rather to suffer afflictions with the people of God, than n 1.884 to enjoy the pleasures of sin for a season:

26 Esteeming o 1.885 the reproach ‖ 1.886 of Christ grea∣ter riches then the treasures in Egypt: For he p 1.887 had respect unto the recompence of the re∣ward.

27 By faith * 1.888 he q 1.889 forsook Egypt, not fear∣ing the wrath of the king: For he r 1.890 endured as seeing him who is invisible.

28 Through faith s 1.891 he kept the passover, and the sprinkling of blood, lest he t 1.892 that destroy∣ed the first-born, should touch them.

29 By faith u 1.893 they passed through the red-sea, as by dry land: which the Egyptians assay∣ing w 1.894 to do, were drowned.

30 By faith x 1.895 the walls of Jericho fell down, after they were compassed about seven days.

31 By faith the harlot y 1.896 Rahab perished not with them ‖ 1.897 that believed not, when z 1.898 she had re∣ceived the spies with peace.

32 And a 1.899 what shall I more say? for b 1.900 the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephtha, and of * 1.901 David also, and Samuel, and of the Pro∣phets.

33 Who through faith c 1.902 subdued kingdoms, wrought righteousness d 1.903, obtained e 1.904 promises, stopped f 1.905 the mouths of lyons,

34 Quenched g 1.906 the violence of fire, * 1.907 escaped h 1.908 the edge of the sword, † 1.909 out of weakness i 1.910 were made strong, waxed valiant in fight k 1.911, turned to flight the armies of the aliens.l 1.912

35 Women m 1.913 received their dead raised to life again: and * 1.914 others n 1.915 were tortured, not accepting deliverance, that o 1.916 they might obtain a better resurrection.

36 And others p 1.917 had trial of cruel mockings and q 1.918 scourgings, yea, moreover of bonds r 1.919, and imprisonment.

37 * 1.920 They s 1.921 were stoned, they were t 1.922 sawn asunder, were u 1.923 tempted, were slain w 1.924 with the sword, they x 1.925 † 1.926 wandred about in sheep-skins, and goat-skins, being destitute y 1.927, afflicted, tor∣mented:

38 Of whom z 1.928 the world was not worthy they wandred in a 1.929 deserts, and in mountains, and in dens and caves of the earth.

39 And b 1.930 these all having obtained c 1.931 a good report through faith, received not the pro∣mise d 1.932.

40 God e 1.933 having ‖ 1.934 provided some better thing for us, that they f 1.935 without us should not be made perfect g.

CHAP. XII.

1 WHerefore a 1.936, seeing we also are compas∣sed b 1.937 about with so great a cloud of witnesses, * 1.938 let us c 1.939 lay aside every weight, and the d 1.940 Sin which doth so easily beset us, and e 1.941 let us run † 1.942 with patience the race that is set before us.

2 Looking f 1.943 unto Jesus the ‖ 1.944 author and fi∣nisher of our Faith, who g 1.945 for the joy that was set before him, * 1.946 endured the cross, despising i 1.947 the shame, and * 1.948 is set down k 1.949 at the right hand of the throne of God.

3 For l 1.950 consider him that endured m 1.951 such contradiction of Sinners against himself, lest ye be n 1.952 wearied and faint in your minds.

4 Ye o 1.953 have not yet resisted unto blood, striving against Sin.

5 And ye p 1.954 have forgotten the q 1.955 exhortation, which speaketh to r 1.956 you as to children, * 1.957 My son, despise not thou s 1.958 the chastening of the Lord, nor t 1.959 faint when thou art rebuked of him.

6 For whom the Lord loveth he chasten∣eth, and w 1.960 scourgeth every Son whom he re∣ceiveth.u 1.961

7 I•• ye x 1.962 endure chastening, God dealeth with you as with sons: for y 1.963 what son is he whom the father chasteneth not?

8 But z 1.964 if ye be without chastisement, where∣of all are partakers, then are ye bastards, and not sons.

9 Furthermore a 1.965 we have had fathers of our flesh who corrected us, and we b 1.966 gave them re∣verence, shall we not much rather be c 1.967 in sub∣jection unto * 1.968 the Father of spirits d 1.969 and live?

10 For they e 1.970 verily for a few days chasten∣ed us after their own pleasure; but he f for our profit, that we might be partakers of his ho∣liness.

11 Now g 1.971 no chastening for the present seemeth to be joyous, but grievous: neverthe∣less, afterwards h 1.972 it yieldeth the peaceable fruit of righteousness unto them which are exer∣cised thereby.

12 Wherefore lift up i 1.973 the hands which hang down, and the feeble knees.

13 And k 1.974 make ‖ 1.975 straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed.

14 * 1.976 Follow l 1.977 peace with all men, and holi∣ness m 1.978, without which no man n 1.979 shall see the Lord:

15 Looking o 1.980 diligently, lest any p 1.981 man ‖ 1.982 fail of the grace of God; lest any q 1.983 root of bitterness springing up, trouble you, and there∣by r 1.984 many be defiled:

16 * 1.985 Lest s 1.986 there be any fornicator, or t 1.987 pro∣fane person as Esau u 1.988, who for one morsel of meat sold his birth-right.

17 For w 1.989 ye know how that afterward when he would have inherited the blessing, he was re∣jected: for he x 1.990 found no ‖ 1.991 place of repen∣tance, though he sought it carefully with tears.

18 For y 1.992 ye are not come z 1.993 unto * 1.994 the mount that might be touched, and a 1.995 that burned with fire, nor unto b 1.996 blackness, and darkness, and tempest;

19 And c 1.997 the sound of a trumpet, and the voice of words, ••hich voice they that heard e 1.998, * 1.999 intreated that the word should not be spoken to them any more:d 1.1000

20 For f 1.1001 they could not endure that which was commanded. And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart.

21 And g 1.1002 so terrible was the sight, that Moses said, •• exceedingly fear and quake.

22 But h 1.1003 ye are come unto i 1.1004 mount Sion, and k 1.1005 unto the City of the living God, the hea∣venly Jerusalem, and to l 1.1006 an innumerable com∣pany of angels.

23 To m 1.1007 the general assembly and church n 1.1008 of the first-born, which o 1.1009 are ‖ 1.1010 written in hea∣ven, and to p 1.1011 God the judge of all, and to q 1.1012 the spirits of just men made perfect,

24 And to r 1.1013 * 1.1014 Jesus the Mediator of the new ‖ 1.1015 covenant, and s 1.1016 to † 1.1017 the blood of sprink∣ling, that speaketh better things than that of Abel.

25 See t 1.1018 that ye refuse not him that speak∣eth: For if u 1.1019 they escaped not who refused him that spake on earth, w 1.1020 much more shall not we escape, if we turn away from him that speaketh from heaven:

26 Whose x 1.1021 voice then shook the earth, but now y 1.1022 he hath promised, saying, * 1.1023 Yet once more I shake not the earth only, but also hea∣ven.

27 And y 1.1024 this word, Yet once more signifieth * 1.1025 the removing of those things that ‖ 1.1026 are sha∣ken, as of things that are made, that z 1.1027 those things which cannot be shaken may re∣main.

28 Wherefore a 1.1028 we receiving a kingdom which cannot be moved, ‖ 1.1029 let us have grace b 1.1030, whereby we may serve God acceptably, with reverence and godly fear.

29 For * 1.1031 our God is a consuming fire c 1.1032.

CHAP. XIII.

1 LET * 1.1033 brotherly love continue a 1.1034.

2 * 1.1035 Be not forgetful b 1.1036 to entertain Stran∣gers: for c 1.1037 thereby some have entertained an∣gels unawares.

3 Remember them d 1.1038 which are in bonds, as bound with them; and them which suffer ad∣versity e 1.1039, as being your selves also in the bo∣dy.

4 Marriage f 1.1040 is honourable in all, and the bed g 1.1041 undefiled: but whore-mongers h 1.1042 and adulte∣rers God will judge.

5 Let your conversation be i 1.1043 without cove∣tousness; and be content k 1.1044 with such things as ye have: For he l 1.1045 hath said; * 1.1046 I will never leave thee, nor forsake thee.

6 So m 1.1047 that we may boldly say, The Lord n 1.1048 is my helper, and o 1.1049 I will not fear what man shall do unto me.

7 Remember p 1.1050 them which ‖ 1.1051 have the rule over you, who have spoken to you the word of God: whose q 1.1052 faith follow, considering r 1.1053 the end of their conversation.

8 Jesus Christ s 1.1054* 1.1055 the same yesterday, and to day, and for ever.

9 * 1.1056 Be t 1.1057 not carried about with divers and strange doctrines: For u 1.1058 it is a good thing that the heart be established with grace, † 1.1059 not with w 1.1060 meats, which have not x 1.1061 profited them that have been occupied therein.

10 We y 1.1062 have an Altar, whereof they have no right to eat, z 1.1063 which serve the taberna∣cle.

11 * 1.1064 For the bodies a 1.1065 of those Beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the camp.

12 Wherefore b 1.1066 Jesus also, that he might sanctifie the people with his own blood, * 1.1067 suf∣fered without the gate.

13 Let c 1.1068 us go forth therefore unto him with∣out the camp, bearing his reproach.

14 * 1.1069 For here have we d 1.1070 no continuing city, but we seek one to come.

15 By him therefore e 1.1071 let us offer the sa∣crifice of praise to God continually, that is, the fruit of our lips, giving ‖ 1.1072 thanks to his name.f 1.1073

16 But g 1.1074 to do good, and to communicate forget not, for h 1.1075 with * 1.1076 such sacrifices God is well pleased.

17 * 1.1077 Obey i 1.1078 them that ‖ 1.1079 have the rule over you, and submit your selves: For k 1.1080 † 1.1081 they watch for your souls, as they that must give account: that they l 1.1082 may do it with joy, and not with grief: for that m 1.1083 is unprofitable for you.

18 Pray n 1.1084 for us: For we o 1.1085 trust we have a good Conscience, in all things willing to live honestly.

19 But I beseech you the rather p 1.1086 to do this, that I may be restored to you the sooner.

20 Now q 1.1087 the God of peace that brought again from the dead our Lord Jesus * 1.1088, that great shepherd of the sheep * 1.1089, † 1.1090 through the blood of the everlasting ‖ 1.1091 covenant.

21 * 1.1092 Make you r 1.1093 perfect in every good work to do his will, ‖ 1.1094 working s 1.1095 in you that which is well-pleasing in his sight, through Je∣sus Christ; to whom t 1.1096 be glory for ever and ever. Amen.

22 And u 1.1097 I beseech you, brethren, suffer the word of exhortation; for I have written a let∣ter to you in few words.

23 Know ye w 1.1098 that our brother Timothy is set at liberty; with whom, if he come shortly I will see you.

24 Salute x 1.1099 all them that have the rule over you, and all the saints. They of Italy salute you.

25 Grace be with you all. Amen.* 1.1100

Written to the Hebrews from Italy, by Timothy.

Notes

• a 1.1

  The Apostle designing the C••nviction of the•••• Hebrews by this Discourse, ent••••s on it ••••••emnly; that if 〈◊〉〈◊〉 God can awe them, the consideration of Him should gain credit to his Doctrine. The God he speaks of, is to be apprehended here Personally as well as Essentially, God the Father, the one admirable Sovereign, Immutable Being, the Author of first and second Revelation; Order is kept here in the subsist∣ence of the Relations, as in their Works.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by many parts, turns and changes of Time, Seasons and Oppor∣tunities, and by many parcels of Revelation; God's Will was discovered by Piece-meal, and not all at once. He vouch∣safed one Promise to Adam, and so gradually opened further to Enoch, Noah, Abraham, David, pointing out a Christ to come, to come of Abraham's Seed in David's Family: He discover∣ed here a little and there a little, Isai. 28.13.
• c 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, suitable to the manifold Wisdom of God, in divers forms and manners was his Revelation to them; sometimes by sensible representations to them waking, as by Angels, Fire in the Bush, the Pillar of Fire, and Cloud. Terribly, as at Mount Sinai, chap. 12.18, to 22. Sometimes by Dreams and Visions, Numb. 12.6. By Vrim and Thummim, by Voice from the Ark, by Types and Signs from Heaven, by Riddles, and dark Speeches, and Levitical Ceremonies; sometimes by immediate illapses on the Soul, powerfully influencing it with a Divine Light.
• d 1.4

  Revealed and declared infallibly his Mind and Will concerning the way of Mans Salvation, which his Wisdom contrived, and his Will decreed.
• e 1.5

  All that time past, between Adam and Christ, about 4000 years before.
• f 1.6

  The Holy Ancestors of these Hebrews, from Adam, down along the Old-Testament Church of God; The Believers of old, such as are registred, chap. 11. and all like them to the times of Christ, from Gen. 3.15. to that time.
• g 1.7

  All those Holy Men to whom, and by whom God revealed his Will to his Church thr••ughout the successive Ages of the Old Testa∣ment day, 〈◊〉〈◊〉 as were but God's Servants, chap. 2.4. and had his 〈◊〉〈◊〉 and Mind by measure, who as they preached God's Will were God's Mouth, as they wrote it were God's Scribes, as Abel, Enoch, &c. before the Flood, Noah before and after, Abraham, Isaac, Iacob, Ioseph, Moses, David, &c. to these did God infallibly declare it, and they did infalli∣bly deliver it to the Church by Word and Writing; God was by gracious inhabitation in them, in their Hearts, Tongues and Hands, 2 Pet. 1.21.
• * 1.8

  Gal. 4.4.
• h 1.9

  The Gospel-day, last, as after the days of the old World, and after the Law given to Israel by Moses; the days of the fourth Kingdom of the Roman Empire, in the heighth of which Christ came into the World, and at the end of it shall accomplish his ••ingdom, Dan. 2.40, 44. The last, be∣cause the Perfection of those Types which went before, when Christ setled in the Church that Religion which must remain unalterable to the end of the World, chap. 12.25, to 29. The best days for clearest Light and greatest Mercies.
• i 1.10

  Re∣vealed his Will to us once and intirely, Iohn 1.17, 18. Iude v. 3, 4. Discovering the excellent things of God more clearly than they were before, Ephes. 3.3, to 11. 1 Pet. 1.10, 11, 12.
• k 1.11

  The believing Hebrews were so favoured be∣yond their Fathers, to have the best Revelation of God in Christ made to them, Matth. 13.16, 17. Luke 10.23, 24.
• l 1.12

  Our Lord Jesus Christ, who cometh out of the Father as a Son, Iohn 1.14. and 16.28. He is his Bosom-Son, near∣est his Heart, Iohn 1.18. the compleat Word of him cre∣ating the new World as well as the old, Iohn 1.1. His Wis∣dom who teacheth without any mistake, declaring all of God, being Truth it self, and exhibiting of it, what he hath seen as well as heard, Iohn 3.11.
• m 1.13

  This Son who natural∣ly issueth from his Father by a divine and an unutterable Generation, Prov. 8.22, to 32. and 30.4. On him all the Fathers love doth terminate, Colos. 1.13. He is to be the Founder and Builder of God's Family, propagating Being to a Holy Seed for him, chap. 3.3, to 7.
• † 1.14

  Mat. 21.37.
• n 1.15

  The Father hath chosen and ordained him as God-Man to Heirship by an inviolable Ordinance of his Decree, as 1 Pet. 1.20. compa. Ephes. 1.10. Giving him thereby, Right and Title to all things, appointing to him His Nature, chap. 2.16, compa. chap. 10.5. His Offices in this Nature, his Kingly, Psal. 2.6, 7. His Priestly, chap. 3.1, 2. His Prophetical, Acts 3.22. be∣ing Heir by Nature, as God the Son, and Heir by an irresist∣ible Ordinance, as God-Man Mediator: so as he had a super••added Right from the Father, which Right he was able to make over to us, but his natural Right he could not, Rom. 8.17. And he was by solemn investiture put in possession of it at his Ascension, when he sate down on the Fathers Right-hand, chap. 12.2. Math. 28.18. Ephes. 1.20, 21, 22. Phil. 2.9, 10, 11.
• o 1.16

  Lord Proprietor, who hath Sovereign and Universal Power over all, being the First-Born, and re∣ceiving the Right of it in the whole Inheritance, Psal. 89.••7. Rom. 8.29. Col. 1.15, 1••. The Lot and Portion is fal∣len to him by God's Law, the Heir being Lord of all, Gal. 4.••1. Being Heir of his Brethren, Psal. 2.8. and the Build∣er and Purchaser of his Inheritance, Revel. 5.9, to 14. comp. 1 Pet. 1.3, 4, 18, 19. Possessing the Inheritance during his Fathers Life, and making all his Brethren Heirs of it with him.
• p 1.17

  Of all things within the compass of God, all that God is, all that God hath, all that God can or will do. All Dominions of God, Heaven, Earth and Hell are his. He is Lord of Angels, and hath made them Fellow-Servants with us, Ephes. 1.21. Col. 1.18. to Himself, and ministring Guards to us, ver. 14. and 5.11. Rev. 19.10. Of Devils, to over∣rule them, who cannot go or come, but as he permits them, Matth. 8.31. Col. 2.15. Of Saints, Iohn 17.10. Rom. 8.29. Of Wicked Men his Enemies, 2 Thess. 1.8, 9. Of all Crea∣tures, Col. 1.15, 16, 17. Of all God's Works, Spiritual, Tem∣poral, Past, Present, or to Come; Pardon, Peace, Righte∣ousness, Life, Glory; all Blessings of all sorts, for Time, and for Eternity. This Son-Prophet hath Right to, actual Pos∣session of; and free and full disposal of them. All both in Law and Gospel his, Moses himself, and all his Work, to order, change, and do his Pleasure with.
• q 1.18

  His Son God-Man, a joint cause, a primary and principal Agent with the Father, and not a meer Instrument, second in working as in relation; by this Word and Wisdom of God, who was the Rule and Idea of all things, all things were modelled, re∣ceived their shapes, forms, and distinct Beings, Iohn 1.1, ••, 3. and 5.19, 20. Colos. 1.16. In the Works of the Trini∣ty, what one Relation is said to do, the other do, but in their Order, answerable to the three Principles in every Action, Wisdom, Will, and Power.
• r 1.19

  Created and framed, giving Being where there was none, causing to subsist; suggesting herein his Ability for Redemption-Work. He who made the World, can remove it, chap. 11.3.
• s 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scarce to be met with in any part of Scripture but this Epistle, strictly it signifieth Ages, and things measured by Time; an∣swer it doth to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which imports both an Age and the World: So Ages are here well Translated Worlds, all Creatures and things measured by them. The Scriptures acquaint us with an Vpper World, and the Inhabitants thereof, Angels and glorified Saints; the Heavenly World, v. 10. where the Morning Stars sang together, Iob 38.7. compa. Gen. 1.1. There is a lower Earthly World, with its Inhabi∣tants, Men, who live on the things in it, Psal. 24.1. And there is a Regenerate World, the new Heavens and new Earth made by Christ, and a new Sabbath for them, chap. 12.26, 27, 28. comp. 2 Pet. 3.13. There's Adam's World that now is, this present World, Ephes. 1.21. And the World to come, which as it is made by, so for the second Adam, the Lord from Heaven, in which he eminently is to Reign, Psal. 8.5, 6, 7, 8. of which see chap. 2.5.
• * 1.21

  2 Cor. 4.4.
• t 1.22

  The same Gospel-Minister God's Son was, as to his Person, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a brightness shining out: which word sets forth the natural eternal Generation of God the Son, discovering both the rise and flux of his Being, and the beauteous and glorious excellency of it. It is the same in the sight of it with the Fathers, the brightness of Glory, Light of Light, Glory of Glory to Perfection, streaming from his Father uncessantly; as Beams issue from the Sun, or the mental Word is the invisible brightness of that spiritual Light the Intellect.
• u 1.23

  Essential Glory. Light is a faint, visible resem∣blance of God's Essence; his manifestation of Himself in Glo∣ry hath been by Light, to Moses, Exod. 33.18, 21, 22, 23. and 34.5, 29, 30, 31. To Isaiah, chap. 6.1, 2, 3, 4. to Ezekiel, chap. 1.4, to 28. and 10. To Daniel, chap. 10.5, 6, 8, 16, to 20. To Iohn, Revel. chap. 1. chap. 4, and 5. And so Christ repre∣sented that of his Person at his Transfiguration, Matth. 17.1, to 7. If Created Light be glorious in the Sun, in Angels; how much more God's Essential Glory, Purity, Beauty, Light, how pleasant? But what are these to God? However the Being of God be conceived, as Wisdom, Holiness, Goodness, Justice, Power, the excellency of these above all Created Beings is this Glory: No Being is Glory but God's; this fundamental Excellency shines no where as in this Son, Iohn 1.14. By this are Father and Son declared distinct Rela∣tions, subsisting together, and Co-eternall.
• w 1.24

  As the Beams are with the Sun the same in time, yet are weaker, there∣fore the Holy Ghost adds, He is His very Image, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is an Engraven Image of the Father, every way like him; the Word signifieth a Sculp, Print, Engraving, or Seal; intima∣ting its distinction from what imprest it, and its likeness, or parity to it, so is the Son's a distinct Relation, yet natu∣rally and integrally having all that might liken hi•• to his Father, Col. 1.15.
• x 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his subsistence: He is not the Character of the God-head, or of the Divine Essence, but of the Father, the Personal Subsistence in the Deity. He is one and the same God with the Father, but his Character as God is a Father, so that who seeth him, seeth his Father, Iohn 14.9. He the visible representation of him, Col. 2.9.
• † 1.26

  John 1.4. Rev. 4.11.
• y 1.27

  The whole Work of Providence is set out by upholding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports sustaining, feeding, preser∣ving, governing, throwing down, raising up, comforting and punishing, &c. All would have ••ullen in pieces on Man's Sin, had not he interposed, and stopt the World when it was reeling back into nothing, Col. 1.17. And to this in∣stant he Preserveth and Ruleth all, Isai. 9.6. Iohn 5.22.
• z 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a full, universal, comprehensive All, Persons and Things, Angels, Men, Creatures good and bad, small and great, with all Events, Acts 17.24, to 32.
• a 1.29

  Not by an ar∣ticulate Voice, but his Beck, Will, or powerful Command, whereby he doth whatsoever he pleaseth: His absolute, powerful, irresistible Word; He acts as easily as others speak, there is no distinguishing between this Word and Power, they went together in the Creation, Gen. 1.3, 6. and do so in his Providence, Psalm 33.9. and 148.8.
• b 1.30

  When this God-Man, as the great Gospel High-Priest, so stiled, chap. 2.17. had, by himself alone, being Altar, and Sa∣crifice, as well as Priest, the sole efficient of this Work with∣out any Assistance: He, by his Eternal Spirit offered up a Sacrifice Propitiatory to God, his Humane Nature Hyposta∣cally united to his Divine, and expiring his Soul, he imme∣diately entred with the Blood of the Covenant, the Holy of Holiest in Heaven, and presenting it before the Eternal ••udge, made full satisfaction and expiation for Sins, chap. 7.17. and 9.11, 12, 14, 24, 26. and 10.10, 12, 14.
• c 1.31

  By his Satisfaction and Merit, removing both the guilt and stain of Sin; so as God the injured Law-giver could be Just as well as Merciful in Pardoning it, and Justifying those who Believe and Plead it from the Condemnation they were liable to for it, Rom. 3.24, 25, 26. 1 Iohn 1.7, 9. and mortifying and killing Sin in them by his purchased Spirit, chap. 10.10, 12, 14, 18. compar'd 1 Cor. 6.11. Ephes. 5.25, 26, 27.
• d 1.32

  The Sins of Men, and not of Angels: and the con∣••equents of them removing guilt, stain and punishment, which they would fasten on us, chap. 2.16. by his self Sa∣crifice.
• * 1.33

  Chap. 10.12.
• e 1.34

  After his atoning for Sinners at the Forty days end, he ascended in his Humane Nature, immortal in Body and Soul, and entred the second time the Holy of Holiest in Heaven, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made himself to sit as High-Priest in the most Honorable and Immovable State and Conditi∣on. He did not stand as the Typical High-Priest before God's Ark, but sate; and in this co-operated with his Father, and obeyed him, Psalm 110.1. Angels, and Men, and Creatures, all subjected to him, Ephes. 1.20, 21, 22. He doth sit qui∣etly, Acts 3.21. and surely; there is no shaking him from his ever-interceding for his, chap. 7.25.
• f 1.35

  A Similitude expres∣sing the height of Glory that this God-Man is advanced to; alluding to the State of the greatest King on his Throne in his Majesty, Ezek. 1.4, 26, 27, 28. Dan. 7.9, to 14. 1 Tim. 1.17. He is exalted by the Royal Father as his Eldest Son, invested with God-like Power, Majesty and Glory, as chap. 8.1. and 10.12. and 12.2. There enjoying all that Happiness, Blessedness, all those Dignities and Pleasures, Psal. 16.11. Fulness of Honour and Glory, ch. 2.7. Of Go∣vernment, Rule and Dominion, Matth. 28.18. Of all Royal and Glorious Abilities and Endowments for the managing all things: He enjoyeth all these as the Father himself doth, who ordereth all by him, so as no Creature is capable of it, ver. 13. All the Power of doing all Things in all Worlds, is lodged in his hands.
• g 1.36

  In the highest Heaven is this possessed by him, and there is he to display his Glory in ordering all, Ephes. 4.10. chap. 7.26. and 8.1. As in the happiest, so in the highest place is he to Rule for ever, our advantage is by it, Ephes. 2.6. as to best of places and states.
• h 1.37

  This God-Man the great Gospel-Minister is more excel∣lent than Angels, and so must surpass all the Prophets. He became thus by being surety constituted and declared, as or∣dained by God's Decree from Eternity, in eminently above them by actual investitu••e on his Ascension, Ephes. 1.20, 21. A more excellent Person he is beyond any comparison for his Divine Nature, and in his Humane transcending the An∣gelical, on the account of the Hypostatical Union, see ver. 6.
• i 1.38

  These were Spirits likest God, and called Elohims, or Gods, ver. 7. Psal. 104.4. being most Pure, Glorious, Powerful, and Heavenly Creatures, Mark 8.38. and 13.32. 2 Thes. 1.7. Of various ranks, orders and degrees, Ephes. 1.21. Col. 1.16. used by Christ as his Ministers in the delivering of his Law on Mount Sinai to Israel, chap. 2.2. Acts 7.••3. Gal. 8.19. The measure of his transcendency over these, for Person, Office and Name, is infinitely beyond expression.
• k 1.39

  This was his peculiar, hereditary Lot, due to him by natural Right, as the Heir and first-Born of God, justly acquired by him, and actually possessed of him, not as a meer Title but a Name descriptive of his Person, distinguishing him from, and setting him above all others, God the Son incarnate, Isai. 7.14. and 9.6. Lord over all Creatures in Heaven and in Earth, and under it, Phil. 2.9, 10, 11. Not a simple Mes∣senger, but a Son, Matth. 17.5. Iohn 1.18. the Redeemer, Justifier, and Saviour of his People, Luke 1.31, 32. He is a Person of Name, famous for Power, Glory and Dignity above all others, Ephes. 1.21. Phil. 2.9, 10, 11.
• l 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Differencing from, and setting above all the Names of Angels for Eminency, The Arch-Angel himself a Servant and At∣tendant on him, 1 Thess. 4.16. His is more differencing and transcending in his kind than the Name of Angels is in their kind; He is above whatever they can pretend to, and so a more excellent Prophet than they. He hath in all things as well as Name, over them the pre-eminency.
• m 1.41

  The Apostle here proves that Christ hath a more ex∣cellent Name and pre-eminency over Angels by Scripture-Texts owned by these Hebrews. He had the Name of Son of God, and so had not Angels; for God the Father, who hath absolute power to give and state all excellency, never said to any Angel, so as to constitute him his Only Son by an Or∣dinance or Word of Power; Sons he may stile them, as Iob 2.1. and Psal. 89.6. As he doth Members of his Church, Gen. 6.2. and Princes and Magistrates, Psal. 82.1, 6. but al∣ways in the Plural Number as he doth the Angels, Iob 38.7. noting out their Power, Place and Ministry. But Son is sin∣gular to Christ, and incommunicable to any other.
• * 1.42

  psal. 2.7.
• n 1.43

  This is quoted out of Psal. 2.7. Thou God-Man, Thou thy self, Thou, and Thou alone (that this was spoken of Christ truly, and of David only as a Type of him, the Spirit asserts, Acts 13.34.) art my own Son, my Ever-being Son, my Son by Nature, Rom. 8.32. Singularity sets out his Eminency above all, and his Propriety by Nature in him.
• o 1.44

  At the day of his Incarnation, Isa. 9.6. Luke 1.31, 32, 35. but eminently at the day of his Resurrection was he declared and pub∣lished to be his only begotten Son with Power, Rom. 1.4. and at his Ascension inaugurated the Supream, Universal King and Priest in Heaven and Earth; chap. 5.5. possest of a better Name, Place and Power than Angels, Ephes. 1.20, 21. What Men enjoy in this kind attributed to them, is with a vast disproportion to this; Born or Begotten they are said to be in respect of God's operation on them, infusing Divine qua∣lities into their Souls, but this Son by a generation proper to a substantial Person.
• p 1.45

  In another Scripture, as 2 Sam. 7.14. 1 Chron. 17.13. and 22.10. It is declared, I his natural, and he my natural Son, so as they are not related to any other, as they are to each other. This in the Type was spoken of Solomon, but fulfilled in Christ, who was Universal King and Priest over his Church for ever; so David understood it, Psal. 110.1. compare 89.19, 26, to 30. He was the First-born Son, born a King; the Son of the Universal and Supream King, the Heir and Lord of all.
• q 1.46

  This is a further proof of the great Gospel-Minister being more excellent than Angels, by God's Command to them to worship Him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some refer to God the Father's Speech, as again ••e saith: others think it too gross a Transposition, and unusual in the Scripture, and so read it as it stands in the Greek Text, He again, or a second time bringeth, &c. This hath started a Query about what time it is that the Father saith this, and that he brought in the First-Born into the world? Some say it was at his Incarnation, others at his coming to Judgment. Considering the former proofs brought out of the Psal. 2.7. and 2 Sam. 7.14. it seems most fairly to be at his Resurrection and Ascension, when the Decree was Pro∣claimed of his being the great King; and he was actually ex∣alted far above all Gods, whether Angels or Men; compare Psal. 2.7. With 97.1, 9. and Acts 13.33. to which agrees Col. 1.15, 18. Then was the demonstration of what a Roy∣al Head he was to be, and how acknowledged by all, Phil. 2.9, 10, 11.
• r 1.47

  He powerfully and effectually publisheth his Command unto his Angels, as recorded by his Prophet in his Word, Psal. 97.7. where the sense of the Hebrew Text is full, Bow down to him all ye Elohim, or Gods; which the Septu∣agint renders Angels, and is so quoted by Paul here; and the Spirit warrants it: so is it rendred Deut. 32.43. That Tran∣slation was commonly used by the dispersed Graecising He∣brews. This Title is attributed to Angels, Psal. 8.5. By their Worship they do obey the Father, and own their sub∣jection to his Son at his Resurrection, Matth. 2••.2. Luke 24.4. and Iohn 20.12. And at his Ascension, Acts 1.9, 10. Rev. 5.11, 12. So that the Worshipped is more excellent than the Worshippers.
• † 1.48

  Gr. unto.
• s 1.49

  He adds another demonstration of the Gospel-Minister's exceeding Angels, because he hath the Name of God, and An∣gels are called only God's Ministers: For the Creator of An∣gels, who best understandeth their Nature and Office by his Spirit, testifieth what they are, Psal. 104.4.
• t 1.50

  He created them, such as they are, spiritual, intellectual, and immortal Substances, the highest in this sort and kind of Creatures. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do not here signifie Winds, as if the Spirit com∣pared Angels to them for their swiftness and power, but Spi∣ritual Intellectual Beings, as the Son of Man is; and in this it is the Attribute, and not the Subject, that which is praedi∣cated or spoken of Angels.
• u 1.51

  They are but Ministers and Servants, who reveal or perform his Will to those to whom God sends them; Honourable Officers of the great King, ful∣filling his Pleasure, v. 14. executing all his Commands, and going and coming at his beck, Psal. 103.20, 21. Though they are Seraphims, bright, glorious and excellent Creatures, they are but the grand Officers of State in Heaven, encom∣passing God's Throne, waiting for his Commands, which they obey and fulfil as swiftly as the Winds or Flashes of Lightning could dispatch them; though they are stiled by the Spirit Cherubims, Gen. 3.24. compare Ezek 1.5. and 10.1, to 15. And Seraphi••s, Isaiah 6.6. for their Light, Glory and Excellency; yet still are they Creatures, and below the Son, because his Servants.
• w 1.52

  In the Father's Apostrophe to the Son, he giveth him the Name of God, and thereby is he proved to have a bet∣ter one than Angels, made by, and Servants to him; and as the great Gospel-Minister hath a Kingdom in which they are his Ministers and Servants, this Proof is quoted out of Psal. 45.6, 7. It was not to Solomon or David, but to the Son God-Man spoken by the Father. The whole Psalm is writ∣ten of him, and incompatible to any other is the matter of it. It represents him and his Mystical Marriage to the Church, compare Ephes. 5.23. to the end, Rev. 19.7, 8. and 22.17.
• x 1.53

  Some Hereticks to elude this proof of Christ's Deity, would make God the Genitive Case in the Propositi∣on, as thy Throne of God, expressly contrary to the Grammar, both in Hebrew and Greek: Others gloss it, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Nominative Case, as, God is thy Throne for ever, &c. i. e. He doth, and will establish it: But this is Cavilling, since it is the Fathers Speech to, and of his Son, describing his Nature in opposition to the Angels before. They were Created Spi∣rits, but He was God; they were Ministers and Servants in his Kingdom, where he was King; therefore his Name and Per∣son is better than theirs. God in the Singular, was a Name never given to any Creature, but is expressive of his Divine Nature, and his relation in the Deity being God the Son.
• z 1.54

  His Office as God-Man, and great Gospel-Minister, is a Roy∣al one. He is a great King, Angels are subjects of his King∣dom as well as Men, which Royalty is set out by the En∣signs of it; as here, by a Throne, which is an Emblem of Royal Authority, Dominion and Power, whence he displayeth himself in his Kingdom. It is an Heavenly one of a perfect constitution and administration, and of eternal continuance. His it was by natural Inheritance, as God the Son, and as Man united to the God-head, he inheriteth the Priviledges of that Person. This natural Dominion over all things remaineth for ever, Col. 1.16.
• * 1.55

  Gr. rightness or straightness.
• a 1.56

  Another Ensign of his Royal Dominion and Kingdom is his Scepter, which is His Spirit put out in his Government of the World, and in his special work of Grace, guiding and conforming through his Word and Or∣dinances, the Hearts of his chosen to the Will of his Father. This Scepter is subjectively Right in it self, and efficiently ma∣king all under its power to be rectified according to the right and pure Mind and Will of God: compare Psal. 110.1, 2, 3.
• b 1.57

  The Administration of this King in his Kingdom is suita∣ble to his Throne and Scepter, it is all Goodness. For he so loved Righteousness and hated Iniquity (being Righteous and Holy in himself, in Life and Death, expiating Sin, and sanctifying Believers.) So that he acts as to both of these properly from himself, perfectly and for ever.
• c 1.58

  It may be a reason why he so loved Righteousness, being anointed, or of his unction, because he loved the one, and hated the other; therefore God the Son is the Person to whom the Fa∣ther speaketh this.
• d 1.59

  God the Father, his God in respect of the Humane Nature, Luke 1.35. Formed by him, Gal. 4.4. As Mediator between God and Sinners, Iohn 20.17. The Head of the Church, in Covenant with God, his great Gospel-Mi∣nister.
• e 1.60

  So his Father anointed him with the Holy Ghost and with Power, Iohn 3.34. Acts 10.38. And thereby as endowed, so exalted him above all Kings and Prophets who were literally anointed, and above all Angels, having Divine Power and Authority supereminent to all communicated to him, enjoying the best and highest Joy in all his transacti∣ons with the Father for us, and which may perfect Joy in us, Iohn 15.11. and 17.13.
• f 1.61

  The Coheirs of his King∣dom, beyond whatever God communicated to Saints or An∣gels; he had not the Spirit by measure, Iohn 3.34. What others enjoy, it is from his fulness, Iohn 1.16. Luke 4.18, 19, 21.
• g 1.62

  This connective Particle joins this to the former proof, that Christ had a more excellent Name than Angels, even that of God. That he was God, he proved out of Psal. 45.6, 7. He seconds it in this and the two following Verses, which he quotes out of Psal. 102.25, 26, 27. The strength of which lieth thus; He who was Iehovah, and the great Crea∣tor of the World, is God; such is Christ the great Gospel-Prophet. This is evident in the Prayer recorded in the Psalm made to him, compared with the Spirit's Testimony, v. 8. the very works appropriated to Iehovah there, are the ac∣knowledged works of God the Son, as Redemption, Psal. 102.20, 21. Vocation of the Gentiles, ver. 15, 18, 22.
• h 1.63

  In the beginning of Time when that came to be the measure and limit of things, as Gen. 1.1. Before there were any such Creatures as Angels, he was Iehovah, Iohn 1.1. And then manifested himself to be Iehovah. The Enemies of Christ's Deity say that the Name Iehovah is not in the Verse of the Psalm quoted by the Spirit; yet Thou, the Relative used in all those Verses, refers to God, the antecedent prayed to in ver. 24. and to Iehovah, the Name given him, in ver. 1, 12, 15, 16, 18, 19, 21, 22. of that Psalm; all importing one and the same Person. And it is well known that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lord, doth eminently decipher the Redeemer in the New Testa∣ment; he is not an Instrument of Iehovah to create by, but the Fountain of all Being, Iehovah Himself.
• i 1.64

  By Founding the Earth, and the Heavens being the Work of thy Hands, is meant the whole Work of Creation throughout the space of Six days: He was the true, full, sole and self-causality of the Earths Being, and all Creatures in it, and of the Heavens, and all Beings which are in them; He was the great Ar∣chitect and Founder of them all; they were his peculiar Workmanship, Possession and Dominion, 1 Cor. 8.6. com∣pare Iohn 1.2. Col. 1.16. If the Heavens were the Works of his Hands and all in them, then he was the Creator of Angels, and therefore must be for Person, Name, and Of∣fice, more excellent than they.
• * 1.65

  Isa. 34.4.
• k 1.66

  The Heavens themselves instanced in, as containing the most excellent part of the Creation (such as the Gentile Philosophy esteemed incorruptible) are mutable, as by the various Changes, not only in the Aery part of it, but in the Aetherial, doth appear: The glorious Lights in it have their spots and rusts, as the Sun it self, both increasing and di∣minishing upon them, and so as to their present, natural frame, are changeable, perishable and dissolvable, Isa. 51.6. Matth. 24.35.
• l 1.67

  But the Son Iehovah is unchangeable, hath a stedfast. Being, such as never loseth its state, no Term is set for the ending of him. His Immutability proves his Deity. Remainest is an expression of present Time, denoting constant abiding. He was before, in, and after all Ages im∣mutable, Lam. 5.19. chap. 13.8. Iesus Christ, the same yester∣day, this day, and for ever.
• m 1.68

  The Antiquation of a Gar∣ment is a Metaphor borrowed, to shew the corruptibility of the Heavens; A Garment wears and decayeth with use in a tract of Time, it changeth its Fashion, is another thing as to its matter and form: so will the Heavens, as to their form and face decay, they are gradually coming to an end as to what they are now, 2 Pet. 3.7, 10. That which decayeth and waxeth old, is ready to vanish away; so these Heavens do, chap. 8.13.
• n 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an upper Garment, Cloak, or Coat, which a Man puts on, or casts off at his Pleasure; when it is of no more use it is folded up and laid by: So the great Gospel-Minister, God the Son incarnate, shall roll up the natural Hea∣vens when useless, and lay them by.
• o 1.70

  By him they shall be altered, and made more glorious by new modelling them, changing of them into a better state, Isa. 34.4. and 65.17. and 66.22. compare 2 Pet. 3.10, 12, 13.
• p 1.71

  The Identity of this Person is opposed to the Changeableness of excellent Creatures, and sheweth him to be what he is here entitled, Iehovah, ch. 13.8. His Assumption of the Humanity to his Person, made no Alteration in him, being still the same most excellent Person as ever, Mal. 3.1, 6. 1 Cor. 12.5.
• q 1.72

  As the Being of God the Son is not measured nor terminated by Years or Time, so, in respect of his Humanity, the Years which were the Measure of it shall never fail; for being raised from the Dead, he shall die no more, but abideth for ever, John 12.34. and ruleth as fore-told, Luke 1.33. 1 Pet. 4.11. How tran∣scendently excellent is He, who is immutable and eternal, for State and Name above Angels.
• r 1.73

  This introduceth the last Demonstration of the Gospel-Minister's Preeminency for State, Office, and Name, above Angels: The Form is thus; He that is God's Fellow and Right-hand Man, is more excellent, and hath a better Name than those who are only Ministers to his Saints. This to be the State of Christ he proves here; for to none of the Angels did Iehovah ever say this, He never gave them that Honour by his Word. It is an Interrogatory Challenge to the Hebrews to produce that Text in Scripture, which doth assert, that at any Time in any Place God gave such an honorary Word to Angels: This was impossible for them to do.
• s 1.74

  Tho God the Father never said this to any Angel, yet did he say this, and records it in the Scripture to the Lord Christ. And it was a Word to him constitutivum Rei, fixing the very Thing. This is recorded in Psalm. 110.1. where God's powerful Word setled Christ in the Honour, Glory, and Dignity of Universal Lordship over Angels and Men, so as to reign over them, 1 Cor. 15.25. which Administration he is now in the Flesh solemnly managing at the right Hand of his Father, v. 3. ever since his Ascension, and so is to continue.
• * 1.75

  Mat. 22.44. vers. 3. Chap. 10.12.
• t 1.76

  During all the Time of this World, until by his Power he reduce, subdue, and subjugate all to him, even every Thing and Person that should be adverse to his Soveraign Person and Kingdom, all Devils and Men, subjugat••ng of them to the basest Condition, to be trod under his Feet, as Mire in the Street, utterly de∣stroying them, when he glorifieth his Saints; 2 Thess. 1.7, to 11. The term of this Word, until, doth not denote the end of his Reign, as if after this he should not reign, but is decla∣rative of his Reign all the Time before: Tho his Enemies were many and strong, yet it is said, 1 Cor. 15.24, 28. That then he shall d••liver up the Kingdom to his Father. As to his na∣tural Kingdom, which is his, as God the Son, that is, equally enjoyed with the Father, and that for ever, there is no End of it: But as to his Mediatory Kingdom given him by choice, and in a special manner appropriated to him as God-Man for his Season, this, when his Work is done, and all his Enemies subdued, he will resign unto the Father, that God may be all in all.
• * 1.77

  Psal. 34.7. 〈◊〉〈◊〉 91.11. Da••. 7.10.
• u 1.78

  The Apostle here proves, that Angels are but Ministers to the great Gospel-Minister, and to the Members of his Body the Church, and so must be meaner than him for State, Na∣ture, and Name. This Negative Interrogation is a vehement Assertion. The Nature, Dignity and Office of Angels were well known to these Hebrews out of the Old Testament, and which he repeats: they were for Nature Spirits, intellectu∣al, active, incorporeal and incorruptible Creatures, yet tho so excellent, were still Creatures; whereas Christ was an un∣created Spirit, and they were but Servants to him their Lord; and tho there be Degrees and Orders among them from the Archangel to the lowest Angel, they are every one of them single, and all of them together Servants to Christ, and so they own themselves to be, Rev. 19.10. and 22.9.
• w 1.79

  And so they move all at his Order; and go and come at his Command. Their Imployment directed by him; he sends them forth to deliver his Errands, Acts 5.19. and 12.7, 11. to reveal his Will to them, Rev. 1.1. Psalm 103.21. &c. All the parts of Ministry to which he appointeth them, they chearfully, swiftly, and effectually perform.
• x 1.80

  Such as God hath chose and called to be Children to himself, and Joynt-heirs with his only Son, as have a Right to, are fitting for, and shall be at last possest of eternal Glory; these Angels are to serve and help them on for to attain it, they themselves be∣ing elect in and by Christ unto this end, 1 Tim. 5.21 and 2 Tim. 2.10. All which demonstrate him to be a more ex∣cellent Person, and to have a more excellent Name than they.
• a 1.81

  In this and the three following Verses the Apostle appli∣eth the Doctrine of the great Gospel-Prophet's being more excellent for Nature and Person, than any, or all the Angels in respect of his Deity; and from thence inferreth the Duty, that since God speaking by the Prophets, is to be heard by those to whom he sends them; how much more when speak∣ing to them by his Son-Prophet, who so infinitely excelleth not only all Prophets, but Angels too?
• b 1.82

  We Believers who know the things spoken to be good for us, whether Apostle's, Ministers, or Christian-Members, by the indispensable necessi∣ty laid on us by God's Precept, are obliged more abundantly, exceeding abundantly, than formerly they had; more than they gave to Moses and the Legal Ministery, excessively beyond that, 2 Cor. 11.23. Ephes. 3.20. to give heed with an atten∣tive and intent mind, so as to have hearts fastned to what was diligently considered of before received, believed; heed∣ing them so as to retain and practise them; so to believe, profess, be, keep and do what he speaks from the Father to them, having Souls knit and cleaving to them, Iames 1.22, 25.
• c 1.83

  All that Mind and Will of God which his Son revealeth to us fully, the whole Gospel-Doctrine which by himself, and by his Spirit in the Apostles, he had preached and written to them, Rom. 10.14, 15, 16.
• † 1.84

  Gr. run ou•• as leaking Vessels.
• d 1.85

  An act opposite to the former giving heed, which is by them to be denied, viz. their being like leaking Vessels, or having Chinks open in their Souls, letting by them slide out the most precious Gospel of Christ, as Water out of a cracked, leaky broken Vessel, or spilt on the Ground. All Forgetfulness of Memory, all Apostacy in Heart or Profession is that which the Spirit forbiddeth in this Metaphor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Their Danger as to their Persons is made a Motive to this Duty, ver. 3. and is not therefore so immediately concerned in this, tho it may be implied, for none will let the Gospel of Christ slide from them who will not, as to their Persons, slide from him at last.
• e 1.86

  This and the following Verse, is a rational Motive used by the Spirit to inforce the foregoing Duty, and shews the danger of their Persons by the neglect of it. For if the Law of God delivered by the Ministry of Angels to these Hebrews forefathers at Mount Sinai, Deut. 33.2. as Ministers and Ser∣vants of Christ there, Acts 7.38, 53. compare Gal. 3.19. and all other Revelations of God's Will to Moses and the Pro∣phets by Angels, consisting of Precepts, Prohibitions, Pro∣mises, and Comminations, the whole Body of God's Laws contained in the Old Testament. The Term by which Law is expressed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies in most of the Eastern Lan∣guages a Command as well as a Word, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to command, as well as to speak. The Force or Obligation of this Law or Word was from God the Redeemer, whose Word it was, though published and promulgated to the Church by Angels.
• f 1.87

  Made firm by the solemn Sanction of God with a Penalty, if any durst use it arbitrarily, or despise it; there was no vio∣lating it by Commission or Omission without being punished for it; God establishing it by fulfilling Promises and executing Judgments, Heb. 10.28. Not a contumacious Transgressor of it could escape his punishment, which made the Law firm and valid, see Deut. 17.10. &c. and this not only as the Law of a Creator, but of a Redeemer, stablishing of it by entring into a Covenant with them by it, and they confirming it, Iosh. 24.22, 24.
• * 1.88

  Deut. 27.26.
• g 1.89

  Every contumacious going beside the Law, or casting it aside by commission of evil, or rejecting Prohibiti∣ons, or Disobedience to positive Laws by omission of what they required. And by a Metonymie is understood Trans∣gressors by either of these ways.
• h 1.90

  A just Retribution, a righteous proportionable rendring of Punishment to them for their Sin; Evil for Evil, and Death for Sin, executed either immediately by God, or mediately by his Instruments of Government, according to the exact Grains of Justice, Rom. 2.5, 6, to 14. This Punishment was either inflicted on, or recei∣ved certainly by the Offender in his own person if capital, or in his representative Sacrifice for lesser Crimes, Rom. 1.32. ch. 10.28. 1 Cor. 10.5, to 11.
• * 1.91

  Chap. 12.25.
• i 1.92

  This Consequent answereth the Antecedent in ver. 2. but in one part of it, that which concerns the Punishment of the Transgressors of the Law, thus; If the Word by Angels, much more the Word by the Son; and if Sins against that were punished, much mo••e Sins against this. The Spirit including the Sanction of the Gospel's Power in the Judgment which it pro∣nounceth upon its Despisers, which it could not do, if it were not established. The Interrogative, now, introducing the Consequent, is vehemently negative, By no means; or there is no possibility of our escaping in the Case proposed, compare the close of Isaiah 20.6. There is no avoiding the righteous Punishment, which the just God doth threaten Go∣spel-Sinners with, such as is recorded in Matth. 10.15. and 11.22, 24. 2 Thess. 1.7, 8, 9. Chap. 10.28, 29. none can e∣scape it, neither I nor you, if such Transgressors; external Offices, or Church-priviledges will not excuse any from the just Punishment and Retribution of God.
• k 1.93

  If being care∣less, so as to despise and make light of the Gospel, or to re∣ject it, Ch. 8.9. Matth. 22.5. Opposed this is to the Sins of Commission and Omission about the Law; any denial of re∣ceiving it, or of a Progress into the necessary Duties it re∣quires, so to neglect them as to end in Apostacy. For the Gospel-Law of Christ revealing and promising Salvation to Believers, opposed here to the Law given by Angels, will make safe all spiritual good both for Time and Eternity to the sin∣cere Believers and Obeyers of it. The Gospel is called Salva∣tion metonymically, because the Subject-matter of it is Sal∣vation, Ephes. 1.13. and it hath a causal Power and Virtue to save, Acts 13.26. Rom. 1.16. opposed to the Law, which was the Ministration of Death and Condemnation, 2 Cor. 3.7, 9. being revealed by Angels under carnal Types and tem∣poral Promises, and by reason of the Veil on their Hearts, be∣came killing to them. The Word by the Son is Salvation, because a full and clear Discovery to it. This Salvation is transcendent, being not a terrene or temporary, but a heavenly eternal Salvation, delivering those who truly obey it, from the worst of Enemies, the sorest, and most lasting Punishment, and instating them in eternal Happiness and Blessedness in Hea∣ven. This was great for clearness of Light, 2 Cor. 4.4. and diffusive Efficacy and Success.
• † 1.94

  Mark 1.14.
• l 1.95

  An Aggravation of the neg∣lect of this Salvation from the Lord publishing it. It had its Rise and Beginning from the Fountain of all Truth, and was first by Voice and Preaching made known to the Hebrews and such Gentiles as came to hear the Promulgation of i••, Matth. 4.17. at Christ's solemn entring on his Ministry above three years before his Death and Resurrection. And it may refer higher; for as it was most clearly, plainly, sweetly and eminently preached by himself, beyond what was taught by the Prophets in the Old Testament, or Iohn; yet he first preached it himself in the beginning to our Apostate Parents in Paradise, Gen. 3.15. and he preached it in all the Prophets publishing of it since; yet this Priority may be in respect of the Ministry which he ordained to follow him, and not of that which went before. It was so preached by the Lord him∣self, the Mediator, Lord of Life and Death, Head of Angels, and all Principalities and Powers, the great Prophet swaying all things by the word of his Power. The Law was preached by An∣gels, the Gospel by God the Son himself, Ch. 1.2. and so is preferred before the Law, in respect of its Ministration by the Head, not of its Authority.
• ‖ 1.96

  Luke 1.2.
• m 1.97

  Setled it was, made firm and authentical by himself. The Trinity bear witness to it in Hea∣ven, confirm it on Earth by Miracles, Signs, and Wonders, and mighty Deeds by Christ, Iohn 5.36. by his Apostles, 2 Cor. 12.12. and by the Gifts of the Holy Ghost in great va∣riety distributed to his Apostles and Publishers of this Gospel, which made their Ministration of it effectual, Acts 2.1, 2, 3. compare 1 Cor. 12.9, to 11. even to the Apostles and He∣brews, and to all who believe it is so confirmed. Nor is Paul less the Writer of this Epistle, for that he joyns himself with them, since he did hear both the Lord and the Apostles, and was confirming those of them with whom he had fellowship, and was confirmed by them, Acts 9.17, 19. Gal. 2.9. Christ's Disciples and Apostles heard this Gospel from him, and did witness it by preaching, writing, and sealing it with their Blood, Philip. 1.12. 2 Pet. 1.16, 17. which Confirmation by their Sufferings, was instrumental, mediate and subservient to the Miracles and Gifts of the Holy Ghost enjoyed of them, and wrought by them.
• * 1.98

  Mark 16.20. Acts 14.3.
• n 1.99

  Here is a further Aggravation of the neglect of the Go∣spel of Salvation from God's testifying to it by the Works and Gifts of his Holy Spirit: Such sin grievously, and will receive a proportionable Punishment; For God the Father, Son, and Holy Spirit co-testifie with all those Instruments confirming the Gospel of Salvation, with a Testimony peculiarly fitted to it; yet in this joynt-witnessing God is the highest, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only to be believed for himself.
• o 1.100

  By Works above Na∣ture's reach, signifying God's being in, and approving the Go∣spel-Law, which they attend, Mark 16.17. more numerous and glorious were these than they which confirmed the Law, Acts 2.22, 43. and 4.30. such strange Works as raised Admi∣ration in all that saw them, and are prodigious to those that hear of them, or read them, Rom. 15.19.
• p 1.101

  Miraculous Works, such as are compassed only by a Divine supernatural Power, and variety of these, as healing all Diseases, raising the Dead, ejecting Devils, Mark 16.17, 18. Works of as great Mercy, as Wisdom or Power.
• ‖ 1.102

  Or, distribu∣tions.
• q 1.103

  As Gifts of Tongues, Prophecies, &c. Rom. 12.6 to 9. comp. 1 Cor. 12.7, 8, 9, 10. such as Nature could not furnish any with, but the Re∣deemer did by his Spirit, communicating them to various per∣sons of divers kinds and indifferent degrees: From, by, and for himself he giveth out these wonderful Works; his Will the only Rule for Time, Persons, Manner and Measure of their Distribution, allotting all their Portion. Rom. 12.3. 1 Cor. 7.17. and 12.4, 7, 11, 18. Ephes. 4.7.
• r 1.104

  The Spirit having applied the Doctrine of the great Go∣spel-Ministry exceeding the Prophets of old, and having a more excellent Name and Office than Angels, in respect of his Deity, pursues to shew these Hebrews, that he is so like∣wise in respect of his Humanity, the other Nature in his Person. This he proves negatively in this Verse. The rational Particle introducing, shews it to be a Demonstration of his excelling Angels, having a World to come subjected to him, which they have not; for so none of these incorporeal, intellectual, spiritual Substances so often diminished before, have, because those Hebrews were more addicted to esteem of them, and the Law ministred by them, than of God the Son incarnate and his Gospel.
• s 1.105

  This God the Father, Son and Spirit, the Crea∣tor who formed all things, and had right of disposing all things under their proper Lord, hath not put under their ordering or Government; he never decreed, foretold, or promised that it should be under their Authority.
• t 1.106

  The World to come, must be interpreted by that Scripture, where it is asserted and pro∣ved that it was subjected to the great Gospel-Minister, and that is in Psal. 8.5, 6, 7, 8. It is a World that must consist of Heaven and Earth; comp. v. 3, 6, 7. It was a World not come, when Paul wrote this Epistle to the Hebrews, see v. 8. It is a World distinct from this present World, Ephes. 1.21. in which God-man must eminently reign. A World between this World and a heavenly one which is to come, in respect of us, Luke 18.30. 1 Tim. 4.8. A World to come, which the Angels have nothing to do with, as they have with this, which is greatly under their Administration; such as consists of a new Heaven and a new Earth in which dwelleth Righteousness, 2 Peter 3.13. For Peter asserts, that Paul according to the Revelation given him of it, had written to these Hebrews, and eminently in this Text. And unto this do the Prophets give witness, Isai. 65.17, 18. and 66.22. and of his day of Rest and Sabbath in it, as ch. 4.7, 9, 10. so Isa. 66.23. And for their Restitution in this World to come do the Creatures groan, Rom. 8.19 to 23. that they may be therein under the happy Administration of the second Adam, the Lord from Hea∣ven. And of this the 8th Psalm doth assure us; for it is not, as some have imagined, a Representation of the State of the first Adam, but of God-Man, the second Adam and his World; for Christ applieth it to himself, and testifieth it was written of him, and is not compatible in it self to any other, Matth. 21.16. This World to come is an heavenly World begun by Christ to be created, when he commenced to preach the Gospel-Covenant, which Angels were not to meddle with, as they did the Law, but was only to be mini∣stred by Men, Psalm 8.2. Through whose Ministry of the Word by the Spirit, is ingrafted into the sinful Nature of the Elect, a new Creature, whereby they are delivered from this present evil World, Gal. 1.4. and fitted for being Inhabitants of this new one, 2 Cor. 4.6. and 5.17. comp. Ephes. 4.22, 23, 24. which hath been preparing by Christ's casting down Heathenism and Iudaism by the Gospel, Luke 10.18. Heb. 12.26. and bringing them into a new World of Ordinances and Church-priviledges fitted for them, and called by the Spirit, the Kingdom of Heaven. It surpassing the Sinai Church-State as much as Heaven doth Earth; and he is now proceeding to cast down Papism, or Roman-Christian-Paganism, and Mahome∣tism, Revel. 19.19, 20, 21. and to subdue the generality of Men, both Jews and Gentiles, to himself, Zech. 14.9. Rom. 11.25, 26. when this Christian heavenly Frame shall be advanced to an higher Degree by the descent of the new Ierusalem from God out of Heaven, Revel. 21, 1, 2. and 22. v. 1, to 6. In the which the Kingdom of Christ shall be most peaceable, glorious and prosperous. And to the rendring of it eminently so, Scripture seems to intimate, That the Bodies of the Martyrs of Jesus shall be raised, and their Souls united to them, and so be made conformable to Christ's glorified Person, Phil. 3.21. comp. Revel, 20.4, 5, 6. These will their Lord send down in∣to this new World, and to have the same state in it, and to perform the same Offices to the Saints, as the Angels had, and did in the World past, Mark 12.25. there to be Kings, and reign as the Angelical Thrones and Principalities did before, Revel. 5.10. and 20.4. As Priests help on the Saints Duties, and instruct them in the matters of the Kingdom of God, and so answer in Conformity to their Head, as he was forty Days after his Resurrection; during whose reign in this new World the Devil shall be chained up, so as they shall not be infested, nor the Nations deceived, as formerly they were by him, Revel. 20.1, 2, 3. so as there shall be no need of good Angels to oppose or restrain him. At the close of which thou∣sand Years the Devil will be loosed for a little while, as v. 3, 7, 8. and infest the World, when the great Lord and King of it shall in the greatest Solemnity descend into the Air with all his Hosts of Angels, and by the Trumpet of God sounded by the Arch-angel, the Dead in Christ shall first be raised, and the Living changed in the twinkling of an Eye; and being openly owned and acknowledg'd by the Supreme Judge, shall be Assessors with him, when the Judgment shall proceed by the Angels bringing Devils and all impenitent Mankind to the Bar of Christ, where the vast Accounts of them shall be cast up and audited, and on the Charge against them they shall be found speechless and convict, so as the great Judge shall solemnly sentence them, and it be assented to, and applauded by all the Saints, Revel. 20.2, 11, 12, 15. comp. 1 Cor. 6.2, 3. and be as gloriously executed by the ministring Angels, Matth. 13.41, 42, 43. And so this great King and Lord having thus shut up the Scene of this World, shall return in Triumph into the Heaven of Heavens, and there in the height of his Glory deliver up his Kingdom to the Father, that God may be all in all, 1 Cor. 15.22, to 29.
• u 1.107

  We describe it further in the fol∣lowing Testimony, and in this Epistle, as to some part of it.
• w 1.108

  The Spirit proves affirmatively out of one of the Pro∣phets, that with these Hebrews it might have the more weight and Authority, by an elleptical Speech, That this World to come was subject to the great Gospel-Minister. But to Iesus he put in Subjection the World to come, as one testifieth: This One was the King and Prophet David, a Lord and Son to whom was this Iesus, the Title of the eighth Psalm ascribes it to him; he is not particularly named, because these He∣brews well knew it, yet he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, throughly testified, or most expressly giving a full Confirmation of what is asserted, That Jesus is the Lord of the World to come: And this some∣where was a well known place, and very ready with those, even Psalm 8.
• * 1.109

  Psal. 8.4. &c.
• y 1.110

  The Subject of Davids Admiration is not the first Adam, nor any meer Man, but the Gospel-Prophet, God-Man, a most eminent One, the Messiah of these Hebrews, the Man Christ Iesus, 1 Tim. 2.5. and to him only are the Priviledges vouchsafed, agreeable, and by him only enjoyed. For Adam had now lost his Domi∣nion when this Psalm was penn'd, and was never so ho∣noured as to have all things under his Feet, even Principali∣ties and Powers, which Christ had, v. 6. Ephes. 1.20, 21, 22. and Christ interprets it of himself, Matth. 21.16. The Expostulation is resolvable: Man is nothing in himself, that such Royalty should be assigned to him.
• z 1.111

  That God should respect him, should remember and design such a Worm, and Man for so great Preferment, as Union to the Deity and Universal Dominion.
• a 1.112

  This is the peculiar Title of the second Adam. Adam was a Man, but not the Son of Man, but of God by Creation, Luke 3.38. but the Spirit testifieth this of Christ, Dan. 7.13. Lord of the Sabbath. Luke 6.5. God-Man, John 3.13. and 5.27.
• b 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be peculiarly inspected; and with a special care concerned for him, so industriously and with so great a Providence to afford him sutable Succour. The Form of it is an Expostulation with Admiration: It is an Amazeme••t at the Discovery of so stupendous Love to Man. How emptied he himself for Sinners? This Work of Christ is the greatest Wonder and Astonishment to Angels.
• x 1.114

  Making it known by Word and Writing there beyond any Contradiction.
• c 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So diminished, as it supposed the Subject to be in a higher Condition before: this no Man ever was, but the Man Christ Iesus, see Philip. 2.7, 8.
• † 1.116

  Or, a little 〈◊〉〈◊〉 inferior to.
• d 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may refer to his Condition, and to the Duration of it. He was lower a little in his Nature being a Man, and Servant in his Condition suffering and dying, yet this was but for a little while, being a∣bout thirty three years in the Form of a Servant, and three days in the Grave, Ephes. 4.9. so he was lesser than the An∣gels in the Psalm stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God's Son, Psal. 97.7. to whom he is here compared; tho it be a Truth he is lesser than God in the human Nature.
• e 1.118

  An Allusion to the crowning of Kings at their Inauguration, so God visibly took him up to heaven, set him down on his Right-Hand on his Throne, and conferred on him the highest Royal Dignity, Honour and Glory, tho the Hebrews disesteemed him, Ephes. 1.21. and 4.9, 10. and Phil. 2.9.
• f 1.119

  His Institution to his Mediatory Soveraignty and Dominion▪ as the Supreme Lord of all that God made in Heaven, and in Earth, to order, rule, command, and dispose of them as he will, Psal. 8.••. compare Philip. 2.10, 11.
• g 1.120

  The impartial righteous Iehovah the Father, is the Re∣lation in the Trinity, spoken of in the Relative Thou, throughout these verses. He is God's King; for his personal worth and Excellencies preferred before Principalities and Powers, and every Name; before all Persons, Things, and Places, the World to come as well as this; all Angels as well as Men, all Creatures wherever in Heaven, Earth, Sea, or Hell, are under his Soveraign Dominion, they all lie at his Feet, to dis∣pose of as he pleaseth; they are all set in Subjection to him by the Ordination of his Father; see Psal. 8.3, 7, 8. 1 Cor. 15.24, to 29. Ephes. 1.20, 21, 22. Philip. 2.9, 10. Col. 2.10. According to the Eastern Custom, as Subjects lie pro∣strate at the Feet of their Soveraign; so do all Creatures to him who is Lord of Lords, and King of Kings, as Exod. 11.8. See the Margent Isa. 49.23. they how down and worship him as their own Lord; but as being under his Feet, signifies the ut∣most Subjection of them to him, and his Triumph over them, it especially refers to his Enemies, Sins, Devils, Sinners, and Death, as Ioshua a Type of him did, Iosh. 10.23, 24. shew∣ing thereby what God would do with all the rest. Allu∣sive to this is Isa. 51.23. especially to all the Enemies of his Son, as Psalm 110.1. and 1 Cor. 15.25, 26. As to his Church, it is his Body, and tho distant from him, as Creatures, and so worshipping and honouring of him as elect Angels, yet being his Queen too, she loves and honoureth him as a Wife, Psalm 45.9, 11. Ephes. 1.22, 23. and 5.23, 24. she hath her Subjection as well as her Dignity; she is not a Peer to him before Marriage: but as Eastern Emperors marry Slaves born or captivated, because they acknowledge no King greater than they, or equal to them; so Christ takes Sinners and makes them his Body, his Church, his Queen, who tho for Condition are under his Feet, yet he so dearly loves them, that he takes them thence, and sets them at his Right Hand.
• h 1.121

  If nothing is left unsubjected, then Angels and the World to come are subjected to him; and it is evi∣dent they are so, by their ministring to him at his Concep∣tion, Birth, Danger from Herod, Temptations by the Devil, at his Entrance on his Ministry, at his Passion, at his Resurre∣ction, Ascension, and since his Session on his Throne, obeying his Commands, and performing his Errands, Psal. 8.8.
• * 1.122

  Phil. 2.7, 8.
• i 1.123

  It is evident to our Sense and Experience, that tho he hath ob∣tained this Soveraign Dominion over all on his Ascension, yet he hath not exerted his Power in utterly subjecting and triumphing over his Enemies at present, nor in reducing all his own People to Subjection to him, yet this shall be gradually done in every Age compleatly, when he shall come to be glorified in his Saints, to punish his Enemies with everlasting Destruction, 1 Cor. 15.24, 26. 2 Thes. 1.7, 8, 9, 10. Revel. 20.11, 15.
• k 1.124

  This second Application of the Psalmist words, demon∣strates Iesus the Gospel-Prophet to be the Man or Adam in∣tended by the Spirit there; and his Humiliation and Exalta∣tion to be the matter asserted of him; see v. 7.
• † 1.125

  Or, by.
• * 1.126

  Act. 2.33.
• l 1.127

  The Reason or End of his Diminution, in respect of Angels, for a little while; and of the necessity of his being Man, was, That he might be crucified and die, Phil. 2.7, 8, to 12. and thereby merit for himself a Crown of Honour and Glory. This was given him for his giving himself to be a Sacrifice for Sin, and by his own Blood to expiate it.
• m 1.128

  The principal determin∣ing, which was God's good Pleasure; he alone out of his free Love and Favour to Sinners, ordered this, as Iohn 3.16. 1 Iohn 4.9. Therefore the Hebrews had no reason of being offended with him as they were, 1 Cor. 1.23.
• n 1.129

  A Meta∣phor to express to die as a Sacrifice, making Satisfaction to Di∣vine Justice, and expiating Sins, Isa. 53.10. All his Sufferings in Body and Soul, which were many and bitter, are here in∣tended, and their Completion by Death, Matth. 26.39, 42. intimating by his taste of this deadly Cup, his sipping of it, but not being swallowed by it: And it is a Metaphor allusive to the Grecian Customs, who put Men to death by giving them a Cup of Poison, as the Athenians executed Socrates.
• o 1.130

  To render Sin remissible to all Persons, and them salvable, God punishing Man's Sin in him, and laying on him the Iniquities of us all, Isa. 53.4, 5, 6. 1 Iohn 2.2. and so God became pro∣pitious and pleasable to all; and if all are not saved by it, it is because they do not repent and believe in him, 2 Cor. 5.19, 20, 21. comp. Iohn 10.15. This was evident to, and well known by these Hebrews, as if they saw it, the Work, Con∣comitants and Effects of it demonstrating it. And this now in the Gospel is evident to Faith: It was so certainly visible and evidently true, as not to be denied but by Infi∣dels.
• p 1.131

  A further Reason of Christ's Humiliation and Sufferings is added, to shew the necessity of his being lower than the An∣gels for a while; in which the Spirit prevents what these He∣brews were apt to question, why God would have Christ thus to die, &c. by adding, Therefore it became him so to do. It was agreeable to him, and had Unmeetness in it to his excellent Perfection; by it displaying together his Divine Wisdom, Ju∣stice, Mercy, and Power. Amongst all his Methods, he pitch'd upon this as the best, and did by it what was befitting and be∣coming a God to do. He likewise revealed this so becoming Decree of his by the Prophets to the Church, and it was meet to, and becoming his Truth to fulfil it, Isa. ch. 53. Luke 24.25, 26, 27.
• * 1.132

  Rom. 11.36.
• q 1.133

  For the Manifestation of God the Father's Glory, whose Grace gave Christ to die for us, are all things which have a Being, and by him are all things as the Efficient and Creator of them, by his powerful Word they are. This being likewise attributed to the Gospel-Prophet, God-Man, John 1.1. and Colos. 1.16. By whom; it shews he is no more an Instrument in this Work than the Father, and equal∣ly Efficient with him, Rom. 3.26.
• r 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 him, for that is the Dative Case, but with what follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Leader of their Salvation bringing many Sons to Glory: so that tho the Father indeed glorify, yet it is most properly spoken of the Leader, to lead or bring his Company thither, and so it is written, Ephes. 2.18. and 3.12. He shewed and led them the way wherein they were to reach it, 1 Peter 3.18. who tho for State were Sinners, yet made fit by Regeneration and Adoption, and have their Title from their Leader, Iohn 1.12, 13. He merited by his Suffer∣ings both the Relation and Inheritance for them, Rom. 8.14, to 18. 1 Pet. 1.2, 3, 4, 5. and so as to bring them to that glorious State and Condition, for Persons and Enjoyments in the heavenly Canaan prepared for them, Matth. 25.34. 1 Pet. 5.10. 1 Iohn 3.1, 2, 3.
• † 1.135

  Act. 3.15. & 5.31.
• ‖ 1.136

  Chap. 5.9.
• s 1.137

  So their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Prime Lea∣der of many, a Person eminent for Priority and Dignity, di∣recting and ordering all under his Power, who is the Prime of the Creation of God, Colos. 1.18. having the Preeminency of all Angels and Men; he was perfected. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fieth the consecrating, or accomplishing of a Person for Office by Sacrifice; so Christ useth it, Luke 13.32. I shall be perfected, i. e. sacrificed and completed in my Office by Death. So Iohn 19.30. by his Sufferings of all sorts accomplished in Death, and by the Blood of that Sacrifice was this great Gospel-Pro∣phet made a perfect Mediator, and fitted for his officiating and ministring in Heaven for ever, herein fulfilling his Types, ch. 9.11, 12, 14, 15, 22, 23, 24. comp. Exod. ch. 29. He in respect of saving his, is the Author, Purchaser, and Perfecter of it to them; he by his Sufferings and Death merited Salva∣tion for them; by his Word and Spirit fits them for it; by his Intercession increaseth and applieth it, he vanquishes all op∣posers of it, and puts them finally into the actual Possession of it in Glory in Heaven.
• t 1.138

  For, shews the Reason of the Son's Incarnation, viz. the necessity of Union in Nature between the sanctifying Me∣diator and the sanctified Sinner. The great Gospel-Minister was to bring many Sons to Glory by suffering, which he was not capable of, but by being united to one and the same Na∣ture with them to whom the Penalty was due, and so he must be Head of them. This God-man is separating and conse∣crating of penitent believing Sinners from the common Mass to God, meriting by his Death for them Remission of their Sins, and sanctifying their Persons by his Spirit from their Pollutions by them, 1 Cor. 6.11. Titus 3.4, 5, 6, 7. Heb. 9.14. and 10.10, 14.
• u 1.139

  Penitent believing Sinners, justi∣fied by his Blood, and sanctified by his Spirit, Ephes. 5.25, 26, 27.
• * 1.140

  Act. 17.26.
• w 1.141

  This is an Attribute of the Unity of the Prin∣ciple of both these, such an one, as is proper to Man with him∣self, whom he sanctifieth, and not competent to Angels. It must therefore be the Principle of Humanity. He took a human Soul and Body and united to his Person, and so be∣came of one Nature with us. Comp. v. 14. of one human Mass, alluding to the First-fruits offered at the Passover, or the Loaves at Pentecost, whereby all the rest were sanctified: So Christ assumed the same human Nature, that he might be the Head, and leading Representative of a Body of Mankind, differenced from them by his being holy, and they sinful, and personally united to the Word.
• x 1.142

  The Unity of him and them in the human Nature, is the Cause why he calls them Brethren, therefore they must be one, considering him in the Holiness of his Deity, and them in the Filthiness of Sin, he might have been ashamed of such a Brotherhood; but by his effectual Word he adopted them into a State of Childship and Heirship to God with himself; and in the Flesh to give them that Glory, that they might be one with God, as he and the Father are one, Iohn 17.22.
• y 1.143

  This brings in the Proof, that the great Gospel-Mini∣ster, Christ, God-Man, did call his sanctified Ones, Brethren; and was by the same Nature so related to them. The Proof is in Psalm 22.22. where the Apostle asserts, Christ spoke what was said by the Prophet there, and that this Psalm con∣cerneth him, is evident by the Application of other Passages in it to him, both by his self and the Spirit; and who reads it, may see him crucified afresh there.
• z 1.144

  I, as the Gospel-Pro∣phet, who have seen thee, and am of thee, Iohn. 1.18. and who only understand thy Name, will teach, and make it to be known and admired as that whereby thou art described, di∣stinguished, and set above all other Beings and Relations to them. A Name sutable to their State and Relation unto thee and me. Thee in all thy glorious Attributes related to them as to Moses, Exod. 34.5, 6, 7. especially thy Name of Father, whereby thou standest related to me and them as Brethren, fulfilled, John 20.17. My Father and your Father, my God and your God. When he sent this Message by Mary Magdalene to his Apostles and Disciples, to whom he was related as a Brother in his Humanity, Sonship, and Heirship, Family and Houshold, and amongst whom he is the First-begotten and elder Brother. Brethren are one, and as one; and so is he and his sanctified Ones, v. 14. Luke 1.31, 35. Iohn 17.22, 23. Rom. 8.14. so v. 18.29. Gal. 4.5, 6, 7. Ephes. 3.14, 15.
• a 1.145

  In the respective Parts and Congregations of his Mystical Body, implicitely his Brethren. Christ and they are from one Father divine, he by Nature, they by Grace, and from one human Parent, Luke 3.23, 38. and both of one Flesh; he solemnly sung and prai∣sed his Father with them at his Supper, Matth. 26.30. in that representative Church, Mark 14.26.
• b 1.146

  This is a further Proof, that Christ's sanctified Ones are his Brethren, his exercising himself in a necessary Work pro∣per to that Brotherhood only. They are all of the Houshold of Faith, Gal. 6.10. Their Business is to believe in God. All who do so, are Brethren; Christ doth so, and so is a Brother to them; He and they rely on one and the same God and Fa∣ther to both: He did believe, confide and rest on God, that he would help his Humanity to go through all his Works and Sufferings to the perfecting of that of Redemption. Some say he spake this in the Person of David in Psalm 18.2. be∣cause the 49th verse of it is applied to Christ by the Spirit in Rom. 15.4. But others think that Psalm is not so properly un∣derstood of Christ, and that these words are not found in the Septuagint, which the Apostle frequently useth as being most familiar with these Hebrews,—but that these Words of his trusting in God, and of his Children are to be found near together in Isa. 8.17, 18. which Chapter is a clear Prophecy of this God-Man the Redeemer, and punctually fulfilled by him on Earth. This seems most rationally to be the Place the Apostle refers as to both these Texts.
• c 1.147

  This is the third Proof, which tho it be literally Isaiah's Words, who complained how him∣self and the Children of God in his days were scorned by the World for cleaving to him, yet herein was he a Type of Christ, and in him was it eminently fulfilled: This the word Behold intimates, it being a matter of great weight and importance to be attended, to be considered and understood by the Church.
• d 1.148

  I and my Brethren, Children of the same heavenly Father, Iohn 11.52. and 20.17. 1 Iohn. 3.1. which my Father of free Grace chose and delivered on my Purchase, and whom he had fitted and wrought by his Spirit, to be brought home by him unto Glory, th•• they were the Won∣der and Contempt of this World, Iohn 17.2, 6, 8, 9, 11, 19, 22, 24.
• e 1.149

  The Spirit having proved the Children and Brethren sanctified by Christ to be Men, proceeds to prove, That the Sanctifier of them was of the same Nature with themselves, and so confirms what he asserted, v. 11. That they were of one. Forasmuch as those were chosen, born of God, and given to him, adopted into his Sonship and Heirship, and by this as well as by their Humanity derived jointly with his own from Adam, his Brethren, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these having it in common. The Word imports the Reality, Integrity, Unity and Com∣munity they all have of the Human Nature; they are all truly, only, and fully Men, and every individual Person hath this Hu∣manity. These Flesh and Blood metonymically set out the whole Human Nature, tho the Body only be literally expres∣sed by it, a Body subject to many Infirmities.
• † 1.150

  Joh. 1.14. Phil. 2.7.
• f 1.151

  God the Son himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, had the next and nearest correspondent Condition with theirs, even the same as to the kind of it, as like as Blood is to Blood, properly and truly, only freed from our sinful Infirmities, as v. 17. This Word diminisheth him not, but sheweth his Identity, Heb. 4.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 took part, he became a Partner with the Children, and took their Na∣ture: It is not the same Word as before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Marcionites and Manichees corrupt it, as if he had this Nature only in common with them, making him only Man. But being God, besides his Divine Nature, &c. to it he took the Humane, even their true and full Nature consisting of a Body and a Soul, and so united them, that in him they became one Per∣son; so that hence results a double Union of Christ with Man. By his Incarnation he is of one Nature with all the Hu∣man Race, and so is the Head of them: And by his dying for them all the Human Race are made salvable, which Angels are not; and those who repent and believe on him, are actually sanctified and united to him, as his elect and chosen Body, and shall be saved by him.
• * 1.152

  1 Cor. 15.54, 55.
• g 1.153

  By his dying on the Cross as Testator of God's Covenant, and not by his Power as a God (which was most glorious to himself, but most ignominious to the Devil, according to the Promise, Gen. 3.15.) did he abolish, or bring to nought, and render powerless without any Recovery, not by taking away the immortal Life and Being, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Strength and Power to kill. For the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Authority, Right and Command, the Keys of Death are in Christ's Hand only, and he useth the strength of this Execution in it, as to his Enemies; when Sinners become penitent Believers, then his Death satisfying God's Justice for their Sin, hath executed the Power as to Death, which the Devil had by Law against them, 1 Cor. 15.56, 57. The Sting of Death is Sin, that gives him Power; and the Strength of Sin is the Law, that, unless satisfied for, takes part with Sin; but Christ by dying takes away the Law's Enmity, removes Sin, as to Guilt, Stain and Power, and so brings to nought this Power.
• h 1.154

  The Prince himself set here collectively for all▪ the rest of his evil Spirits, Matth. 25.41. who by his Lies drew Man into Sin, and by Sin stings him to death; having therefore such Power to seduce to sin, he powerfully renders Men ob∣noxious to death; and then, as Executioner, having them by the Law delivered into his Hands, putteth forth his Strength to torment and destroy them. Christ by his Death doth with Price and Power redeem them out of his Hand, and de∣stroys all his Works, takes Possession of them, and brings them through Death to eternal Life.
• i 1.155

  The Effect of the former Destruction of the Devil is laid down in this Verse, viz. the Children's Freedom from the Fear of Death, to which, being Slaves to the Devil, they were once in Bondage. He by breaking and disanulling the Devil's Power, doth really, fully, and justly exempt them from the concomitant Evil.
• * 1.156

  〈◊〉〈◊〉 8.15.
• k 1.157

  A painful and wasting Horror, working the saddest Apprehensions, and tumultuous workings of Soul from its apprehended Danger of Death spiritual, temporal, and eternal, when the Wrath of God doth not only dissolve the natural Frame, but makes an everlasting Separa∣tion from himself, shutting them up with the worst Company in the worst Place and State that is possible for the Humane Mind to imagine, and that for ever, Iob 18.11, 14. and 24.17. Psalm 55.4, 5. and 73.19. and 88 14; to 18.
• l 1.158

  When they come to the Exercise of the reasonable Life of Man, and under Convictions of Sin, then these Terrors arise, and ne∣ver leave affrighting or tormenting them, but makes them pass as many Deaths as Moments, as is evident in Cain and Iudas; for they are inslaved, and in such a State of Drudge∣ry and Vassalage to the Devil the most cruel Tyrant, by their own Guilt, and so are justly, invincibly, and miserably held in it. Christ by his Death rescueth them from this woful, in∣tolerable Vassalage to the Devil, and Hell, and brings them into the glorious Liberty of the Children of God, Rom. 8.21, 25. Colos. 1.12, 13.
• † 1.159

  Gr. he taketh 〈◊〉〈◊〉 bold of 〈◊〉〈◊〉, but of the 〈◊〉〈◊〉 of Abraham 〈◊〉〈◊〉 taketh bold.
• m 1.160

  The Spirit having asserted the Deliverance of the Chil∣dren from their Slavery to the Devil, shews here the means by which it was effected, even by the Gospel-Prophet, being a Man, and not an Angel; he took their Nature to himself, that by Death he might deliver them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie no where, or in no wise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is read by some, to take hold of, and so make this Work denied of God the Son, that he did not take hold of the falling Angels, to save or recover them; but the Spirit speaks not one Word of lapsed Angels in either this, or the foregoing Chapter, and so it cannot refer to them; and for good Angels they never departed or fell, that he should stretch out his Hand to save them. And it cannot be under∣stood otherwise than affirmatively here, which must needs have another Sense, because the same Act is denied and affirmed. The Word therefore signifieth to assume, or to take to one, to assume or take into Vnion. He united not to his Person the An∣gelical Nature, the individual Substance of an Angel, so as to redeem those sinning lapsed Spirits.
• n 1.161

  But he assumed into V∣nion with his Person the Seed of Abraham; which Seed is not to be understood here collectively, for either his carnal or believing Seed; but it is the one singular eminent Seed of Abraham, in and by whom himself, Seed, and all Nations were to be blessed, Gen. 22.18. comp. Gal. 3.16. the Man Christ Iesus. This Man, God the Son, took of the Virgin Mary the Off-spring of Abraham, and united him to his Person, and of God and this Seed united into one Person, became our Lord Jesus Christ, so as he might bring the blessing of Salvation to the chosen of God in all Nations. The Assumption of this emi∣nent Seed into the Unity of his own Person, is here as∣serted by the Spirit, and denied concerning any Angel, there being no Promise ever made to them for it, Zech. 13.7. Luke 1.31, 35. Gal. 4.4. 1 Tim. 2.5. If the Verb signifie no such Assumption in human Authors, as some cavil, it is be∣cause the matter to which it is here applied, was never treated on among them; and it is common with the Spirit to make Words which are ordinary with Men, transcendent, when he applieth them to the great Mysteries of God, as Trinity, Son, Adoption, &c.
• o 1.162

  The last Reason why God the Son assumed and united the human Nature in the Seed of Abraham, to his Person, and was by it made like his Brethren, and for a little while lower than the Angels, was, that he might be capable to re∣ceive and execute the Office of Priesthood, by which Recon∣ciliation of Sinners to God was to be effected; for he could neither be a Sacrifice, nor Priest without it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies not only its being necessary, but becoming, meet, convenient and right both on the account of his Mediatorship, Sureti∣ship, Priesthood, and of his very Work, considering the two parties whose Cause he was to manage. It was fit ••his Per∣son should be God, that he might be just to God, and satisfie him; Adam had betraied God's Interest before, he would not therefore rely on a meer Man: and Man, that he might fee∣lingly understand the State of that Nature, and be a compleat Saviour of it, Zech. 13.7. By this Person God had no un∣fitness nor Disparagement in treating with Sinners, which in a meer Creature he would. For what Creature could have mediated with him? Who durst undertake it, but this Son of his in their Nature, whose Heart he ingaged to it? Ier. 30.21. and fittest for Man, he being near in Nature to us, and coming out of the midst of us, and by it communicating the Benefit of his Mediation to us. The Intention of Christ's Merits arise from his Sufficiency, but the Extension of them from his proper personal fitness, and so reneweth Men of the the same Nature with him, and not Angels.
• p 1.163

  A Man ha∣ving a true Body and Soul like them in every thing, which was necessary to make him a compleat Redeemer, agreeable to them in all things necessary to their Nature, Qualities, Con∣ditions, and Affections, like them in Sorrows, Griefs, Pains Death.
• * 1.164

  Chap. 4.15.
• q 1.165

  Knowing and sensible of the Misery of Sinners on the account of Sin, Pain and Loss, and so inwardly touched with them, as compassionately and effectually to relieve them. How transcendent are his Bowels of Mercy, Pity, and Com∣passion to them? Alas, Man and Angels cannot reach it! Isa. 53.3, 4. and 63.9. If he should be otherwise the least mo∣ved, and desert their Cause, or accuse, or plead against them, what a World of them must perish for ever? He tells the Iews so much, ch. 8.12. comp. Iohn 5.45. A Moses may mis∣carry in his Mediatorship, and did so, Exod. 32.19. but he can never, he is always merciful.
• r 1.166

  He is faithful also to penitent Believers, as well as to God. They may safely trust themselves and their Cause with him, and depend on him, he'l never deceive them. He will satisfie God fully, and give him his due, and discharge that Trust reposed on him. And to relying Souls on him, he'l go through his Work, performing all, till they reach that for which they trusted him, Isa. 11.5. 1 Cor. 10.13. 1 Thes. 5.23, 24.
• s 1.167

  An Officer that was to order Sacrifice, and all matters wherein God was con∣cerned according to his written Law and Rule. This Priest must be a Man; and a Partnership in our Conditions, both of Temptations and Miseries, must qualifie him for it; of this Office he treats largely in ch. 7.8.9 and 10. Amongst the Offi∣cers of this kind he is the Prime, Chief, and Head of all that ever God had, and hath in his Person performed and fulfilled what all of them in theirs did but weakly shadow forth. He was actually in the Flesh, installed in it, of which hereafter.
• t 1.168

  The Compass of his Business lieth in all Divine Matters, all those wherein Sinners are concerned with God, ch. 5.1. Satisfaction, Intercession, And Blessing, are his great Con∣cerns. His principal Work is to bring God and Sinners toge∣ther, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth to make out propitious or gracious to another by Sacrifice. This High Priest by the Sacri∣fice of himself, satisfied God's Justice, removed his Wrath, procured his Pardon as to all Sins of Omission or Commissi∣on, however aggravated, for Penitent, Believing Sinners, and so makes God and them Friends, and fits them for Commu∣nion with Him here, and for the enjoyment of Him for ever, 2 Cor. 5.19, 21.
• u 1.169

  The Reason foregoing the Spirit illustrates in this Verse, he is such a Merciful and Faithful High-Priest, by being a Sufferer himself, which he could not have been feelingly, but by his being incarnate. So many great, and afflictive Sufferings never any endured but himself; He felt what Sin deserved, and would fasten-on Sinners without his interpo∣sing, though he were sinless what Terrors from God with∣in, what Pains in his Body without did he suffer and un∣dergo; such as are unparallell'd, chap. 12.3.
• w 1.170

  Not from any Corruption or Sin within him, Iohn 14.30. chap. 4.15. but from an inveterate Enemy; the Devil without him, and all the Instruments he used of his Associated Spirits and Men: How early on the entrance on his Office did the De∣vil begin with him, and thought to have foiled him as he did the first Adam? and how did his Children tempt him, with the which the Gospel is filled in so many Pages? by these he felt what Temptations were, how difficult to avoid Sin under them, how fearful: it was to be exercised by them, chap. 5.7. how much such as miscarry under them are to be pitied, what sore Evils Sin brings on the commit∣ters of it; what succour, strength, stablishing, settlement his Brethren need under it, Luke 22.43, 44. and how easily with∣out his assistance his Tempted Ones may be foiled by it.
• x 1.171

  Now sensibly made sit by his own Sorrows, Temptations and Sufferings, he is powerfully inclined to help his; sub∣jected he was to all of them, to make him feelingly, tenderly pittying of us. He had the Mercies of God be∣fore, and as if that were not enough, the Tempted Nature of a Man, to soften his Heart to pity his Brethren in their Sufferings and Temptations. These Sufferings of his had a purchasing Power and Ability in them for us, He there∣by buying help and succour for us as to all ours, that should be correspondent into his; so as by his Bloody Death under Temptation he bought off ours, either not to overtake us, or if under them, he is habitually and meri∣toriously thereby to succour his, most compassionate∣ly and readily giving forth all reasonable, suitable, and suf∣ficient support under, and remedy against all these Temp∣tations, which for Sin, or from it, his Brethren are afflicted with, and come to him for help. This is the most pow∣erful Preservative against Despair, and the firmest ground of Hope and Comfort, that ever Believing, Penitent Sinners could desire or have; from all which these Hebrews might have been convinced what little reason they had to be of∣fended with his Humiliation or Death, who was their Mes∣siah; and though for State and Time a little lower than the Angels, yet in the Humane Nature was thereby exalted to be the Lord and Head above them all.
• a 1.172

  Several Uses the Holy Ghost makes from ver. 1. of this chapter to the end of chap. 4. Of the Gospel Doctrine of God the Son incarnate, set by the Father in Office, to deal for Sinners towards God as their Great Prophet; the Counsel he giveth, is comprehended in the six first Verses of this Chapter; and as directing these Hebrews to their Duty, so further explaining and confirming his Office to them, by comparing of him with Moses, and setting him as above Angels, so above him, and to be so valued, esteemed and preferred by these Hebrews: Seeing this great Gospel-Pro∣phet was for a little while made lower than the Angels in his Humanity, and it was infinitely beneficial to us upon the account of what he suffered in it in our stead, and purchased by it for our Good; Therefore should those who are partakers of it, being related in the Flesh to him as Hebrews, descending with them from Abraham, consider, but much more as Christi∣ans, Believing and Adopted in him to be God's Children, and sanctified by his Spirit, 1 Pet. 1.1, 2, 3, 4. and 2 Pet. 1.1.
• * 1.173

  Phil. 3.14.
• b 1.174

  And made thus a Christian Fraternity by the heavenly calling of them out of the World by the Gospel; when by his Spirit he enlightened their Minds, and renewed their Wills, and made them obedient to it, so as for the temper of their Souls they are made holy, and for their Condition happy; the work of God's Power and Mercy eminently appearing in it: God therein preventing Man, so as he influenceth him to hear him from Heaven, walk worthy of Heaven, and at last to rest in Heaven for ever.
• † 1.175

  Rom. 15.8. chap. 4.14. and 6.20. and 8.1. and 9.11.
• c 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports not a bare single act of the Mind to think on, or understand, but a repeated one to think again and again, expressed by that Periphrasis of laying it to heart, pressing on their Spi∣rits the due effort of Faith and Obedience arising out of this Observation, Isai. 52.15. Of God's Messenger, his own Son sent from Heaven to be Incarnate, with Authority to execute in his Humane Nature his Prophetical, as all his Offices, and with Authority to send forth his Apostles to do their part, Iohn 20.21. which is no more than is intimated in that Title, the Messenger of the Covenant, Isaiah 42.19. and Mal. 3.1. That was to propose it to, and confirm it with them. This was he by whom Moses desired God's Message might be sent to them, Exod. 4.13. and whom he foretold should bring it, Deut. 18.15. Acts 3.22, 23.
• d 1.177

  The Son is the great Gospel-High-Priest to deal in all matters with God for them, chap. 2.17. The Offices divided among other persons in the Old-Testament-Church were all united in his Person, he doth transcend them all, being a High-Priest pe∣culiar to the Called and Sanctified Ones of God, of which all preceeding were faint resemblances and types; He, the most excellent Minister of the Christian Faith and Religion pro∣fessed by them; being Anointed unto all these Offices in the Flesh by the Father with the Holy Ghost, chap. 1.9. and be∣ing Iesus a Saviour, our Emmanuel, God on our side, saving his People from their Sins, and re-uniting them to God, Mat. 1.21, 23. Iohn 17.21, 22, 23.
• * 1.178

  Gr. made. 1 Sam. 12.6.
• e 1.179

  The Spirit inforceth the Duty counselled on them from the Fidelity of that grand Gospel-Minister in his Offices; exemplified in a Parallel with Moses whom he did exceed. He did most exactly perform all he was intrusted with, according to the intention and end of his Commission. He did most faithfully reveal God, Iohn 1.18. and his whole saving Will to whom God sent him, Iohn 3.31, to 34. and 5.34. and 8.28, 38. As his great Prophet, Acts 3.22. He as faithfully discharged the Office of his Priesthood in sa∣crificing himself to atone God for Sinners, and as faithfully in∣terceeds for all with him unto this day, and will do so for ever, with all truth and Fidelity discharging his Trust, chap. 7.24, to 28. and 9, 11, 12, 14, 24, 26. He was faith∣ful in fulfilling all his Types, and in changing and finishing all the Ceremonial Constitutions, and filling them up with Gos∣pel ones, according to God's Will revealed to him about it. He was true to his Father who appointed and constituted him to these Offices, and solemnly invested him in them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here not signifying the making of a Creature, but the making of an Officer, the Person existing before; He puts him into this special Charge and Office by anointing him for it, Acts 2.36.
• † 1.180

  Num. 12.7.
• f 1.181

  Moses was the Jewish Mediator, and brought them the Law Moral, Judicial and Ceremonial from God; as he was highly esteemed by them, so God testifieth of his Fidelity. Christ was not only like to him in Fidelity, but as to both the truth and degree of it exceeding him. Mo∣ses kept to his Pattern shewn him in the Mount, and Christ fulfilled intirely his Fathers Will. Iohn 5.30. and 6.38. and is preferr'd to him. Moses was so in the whole Church of Israel, set out by this Metaphor of a House; but Christ in all God's House and Family both in Heaven and in Earth, not the least thing that concerned the Family, but Christ fulfil∣led; not the meanest person in it, but he careth for, and saveth it.
• g 1.182

  The Spirit proves to the Hebrews, that the Gospel-Pro∣phet was not only like to, but more excellent than their greatest Prophet, and who had familiarity with God beyond others, as God testifieth, Numb. 12.6, 7, 8. This he proves by an undeniable supposition that God is better than Man; such is Christ; which he demonstrates by a Work of God, His making the Church and all things. If he made the Church, then he is better than the whole Church, and worthy of more Honour than Moses who is but a Member of it. For this Man is not in the Original: This Gospel-Prophet, who was God as well as Man, the Apostle and High Priest of Chri∣stians, was esteemed and accounted by God the Father the best Judge of worth, and who appointed him to his Offices: He treated him more honourably than Moses, as he deser∣ved it, having real Excellency and Worth in himself. He was God's Son, Moses his Servant; he lay in God's Bosom, saw his Face, was his Fellow, Zech. 13.7. Iohn 1.14.18. Moses only heard his Voice, and saw his Back-parts, Exod. 33.19, 20, 23. and 34.5, 6, 7. Moses's Face only shined, but Christ's Person was intirely glorious, ver. 29, 30. 2 Cor. 3.7. compare Matth. 17.2, to 6. 2 Pet. 1.17.
• * 1.183

  Zech. 6.12. Mat. 16.18.
• h 1.184

  He is the cause Principal, Efficient and Architect of this Building, not a Stone is laid in it without him. By this Metaphor of House to which it relateth, is meant God's Spiritual Build∣ing and Temple, 1 Cor. 3.10, 16, 17. Stiled God's Houshold or Family, Ephes. 2.19, to 22. In sum, God's Church, built by and on Christ, of which Moses was but one living Stone or Member, 1 Pet. 2.4, to 8. Therefore this Builder ought to be esteemed and honoured above the Church, or Moses a Member of it.
• i 1.185

  The excellency of this Builder is evinced by his Na∣ture and preference beyond his Building, as any Man is be∣yond his; for every Earthly Artificial Building, a material House built for Habitation, though it may Metaphorically and Analogically be understood of a Common-Wealth, or Political one, which is contrived, framed, and raised by some Man; yet an effect can't produce it self, nor a House raise it self; both must have a Cause, both the House wherein Mo∣ses was faithful, and Christ's House.
• * 1.186

  Eph. 2.10.
• k 1.187

  But he who built his Church in all Ages, whether the Israelitish or Christian, and all things about it, of which we speak, and all things else, Matth. 16.18. Iohn 1.1, 3. Col. 1.20. He is God essentially; and Christ doing God's work and building all things, is not by Name only, but by Nature, God. The whole World is his Workmanship, but the Church is the most rare, curious, and excellent Piece of it. Christ is not part of the House, as Moses is, but the Builder of it; He is the Creator and Builder▪ both of the Church and Him, and so infinitely above him.
• l 1.188

  The Gospel-Minister, doth not only excel Moses as much as a Builder doth his Work; but as a Son doth a Servant, pro∣ved in this, and ver. 6. Your great Legal Prophet, in whom many of you Hebrews trust, Iohn 5.54. did truly and fully reveal and do what God charged him, in ministring his Will to his Church, Exod. 40.16, to 34. He did not diminish from, nor add the least to God's Charge, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Numb. 12.7. As a Minister, Moses was a faithful as any God had, not a Slave or a Drudge, but a free, willing, ingenuous Servant. most intirely and obsequiously addicting himself in that honourable Place and Office of great Trust, to which God called him; a Stewardly-Servant, a Prophet and a Prince, in∣specting and ordering all according to God's Will, in all Christ's House and Family, his Church, he is but a Servant.
• m 1.189

  His faithfulness was evident in his bearing true Witness to the Church, of all God made known to him, that they might not be uncertain of the Truth; even all that Truth, which was more fully and clearly to be spoken by the Prophets after him, and by Christ and his Apostles; but which the Spirit shall speak to them further concerning Christ and his Church in this Epistle, Iohn 5.46. In which is insinuated, that Christ was the Truth himself witnessed to by Moses, who was a Witness of an inferior degree, though in his Work faith∣ful, and conformed unto Christ.
• n 1.190

  The anointed Gospel-Prophet by God the Father, chap. 1. ver. 9. who was eminently faithful and true to his Trust, who is Heir and Lord of all, and therefore by the Law of Nature and Nations is above the best Servant, Gal. 4.1. Who is the Head and Lord over his own Church, which he purchased by his own Blood, Acts, 20.28. and built for himself; Moses was in it but a Servant, fulfilling his Master's Will and Pleasure, and ordering all in it agreeable to it.
• * 1.191

  1 Cor. 6.19. 1 Cor. 6.16.
• o 1.192

  The Hebrews personal Priviledge, as well as the Prophets excellency, perswading and obliging them to know by con∣sideration what is represented to them, and to influence their hearts to a perseverance under his Teaching and Go∣vernment in their Christian course, because they are Parts of his House, and Members of his Church; a particular House and Body, and Church to him, and Members of the Catho∣lick one. A Temple wherein God doth inhabit and dwell by his Spirit, 1 Cor. 3.16, 17. compare Ephes. 2.21. and 3.17. 1 Tim. 3.15. A House he will glorify and perfect with his own Presence, and which he will fill with transcendent∣ly more Glory than he did the literal Temple, Exod. 40.34, 35. 2 Chron. 7.1, 2. Isa. 6.1, 5. compare Haggai 2.6. But how compleatly shall it be filled with his Glory in Heaven, Phil. 3.21. How should such a glorious state influ∣ence them to a sincere perseverance in his Religion.
• † 1.193

  Mat. 24.13.
• p 1.194

  A tenacious holding, as with both Hands, with our utmost Strength against all Insinuations and Temptations of all Adversaries whatsoever, which would either intice or force them from it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an ingenuous, bold, and confident profession of our Hope before all the World, without doubting, wa∣vering, or fearful shaking about what is the true object of it, let the Persecutions or Sufferings for it be what they will. Hope here is a firm expectation of Salvation in Eter∣nal Glory by Jesus Christ. It necessarily includes in it Faith, for we cannot hope for that we do not believe; And Faith representing to the Soul from the Gospel, Christ purchasing, and the Father in him covenanting and promising to give it to us if we truly believe in, and sincerely obey him, so as we may on the surest and best grounds look out for it, and expect it, ver. 14. chap. 6.11. Acts 26.6, 7. compare Col. 1.5.23. Titus 2.13. 1 Pet. 1.3.
• q 1.195

  This Hope keeps up the Soul in a joyous and glorious Condition under all threat∣ning Evil; it makes Christians glory in Tribulation, Rom. 5.2, 3. and 12.12. Rejoicing in want of sensible good, 2 Cor. 6.10. compare 1 Pet. 5.10. Both this confidence and glo∣rying of Hope must be retained firm to the end. Perse∣vere they must in the exercise of them with stability and constancy, till they reach the Salvation of their Souls, Col. 1.23. 1 Pet. 1.5, to 10. which Christians are not to trust to their own power to compass, but on the continued assist∣ance of God in the use of those means that he hath ap∣pointed thereunto, who will never be wanting to such who do so rely on him, and constantly seek it from him, 1 Cor. 1.8, 9.
• r 1.196

  The Spirit inforceth his Counsel for these Hebrews im∣provement of his Doctrine about the Gospel-Prophet, by alledging a sad example of their Fathers refusing to hear and obey him, from ver. 7, to 11. The Allegation might be best placed in Parenthesis, and the introductive Illative Par∣ticle Wherefore, may refer to ver. 12. Take heed, Brethren. As the Spirit, the Holy One, that third relation in the Trinity, whose Essence is Holiness, is the Author of what the Psal∣mist doth write, and is here quoted by him, Psal. 95.7▪ to 12. So that the Example registred is true and infallible, and should suitably affect them, reading it.
• * 1.197

  Ver. 15.
• s 1.198

  Every pre∣sent Time, wherein the great Builder and Lord of God's Church speaketh to them; God would not have a hearer of his Prophet to procrastinate a day, but to be exercising all those internal Acts, which this word of sense Hear doth comprehend, such as reacheth the Heart as well as the Ear, if you will attend, intend, believe, love and obey; a hearing better than all external Sacrifices, 1 Sam. 15.22. The Angel of the Covenant speaking his Mind and Will to them by Moses and the Prophets, which was for the matter of it Faith in God's Covenant, made with them in and through Christ, Psal. 95.7. compare Exod. 23.20, 21, 22, 23.
• t 1.199

  To help in the former Duty the Spirit subjoins this negative Counsel, that is stiled hard, which will not yield to any Impression: Make not your Heart a Stone, so as not to under∣stand, believe, or obey God's Voice to it, Deut. 15.7. and 1 Sam. 6.6. For God requires them to be his Fleshy Tables, to write his Will on, 2 Cor. 3.3. The hardening of this part is the hardening of the whole person, and when hardned by themselves, is provoking God's judicial hard∣ning of them to their Destruction.
• u 1.200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the bitter contention, comprehending in it both Work, Season and Place. Called Meribah, Numb. 20.13, 14. Names of Places and Persons by Words of the same signification, though not of the same sound.
• w 1.201

  In the day of Massah, when Israel in the Wilderness did murmur, and strive against, and vexed God (after he had divided the Sea for them) for their want of Water, Exod. 17.2, 7. Deut. 6.16. and 33.8. That bitter Contest of unbelief after the sight of so many Miracles when they cried out, Is the Lord among us? Psal. 95.8. It may also refer to the whole Forty Years time of their Murmuring and Tempting him in the Wilderness.
• x 1.202

  In the time and place formentioned, the Fathers from whom you derive your Being and Corruption, yet glory in them and their Traditions, whose state is aggravated from your Line of successive Rebellion, Acts 7.51, 52, 53. They have embittered my Spirit by their unbelief: For upon the want of Water, they questioned his Power, Wisdom, Truth and Providence to the denial of all, and sometimes mul∣tiplied it, Numb. 16, &c.
• y 1.203

  A discontented quarrel with, and scrutiny of Christ the Redeemer, that if he would not serve their Lust, they would deny him, and apostatize from him, and return to Egypt, notwithstanding their having suf∣ficient proof of him, yet they would contend with him, 1 Cor. 10.9.
• z 1.204

  All the Redeemers Miracles, which he wrought for them in Egypt, and the Wilderness, they saw them plainly and presently on their tempting him; Miracles of Mercy and of Punishments, by Fire, by the Earth opening, by Fiery Serpents, by the Sword, by consuming 600000 of them; all which were Evidences sufficient to convince any of the Wickedness of mistrusting him. Deut. 29.2, 3, 4. This hardning of their Hearts yet continued Forty Years, till all but two of them, Ioshua and Cale••, were consumed: God by their Sin was so grieved with them after such ex∣perience of his Power for so long a time. See Exod. 32.10. Numb. 14.22.
• a 1.205

  Because they thus tempted and proved him by hard∣ning their hearts in unbelief▪ Forty Years, God the Redeem∣er, Isaiah 63.16. 1 Cor. 10.9. was grieved, is attributed to him improperly, who is not subject to Passions, but as Men grown impatient with grievous and oppressive Burdens; so He expresseth his dislike, disdain of them, and resolution to bear no longer, as Amos 2.13. They split on him, as a Ship on a sharp point of a Rock, so as God hath loss, offence and trouble by it; and all of them did so carry it to Him the whole Age of them but Caleb and Ioshua, Psal. 95.10.
• b 1.206

  They follow Deceit and Lying in their Doctrine and Wor∣ship with all their Heart, so that it is diffused through their Persons, and that seat of Truth is made depth of Error, to the stupifying of their Hearts even to very madness, and this was their state all their time.
• c 1.207

  Notwithstanding God's Works were among them and his Word, yet they would not know his Mind, so as to approve, love, and walk in God's ways. His Law, Doctrine, revealed Truth and Com∣mands were all cast behind their Back, Ezek. 23.35.
• d 1.208

  Such was their Provocations and Temptations of their Redeemer, that he determined their Punishment; the cer∣tainty of which he fixt by an irreversible Oath, which is the highest confirmation of Vengeance when it cometh from Wrath; as of his Promise when it issueth from Grace, Numb. 14.27, 28, to 36. Psal. 95.11. compar'd chap. 6.17, 18. And the Spring of it here is Wrath, inraged by their Murmurings and Unbelief.
• † 1.209

  Gr. If they shall enter.
• e 1.210

  The Punishment is exprest in an expostulatory form, which is vehemently asserting the negative of the Question; They shall never enter into my Rest. If they enter in, then I am neither True nor God. The Rest literal was the Land of Canaan, Deut. 12.9. in the Truth of that Type, Heaven. It is the Redeemer who speaks this, whose Rest it is by way of Efficiency, Purchase, and Dona∣tion; he gives entrance into it, and shuts out of it, Matth. 7.21, 22, 23. This is a shutting them out of all Peace, in∣to Eternal Sorrow, Anguish, Distress and Trouble, and eve∣ry other Evil contrary unto this Rest.
• f 1.211

  Here the Spirit applieth the former dreadful example of Sin and Judgment to the Hebrews, to forewarn them how they sinned as these did, lest they partake of the like Vengeance, and so enters his Caution against Unbelief. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not an act of Sight, but of the Mind, Cir∣cumspection, Watchfulness, and Heed, taking exactest caution of the Evil forbidden, chap. 12.15, 25. 1 Cor. 8.9. Brethren they were to Paul in the Flesh, and more so as True Belie∣vers in Christ, he cautions them particularly, one by one, lest any Root of Bitterness should be amongst them, chap. 12.15.
• g 1.212

  The Heart is the first, and proper, and chiefest subject wherein all Sin riseth, and from thence issueth into Words and Works, Matth. 15.18, 19. compare Iames 1.14, 15. This comprehendeth the Mind, Will and Affections, the whole in∣ward Man; and this Heart in every Man is naturally and ha∣bitually Evil, continually forging and framing of it, Gen. 6.5. compare Ierem. 17.9. Almighty Grace only can change this Heart, yet it works by Counsel, and makes the Soul willing to use the means appointed to effect it. VNBELIEF, though but in it self, is but a denial to assent to, or rely on the Will of God revealed to it, yet is the Spring and Fountain of all other Sin, the teeming Womb from whence all issueth, as, Uncleanness, Idolatry, Unrighteousness, Su∣perstition, &c. It was the hardening Sin of their fore-fathers, they would not Believe, and then did Murmur and Rebel: It is the root of Apostacy; Men breaking their Co∣venant with God in Christ, do then desert him: Against this Persidious, Impious, perverted Temper doth he caution them to watch, that neither for measure nor season they ever do admit or allow it; that there be not at all in the least degree, or at any time such a base, malignant quality in their Hearts, Rom. 11.20, 21.
• h 1.213

  Turning away, standing off, and separating the Heart, it implies in it a real, total, final defection; actual and formal Apostacy from him whom they had owned and received, and is actual Rebellion against their lawful Soveraign, by turning either Jews or Heathens, and renouncing the Christian Religion and its Author, who is the Living God, not only formally as opposed to dead Idols, but efficiently the Author and Fountain of all sorts of Life, but especially of Spiritual and Eternal Life, Iohn 5.19, 20, 21, 25, 26. which Living God is our Lord Jesus Christ, ver. 7. whose Voice they were to hear, who was tempted by their Unbelief in the Wilderness, 1 Cor. 10.9. who gave the Law to them at Sinai, chap. 12.26. So that to apostatize from him and his Religion, is to apostatize from God, and to renounce Eternal Life, and to subject themselves to Eter∣nal Punishments, which he ever liveth to inflict on them; Unless they took heed to avoid this Unbelief, it was im∣possible for them to persevere in Christianity, when threat∣ned with Persecutions, and the loss of Peace, Liberty, Safety, Estates, Honours, Relations, and Life it self for it.
• i 1.214

  The means to avoid the former Evil, is, to Exhort, which as a private Duty, is an earnest, frequent calling on, stirring up, or perswading, incouraging to perseverance in the Christian Religion, and to put away all Heart-Evil, espe∣cially Unbelief, which traineth to Apostacy; to which are subservient God's Precepts, Promises, Threatnings suitably applied by them: And this is not only privately, but es∣pecially publickly, by the regular Ministration of the Word and Ordinances to the whole Society of Christians, as they are personally obliged to it, being Members one of another, 1 Cor. 12.25, 27. And this they are to do instantly, for no Man is sure what may be on the Morrow, he being but a Days-Man, living, and supplied, as working by the day; sufficient to the day is the Duty as well as the Evil in it, Matth. 6.11, 34. Whilst then the day of Grace and Re∣pentance lasts, in which God calls and intreats, and will hear and help, the opportune time of exhorting, the ve∣ry instant wherein God expecteth it, ver. 7. Psal. 95.7. And every one as thus to look to another, must begin with himself, lest any miscarry; Charity, especially as to this, should begin in every Christian at home.
• k 1.215

  Lest themselves or others, refuse the Gospel rendred, or reject and apostatize from it after professing it, so as to become not only obsti∣nate, but rebellious by Unbelief, and an habitual hardned Heart; so as the sinful, natural habit of our Soul, Iames 1.12.15. So horrible vile in it self, that were it not masked, Nature would abhor it, might be drawn forth by the false Colours, as the Devil blinds Sin with, to delude the Under∣standing, and to catch and insnare the malignant Will, that it swallows it more and more, to the hardning of the Heart; That Divine Promises, Threatnings, nor Admonitions can make any impression; it being unmoved under the appli∣cation of all these, disregards the Christian Faith, and hath its issue in a total Apostacy, Ier. 17.9. Ephes. 4.22. 1 Tim. 1.19.
• l 1.216

  For, shews this to be a rational motive, urging home the former Counsel, unto which the following Condition doth agree; for we Believing Christians and Brethren are made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Partners with the Primitive Proprietor supposed in it, even Christ, who hath of his own the fulness of God, Life, Grace, Glory, and all good; in all which fulness of his we share, by virtue of our Union with him, Iohn 1.16. Ephes. 1.22, 23. Col. 1.19. and 2.9, 10. And he by his Spirit will free us from the deceitfulness of Sin, and hard∣ning by it.
• m 1.217

  If by a Spiritual tenaciousness, and firm fix∣ing in our hearts, we hold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either the principal or fundamental Truth, as the word signifieth in Sciences; or, the entrance or beginning of our Course, as used in things, so as the first step in Christianity is stiled a beginning of Grace.
• n 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in personal relations is, a real subsist∣ence, as of the Son in the Trinity, chap. 1.3. In things, the Basis and Foundation upholding others, and this in Christia∣nity is Christ principally, who bears up his Church, Eph. 2.20, 21, 22. And Faith the Instrument, whereby we receive Christ, is so called, chap. 11.1. That which renders present and subsisting what is hoped for to the Soul; so that here it imports the retaining firm that Principle of Truth, up∣on which Christians are bottomed and supported to Life, that is, Christ himself, and the true Doctrine of him; as also, that we must firmly stand in the first beginnings of Faith, and encrease in them, so as they may be firmly fixed in our Hearts, and our Hearts on them, so as never to be removed as long as we live; our retaining firmly of this, makes us partners in Christ; both instrumentally helping in it, and evi∣dentially; It being the infallible consequence of true Grace, holding us to this Communion with Christ. How ought these Conditions to quicken the activity of Believers.
• * 1.219

  Ver. 7.
• o 1.220

  This is another circumstance of the Example of the Iews applied to them: That since now Christ is speaking to you, as he did to your fore-Fathers then; the same Voice concerneth you both, so, as not to morrow, or when you will, but To day, if you will believe what God speaketh to you by him, and hath recorded in his Word concerning his being the Messiah, and render not your selves deaf to God's Voice, or obdurate through Unbelief, as your fore-Fathers did, when their Unbelief and hardness of Heart imbitter'd God's Spirit against them, because acting in it against their solemn Vows and Engagements to him, so as to Apostatize from him.
• p 1.221

  This is a rational enforcement of the former Duty pressed, it being as possible for them to provoke Christ as others, they should look to it, and not harden their hearts; for the greater some, the most of the Congregation of Israel imbittered God's Spirit by their Unbelief and hardness of Heart; though Christ spake to them from Heaven, as never was before done, and daily by Moses they were hearing Counsels by which they might live, yet provoked they him, and would not believe.
• q 1.222

  This rightly interprets the Psal∣mist, and sets a better example of their Fathers for them to follow: Let Caleb and Ioshua, Believers, and Obedient to God, be your Patterns to imitate; He aggravates the Dis∣obedience of the one, and the Obedience of the other. They all had equally a clear Exemption and Deliverance from the place of Bondage, and that by Moses, by whom God wrought such Miracles as might command Faith from any; yet these some, by murmuring and striving with the Redeemer, provoked him: how great is their Sin? How suitable and pleasing the Obedience of the others to him?
• r 1.223

  By these Questions, the Spirit makes a more lively re∣presentation of these unbelieving provokers of God, that his Reason may have the more force with them; Do ye observe with whom God was grieved? the form puts them on more exact notice for their caution: God suffers not by Passion, but these redeemed out of Egypt carried it contrary to him, and crost his Will, that which usually grieveth us. Con∣cerning the Word, see ver. 10. It is used by the Septuagint, Deut. 7.26. to express that detestation and abhorrence which Israel was to shew against Idols, that they should be a grief to their Soul not to be indured: Idols are cal∣led Grievances; he was displeased and grieved with their Covenant-breaking with him Forty Years together. These Sinners by their Unbelief, Murmuring, Idolatry, Rebellion against his Officers and Ordinances, and their other Lusts, so imbitter'd his Spirit, that he by various Judgments destroy∣ed and turned them into the Grave and Hell together, 1 Cor. 10.5, to 11. Moses and others of God's own cannot be numbred among these Sinners, for their Sins were pardon∣ed, and Persons accepted; and though they came short of the literal, had a much more abundant entrance administred to them into the Heavenly Canaan.
• * 1.224

  Num. 14.22, 29, &c. •• 26.65. 〈◊〉〈◊〉 5.
• * 1.225

  Deut. 1.34, ••••.
• t 1.226

  To prevent these Hebrews falling, the Spirit repeats the direful Oath of God to Apostates in the Wilderness. The form of which was opened, ver. 11. compare Numb. 14.30. The matter sworn was, that they should be so far from possessing, that they should not as much as enter into the Land of Promise, Canaan, which was God's Property, as the whole Earth is; he promised it to them, could only dis∣possess their Enemies, did give it in Possession to their Seed, and made it a Type of Heaven, and of his Rest there; he swore this in his severe vindictive Justice, so as his Sen∣tence was irreversible: which Oath stands good against all total and final Apostates from him, who have thereby for∣feited any Title to God's Eternal Rest.
• u 1.227

  Those who were unbelieving under all God's Miracles of Mercies and Judg∣ments, which they saw, and so became obstinately disobe∣dient to God's Commands, and broke his Covenant, chap. 8.9. Ier. 31.32. and apostatized from him, and so perished in their gain-saying.
• w 1.228

  The execution of the matter sworn was felt by these Hebrews, which should make them and all that read it, to dread both their Sin and Punishment, which the Gospel would as justly inflict on them, if Unbelievers. It is to be seen in God's written Record of it, and the experienced downfall of such, that God's Oath had shut the Door as to their entrance there, and his Judgments consumed them in the Wilderness; because of their denial of resting on God's Word, and the impious practices that issued from it, in their rejecting Promises, rebelling against Precepts, and murmuring against Providence. God is no respecter of Per∣sons; if we sin so against his Son and Gospel, how much sorer Punishment will overtake us? chap. 10.27, 29.
• a 1.229

  The Spirit draws this Counsel from the former sad event of Unbelief in the Progenitors of these Hebrews, who were shut out of an Earthly Canaan by it, which was pro∣mised to them: Hereon he adviseth them to avoid that Sin which will have now as fearful a Punishment, viz. the shutting them out of the Heavenly Canaan, tendred and promised to Believers in the Gospel. Fear is that affecti∣on of the Soul, by which it avoideth and shunneth what is hurtful to it, and here carrieth in it a gracious and Child∣like care and jealousy of slighting the Father's Promise, and coming short of Heaven; it is a Fear issuing from Faith, Phil. 2.12.
• b 1.230

  Lest the Promise of God to Men, who sware some should not enter, but promised others should, as Numb. 14.23, 24, 30, 31. A Promise of the most Excel∣lent, Glorious and Heavenly Rest made to Believers, Isa. 11.10. This was graciously left or made to them by God, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is an act of Sin, lest we by Sin should leave or reject God's Promise of the better, as the Hebrews did of the literal Rest by their Unbelief and Disobedience to God's Law, and so is the proper object of Fear, and there∣fore ought to have been read, lest the Promise being left be∣hind.
• c 1.231

  Of a free entrance into Heaven, and enjoying a glorious Rest with God there.
• d 1.232

  He would have it the Fear of all, that not one Soul might be indangered by it; so as not in any measure to slight such a Promise, nor as much as to seem so, flying from the very appearance of Evil, 1 Thess. 5.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Metaphor taken from Racers, where any are out-run and left behind, noting the mi∣serable state of such Christians who profess to run to Heaven, but never do so as to obtain it, 1 Cor. 9.24, 25, 26. Alas, He that falleth short of Heaven, reacheth home to Hell.
• e 1.233

  The reason inforcing the former counsel is, their ha∣ving mutually the same means, the one as the other, and if they fear not, may be guilty of the same Sin; for the Hebrews and the whole Chrcuh were Evangelized by the outward publishing to them, and their professed recepti∣on of the glad tidings of Salvation by God the Son incar∣nate, who was to lead them in the way to God's Eter∣nal Rest; which if they had been truly Evangelized and transformed by, they could never have been shut out of God's Rest. The same Gospel being preached to both their fore-Fathers and them, though more gloriously revealed to the latter, 2 Cor. 3.10, 11. For the Gospel was preach∣ed to Abraham and to his Off-spring, that in his eminent Seed, the Lord Jesus Christ, all Nations should be blessed, Gen. 22.18. compare Iohn 8.56. He was the Angel of the Covenant that was Lord of God's Hosts, and was to lead them into the Literal and Heavenly Canaan, Exod. 23.20. Iosh. 5.13, 14, 15. Isa. 11.10. So that none entred into either of God's Rest but by him alone, who so testifieth by himself, Iohn 5.39, 46. And by his Spirit, Acts 15.11.
• * 1.234

  Gr. The Word of hearing.
• f 1.235

  The Gospel was so preached to them, that they did or might hear it, Rom. 10.14, 15. compare Psal▪ 92.4. Isa. 52.7. yet did it not prove effectual to many of those Hebrews to bring them either into the Literal or Heavenly Canaan, but came short of God's Rest in both; they not performing what he required; he by an irrever∣sible Sentence excluded them, see chap. 3.17, 19.
• † 1.236

  Or, because they were not united by Faith to.
• g 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Metaphor taken from mixing things in the Stomach, as Meat and Drink, without the Concoction of which there can be no nourishing the Body, setting forth the Sin of these Hebrews, who never received nor mixed this Gospel which they heard with a sincere Faith in their Souls, so as being digested thereby, it might be united with it. Thus that which was the mighty Power and Wisdom of God to Salvation to those who believed, was a Word of Condemnation and Eternal Death to Unbelievers, 1 Cor. 1.18. 1 Pet. 2.2, 3.
• h 1.238

  A further reason setting home this Counsel, was the certain benefit of our Care in Believing; for that the com∣munity of real Christians, partakers and exercisers of the same precious Faith, as Paul himself, 2 Pet. 1.1. have the same priviledg as believing Caleb and Ioshua had, Numb. 14.24, 30. to enter into God's Rest, initially having Peace with God now, and his Love shed abroad in their hearts by the Holy Ghost, witnessing their Reconciliation, Justifi∣cation, Renovation, Adoption, so as they rejoice in Hope of the Glory of God, Rom. 5.1, 2, 5. and are by Believing and Obedience making out to the attainment of the final and compleat Rest of God in Heaven, of which they are afraid to fall short.
• i 1.239

  God himself confirms this by his Oath, chap. 3.11, 18. Psal. 95.11. At the same time that he excludeth all Unbelievers from entring in, he inclusive∣ly and by consequence sweareth that all Believers do and shall enter in.
• k 1.240

  That Rest which David there speaks of, was not God's Rest on the Seventh Day from the Creati∣on after the finishing of God's Works, nor the Temporal Rest in the Land of Canaan, which the Iews had and were past, as these Hebrews might suggest, but another. Rest to come, either in the World to come, chap. 2.5. or in the Heavenly Rest in Glory, which he takes occasion further to explain to them.
• l 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some render as a particle of exception although, as if it intended, although God's Rest is some-where meant of his Rest after the finishing of the Works of Creation, yet here God speaks of the Rest of Canaan a Type of the heavenly one; others, that God swore they should not enter into his Rest, although God's Works were done, and the Rest were ready, because of their Unbelief. Others render it, And indeed, he said and spake of the same hea∣venly Rest, long before he spake of the Rest of Canaan, even upon the finishing of his Works from the foundation of the World; which seems most agreeable to the Spirit's Design here.
• m 1.242

  The Spirit proves, that the Rest mentioned by David, Psal 95.11. is not meant the seventh days Rest, because spo∣ken 3000 years after that Rest was past; but this Rest of which he speaks, was to come, tho spoken of, and known then: For Moses had spoken of it in a well-known place to them, Gen. 2.1, 2, 3. and this when he wrote of the seventh Day, which was eminently noting the Sabbath, and a Type of God's most excellent Rest which he sware unto Believers.
• * 1.243

  Exod. 31.17.
• n 1.244

  God doth not here rest as if he were weary, Isa. 40.28. but ceased from the Creation of all kind of things he pur∣posed to make, but not from their propagation and his pro∣vidence about them, Acts 17.25. And this he did on the se∣venth Day, which he instituted a Sabbath for his People, Gen. 2.3. which resting-day may type out the eternal Rest of Angels and Men, when their Work of Obedience is finished: And yet was not God's Rest spoken of in the Psalm, nor pro∣mised in the Gospel to Believers, for this was yet to come; whereas the seventh Days Rest was entred into from the Foundation of the World.
• p 1.245

  Ei here is affirma∣tive, as appears by comp. v. 3. and 6. that these shall have a real and full possession in the future after David's time of this Rest, and therefore different from Moses's Rest so long past before. The Word Rest in the Hebrew is not the same in the Text of Moses and David, Gen. 2.2, 3. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Psalm 95.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This of David noting the full e∣eternal, comfortable Rest of Souls in Glory, sworn by God to Believers in the Gospel.
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is not so much copulative, connecting an Instance of David to the same purpose of that of Moses about the seventh Days Rest from the Creation, but discretive, joyning an Instance of another Rest of God different from the seventh Days Rest. Moses spake of this, but David here of a further Rest; for in Psalm 95.11. David spake not of the seventh Day, but of God's last and eternal Rest.
• q 1.247

  The Spirit having demonstrated, that God's Rest sworn to Believers in the Gospel, and mentioned by David, could not be the seventh Days Rest; proceeds to prove likewise, that it could not be the Rest of Israel in the Land of Canaan, since that was entred into 400 years before he wrote by the Spirit of this better Rest, since those unbelieving Israel that entred into Canaan never entred into this Rest. Forasmuch then as a Rest to come is spoken of, and that some Believers must have a real and full possession of the glorious Rest of∣fered to them in the Gospel, as David foretold; see v. 9.10, 11.
• † 1.248

  Or, the Gospel was first preach∣ed.
• r 1.249

  The unbelieving Israel who had the glad Tidings of this Rest preached unto them by Moses and by David, &c. yet entred not into it, tho they entred into, and lived in Canaan, because of their Disobedience and Unbelief. Then it follows Canaan's Rest and this cannot be all one; and the latter is only intended by David here.
• s 1.250

  This is a further Proof, that David did not mean or intend the rest of the Iews in Canaan, in the 95th Psalm, from the determined time of it; as if the Spirit had said, besides what I have proved, take another Argument; Again I argue. God by the Prophet setteth out, and severeth from all other Time a certain stated Day, from which the Rest spoken of, is cleared, and of it testifieth by him, Psalm 95.7, 8.
• t 1.251

  After 400 Years past of Israel's Rest in Canaan, which was a long Time, doth David say of to day, a Time present, then and further to be extended, even the Gospel-day, in David's Time, and after it, not in Ioshua's, for that was past long before.
• * 1.252

  Chap. 3.7.
• u 1.253

  Ye ought to day to hear, receive, and believe the Gospel of God's Rest, and not by Unbelief to turn your Hearts from the Voice of God in the Gospel.
• ‖ 1.254

  That is, Io∣••••••••.
• w 1.255

  This is the Improvement of the former instance, v. 7. If Ioshua by bringing Israel into Canaan, had given rest to all Believers, then God would not by David have spoken of ano∣ther Day and State of Rest to come. Ioshua was, Acts 7.45. a Type of Jesus bringing Believers into the true Rest of the heavenly Canaan, as he did Israel into a literal one. If that of Canaan was the full, and perfect Rest of Believers, which was given them by him.
• x 1.256

  Then God himself would not have spoke by David of a better and heavenly Rest promised Believers in the Gospel; of which spiritual and eternal one, both God's seventh-day Sabbath, and the Rest of Canaan were but fainter Shadows & Types. The Expostulation is vehemently denying it.
• ‖ 1.257

  Or, keeping of a Sabbath.
• y 1.258

  Here the Spirit concludes from his former Proofs, That there is a more excellent Rest revealed to Faith in the Go∣spel, which is remaining, future, and to come, and will sure, and most certainly do so; tho it be behind, yet it will be enjoyed. A Sabbatism, which is a State and Season a of most glorious Rest, see v. 10. shall be enjoyed by sincere Belie∣vers, the true Israel of God, of whom he is the Proprietor, and who are for their eternal State so excellently holy, and of so divine a Nature, that he is not ashamed to be called their God. They have an Entrance here into the initials of this Sabbatism in internal Peace, and the glorious Liberty of the Children of God; and by it secured of their full Pos∣session of it in the eternal Inheritance of the Saints in Light. Colos. 1.12, 13. 1 Pet. 1.3, 4, 5. Rev. 14.13.
• z 1.259

  This proveth the foregoing Consequence of a Rest re∣maining, from the Nature of a true Rest, which is a resting from all Labours, which the Israelites did not in Canaan, therefore it is yet to come. For every true Believer who hath full possession of God's Rest; where God is satisfying of them in bliss, they rest in his Loves, of which the Sabbath and Ca∣naan were but Types.
• a 1.260

  Such true Christians have ceased and rested from all their sinful Works and Labours, as Works of Callings, Miseries, Anxieties, and Sufferings of any kind, resting from them perfectly and perpetually, having finished all his Work of Evangelical Obedience through them.
• b 1.261

  They have rested not in a Parity of Rest, or Work in kind, but as God from his own in likeness of order, his Work going before Rest, and of Rest fitted for▪ Believers by him conformable to his own. Some refer these Words and the Relative he to our Lord Je∣sus Christ, as Head of his Body the Church of true Belie∣lievers; and that the Parallel runs between God the Father and him in the Works of the Old and New Creation, which Works were good and compleat in their different Kinds in their Cessation from them, and their Rest in their respective Sabbaths; both Days being founded thereon; and that Be∣lievers shall be conformable to their Head, treading in his steps, in doing and suffering, and then in Rest.
• c 1.262

  This is the Use of the former Doctrine, that since many through Unbelief fall short of God's Rest, therefore let us la∣bour. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports Study of Mind, Earnestness of Affection, Diligence of Endeavour, with all the Powers of Soul and Body to intend this Work: so is it used, 2 Pet. 1.10. This is the most necessary, excellent, and important one to us in this World, our single great Business in it; and there∣fore as Students our Minds must be bent on it, and our Wills fixed and resolved about it, and the Operations of all the exe∣cutive Powers of our Persons put forth to the utmost Degree, so as all the Duties necessary thereunto, as Attendance on all Ordinances, and the constant Exercise of Faith and Obedi∣ence, must be fitting us for, and bringing us into the full pos∣session of the eternally blessed and glorious Rest of God, 2 Pet. 1.5 to 12.
• ‖ 1.263

  Or, disobedi∣ence.
• d 1.264

  That not any particular Person may fall into sin and the Consequents of it; the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be read into, and then it implies, lest any of you prove Rebels and Apostates. Or, it is read by, or after, and then it is a Fall to Destruction and Hell, with all the Miseries that those feel who are shut out of God's Rest, as their unbelieving Forefa∣thers were. God spared neither Apostate Men nor Angels, and will not spare others if they sin as those did. Our Judgments may be rather sorer, being warned by their Ex∣ample, 1 Cor. 10.11. comp. Heb. 10.26, 27, 29. They were contumacious and disobeyed the Gospel of God's Rest, there∣fore he destoryed them in the Wilderness, and thrust them down to Hell for ever: Avoid you their Sin, as you would la∣bour to avoid their Punishment.
• e 1.265

  The Efficacy of the Word of God is a further Inforce∣ment of their studious Labour to enter into God's Rest; for that calleth us thereunto, even the Law and Doctrine of the Gospel brought by the Incarnate Word from Heaven, preached by him to the World, dictated and inspired into the holy Pen∣men both of the Old and New-Testament by the Holy Ghost, and written by them at his Call and Order, 2 Pet. 1.19, 20, 21. representing all those Precepts and Prohibitions, Promi∣ses and Threatnings by which God will judge to whom this Gospel hath been preached in that Man whom he hath ap∣pointed. Compare ch. 2.1, 2. and v. 1, 2. of this. And this Word was written by David, Psalm 95. even a Word of Ex∣hortation, Promise and Threatning, as opened before, and shews the Perfection of this Gospel-Law in its Administration by Christ.
• * 1.266

  2 Cor. 10.4, 5.
• f 1.267

  This Word like the Incarnate Word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not only a living Word, but a quickning Word, making dead Sinners living Christians; Souls dead in Sins and Trespasses, alive to God. This Word, the Breath of God, conveyeth Spirit and Life to them, 2 Tim. 3.16. 1 Pet. 1.23. so David experi∣enced it, preserving the Life it breathed into him, Psalm 119.50. and the Members of the Church, 1 Cor. 4.15. comp. 2 Cor. 3.6, 17, 18. and as a Rule it guideth and directeth them through Christ unto eternal Life, Iohn 6.68.
• g 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it's an active Word, powerful in its Effects, the very Mi∣nistration of the Spirit, 2 Cor. 3.8. most efficacious and ener∣getical for convincing, converting, comforting; and for con∣demning, killing: It acts like the Power of God; so Rom. 1.16, 18.
• † 1.269

  Rev. 1.16.
• h 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a cutting Sharpness as be∣cometh several Uses, as searching, letting out Corruption, or for killing; all which agree to this Divine Word; sharper than any Sword with two Mouths. The Hebrews stile the Edge the Mouth, that which bites, teareth, or woundeth; as Rev. 1.16. and 2.12. The Word for spiritual Execution upon Souls is more sharp, and above every other Sword; there is none so piercing for cutting the Heart, or killing Sin in it. So is it used, Ephes. 6.17. comp. Acts 2.37. and 7.54. It is Christ's Weapon of Offence and Defence for his People, and it cuts without Resistance; with it he is defending his Truth, and smiting his Enemies, Isa. 11.4. comp. Rev. 19.13, 15, 21.
• i 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 piercing, or going through what is smitten with it, which way soever it is turned it forceth its way through all Opposition to a dividing into Parts, and separat∣ing the most nearly united and close-lyjoyned things, laying open the very Entrails, the most inward in a Man; where the Metaphors taken from the closest parts of the Person are applied to the Soul.
• k 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may denote not so much the natural Life and the Faculties of that, but that which is stiled the Rational Soul as unregenerate, see 1 Cor. 2.14. Such an animal carnal Soul as is purely Human, 1 Cor. 3.3. which wants both a Principle, Light and Faculty to discern the Things of God, as no natural Eye can see a Spirit, Rom. 8.5, to 9.
• l 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Soul of Man regenerate and spiritualiz'd, called Spirit, 1 Thess. 5.23. The Soul inlightned, renewed, and governed by the Holy Ghost, not altered as to its Sub∣stance, but as to its Qualities, whose Understanding, Will and Affections are spiritualiz'd, manifested in its Actions a∣greeable to the spiritual Will of God, 1 Cor. 2.10, 12, 14, 15. These are both of them under the piercing Power of the Word, and the Spirit can reach them by it as he pleaseth.
• m 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are not the Members, but the Nerves, Membranes, Muscles, whereby the Members or Limbs are joyn∣ed one to another, so as not without Incision to de discovered, and the Marrow within the Bones, there must be a breaking or perforating them to reach it. By which Metaphors are set out the hardest, compactest, and most intimate Parts of a Sin∣ner, the most secret hidden ones, which no natural Reason can reach, yet the Word of God pierceth them, to discover either the evil or good of them, and to inflict Wrath, or communi∣cate Comfort according to their Conditions.
• n 1.275

  The Word of God is a most nice, exact, and critical Iudge, discerning the Gravity and Rectitude of them; it discovers and distinguish∣eth them as they are, or not agreeable to it self, the funda∣mental Truth; and is capable, as a Judge, to charge or dis∣charge as its Author will, by it. Rom. 2.12, 15, 16. compare 1 Cor. 14.24, 25. It discovers the most inward, close, se∣cret and constant Motions, both speculative and practical, of the Soul of Man inseparably united to the Heart, and one with another, whether they are Opinions, Conceptions, Re∣solutions, or Decrees, so subtile and so secret, as who can know them, but who made the Heart, Gen. 6.5. Ier. 17.9.
• * 1.276

  〈◊〉〈◊〉. 33.13, 14. 〈◊〉〈◊〉 50.8. & 139.••••, 12.
• o 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not only copulative, but rational, shewing the ground of the former Efficacy of the Gospel-Word, because its Au∣thor seeth and knoweth all Persons and Things, and filleth it with this power and Force. For every Creature which God the Son created, Angel, or Man, or any other, from the greatest to the least, from the Leviathan to a Mite, and all parts of every Creature, especially of every Creature to whom the Gospel is preached, Mark 16.15. not any one is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without light, invisible, unapparent, obscure, or possible to be covered, or hid, or concealed from his View or Face; where the Relative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 agreeth with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God in Christ, and not with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Word, v. 12. as the following Relative e∣vinceth. To this God-Man no Spirit nor Thought can be hid; it shall not be so from the efficacious Power of his Word, much less shall Infidelity or Hypocrisie be hid from it, or his most piercing Eye.
• p 1.278

  But all things in general and particular, not any one excepted, is bare, naked, uncloathed, the Covering is removed, all Secrets are open and manifest to view, God the Son seeth within and without, all are unveiled to him, and laid open as by Dissection. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Metaphor taken from the sacrificed Beasts, which be∣ing skinned, were cut open from the Neck, and so divided by the Chine to the Rump, or by the Throat downward im∣bowelled by the Priests, so as every part within may be clear∣ly seen whether clean or unclean. The Truth of which is, that every thing in the World, even the most secret and inward Thoughts of the Heart of a Sinner, which is a great Deep, is opened and laid forth to every Scruple unto God in Christ; every secret Unbelief, apostatizing Principle, or Hy∣pocrisie he discerneth clearly and fully, Ier. 17.9, 10. he that made the Eye, must see best.
• q 1.279

  His Eyes who pierceth be∣yond the Vultures into things and places that no Eye can di∣scern, the Souls of Men, Iob 28.7, 10. Psal. 94.9. Prov. 20.12. All this is asserted concerning the Person of whom Paul writes, Christ God-Man, the great Gospel-Minister, whose Word is so powerfully piercing: Of him and his Word is all this Speech and Discourse; he it is who is the All-knowing and impartial Judge, and makes his Gospel Word of Counsel, Promise, and Threatnings to cut so deeply, and search the secrets of the Hearts of all.
• r 1.280

  The excellency of the great Gospel-Minister beyond all others in respect of his Priestly Office, especially beyond Aaron and the Levitical Priesthood, is shewn by the Holy Ghost from this Verse to Chap. 5. v. 11. It is introduced, as the Spirits counsel to these Hebrews, from the Premises for their using of this High Priest, in order to their reaching home to the Rest of God, to whom and whose Profession they ought to adhere, since he is so fit, and so willing to give them an entrance into it, comp. chap. 2.17, 18. and 3.1, 6. Being therefore by the Spirit through Faith not only interested by a common Relation in him, but by a real Union to, and Com∣munion with him, as here described an High Priest, ch. 2.11. and 3.1. so great as none was, or can equal him. All the High Priests on earth but imperfect Types of him; above Aaron and all others; the grand Presider over all God's Worship, who had Work peculiar to himself above all: The Supreme and Universal Priest in Heaven and Earth, whose Title the Roman Antichrist usurpeth; to him only due, Pontifex optimus maximus, yet officiating always for us.
• * 1.281

  Chap. 7.26. & 9.12.
• s 1.282

  He hath fulfilled his Type, entring into the Holy of Holiest in Heaven, taking Possession of God's Rest, and purchasing an Entrance for us into it, and this after the removal of the Curse, satisfaction of the Divine Justice for our Sins, Victory over all Enemies that would oppose his or our Entrance by him, as Sin, Wrath, Death, and the Devil, and keeping possession of this Rest for us, ch. 9.23, 24, and 28.
• t 1.283

  Iesus the Saviour of his People from all their Sins, their Emmanuel, Matth. 1.20, 21, 23. who being God the Son by eternal Generation, was incarnate by taking to himself and uniting a true Body and a reasonable Soul, being conceived miraculously by the Virgin Mary from the overshadowing of the Holy Ghost; in which Nature, inseparably united to his Person, he fulfilled all Righteousness, and died a Sacrifice for our Sins, and rose in our Nature, and ascended and entred into the Holy of Ho∣liest in Heaven, and made Atonement, and laid open the way to Believers to enter God's Rest there.
• † 1.284

  Chap. 10.23.
• u 1.285

  The intire Reli∣gion of which Jesus is the Author, as opposite to that of the Iews in its Principles and practick part of it, ch. 3.1. is powerfully, strongly, and perseveringly to be held by his without Relaxation, in which if we follow him, cleave to him, and by him labour to enter, we shall not come short of God's Rest, ch. 7.24, 25. where the Head is, there shall the Body be also, Iohn 14.2, 3. and 17.24.
• * 1.286

  Chap. 2.18.
• w 1.287

  This Duty of perseverance in the Christian Religion, is inforced by the Consideration of the Sympathy of this High-Priest, with the States of all who will enter into God's Rest by him. He is worthy that we should hold it fast, being with∣out impotency. It is impossible he should be pitiless to peni∣tent Sinners, tho he be glorious, there being nothing in him∣self, or out of himself indisposing him to it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports such a Sympathy or Fellow-feeling, as makes him like affected as if he were in the same case with them. He can∣not but be compassionate, since inwardly affected and moved with the Sufferings of his, Acts 9.5. comp. Isa. 63.9. As God, he is infinitely merciful; as Man, inwardly feeling them▪ even all the Miseries they were liable to, but sinful ones. He wants no Bowels, but he hath as a fellow-feeling, so a fellow-grieving, and fellow-caring for the Redress of them, even all such as are fit for his Pity; and works on Affections, a sense of Guilt, Fears, Doubts, Tremblings, Weak-workings to God, the concomitant Infirmities of sinful Souls; all the Weaknesses of Grace in us, all Troubles, Distresses, An∣guishes in the Flesh, the Fruits of Sin. He knows these sensibly as Man, which as God singly he could not. These sinful weak∣nesses of Soul inclining to sin, and disabling from resisting Temptations by which the subtil powerful Enemy of our Soul prevaileth over us to the Accumulating of Sin and Guilt daily, and so need this Sympathy of his to us-ward; see ch. 5.2. 1 Cor. 2.3. 2 Cor. 11.23 to 31. and 12.5, 9, 10.
• † 1.288

  Luke 22.28.
• ‖ 1.289

  2 Cor. 5.21.
• x 1.290

  But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was pierced and tried by all sorts of Sufferings being outwardly tempted by the Devil to sin; inwardly he could not, being perfectly holy, Iohn 14.30. but was outwardly with Violence assaulted by him, Matth. 4.1, to 12. and tried by Men beyond any Man, and tempted to the same Sins whereby Adam fell, and others miscarry every Day. He felt the Curse of Sin, the Wrath of God, Agonies in his Soul, violent pains in his Body, Sorrows to the Death from the Cradle to the Cross: And in every matter of Grief and Suffering in Soul, in Body, from the World, from Satan, from God, in all kind of Temptations spiritual and temporal; experiencing the Evils of this Life, Hunger, Thirst, Weari∣ness, Grief, Isa. 53.3, to 11. even such as we are liable to, all of them really and truly like ours, and more powerfully than ours; they were for similitude like, but for Degree exceed∣ing them; ours for Exquisiteness of Sense, but a shadow of his: Yet under all these Temptations he was sinless as the Holy One of God; never did Temptation prevail over him, he overcame all. Nothing was out of place or order by his Sufferings in him: All his Affections and Passions under these, regular, shewing his Innocency under variety of Sufferings and eminency of Compassions. Sin hardens Bowels, but he is compassionate without any mixture with, or hinderance by Corruption; and his Intercession is the more effectual with God for us. What Christian under his Conduct would not follow his great Example, so to resist and conquer by him?
• * 1.291

  Chap. 10.19, 21, 22.
• y 1.292

  Since our High Priest hath a sense of our Infirmities, hath experienced our Tryals, and no Sin is in him to shut up his Bowels of Compassion, therefore haste we to him, as those who desire to reach Favours from our Soveraign, as our poor, guilty, needy Souls want them. It is a Soul-motion by Faith and Love breathed forth in strong Cries to his God and Father and ours, constantly approaching God in every Duty by him. comp. chap. 10.19 to v. 23. and that with open Face, boldness and assurance, without any shame or dismay, coming in the Name, and with the person of our great High Priest, who takes our duties and persons, and presents them per∣fumed with the Incense of his Merits to him. Away now with all Unbelief, Doubtings, or Fears in our approach to him; Admission to him, and hearing by him is now certain unto the Believer, Rom. 5.1, 2. Ephes. 2.18. and 3.12. 1 Iohn 3.21, 22. and 5.14, 15. For his Throne, now the Father is propitiated by him, is from a Throne of strict Ju∣stice made a Throne of Grace, of which the propitiatory Seat over the Ark of the Covenant in the Holy of Holiest both in the Tabernacle and Temple was a Type. All the Terror and Dread of it is now done away by Christ. Thun∣derings, and Lightnings, and Voices, and the sound of a Trum∣pet are now ceased; the still Voice of pardon, peace, pur∣ging and saving Sinners proceeds from it; Grace in refe∣rence to Believers sits in all its Glory, and Majesty, and Power only, Rev. 5.1, 6, 13. comp. ch. 8.1. and 12.2. Ephes. 1.20. Christ now takes us by the hand, brings us thither, and pleads by his own Blood for us, so as we may approach to it with greatest confidence.
• z 1.293

  That we may actually partake of the Fruits of Christ's purchase and intercession from the Father of Mercy, pity suitable to our misery, pardon for our guilty Souls, and relief for us under all our Afflictions, Isa. 63.7, 8, 9. and all Grace necessary for us at all times for a seasonable help, but especially in times of greatest need: It is most opportune, when most helpful; when Infirmities, Afflictions, Temptations, and the Snares of Sin beset us with grievous persecutions, then may we by Prayer, through our High Priest, have recourse to this Throne of Grace for our sutable and sufficient supply, without which there is no hold∣ing fast our profession, or possibility of entrance into God's Rest.
• a 1.294

  For is a rational particle inforcing the Truth of what was asserted concerning the Gospel-high-Priest before, That he was the most sensible and tender-hearted of all other, beyond what all his Types were, even Aaron himself; how did it therefore behove those Hebrews to cleave to him and his Religion, as to de∣sert the Levitical Priesthood which he had perfected, in him∣self; he being more excellent for Rise, Qualities, Office, Call, than his preceding Types and the permanent Truth of them all. For every one of that Order in God's Institution, and according to his Law, ought to be selected out of the numbers of Men for whom he was to minister, and therefore to be a Man. He was not to be an Angel, nor to minister for them; and being separated from Men, is to be put into another and higher Rank and Order, Exod. 28.1. than he was in before: No person was to usurp it, but to be designed to it accord∣ing to the Divine Law setled in that behalf. This was accom∣plished in Christ's person, and he hath not since selected out of Men any such Order of Priests properly so called in the Christian Church. His Officers being so far from being High Priests, that they are not so much as in the enumeration of their Titles stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Priests; and as far is it from Truth, that there are now as Priests, so Altars, Sacrifices, Temples in the Christian Church properly so called: Since it is expresly against the New Testament, and if so spoken of by the Fathers, it must be understood figuratively and metapho∣rically, or else it is untrue.
• * 1.295

  Chap. 2.17.
• b 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the designed person is constituted and set over others for their good, to seek either temporal or spiritual good, as the Office is, comp. ch. 8.3. By this Ordination is Power conveyed to this Officer, and an Obligation laid on him by a charge to exert it about things wherein Men are concerned with God: He is a religious Officer. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is imperfect, as ch. 2.7. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in things; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about things. A Sinner can undertake to manage nothing towards God immediately, or by himself, but with a mediating Priest, who must know God's Mind and perform it; and it was infi∣nite Mercy for God to institute such an help to Sinners. The common sense of Mankind about it since the Fall doth evince it. No Nation being without a Religion, a Temple, a place of Worship, or a Priest.
• c 1.297

  Who may bring home to God the Supreme Lord and King of all Gi••ts, which were those Free-will Offerings, as of things inanimate, the First-fruits of Corn, Wine, and Oyl, &c. or of Sacrifices, such whereby they were to atone and propitiate God for their Sins, they being guilty, and he just; those were necessary to satisfie his Ju∣stice, remove his Wrath, and procure his Blessing. What those Sacrifices were which would please him, God only could reveal, as who should offer them both for himself and others; and this he did reveal to Adam, Noah, and Abraham, and to Moses fully in his Law given him about them on the Mount, and of which he hath written in his four last Books.
• † 1.298

  Or, can rea∣sonably bear with.
• d 1.299

  The melting quality of the Typical High Priest is eminent∣ly to be fulfilled in the Gospel one; each is to have an Aptness, Disposition, and a Sufficiency of it by the Institution of God, for his Ministrations for manner as well as for matter, ch. 2.18. and 4.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strictly is to bear, suffer, or be affected in measure, or suffer moderately with the failings of others, in such a degree as is necessary to incline, as far as he is able, to succour, help and comfort those who are in misery: it notes Sympathy, ch. 2.18. Rom. 12.15. and a suffering with them, yet so regulated by the Divine Rule, as not to ex∣tend it unto unfit Subjects, nor in an undue Measure, lest it unfits him for ministring for them. But the great High-Priest excelleth in this, and is not bound to our measures, but sinlesly over-abounds in it, to such as sin for want of Know∣ledg of their Duty, unwittingly, and without any forecast, for which the Law provided a Sacrifice, Lev. 4.2. Num. 15.24, to 30.
• e 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Metaphor borrowed from Travellers gone out of their way; by which are understood such Sinners as are misled by Infirmity or violence of Temptation, and so offend God by their Opinions or Practices; for the Expiation of such were those Sacrifices appointed, Lev. ch. 5.6, 7. but then they were such as were sensible of their sins, confessed them, and begged for pardon, of whom the High-Priest was to be compassionate; but not of presumptuous and capital Sinners, who were unfit Subjects of God's Mercy or Man's: there being no Sacrifices provided for such, but they were to die without Mercy, Numb. 15.30, 31. comp. Exod. 22.14. God's Altar it self is no Protection to them, 1 King. 2.28, 31. Such sins of Infirmity which the Levitical High Priest was liable to himself, was he to be compassionate of.
• * 1.301

  Chap. 7.28.
• f 1.302

  For that he was beset with Infirmity, Sin, Ignorance, Error, and Disobedience; infirm in respect of Duty and Sacrifice, which was by reason of its weakness to be repeated yearly, chap. 10.1, 11. and of the same infirm Nature liable to the Griefs and Miseries of his Brethren both in Soul and Body. All these did surround and lie about him; he was Sin and Weakness all over, and therefore should be the more feeling of his Bre∣thren's States, and more careful and ready to sacrifice and intercede for himself and them. But our great High-Priest hath all the sense of these, but no sin, ch. 4.15.
• * 1.303

  Lev. 9.7. Chap. 7.27.
• g 1.304

  This Connection demonstrates the infirmity of the Legal High Priest: For this their Infirmity, Sins of Ignorance and Error. He was obliged to his Work by the express Law of God, Lev. ch. 1. It is a Rule for what the Priests ought to do, and so is the whole Book to which they are to be punctually obedient, even to sacrifice for particular Sinners in the Church, as they were guilty and brought their Sacrifice, Lev. ch. 4. and for the whole Church of Israel on the Atonement-day, Lev. 16.15 to 34.
• h 1.305

  He had also his proper Sacrifice for his own Sins commonly, Lev. 4.3. extraordinarily on the day of A∣tonement annually, Lev. 16.1, 6 to 15. It is not necessary to a Priest to be a Sinner, but it is to be merciful. Adam offered Praiers and Praises to his Creator for himself and Eve in In∣nocency; but since the Fall our Lord Jesus Christ is the only High-Priest without sin, and yet most merciful, as well as most sensible of the Sins and Miseries of penitent believing Sin∣ners. He offers up the Sacrifice to God truly propitiatory, as his Types did the typical ones, and procured the Pardon which God promised to give upon his so sacrificing to him.
• * 1.306

  Chro. 26.18.
• i 1.307

  This connecteth the last thing describing the the typical Levitical Priesthood their Call to it. Not any Person whatso∣ever hath, or can lawfully take to himself the honourable Office of an High Priest, so as to be the Author or End of it. Many have usurped this Office, and others have distributed it contrary to God's Law, whose Priesthood, Offerings, and Mi∣nistry are no true ones, especially where Men are self-offici∣ating, corruptly managing of it, as Eli's Sons and Ieroboam's Priests, or self-benefiting by it, 1 Sam. 2.13. &c. and Mich. 3.11. This was so honourable an Office as it was united to the Prince∣dom in Melchisedeck and Jethro.
• † 1.308

  Exod. 28.1. 1 Chro. 23.13.
• k 1.309

  He that is according to God's Law (the Author of this Priesthood, its Work and Success) qualified in himself, separated from others, and actually honoured by God with it, he ought to take this Office and execute his Work in it to God's Glory, depending on him for his Blessing. Aaron is the particular Instance of the Divine Call to this Office. God separated his Tribe, Fa∣mily, and Person for his Service in the room of the first-born: God qualified him for it, intailed the High Priesthood to his Seed and Off-spring with the subordinate Priesthood. He so∣lemnly consecrated him by Moses, confirmed him in his Work by Fire from heaven at his first Sacrifice, and vindicates his own Call of him to it by the blossoming Rod, and destroying the Rivals with him for it, Exod. 28.29, 40. Numb. 3.16, 17. and 17.5.
• l 1.310

  The Spirit now draws the Parallel, and shews, that what∣soever is requisite in God's High Priest, is transcendently ful∣filled in the Lord Jesus Christ, the Infirmities of his Types which were accidental to the Office excepted. He begins the Parallel in his Call to it, God-Man, the great Gospel-High-Priest anointed to this Office in the Flesh with the Holy Ghost, was not tainted with Ambition, neither did usurp this Honour and Dignity, Iohn 8.54. tho there never was Person qualified for it, or deserved it like him. He never did intrude him∣self upon the Office, or take the Sacerdotal Power to him, whatever others have done, and usurped it.
• m 1.311

  But God the Father bespeaketh him, and calleth him to this high Office, as he did Aaron: He chose him, separated, sent and anointed him for it. No less Person than the eternal Iehovah could constitute and invest him in what was so high for Dignity, so glorious for Power; he did by speaking commissionate him for it, and did publish and testifie the Constitution, glorifying him in it, as is testified, Psalm 2.7.
• n 1.312

  Thou, is not David, but Christ, as is interpreted, ch. 1.5. and Acts 13.33. art my only begotten Son, my natural Son, Iohn 1.14, 18. The first-born of God, Psalm 89.27. comp. Rom. 8.29. Colos. 1.18. As his Son, the Father could appoint him▪ to what calling he pleased. By his Primogeniture he had right to the Priest∣hood and Kingship; and to these doth the Father call him, as who would not be denied by him: From Eternity he had a Right and Title to this Office, but his solemn Investiture in it was
• o 1.313

  on the Resurrection-day, then was he begotten to it; not only dedicated as Hannah did Samuel to the Priesthood, but solemnly after his consecration by his own Blood to it, ch. 9, 10, 11, 12, 23, 24. comp. Rom. 1.4. was he by the Father proclaimed to be the Son-Mediator, King, Priest, and Pro∣phet, and made to enter the Holy of Holiest in Heaven, and to sit down there on his Father's Right Hand, invested with Glory and Power for the Execution of his Offices, and this of his Priesthood in special, which he is daily fulfilling with him by his Intercession; see chap. 7.23, 28. and 9.24. comp. Psalm 2.8.
• * 1.314

  Chap. 7.17.
• p 1.315

  The Spirit proves his Call and Investiture into this Office, its Confirmation to him for ever by another Testimony of the Father about it, penn'd by David, Psalm 110.4. and ra∣tified to be so by the Lord himself, Matth. 22.41 to 45. that he as Man was David's Son, as God-Man, David's Lord, and the grand Officer to atone God by his Sacrifice for Sinners, and to interceed for him. By this Word of God to him was he invested with the most glorious Priesthood, and set∣led in that which he must execute for ever, ch. 7.24. ha∣ving no Successor in it,
• q 1.316

  which Order was a singular and most excellent one; such as Aaron's did but imperfectly sha∣dow to us. It was a Royal Priesthood God installed him in, such as was Melchisedeck's, largely described, ch. 7. This was by God the Father revealed to David, and prophesied by him to the Church, but actually fulfilled as to Proclamation and Inauguration at his Ascension into the Holy of Holiest in Hea∣ven, where he actually in the Flesh doth officiate and mini∣ster in it.
• r 1.317

  Here Christ is parallel'd in his Nature, Work and Com∣passions, to his Types, and is set above them: He was taken out of Men, as his Type was, v. 1. He was made Flesh, and dwelt among us in the human Nature, Iohn 1.14. He had his Days numbred, and his Time set for his being and Ministry beneath, doing and suffering the Will of God here in a State of Humiliation, Frailty and Mortality; which Infirmi∣ties attending his Flesh, are now put off for ever, ch. 2.14.
• * 1.318

  Joh. 17.1. &c.
• s 1.319

  He performed his Service and Offering to God, as his Types, for the Men for whom he was ordained, such as he delighted in; his Prayers represented his inward Desires to God for what he needed, and was necessary in our behalf to be obtained, a Sacrifice fit to be offered by him, ch. 13.15. comp. 1 Pet. 2.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Word but this once used in the New Testament; its Root signifieth an Olive Branch which Petitioners carried in their Hands; an Emblem of the vehement desire of such Supplicants of a peaceful Answer or Return to their Praiers. These of Christ were the most fervent Supplica∣tions flowing from a deeply afflicted Soul in a prostrate Body, when he was preparing for the offering up his Soul a Sacrifice for Sin, when he was in the Garden, Luke 22.40, 46. in his Agony, and when actually offering it on the Cross, Matth. 27.46. These were the Prayers of God-Man the Go∣spel-High-Priest,
• t 1.320

  put up by him unto God the Father, who is essentially good and powerful, willing and able to hear and answer his Supplications, the Fountain of all Mercy, Blessing, and Help, who could deliver him from, and save him in the greatest Dangers, so as none of those which encompassed him should hurt him, no not Death. For he was de∣livered from the evils which were far more dreadful to him than Death it self, and which were to exercise him both before and at the hour of Death. Those deadly Temptations which he underwent in his Agony and on the Cross, and from which he chargeth the Disciples to pray, that both he and they might be kept, Matth. 26.37, 38. Those deadly Stings in his Soul, v. 41. Mark 14.38. Luke 22.40, 46. such Conflicts as his Father supported him under, carried him through, and gave him the Victory over all that Curse and Power that might do him or his mystical Body hurt. It was this Death of Deaths that did terrifie him. As for the other he chearfully underwent it, resigned his Spirit to his Father, trusted his Body in his Treasury, and was so far from being swallowed up by it, that he was gloriously risen from it.
• u 1.321

  Evident in his Agony in the mighty Groans that his Soul poured out then when he praied more earnestly, Luke 22.44. that which made him sweat through his Flesh congealed Clots of Blood, squeezed by his Agony out of his Body, which made him weep and cry loudly; his Voice as well as his Soul was stretched out in Prayer; the like was exercised by him in his Conflict on the Cross, Matth. 27.46. How bit∣ter was his Passion to him? How fervent, importunate and loud his Prayers? How did it break through the Cloud where∣with God covered his Face then? Psalm 22. represents in Prophesie what was now fulfilled, Mark 15.34, 37. Luke 23.46. It was in making satisfaction to the Justice of God for us that these were exercised to shew his inward Compassions to us, and to secure Sustentation for us in our Sufferings by Temptations, chap. 2.17, 18. and 4.15, 16.
• ‖ 1.322

  Or, for his piety.
• † 1.323

  Joh. 12.27.
• w 1.324

  The Effi∣cacy of these mighty Prayers and Supplications is evident by their reaching God's Ear, and procuring his Help for him. He was helped, delivered, saved, so the Septuagint use this Word in the Old Testament, putting bearing for helping, and saving as in Psalm 55.16, 17, 18. and 2 Chron. 18.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is the right acception strictly read; for as a thing is truly apprehended, it stirreth up Fear. This Word hath in Scripture-use two senses, 1. From the thing feared, by a Metonymie, Fear being put for that which works it, which was not here Death simply, for that he suffered, but what he was more afraid of than Death, viz. from the fear of being by his Temptations burried into diffidence of his Father, impatience in his Agony, or despair at the Eclipse in his Death; which the Devil design'd. As to this his Father did hear, answer, and help him, in his Agony sent his Angel to strengthen him, Luke 22.43. and which he perfected for him at the end of his Passion, when he breathed out his Soul triumphantly into his Father's Hands, Matth. 27.46, 50. and Mark 15.37, 39. Iohn 19.28, 29, 30. Or, 2ly. From the Fear, that godly Fear and Care in him not to displease God in any thing he did or suffered; this was a proper cause of his Acceptance, and his Prayer being heard, and his Deliverance, which is becoming the Mediator. This is a Truth, and may be admitted; but it seemeth especially to refer to the former by his Prevalency, against which by Prayer he defeated the Devil, was made ••ee∣ingly sensible of his Temptations, shewed himsef compassed with Infirmities, tho not with sinful ones, and as our High-Priest was rendred pitiful and compassionate to us under our Temptations, so as to intercede for us above, as he did pray for himself on Earth, and to procure for us Succour un∣der, and Deliverance from them.
• x 1.325

  He fulfilled his Type in the end; for tho he were God the Son incarnate in a nearer and more excellent Relation to the Father, than any Angel, or any High-Priest among Men His Types, being all Servants to his Father and him; God's Son by eternal Generation as to his Deity, by Conception from the Holy Ghost by the Virgin as to his Humanity, who for his worth might have been exempted from such Bur∣dens, yet did God teach him (not as if he wanted it at any Time) by what he imposed and commanded him, and he learnt by what he did agree and covenant to perform Active Obedi∣ence to God's Will, fulfilling all Righteousness, being for his Person, and doing for his Work to a Tittle what God required from him, but especially Passive Obedience, by his experience knowing what it meant, freely subjecting himself to his State of Humiliation, Phil. 2.6, 7, 8. enduring all the Indignities and Sufferings for Sinners from his Birth to his Death, even the most vile and cursed. This the Father injoined and commanded him, and he did obey it; read Isa. 53. He who offered Prayers for himself, as an High-Priest offered himself a Sacrifice for us, as ours. By this did he finish his Father's Will intirely, experimentally, feelingly, knowing how diffi∣cult Patience under the Cross is, and how to pity us under all our Sufferings.
• * 1.326

  Chap. 2.10.
• y 1.327

  As to the powerful Execution of his Office, this God-Man exceed's his Types; for having consummated all the Work to which he was designed dy his doing, suffering, dying, rising, and ascending into Heaven in the human Nature, he perfected the Work of Redemption, and consecrated himself to his Office.
• z 1.328

  By this was he constituted, made, and declared by his Father to be, not an Instrument as all his Types were, but the Cause efficient meritorious and exemplar of Salvation, by his Sacrifice satisfying God's Justice, meriting and effecting Reconciliation and Justification for Sinners; and on his Ascen∣sion sends forth the Holy Ghost to qualifie them for the Re∣ception of his Benefits, by working in them what he requires, and on their Application to him, he, as their High Priest, pleads the Merit of his Blood, and intercedes for their Justi∣fication and Salvation, which is the freeing them from all Evil criminal and penal, Sin, and whatever it subjecteth them to in this World, or that which is to come; and instating them into all the heavenly Priviledges promised in the Covenant of Grace, Righteousness, Holiness, Heirship to, and Life and Glory with God, and to be safe in the Possession of them all, not for Time only, but for Eternity. This efficient Cause produceth this only to the duly qualified Subject: Mankind is rendred salvable by the Obedience and Sacrifice of this High-Priest; but it is only to penitent believing Sinners that he doth communicate this, and for whom he effects it; those who will intirely submit themselves to Christ as a Lord and King, and be loyal to him and obey him, as well as to a Priest or a Saviour, continuing his faithful Subjects to the end, Iohn 3.16, 18, 36. comp. Matth. 10.22.
• a 1.329

  His Constitution by God the Father in his Office, maketh it so effectual; he was solemnly proclaimed and declared to be what God had constituted him. God nameth or calleth things as they are, and as he hath made them; and this was done open∣ly, and with the most illustrious Solemnity at his Ascension into Heaven, when God sate him down on his Right Hand in the presence of all the surrounding Angels, who did all submit to him as their Head and King, and acknowledge him as the great Royal High Priest of God, as was foretold, Psal. 110.1, 2. which Words of the Psalmist the Spirit further explaineth in ch. 7. where he proves this Gospel-High-Priest to be of a more excellent order than Aaron's, even like that of Melchisedeck which it exceedeth, and which must last for ever.
• b 1.330

  The Spirit here digresseth from discoursing further of the Priesthood of Christ, that he may fit these Hebrews to apprehend and improve it when he shall return to it, ch. 7. He beginneth with a Reproof, which takes up the remain∣der of the Chapter, aed enters on it artificially from the Doctrine delivered of Christ's Priesthood, insinuating the Difficulty of its Reception by them: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of whom, some would make to refer to Melchisedeck, but by what followeth in this and ch. 7. it can be spoken of none but of Christ the Truth of that Type, who was made an High-Priest after that order. And of him the Apostle was filled by the Spirit with mat∣ter, as Elihu speaks, Iob 32.18. Much he had to say of this Mystery, which was most excellent and weighty, and which a few words could not express; for it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not unutterable in it self, or difficult for him to open and interpret, but for them to understand.
• c 1.331

  Because the Ears of their Mind were not created nor proportioned to it: they were Babes and Children in Understanding; the difficulty was in themselves, not in the Word or Mystery: Their intellective Faculty was slow to discern, perceive, and judge of this Doctrine, and their Hearts were averse to it, being so conceit∣ed concerning the Levitical Priesthood; such were the Apo∣stles at the first, Iohn 16.12.
• d 1.332

  The Conviction of this fault in their Understanding and Will, is by the Spirit demonstrated; for their dullness proceeded from their neglect of God's means of Know∣ledge, and so were inexcusable; they had time and means enough of improving in the knowledg of this Gospel-Do∣ctrine of Christ's Priesthood, and to have gained in them the abilities of Teachers of their Families, fellow Christians and Neighbours both from the Law of Moses, and the o∣ther Scriptures, and by the Teaching of Christ and his Apo∣stles.
• e 1.333

  Yet such was their negligence and idleness, that their Knowledge was diminished and lost, and they faln off to the Old Mosaical Oeconomy of Priesthood, Ceremonies and Services, so as they had need again to be taught and in∣structed by others, which are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of God's Ora∣cles in the Scriptures. Such things as are the first in or∣der, and first to be taught and learnt, the very Fundamental Principles of Christianity, without the knowledg of which none can be saved, and on which all others do depend. They are so stiled by a Metaphor, signifying such a state of this in the Scripture, as the Elements have in natural bodies which they compound; or, like Elements of Speech, which must be first attained before there can be either an Understand∣ing, Speaking or Writing of a Language; they are the foundation upon which a System of the Christian Religion is raised, see chap. 6.1. which Principles lie dispersed in the New-Testament, and are summed up in those Antient Creeds which are agreeable to our Saviour's Words.
• f 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such Oracles or Revelations of God's Mind about the way of our Salvation, which he hath made to us by his Son our High-Priest, and which he brought from Heaven with him, and taught himself, as ch. 1.1, 2. and hath by the Inspiration of his Spirit of Persons, chosen on purpose by him, penned them eminently in the Scriptures of the New-Testament, not excluding those of the Old-Te∣stament which are unvailed, opened and made glorious in them, Rom. 3.2.
• * 1.335

  1 Cor. 3.1, 2, 3.
• g 1.336

  These Hebrews had so greatly forgot∣ten these first Principles, that they were become meer Babes and Infants in Knowledg, they needed the first and weakest Spiritual Food, metaphorically stiled Milk, the most plain and easy Truths of the Gospel, such as they may un∣derstand, and give light to others; not the Beggarly Ele∣ments of Iudaism, as they are stiled, Gal. 4.3, 9. and Col. 2.8, 20. which would keep them ignorant Babes in the Word of Righteousness, and unfit them for the under∣standing and digesting the stronger Food of the higher and more excellent Doctrines of the Gospel concerning Christ's Priesthood; such a Babe was Nicodemus, though a Master in Israel, Iohn 3.10, 12.
• h 1.337

  The Spirit proves these Hebrews such Infants by descri∣bing the state of them, and of their contrary, and tacite∣ly appling it to them under a Metaphor or Allegory start∣ed by him before. For, saith he, every one of you, who take in nothing but the Elements and weakest kind of Doctrines, and can bear no other, have not digested the first Principles of the Oracles of God.
• † 1.338

  Gr. hath no experience.
• i 1.339

  Are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not truly knowing, not proving nor experiencing, never exercised or practised in the Word of Righteousness, the Gospel-Doctrine, which is in it self an Eternal certain Truth, the Revelation of the Righteousness of God to Faith, Rom. 1.16; 17. And the instrumental conveye•• of it to Faith; a perfect Rule of Righteousness, making Christians conform exactly to the Mind and Will of God, and so reaching the state of strong and perfect ones, Col. 1.25. to 29.
• k 1.340

  He is but a new-born Christian, a Child in Christ's School, one that cannot be experienced in the Perfections of God's Word, because he is weak in Knowledge, Ignorant and unconstant like an Infant, 1 Cor. 14.20. compare Ephes. 4.14.
• * 1.341

  Or, perfect.
• l 1.342

  But those great deep and high Mysteries of the Gospel con∣cerning Christ's Natures, their Hypostatical Union, his Offi∣ces, his actual fulfilling all his Types in the Old Testa∣ment both Personal and Mystical, with the Prophesies of his Gospel-Church-State, and his Mediatory Kingdom, &c. these are the strong Meat and Food of grown Christians, who have reached some maturity in the knowledg of these Gospel-Mysteries, and are of a full Age in Understanding, 1 Cor. 2.6. and 14.20. and Phil. 3.15. Reaching on to the mea∣sure of the stature of the fulness of Christ in Knowledg and Grace, Ephes. 4.13.
• † 1.343

  Or, of an habit of Perfection.
• n 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are strictly, Organs or Instruments of Sense, as the Eye, the Tongue, and the Hand by a Metonymy express, Seeing, Tasting and Feeling, and so is by anallogy applied to the inward Senses and Facul∣ties of the Soul, whereby they discern and relish Gospel-Doctrines.
• o 1.345

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strictly notes such an exercise as Wrestlers use for a Victory with all their Might and Strength, be∣ing trained up to it by long Exercise. The Spiritual organs or faculties of Christians are well instructed, practised, made apt and ready, as the external ones are, for their proper work.
• p 1.346

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the discerning and differencing things, so as the Mind discerns what Doctrine is true, and what is false by the Word of Righteousness, and the Will chooseth what is Good, and refuseth what is Evil; the af∣fections love Good, and hate Evil; as the senses external can by Exercise discern what Food is gustful, pleasing and wholesom for the Person, and what is nauseous and un∣wholesom. So the grown Christian is improved by the ex∣ercise of his Spiritual Senses, that can by his enlightned Mind discern higher Gospel-Doctrines, and by his renewed Will rellish the sublimer Mysteries of Christ as they are reveal∣ed to him; such the Christian Hebrews ought to have been, so able proficients in the School of Christ.
• m 1.347

  Even these who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a gracious habit of Wisdom and Knowledg infused and perfected by long study, practice and exercise of them∣selves in the Word of Righteousness, by which they are able to apprehend and improve the highest Doctrines of the Mystery of Christ.
• † 1.348

  Or, the word of the beginning of Christ.
• a 1.349

  The Spirit having reproved these Hebrews for their fault, doth now counsel and direct them to amend it. See∣ing ye have lost so much time already, and made so little progress in learning Christ; Let us not therefore stay any longer in the Principles of it, but proceed to some higher degree; pursuant to which he laieth down the Prin∣ciples of Christian Doctrine in which these Hebrews had been initiated, and the Doctrine of Perfection which they were to pursue. Leaving, is an omitting or letting go, as to any sticking or standing in, so as to make no further progress, but to gain higher degrees of Knowledg in the Doctrine of the Gospel, which enters Novices into Christ, having attained the beginning, the matter or work of entrance in∣to the Christian Religion, now not to stick at this first and imperfect inchoation in this Doctrine.
• b 1.350

  A regular motion must succeed according to the great Mover uncessantly, for our attaining the perfection of the Doctrine of Christ. This Perfection, notes height of Knowledg, Faith, utmost Repen∣tance and Spiritual Change, greatest strength of Understand∣ing, and the fullest operation according to the Doctrine of Christ, in doing and forbearing, the fullest perseverance of the Mind in the knowledg of it, and of the Will in clea∣ving to it.
• c 1.351

  That which would hinder this was reite∣rating foundation-Work, which the Apostle laid with them by initiating of them into the first Principles of Christianity, the Knowledg and Faith of which they professed to receive, 1 Cor. 3.11. Ephes. 2.20. And were therefore obliged to proceed in the building both of Persons and Truths on it; and lest they had forgot, or others were ignorant what those Fundamental Principles and Doctrines of the Gospel were, he laieth down six Heads of them in this and ver. 2. which was the common Method of Teaching either the Children of Christians or Infidels, that they might be Chri∣stians, at least professedly, or upon their lapse to restore them.
• d 1.352

  The first Christian Principle or Doctrine to be learnt, was that of Repentance, which is the Fundamental Change of a Sinners Mind, and, in that, of himself; it carrieth in it Knowledg, Conviction of Sin by God's Law, bitter Sorrow for it, and full Conversion of the Soul to God from it, as it is described, 2 Cor. 7.9, 10, 11. As from all sin∣ful Works flowing from it while lapsed from God; dead in Sins, which would have eaten out and destroyed their Souls for ever, Rom. 6.23. and Ephes. 2.1, 2. Supposeth the knowledg of other Truths preceding it, as their Creation in God's Image, their Apostacy from it, the misery conse∣quent, &c. These Hebrews were to proceed and advance daily in the Exercise of this Grace.
• e 1.353

  The second Chri∣stian Principle or Doctrine is of Faith on God, comprehend∣ing the habit and acts of that Divine Grace, of evidence, subsist∣ence, assent and affiance, chap. 11.1. all the effects of it; and this exercised on God in his Essence, Relations, espe∣cially in his gracious contrivance and execution of the Work of Redemption for Sinners; as giving Reconciliation, Righteousness, Holiness, Adoption and Eternal Salvation through Christ, fulfilling all Righteousness by his Death, as a Sacrifice satisfying his Justice, and meriting, as purchasing all these Blessings for Believers, and effectually from Heaven is dispensing them to them.
• f 1.354

  The third Fundamental Doctrine in which these Hebrews were initiated, was the Doctrine of Baptisms; containing in it the Doctrine which Baptism teacheth, as, that of the Cove∣nant of Grace, of which it is a Sign and Seal, and of their entring into it who partake of it, which as to its Duties and Priviledges is sealed and confirmed; and the Doctrine in which Baptisms are taught, as that of Christ by Water, and by the Spirit, Matth. 3.6. and Iohn 3.5. and containing in it the Doctrine of the Seals of God's Testament, distinct from the other Doctrines of Faith; by the use of which, such who had solemnly professed their Repentance, and Faith and Obe∣dience to the Gospel, were sealed and confirmed. Baptisms in the Plural raiseth the doubt, whether it immediately concern the initial Seal of the Covenant, which some say is so stiled as an Hebraism, the Plural Number•• being put for the Singular; or, from the numerous partakers of it at set-times, which were called Days of Baptisms, or from divers Administrators, and the Baptisms of Believers and their Seed, and that so they were many. Others would make these to be Iewish Baptisms, frequently used by these He∣brews, as Elements to teach Faith and Repentance, and lead∣ing them to the further knowledg of Christ. And the more they suspect this, because these Baptisms are used but four times in the New Testament, and always signifying Iewish ones, as chap. 9, 10. and Mark 7.4, 8.
• g 1.355

  The fourth Fun∣damental Doctrine, or Principle was, the Imposition of Hands, which by Christ and his Apostles, were used either for healing Diseases, Mark 6.5. Luke 4.40. Acts 28.8. or com∣munication of Blessing, Mat. 19.13, 15. or for the com∣munication of the extraordinary Gifts of the Holy Ghost, to such who were separated for Christ's Service in his Church, Acts 6.6. and 8.17. and 13.3. and 19.5, 6. and so take in all the saving Fruits of the Holy Ghost, by which they are renewed, increased, strengthened and built up into everlasting Life. Others would make this a Pri∣mitive Rite of Confirming the Baptised grown up, on the Confession of their Faith, and renewing their Covenant with God, which was made for and with them in their In∣fancy, and so was a preparatory Admission of them to Communicate with the Church in the Lord's Supper. If other places of Scripture did concur with it, it would be more clear and satisfactory: Some look on them as Bap∣tisms before to be Iewish Rites, which should here lead them to Christ; but, on their neglect of him, became Beg∣garly Elements, and such as they are called from here unto higher Attainments in Christ.
• h 1.356

  The fifth Fundamental Principle and Doctrine of Christianity in which they were initiated, is, the Doctrine of Resurrection from the Dead. This, as to the propriety and fulness of it, is at the last day, yet the entrance into this is begun in a new Life effected by the Resurrection of Jesus Christ, Iohn 5.25, to 30. Rom. 6.3, to 13. From this entrance are they called to make out to the full Resurrection of the Just, as the Apostle did him∣self, Phil. 3.10, 11, 12. This Article of the Gospel-Doctrine all Christians were to be founded in, and especially these Hebrews, because it was denied by the Sadduces among them, Matth. 22.23. Acts 23.6, 7, 8. derided by the Athe∣nian Philosophers, Acts 17.18, 31, 32. And perverted by Hereticks, 2 Tim. 2.17, 18. And is therefore particularly as∣serted, as described by this Apostle, 1 Cor. 15.
• i 1.357

  The sixth Fundamental Doctrine and Principle of Christianity into which they were to be initiated, was that of the gene∣ral Iudgment, finally determining the Believers of it to their Rewards, the Denyers of it to their Eternal Punishment, because the one hath observed the other violated the Covenant of Grace. These Hebrews had begun to reach this Truth, by being reconciled to their Judge, and therefore are to proceed to perfect their Work to the Lords glo∣rious appearance. Chap. 9.27, 28. Acts 17.31. 2 Pet. 3.7, 10, 15. Iude v. 6, 14, 15. Rev. 20.11, to 15.
• k 1.358

  This connects the prime cause promoting this pro∣gress, and by whom alone it can be effected, as well as his Resolution of finishing his Discourse of the Mystery of Christ's Priesthood. We will really, certainly and constant∣ly leave our entrance into these Christian, Fundamental Principles, and proceed unto Perfection in them, all of us real Christians will do this. Others make it a purpose of the Apostle to handle these Doctrines at another Season, and that he will now proceed to instruct them in the higher Mysteries of Christ and the Gospel, and so finish his designed Discourse about them.
• * 1.359

  Act. 18.21.
• l 1.360

  If God permit, whether it referrs to their proceeding from the knowledg, of the Christian Principles, to the perfection of Knowledg or of growth in Christian Graces; or of the Apostle's proceeding to open to them the higher Mysteries of the Gospel; It is not a kind of Passive letting things to be done, or giving leave only; God is not subject to so weak a Condition: but it is all Act, noting God's Assistance as well as permis∣sion; for all persons and things are in his Power, who worketh to will and to do, Phil. 2.13. But as to a pro∣gress in Christianity and reaching the perfect Man, &c. Ephes. 4.13. If he, the Lord of all Knowledg and Grace, hath delight in us, and will work this Grace in us, then we shall do this, even go on unto Perfection. Hos. 14.5. Mal. 4.2. 1 Cor. 3.6. chap. 12.2.
• * 1.361

  Mat. 12.31, 32. Chap. 10.26. 1 John 5.16.
• m 1.362

  The foregoing Counsel the Spirit enforceth on these Hebrews, from the danger of Apostacy, to which the neg∣lect of it doth dispose them, and the terrifying consequents of it from ver. 4, to 9. We must go on to Perfection, un∣less we will draw back to Perdition; so that he bespeaks them, You have been sluggish and dull, and going back∣ward already; lest you grow worse, stir up your selves; if you neglect it you are in danger of utter falling away: for it is impossible, not in respect of God's Absolute and Almighty Power, but in respect of any Created Power in others or themselves, justly, and by right,, it is impossible, because contrary to God's declared Will and Resolution in his Church, by which his Power is limited, so as he will never do it, nor suffer it to be done; in this he will not, cannot deny himself, ver. 18. and chap. 11.6. compare Matth. 7.18. and 19.24, 26. 2 Tim. 2.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, several Interpreters render the Baptised who were illumina∣ted with the Beams of Divine Light, others, the Penitent, such who had been initiated into Repentance, as v. 1. and think the term once may be limited to Baptisms, whereas it refers to all the other particulars. These are such who are instructed in the Principles of the Christian Re∣ligion, and brought out of the Darkness and ignorance of Iudaism and Heathenism, so that they were other Persons for the knowledg of Gospel-Truths than before; they see with a new Light spiritual things, and have the Mind raised up to such objects as they knew not before, but they have no new Eyes or Understandings given them, and so are but as Devils like Angels of Light, whereas the Light of a real Christian is the Light of Life, Iohn 8.12. see 2 Tim. 1.10. and 2 Pet. 1.19. such some Hebrews profest themselves to be, Rom. 2.17, 18, 19. And as Balaam was, Numb. 24.2, 3.
• † 1.363

  John 4.10.
• n 1.364

  An act of Sense in the Body, put metaphorically for an act of the Mind. Tasting in the Soul, is an apprehension and reception by it, and but meerly such, and no more. A Taste, and not a Digestion of Christ and his Benefits as revealed to them in the Gospel, Iohn 4.39, 40. followed with the superficial relishes of their Joy and Peace on their temporary believing in them, as it was with the Stony-Ground, Matth. 13.20. A Sinner enlightned so as to see Christ and the glorious Promises made to Believers in him; it being agreeable to his natural Principles, and being not much humbled, runs away with them with Joy, having good Desires and Affections, but a Stony-Heart still, such was He∣rod, Mark 6.20.
• o 1.365

  Not by an inhabitation of his Person in them, but by his Operations in them, whereby he is trying how far a natural Man may be raised, and not have his Nature changed: as is evident in a Socrates, who Died for owning the Unity of the Deity; and as the Scribe, near the Kingdom of Heaven, Mark 12.34. He is proving by his Gifts to them, how much supernatural good, and work∣ings towards Salvation they are capable of, without the putting forth of the exceeding greatness of his Power to make them New Creatures, as Gen. 6.3. compare 1 Cor. 1.21. and 1 Pet. 3.18, 19, 20. These did partake of from the Holy Ghost, the Light of Nature, of the Law, of the Gos∣pel, with some Spiritual Power accompanying all these; which as they are trials of lapsed Nature, so are lessen∣ing many Punishments by keeping Men off from many Sins, as 2 Pet. 2.20. These Professors had escaped the gross and outward Pollutions and Defilements that many were drench∣ed with in their Lives, but have Lusts abiding unmortified, from whence these would arise in them still; but here is no Pure Heart or Divine Nature wrought in them, and the Lusting Principle is unmortified still; this God accepts ac∣cording to its kind, compare Mark 10.21, 22.
• p 1.366

  So as to relish Comfort and Sweetness in the Doctrine and Promises of the Gospel through self-flattery: for these hearing of Pardon of Sin, and crediting it, are filled with Joy by it; as a Condemned Malefactor hearing of a ge∣neral Pardon, believeth himself to be one of the Pardon∣ed, and rejoiceth in it; see Matth. 13.20, 21. and Luke 8.13. So did many of the Jews rejoice in Iohn's Doctrine, Iohn 5.35.
• q 1.367

  Thus some of them were affected with the powerful Doctrines of the Gospel, concerning the final Judgment, as their natural Conscience was wrought on by the Spirit in the Word, that they feel it as it were be∣gun in them, the Sparks of the Wrath of God having set their Consciences in a light Flame for their Sins, as in a Felix, Acts 24.25. As on the other hand, being acquainted by the Spirit in the Word, of Christ's being a Redeemer, to save them from the Wrath to come, and to instate them into Happiness, beyond what is attainable on Earth; self-love doth externally close with the Revelation and ap∣ply it to it self, as Balaam did, Numb. 23.10. All these five Instances are the workings of the Holy Spirit on Cor∣rupt Nature for its improvement, and in their falling from these supernatural Operations, they do sin in tanto against the Holy Ghost.
• r 1.368

  A falling away, or apostatizing in proportion like Adam, sucha 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as his was, Rom. 5.15, 16, 17. where∣by they are totally Unchristian'd, as he was turned into a Sinner; perfidiously revolting from all those supernatural workings of the Holy Ghost, whereby their natural Spirit was elevated but not changed, unto their old Swinish and Canine temper of Spirit and course of Life that they led before they professed themselves Christians, as 2 Pet. 2.18, 19, 20, 21, 22. They freely forsake their professed Christi∣an State, and make Shipwrack of all, Iude 4.10, 16, 18, 19. whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 again ought to be referred to falling away, so as to denominate the Apostate no Christian, as he was at first, before his Profession, or to renewing follow∣ing, it makes no difficulty, for it is a real Truth in both parts, only Interpreters generally refer it to the latter, as do ours, and so we shall consider it.
• s 1.369

  They cannot re∣new, and bring themselves to the same state they enjoyed▪ and from which they fell; nor can the Christian Ministry do it by their Exhortations or Counsels, Thunders or Com∣forts, the offended, wronged Spirit withdraws, and will not assist or elevate theirs to act above Nature again, Gen. 6.33. Isa. 63.10. but leaves them justly to themselves, so as he will neither by himself, nor by others suffer it to be done, having limited his Power by his Will in it. They shall neither have a new Principle infused into them, nor their Minds or Hearts changed by him to Repentance, be∣cause they have undervalued his lower operations and mo∣tions on their Souls, revealing Christ to them through the Gospel, and have by their Sinful negligence not improved them to seek from him the better and higher ones which he mentions, v. 9, 10. and were to be effected by the exceeding greatness of his Power.
• t 1.370

  That which renders this reno∣vation of them impossible, is their ill treatment, by their Apostacy, of their Redeemer, who was to bring them as Children to Glory, which they by the Gospel knew, and by Profession owned him ascended and sa••e down on the Right hand of God, and who had by the operation of his Spirit, elevated their natural Principles so to discern him, and to confess him; By this their Apostacy they look on him as an Impostor and Deceiver, as 2 Pet. 2.1. Iude 4. and deny him to be a Saviour to them, rejecting his Sa∣crifice, and would as much as in them lieth, dethrone him, and if he were within their reach, would crucify him again, and tread him under their Feet, as chap. 10.29. and actual∣ly do it to him in his Members; as the Apostate Iulian did in former Ages, and the Papists do at this day.
• u 1.371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, making him a publick shameful Example, as the Iews did by the most cruel and ignominious Death, with all their reproachful carriages to him then, which he de∣spised, chap. 12.2. and in which his are to imitate him, chap. 13.13. so do these Apostates verbally and practical∣ly blaspheme and disgrace him; in their esteem villifying him, and by their Apostacy put him to an open and pub∣lick Ignominy, and make him a spectacle of the vilest reproach, as if they could find no good in him, and there∣fore renounced him, and this to the condemning and de∣stroying of themselves, since they cannot Repent, Christ having not purchased it for, nor God promised it to any such; so as by the Law of his Kingdom their Sin is ir∣remissible, the Blood of Christ that could only remove it, being Profaned and trampled on by it, and so their final Destruction unavoidable.
• w 1.372

  For is narrative here, and not rational, introducing a Parabolical illustration of the states and ends of truly re∣generate Christians, and unregenerate Apostates; as if he said, you have heard the good of true perfect Christians, and the evil of Apostates, you need not to be offended at it, or wonder, for it is with them even as with the Earth, which is the good Ground in Christ's Parable, Matth. 13.8. and Luke 8.8. and which he interpreteth to be a good and an honest heart, Luke 8.15. renewed in a Sinner by the Holy Ghost, naturally of the same Mould with all others, Ezek. 11.19. and 36.26, 27. As the Earth drinks up the Showers▪ moistning and fructifying it, Psal. 65.9, 10. so this good and honest Heart receiveth the Spiritual Dews and Rain descending from Heaven on it in the Word and Ordinances, as Deut. 32.2.
• x 1.373

  It bringeth forth all sorts of Fruit for those who dress it according to God's instituti∣on, Gen. 1.11, 12. and 2.5, 6. So these good Souls bring forth Fruit▪ which God relisheth and delighteth in as sui∣table to his Husbandry, Matth. 13.23. compare 2 Pet. 1.5, 6, 7, 8. and 2 Cor. 9, 10. Gal. 5.22, 23. And such as the great manurer of Souls expects from them, 1 Cor. 3.6, 7, 9.
• y 1.374

  This good Ground is made fruitful by God's Blessing, and the more fruitful it is, the more Blessing it receiveth, Gen. 27.27. This fruitfulness is not the meritorious cause of this Blessing, for that issueth from Grace, but it qualifieth these good Hearts for it, i. e. the continuance to such Souls of the means of Grace, and their increase in Spiritual Comforts, till they reach the perfection of Blessing from God in Eternal Life, v. 9.
• z 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but introduceth the state and end of a sinful Apo∣state, that ill Earth, showered upon as well as the good, the unregenerate Soul that had Gospel Dews, and Spiritual Rain by the Word and Ordinances dropt down on it from Heaven; yet bringeth forth, or out of it, not Herbs or Fruits fit for its owner or dresser, but Briars, Thorns and Thistles; so Apostates under all enlightnings and tasting of these supernatural Dews of the Spirit, bring forth from a stony, unregenerate Soul, nothing but Corruptions and Evils, their rooted Lusts thrust out and sprung together with their common Gifts, Luke 8.7, 13, 14. The words and deeds of whom are pernicious, dishonouring God, and hurting Men, as Unbelief, Hypocrisy, Apostacy, described, 2 Pet. 2.1, 2, 3, 12, 14, 18. to 22. Iude 4.8, 10, 12, 16, 19.
• a 1.376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is re••use Land▪ neglected by the Own∣er, he takes no care of it; such are these Apostates, of a Reprobate Mind, approving Evil, rejecting Good, and are so rejected of God, who withdraws his Spiritual Dews and Ordinances, and the concurrence of his Spirit with them, as unworthy of them, and useless as to any good Fruit to be produced there.
• b 1.377

  Such are lookt upon as the Moun∣tains of Gilboa, accursed, 2 Sam. 1.21. and to be dealt with by the Owner, as the fruitless Fig-Tree by Christ, Matth. 21.19. Mark 11.21. So these Apostates are under the Curse, 2 Pet. 2.14. Delivered up Judicially by Christ, to blindness of Mind, and hardness of Heart, and even to Sa∣tan himself, as the Unbelieving Iews were, Iohn 12.40. and those Apostates, 1 Tim. 1.19, 20.
• c 1.378

  The end of Briars and Thorns is the Fire, they are to be burnt up by it, and this will be the final issue with Apostates, to be destroyed by a Christ whom they have rejected, with Eternal Fire, chap. 10.27. and 12.29. Matth. 3.12. and 25.41. 2 Thess. 1.7, 8, 9.
• d 1.379

  For preventing of the application of this Discourse unto themselves, the Apostle subjoins his Judgment con∣cerning these Hebrews in this Verse, and his reason for it in the next; although we have spoken of the attainments, states and ends of Apostates, we reflect not on you by it; But, or, notwithstanding we are perswaded: which Word imports not a simple conjecture, for he had the gift of dis∣cerning of Spirits, and the Holy Ghost, who indites it, did very well know them, so as he was confident of their good state and condition in Christianity, and the Spirit testified so of them by the Epistles of the other Apostles directed to them; they were well assured of this, and certain, not only because they were such whom he dearly loved, as if it were only a good or charitable opinion in him, but be∣cause of their relation to him as true Christians, and Members of the one Body of Christ, and so they were ve∣ry dear to him, whatever they might fear, because of what he wrote before of Apostates, for they had better things in them, than enlightnings, &c. which he said were in Apostates before, v. 4, 5. even the saving work of the Spirit on their Souls, not by giving them Light only, or raising their Affections, but by giving them a new Eye of Understanding, as well as new Light, and with it a re∣newed heart; Christ having by the exceeding greatness of his Power made them New Creatures, as well as Professing Christians; their Minds, Wills and Affections being all changed, and made truly spiritual by the Spirit of Christ, and which they manifest by the exercise of real Graces, and that their light, state, and end is better, more excellent, and of another kind than that of Apostates, evinced ver. 10.
• e 1.380

  Such things as have Salvation in them, even the Spiritual Mind, which hath eternal Life in the root of it▪, Rom. 8.6, 10, 11, 16, 17. That Divine Nature which the Apostle saith was in the same persons, 1 Pet. 1.1, 2, 3, 4, 5. and 2 Pet. 1.1 to 4, which shews the state of their Spirits to be a state of Grace, which had Salvation in it, secured by Promises to it, so as they are inseparable, and their uni∣on not to be dissolved.
• * 1.381

  Prov. 14.31. Mat. 10.42. and 25.40. John 13.20.
• † 1.382

  Rom. 3.4.
• f 1.383

  For introduceth the reason of the Apostle's former perswasion concerning them, which was the real Graces of Faith and Love to God wrought in their Hearts, and shown in their Work, which was better than all enlight∣nings. The affirmative is implied, God is just, and faithful and true, in performing what he promiseth, as well as not un∣righteous; the certain Truth is asserted in this emphatical Negative, compare 2 Thess. 1.6, 7. with 1 Iohn 1.9. should he not perform he would be unjust.
• g 1.384

  God always re∣members all things, because his Knowledg is perfect, and he will take notice of Grace in these Hebrews manifested by their works, so as to recompence and reward them for it, by perfecting his gracious work in them, which ha∣ving promised, the Apostle is confident of the good estate of them through Grace, Phil. 1.6. He will never forget the work of your Faith in his Name, your couragious Profes∣sion of the Gospel, Gal. 5.6. Col. 1.4. 1 Thess. 1.3. A Grace of God in them which made their Souls delight in him, such as was purely Divine, beginning and ending in God, carried out in the labour and exercise of it to his Glory, shewing it in all the supplies they give his in his Name, to Christians as they are his, Mark 9.41.
• h 1.385

  Their labour of Love was evidenced by what they had done, and were doing for Christ, in their using all effectual means, for supplying, comforting, preserving and deliver∣ing his Members, giving their Goods to them, and their Lives for them, 1 Iohn 3.10, to 18. So the Apostle asserts these did, chap. 10.32, 33, 34. So did Aquila and Priscilla love Paul, Rom. 16.3, 4. And this they did shew to such as were God's Children, and bore his Name, the present suffering Christians, who endured Rifling, Plundering, Ba∣nishing, Imprisonment and Death for their Faith in Christ's Name: Those Brethren who being loved in and for God, do evidence to these Hebrews that they are passed from Death to Life, 1 Iohn 3.14.
• i 1.386

  Having thus commended them, to shew he did not flatter them in it, he discovereth what was wanting in them, and introduceth it with the Particle But, we desire you; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth the inward Affection and strong desire of Heart that the Apostle had of their further Profit. The Spirit lusted in him for this, Gal. 5.17. which was not only con∣venient for them, but necessary for their Perfection. And this Desire of his was not for all promiscuously, but that each single Person who was a Lover of God and his Saints, should use all means diligently, as they had in degree done before, to have this perfected to the end of their Life, 2 Pet. 1.5, to 10. It is an earnest agitation and hastning of Spirit within, and a de∣monstrative Discovery of the same without to the utmost, Rom. 2.7.
• k 1.387

  Their Souls with full sails constantly making out after this most certain and full Assurance of Faith, to the excluding of every doubtful Thought of the truth of God and his Promises, and of Hope, shutting out all Wavering, Unsetledness or Impatience in waiting for the Accomplish∣ment of the Good, which is secured by the Merit and Inter∣cession of Christ, the Purpose, Promise and Oath of God to them, ch. 10.22, 23. comp. Rom. 4.21. Colos. 1.24. Hope here is not synonimous with Faith, yet its certain Concomitant, and is a vehement desire and longing after, with a patient Ex∣pectation of what is possible and sure to be enjoyed, because God hath promised and swore it; tho it be at never so great a distance, yet to be communicated by him to his in his best time, ch. 11.1. comp. Rom. 4.13. Tit. 1.2. 1 Pet. 1.3, 13, 21. This Christian Diligence must continue to the end of their own days, and the Perfection of their Grace in Glory, until they come unto the intire Possession of what they be∣lieved, hoped for, and were fully assured of, 1 Pet. 1.9, 13. Rom. 6.22.
• l 1.388

  If you will be diligent, away with sloth, you are inclined to it, ch. 5.11. and tho you be quick in Affection, yet slow in understanding the Mysteries of God; and tho you have laboured, yet not with that intense Labour to which he here presseth them, even to an utter Abolition of all the degrees of Sloth.
• m 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strictly Imitators in diligence and Pains∣taking of the Believers who have performed this Duty before you.
• n 1.390

  In their Graces imitate them as in Faith by which they rested on as credited God's Promises revealed to them of things invisible, excellent, and distant, and which by noCreature-power but only God's could be attained, ch. 11.1, 9, 10, 16. and 13.7. In Patience, because the things promised are future, and at a great distance from them, waiting for them, suffering many Evils from many, passing through Fire and Water, Isa. 43.2. and staying God's leasure to obtain them, ch. 10.36. and 12.1. Rom. 15.4, 5. Iames 1.3. Those they were to imitate, were Heirs of blessed Promises, v. 14. of spiritual Blessings in Christ the blessed Seed in whom them∣selves and all Nations were to be blessed, Gen. 22.18. It may be queried, How did Abraham inherit the Promises, when he did not receive them, as is testified, ch. 1••.13.? This is certain as to the Promises of spiritual saving and universal Con∣cernment to them, as of Justification, Sanctification, Adoption and Salvation by Jesus Christ; these they received, as is evident, ch. 11.10, 14, 16. and Rom. 4.8 to 26. such Promises as were of special Consideration and reserved to a set time, as the Possession of Canaan, and Christ's Incarnation, Iohn 8.56. These they did not receive, tho they saw them sure to their Seed by Faith, but for Salvation, and Glory, and Heaven, carried in the Covenant of Grace, they did personally enjoy; of the others they were Heirs as given by God to them.
• o 1.391

  For is a confirmation by instance, that Faith and Pa∣tience had made some to inherit the Promises, as Abra∣ham, and what was influencing of him in the exercising them, viz. God's Promise and Oath. God Almighty who was as able to perform as to make a Promise, Gen. 17.1. having made a Promise to Abraham the Father of Believers, that he would communicate some Temporal and Spiritual good, which by it he gave him a right to, and bound himself to perform, which summarily was Christ the Redeemer to be of his Seed, and Isaac his immediate Seed to be a Type of him; this Promise at the Offering up of his Son Isaac God confirms to him by Oath.
• p 1.392

  An Oath is to be made by the greatest, who is able to make good all, and to judge after his Will; by nothing under or beneath God must there be any Swearing.
• q 1.393

  As the best and greatest, Iehovah himself confirming that which was evident and certain by that which was most so: A strange conde∣scension of God the Son, the Angel of the Covenant, to a Creature, to lift up his hand to Eternity, and to lay it on the Altar of his infinite and unchangeable Being, to pawn and pledge his Deity, that he might give the high∣est Assurance; and is willing that it shall be forfeited and lost, if Abraham fall short of what he hath promised to him, see the Oath, Gen. 22.15, to 19. An Oath confirming the Covenant of Grace to all Believers as firmly as to Abraham.
• r 1.394

  Here is laid down the form and matter of God's Oath, the form in Gen. 22.16. is implied in the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this Text well rendred surely, chap. 3.11. The other de∣fective expressions are forms of Swearing, as if, except, un∣less; but here it is positive, surely, or verily, which Christ frequently useth, it is a vehement assertion of what he saith; the whole matter of God's Oath is not repeated, but the substance and comprehensive part of it, which made for the Apostles purpose here. By Blessing, in the Hebrew manner of expressing, is carried the abundance and certainty of all that Temporal and Spiritual Good, which he would convey unto him in and through the Blessed and Promised Seed our Lord Jesus Christ, with the multiplicity, abundance and certainty of the Seed natural, and believing, to whom he should be related as a Father through Christ, as is evident, Gen. 22.16, 17, 18. and all this so uttered, as if God could not express how much he loved him.
• s 1.395

  Abraham's Carriage was suitable to this sworn Promise, his Soul did patiently wait for it full Thirty Years, endu∣ring and suffering many Temptations about it; yet he over∣came all, and continued firm in the Covenant to the end; his Faith extended his Soul in a patient expectation of its accomplishment, without doubting or murmuring, know∣ing God would fulfil it in the best time; he was a long-breathed Believer, Iohn 8.56. Rom. 4.20, 21. and Iames 1.2, 3.
• t 1.396

  He did not fall short of any piece of the Pro∣mise, but fully possessed it at last, both in Isaac, the Type of the blessed Seed, and the Messiah himself, as to all the Spiritual and Eternal Good promised in him and by him in the Heavenly Canaan, Matth. 22.32.
• u 1.397

  For here is only Narrative, introducing the amplifica∣tion of the Argument drawn from God's Promise and Oath, for the quickning those and all Believers to make ou•• after the full assurance of Hope, the Promise and Oath of God concerning them as well as Abraham. That since Mens Oaths procure Credit, and put an end to Doubts, Strife and Contradiction amongst them; much more should God's Oath put an end to doubts and gainsayings of Creatures, and make them to give Faith to him: Men are not In∣venters and Authors of this Ordinance of Swearing, but subject to God's Precept requiring this from them, and in this special part of God's Worship instituted by him, they ought to swear justly and according to his Will; and swear they must by God only, who knows the intentions and se∣crets of the Heart, and who is absolutely greater than all; the Omniscient, Omnipresent, Omnipotent and Sove∣reign Lord of all Persons, who knows false Swearers, and inflicts on them not only Temporal but Eternal Punishments. The Swearing by any other, God rebukes, Deut. 6.13. Ier. 4.2.
• * 1.398

  Exod. 22.11.
• w 1.399

  And in this special part of God's Worship, God is called in as a Co-Witness of the Truth of what is sworn, and as a Judg and Avenger of it, if it be otherwise; and so the Oath becomes a confirmation of Faith and Confidence of Men one in another, and of Love accompanying the same; so that if Strife, Doubt, Suspicion or Jealousy arise among them about either Words or Deeds, which are not known to those who doubt, and cannot be cleared by Sense or Reason, or any other way but a Testimony of some person who knows them, whose being insufficient of it self, calls in God by an Oath as Co-witness, with whom it is supposed he would not break his Interest, nor invocate him against himself, by declaring what is false: On this all Strife and Contradiction is to be decided among Men, and to cease, and so the Controversy to be determined.
• x 1.400

  The Apostle having stated the nature of an Oath in the antecedent, subjoins and applies it in a consequent, in which he shews that God sware to this end, that his own Counsel might appear to be Immutable, and the Consola∣tion of Believers greater 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; In which matter or case, viz. God's act of Promise and Oath to Abraham, it was not li∣mited to his Person, but to all his Believing Seed, Rom. 4.23, 24. Out of his own meer Grace and free Will, his Goodness and Affection to them, without any considera∣tion in them moving him, but his free, unexpected, as undeserved Mercy, did first Reveal, then Promise, then Swear: What more could he do? How liberal and abun∣dant is his Love in these over-flowing discoveries of it? so to reveal and make known his gracious Thoughts, ma∣king them manifest, perspicuous and glorious, when none was privy to them, nor could reveal them but himself.
• y 1.401

  The Seed of Abraham's Faith, all true Believers, whom God had made Children and Heirs by Promise, as Isaac, Gal. 3.22, 26, 29. and 4.26, 27, 28. joint Heirs with Christ, Rom. 8.17. These alone did God intend to secure, and make certain of their Salvation.
• z 1.402

  God's unchangeable∣ness in his Will and Decree, as in himself excludes all hesitancy, alteration or transposition of what it was from Eternity; God did never, will never change one Iota or Tittle of his Eternal Will and Decree of saving, perfecting and gathering into one, penitent Believers by the Pro∣mised Seed Jesus Christ, which he did reveal to the World, and without which manifestation, a Believer could have no Comfort, and without its Immutability, not any lasting and permanent Comfort.
• † 1.403

  Gr. Interposed himself by an Oath.
• a 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is proper for a Mediator, one who cometh in between two Parties as a Surety; and so is justly applicable to God the Son, who interpo∣seth betwixt God the Father Promising, and Believers to whom the Promise is made, as Heirs, as a Surety engaging to see his Father's Promise made good to his Seed; and therefore confirms it to them with an Oath, that they might know the Promise was immutable, and should be punctu∣ally fulfilled; by which means he removes all doubts, fears, and jealousies about it from them. If they will believe Men who swear, how much more ought they to do so, and rest satisfied with the Oath of the Mediator.
• b 1.405

  Another end of the Mediator's Oath is here added, God's Oath and a Promise spoken to before, which are firm and stedfast to Eternity; Heaven and Earth may pass away, but they can∣not.
• c 1.406

  i. e. To cease to be himself, for essential Truth to become a Lye, is impossible, its utterly inconsistent with his Nature. He is uncapable to deceive, or speak against his Mind, Numb. 23.19. 1 Sam. 15.29. Psalm 89.35. Titus 1.2. and it is as impossible for him to violate his Promise or Oath.
• d 1.407

  Such as will vanquish all Doubts, Fears, Jelousies, Sor∣rows, Distractions, putting the Heart into a quiet, peaceful, setled frame, and stablishing it in it, whatsoever Temptations, Trials, or Persecutions it may meet with from without or within to perplex it.
• e 1.408

  But it is the Heart only of a per∣severing Believer, not of common Professors, which is so strongly setled and comforted by them; such who fly to take hold of them, having cleared their Right to them, and possessing their Souls of them by Faith, so to hold fast, as who would no more leave, than Ioab would the Horns of the Altar, being a far greater Security than it, or any City of Refuge whatso∣ever; retreating to, and keeping in this Strong-hold, nothing can interrupt their Comfort, or hurt them, Iob 13.15, 16. Prov. 18, 10. The Hope set before them is that eternal good and blessed State which is reserved in Heaven for Believers, the Object of their Hope set out to their View and Prosecution as a Prize in the Promise, 1 Pet. 1.3, 4. by a Metonymy of the Effect for the Cause, are Hope, and Good hoped for, joyned together for our Pursuit.
• f 1.409

  Which, taketh in both the Good hoped for, and the Grace and Act it self of Hope exercised about it; which Grace is by a Metaphor set out to be to the Soul, what an Anchor is to Ships in a Tempest, when tossed with Gusts, and Storms, and Billows of Thoughts rouling one upon another to the over∣setting of it; this Hope staieth, strengthens, setleth it, even the Hope and Certainty of eternal Rest and Happiness secu∣red to them by the Promise and Oath of God. This Hope is safe and firm efficiently, and makes the Soul in the midst of all the threatning Temptations from a tempestuous World, safe; because fastned on God's Promise; and firm, because strengthned by God's Oath, which will hold out all Tempests.
• g 1.410

  This Hope, like an Anchor, is firmly placed, hath wrought it self into the best Holdfast, even the innermost part of the Veil. The Veil was that in the Tabernacle and Tem∣ple, which separated the holy Place from the Holy of Ho∣liest. This typical Veil was rent at the Death of Christ, and the Holy of Holiest in Heaven, the Truth of that Type, was then laid open unto all Believers, whether Iews or Gentiles; comp. 9.24. and ch. 10.19, 20, 21. Here it is that the Anchor of the Christians Hope is fastned; this sure Harbour, where no Tempest can reach or loosen it, but into which their Souls, after all their tossings in the tempestuous Ocean of this World, by the Hurricanes of Temptations, which made them quiver again, shall be over, will enter with a full Gale, and injoy that Rest and Blessedness for ever, which they had by God's Promise and Oath on which they relied, secured to them. See Colos. 1.5. and 1 Pet. 1.3, 4, to 10.
• h 1.411

  This Heaven is actually possessed for us already by a Harbinger, who came at his Father's Word to fit and pre∣pare us for it, and then again returned in our Nature, and as our Head and Representative he hath entred, made the way open, and paved the Coast for us thither, and made it plain and safe; and having taken real and full possession, is making ready our Mansions; and when he hath compleated his Work in us, will come and take and carry us thither, and put us into the full possession of it in our Persons, ch. 9.24. Iohn 14.2, 3, 4.
• * 1.412

  Chap. 3.1.
• l 1.413

  He describeth the Forerunner to be God the Son incarnate, the Saviour of Believers, he that will keep them safe for it, and set them safe in it. Their Iesus who as to his Office is the great Gospel-High-Priest, had ful∣filled his Type, and put an end to it by his entring within the Veil into the Holy of Holiest in Heaven, being consti∣tuted by his Father a Royal High-Priest, superior to all other Orders and Persons, an High-Priest for ever after the Order of Melchisedec, mentioned before, ch. 5.10. where the Spirit be∣gun a Digression, and having here ended it, repeats the Description of him again, as the thing to be immediately handled and pursued, as he doth in the next Chapter.
• a 1.414

  The Spirit now proceedeth to prove, that the Gospel-High Priest is of a far more excellent Order, than that of Aaron's, by his being of the Order of Melchisedec, of whom they had read, and whom they had in great esteem, and after whose Order they were assured by the Prophet David, another Priest was to rise up in the Church, rendring Aaron's Priesthood useless, and continuing the only means of reconciling Sinners, and bringing them to eternal Life, to whom they must cleave: He initiates it with a Description of the State of Melchisedec's Order, from v. 1, to 11. and then proceeds to apply it to Christ from v. 11, to 28. Having asserted, ch. 6.20. That Iesus was made from eternity an High-Priest after the Order of Melchisedec, and declared to be so by his entrance within the Veil in Heaven at his Ascension: He reasoneth it out by shewing what this Melchisedec was. The Person pointed at by this Name, is mentioned only once by Moses, and that in Gen. 14.18, 19, 20. It is certain he was a Man who lived by Bread and Wine as well as Abraham, and received Tithes from him becoming a Man. His place of Residence was Sa∣lem, afterwards called Ierusalem, in the Land of Canaan, Josh. 10.1. The Iews conceived him to be Shem the second Son of Noah, which this Scripture denieth, for his Genealogy is well known in it; that he descended from Cham, third Son of Noah, because an Inhabitant in Canaan, and that his Name Melchisedeck was the common Name of the Princes of that Country, whose Metropolis was first called T••••dec, then Salem, then Ierusalem; because the King of it in Ioshua's time was named Adoni-zedec, which is synonimous with this, is all con∣jectural; this is certain he was.
• b 1.415

  Indowed with Royal Power, such as the other Kings in Canaan had: The capital Seat in his Kingdom was Salem, the Name likely of both his City and Territory; not that Salem of the Sichemites, Gen. 33.18. afterwards called Schechem, demolished and sown with Salt by Abimelech, Judg. 9.34, 45. In Iohn the Baptist's time raised again and called Salem, John 3.23. But Salem, men∣tioned Psalm 76.2. more known by its famous Appellation, Ierusalem. This shews him to be a Man, as doth his next Title.
• c 1.416

  His Authority in matters of Religion, as a prime Minister about holy things between God and Men, and therefore a Man, as ch. 5.1. set up by the most high God for himself, and consecrated in his Order of Priesthood by him, which should most illustriously set out that of his own Son. He managed all as a Priest betwixt his own People and the great God, ru∣ling of them in all matters civil, and teaching and ordering them in all sacred things.
• d 1.417

  He went from Ierusalem with necessary Refreshings to meet Abraham, the Friend of God, the Father of Believers, a Prince and a Priest himself, and of whose Posterity was to come the Messiah, now returning from his Victory over Kederlaomer and his confederate Kings, with the rescue of his Nephew, and all his, to his Tents at Mamre. As he was passing near Salem, Melchisedec meets him, and entertains him, Gen. 14.13, to 21.
• e 1.418

  It was an act of his sacerdotal Office, such as God enjoyned on such Officers afterwards in Numb. 6.23, to 27. and not a common Wish and Desire only. The matter of Blessing is laid down, Gen. 14.19. It was in God's Name, by his Commission effectu∣ally denounced on Abraham by virtue of his Office and God's Institution, the height of God and all the good in Heaven and in Earth within God's Possession is conveyed to him, Gen. 15.1.
• f 1.419

  By which tything to him, Abraham owns him to be God's Priest. As he had received blessing from God by him, so he returns to God, through him, his Acknowledgments, he di∣vided, shared, and gave out his part to him, even the tenth part of all the Spoils, v. 4. This is the first Scripture, Gen. 14.20. that gives us any account of paying the Tenths of Goods to God in his Priests; which Custom afterwards obtained a∣mong most Nations, to give the Tenths of the Spoils after Victory to God. And this Abraham did, as due to the Office by divine Institution, having received a Blessing from it.
• g 1.420

  The Mystery of his Name, Title and Descent, the Holy Ghost now opens to them. His Name is a compound of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth a King or Governour, or my King, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Righteousness. A supreme Governour, not only formally righ∣teous in his own Disposition, but efficiently by just and excellent Laws making his Subjects righteous; a King working Righ∣teousness in a Canaan, and in such a time of universal Degene∣racy from it. This God ordered for some special use, viz. to type out his own Son, God-Man, the great Gospel-Mini∣ster to be the King of Righteousness, who purchased it for, im∣puteth it to, and infuseth it into Sinners; who is so fully the Lord our Righteousness, that we are made the Righteousness of God in him, Isa. 32.1. Ier. 23.6. and 33.16. Zech. 9.9. and 2 Cor. 5.21.
• h 1.421

  The Mystery of his Title of Office, King of Salem: The due order of this is observable; he is first, King of Righteousness, and after that he is King of Salem, that is, of Peace; the Fruit of whose righteous Government was Peace. He kept this among his People, and round a∣bout him, while others were wasting and destroying their Kingdoms by Lusts and Wars. This is eminently true of Christ The Prince of Peace. Isai. 9.6, 7. who gave some signal of his Government, and begun his Priesthood in the same Sa∣lem or Ierusalem, where Melchisedec reigned, Matth. 21.5, 9, 10. He is eminently the Royal Purchaser, Maker, and Di∣stributer of Peace, reconciling all things to God, Angels and Men in Heaven and in Earth, and all Persons, Iews and Gentiles, and the Creation it self to recovered Man, Colos. 1.20, 21. comp. Ephes. 2.13, to 18. The Prince and Price of our Peace, setting Peace within Souls, giving it to them with∣out, Peace, spiritual, temporal, and eternal; his Kingdom aboundeth in it, Psalm 72.1, 3, 7. Isa. 54.10, 13. Iohn 14.27. Iames 3.18.
• i 1.422

  In this Verse is a mystical Description of the Eternity of Christ's Person and Priesthood, set out by the Spirit in the Si∣lence and Omission of things that concerned Melchisedec and his Glory; so that what here is represented to be typically and in shadow, that was Christ really and substantially; for he gives no account of his Father, Mother, Genealogy, Birth, or Death; the Spirit either not revealing it to him, or or∣dering him to leave it out, that he might appear the more lively and perfect Type of Christ, being represented in all things different from all the Men that ever were, or shall be; such a Priest therefore as he was, was Christ to be: Not de∣riving his Priesthood from any by Birth, nor leaving it to any after him. As Melchisedec was without Father, that was a Priest before him, or is recorded from whom he should de∣rive, as the Levitical Priesthood had; so Christ as to his Hu∣manity, was without any Human Father, conceived only by the Power of the Holy Ghost.
• k 1.423

  As to any Scripture-Re∣cords of it, or to any Title of the Priesthood by her, as those of Aaron's Family had: So Christ, as to his Deity, was without a Mother, being the eternal Son of the Father only, and without any Title in his Humanity to the Priesthood from the Virgin, she being of David's Family, and not of Aaron's.
• † 1.424

  Gr. without pedigree.
• l 1.425

  There is no Line of him described in the Scripture, mentioning from whence he descended, or by what Genealogy he came to the Priesthood, as the Aaronites did clear their Right, Nehem. 7.64. As to Christ, who shall declare his Generation, or produce the lineal Role by which he claimeth the Priest∣hood? Isa. 53.8. comp. v. 12, 15.
• m 1.426

  There is no Record of his Birth or Death, tho he had a Father or Mother, as there is of Adam's beginning and end, who had neither: So Christ as to his Priesthood had no Predecessor, nor shall have any Successor, v. 16, 24, 28. As a Sacrifice and the Lamb of God, he had his time of entrance into the World, and of his leaving it; yet as God's Priest, he ••ad neither beginning nor end of days. Pure Eternity is its rise, and its end shall not be till God be all in all.
• n 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was in these things the Shadow, Picture, and Resemblance of what Christ should be in his Royal Priesthood. In these singular Prerogatives a visible Type of God-Man; he was the Sign likening, and Christ was the Truth and Substance of it.
• o 1.428

  These Words, the Key to all the Description before. God made many other Persons eminent Types of his Son, but Melchisedec was the only Type of the Eternity of his Royal Priesthood; for which the Holy Ghost singled him out, dropt him down, as it were, from above, and then took him up again, without any further account of him in the Scripture, that he might convey this Mystery to us. That which hath no beginning nor end of it recorded, is as abiding for ever; which this Type had not; and so fully sets out the Truth designed to be conveyed by it.
• p 1.429

  The Spirit compares with, and prefers Melchisedec be∣fore Abraham, as he was God's High Priest; he introduces it with pressing these Hebrews to exercise an act of Judgment under the Metaphor of seeing, denoting it to be such a seri∣ous and intent act, as calls for the utmost Exercise of the discerning Faculty; a Carelesness in it, or an Oversight might make the Proposal to be to no purpose. The Greatness of this High-Priest is what he sets in their View, and that indefinitely, How great is this Officer? intimating him to be somewhat ex∣cessive to other great ones; and how much greater then must be Christ, if his Type be so great beyond, not only Abraham, Levi, and his Posterity, but this great Melchisedec, as to his Sacerdotal Power and Dignity.
• * 1.430

  Gen. 14.20.
• q 1.431

  This Greatness is evinced by Abraham's (the Patriarch, chief of all the Fa∣thers of Israel, whom the Hebrews esteemed above all o∣thers, Iohn 8.53. and God owns as his Friend, and sets all Believers under his Fatherhood) giving, as a due to Melchise∣dec, being the greater Person in Office, the Tenth of all the Spoils, that which was due to God, and paid to him as God's High Priest; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes either the first or choisest of the heaps of Grains, especially the first-Fruits dedicated to God; but here signifieth that part of the Spoils, which, according to the custom of War in most Nations after the Victory, were offered to God as his part; whether they did consist of Per∣sons or Things; the tenth part of these were given by him to Melchisedec as the greatest Priest of God in the World, and superior to himself.
• r 1.432

  This is a Proof, by instance out of the Levitical Law, That he who receiveth is greater than he who giveth. The Seed of Levi the Son of Iacob, Son of Isaac, Son of Abra∣ham, Numb. 1.48, 50. and 3.1, to 5. and not all of them neither, but the Sons of Levi descending from Aaron, were separated and consecrated in the Priesthood by God's Precept, and vindicated from those who would usurp it, Numb. ch. 16, and 17. and confirmed in it by Miracle.
• s 1.433

  God himself gave them a Law from Heaven to tithe by, and a Charge to ob∣serve this Law, as to all parts of Tithes, such as were due to all Levites Numb. 18.24. to the High-Priest only as God's Substitute, Numb. 18.8, to 19. and 25. to 30. to the Levites Widows and Poor together, Deut. 14.22, to 29. These the same Law obliged all the Israelites to pay to these Le∣vites as a Homage due from them to God, and so delivered to his Substitutes superior unto them as his Priests and Mini∣sters, and due to them by his own Constitution, being the first-Fruits of his own Blessing.
• t 1.434

  Yet these Israelites who were to pay those Tithes to these as superior to them in Office, were their own Brethren by Nature, of the same Rank, coming out of the same Loins of Abraham, but subjected to these Priests, who, by God's Ordinance, were set above them in their Office; and their receiving Tithes, was an inseparable Property of the Superiority.
• ‖ 1.435

  Or, without pedegree.
• u 1.436

  The Proof is here applied, shewing Melchisedec to be greater not than the Levitical Priest only, but than Abraham himself. He drew not his Genealogy from any Priests before him, but is greater than those Priests, who by Genealogy and Suc∣cession were made such, and set above their Brethren by God himself: He being independent, having no Progenitor, Priest, or Successor, is greater than whom he decimateth.
• * 1.437

  Rom. 4.13. Gal. 3.16.
• w 1.438

  He decimated Abraham the Father of the Levitical Priests, and by the most High's Order blessed him, by assuring him of his Peace with God, Grace continually from him, and mul∣tiplying temporal and spiritual Blessings to him, according as God promised, Gen. 15.1, &c. And this he did to him, tho Abraham was a Patriarch, and priviledged with Promises above any other, yet tho God were made over to him in all his fulness, the Blessing given him of Fatherhood to a nu∣merous Nation, even the visible Church of God among Israel as to all believing Gentiles, who had Canaan literally pro∣mised to his Posterity, and even this Salem, among the rest, of which Melchisedec was King, and the heavenly Canaan to himself; and above all, the promised Messiah to descend from him, in whom himself and all Nations were to be blessed; he so great in Promises is tithed and blessed by a greater Melchisedec.
• x 1.439

  This Principle is commonly acknowledged it is a most apparent Truth, you Hebrews cannot deny it; it is your com∣mon Judgment, That a Priest blessing, as God's Officer, is greater than those blessed by him. He that is in a lower state in God's Church, is blessed by one set above him in Office by God himself, better and greater than he for his Place and Dig∣nity in Office. He must have the preeminency for his Bles∣sing, which he authoritatively, powerfully and effectually conveyeth from God to those he blesseth, representing there∣in God communicating by him the good he wanteth in his Benediction.
• y 1.440

  His greatness as to his Priesthood above the Levitical, is proved from its Immortality. Immortal is greater and bet∣ter than Mortal; such is his Order of Priesthood. This Ar∣gument he brings in to heighten the former, and so connects it to it. The Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, if referred to time, notes du∣ring Moses's Oeconomy, while the Levitical Law lasted; if it refer to place, it notes Ierusalem in the Land of Cana••n, where the Temple was, in that habitation of the Israelitish Church the Levitical Priests were not only as to their Nature and Persons withering and decaying, ceasing to be on Earth, tho they had the honour to decimate their Brethren, but as to their Order and Office Mortal, they were no better than the tithed and blessed by them, in prospect of Death. Aaron him∣self the first of the Order died, and so did all his Successors as well as Israel.
• z 1.441

  But how much better is Melchisedec and his Order? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there, may refer either to the place where his Business was transacted with Abraham near Salem; or to the place of Scripture-record concerning him; either Gen. 14.18, 19, 20. where there is no account of his Death; or in Psalm 110.4. By the Prophet David is the Testimony born, that his Order is for ever; That Melchisedec as to his Order and Office of Priesthood now liveth and subsisteth in the Son of God incarnate, and continueth for ever. It is sug∣gested by a great Light in the Church, as if Melchisedec was translated as Enoch was, and so continued a Priest to the very Moment of his Translation; and that neither his Person nor Priesthood died, but liveth for ever: but in this the Scrip∣ture is silent. Another refers it immediately to Christ, read∣ing it thus; Here, i. e. in this World, they receive Tenths, or are Priests; but there, i. e. within the innermost of the Veil, whither the Forerunner is for us entred, Iesus: supplying this out of ch. 6.19, 20. Here, is to be understood, not who re∣ceiveth Tithes, but who is, of whom it is witnessed that he liveth. He saith this Sense is to be found in so many words in v. 23, 24, 25. where those who receive Tenths, and die, v. 8. are no other Men than those many Priests who were not suffered to continue by reason of Death, v. 23. Nor he of whom it is wit∣nessed that he liveth, v. 8. can be any other than Iesus, who, v. 24. is the Man that continueth for ever; and v. 25 is ever∣living.
• a 1.442

  The Spirit now sets this Priesthood above the Levitical by Instance, which Instance being not so proper or direct, his Form of introducing it, is considerable, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as to say the Word, which is a Greek Elegancy of Speech, when that is uttered which is remarkable, and yet hard to be un∣derstood; and it is not only conclusive to what was spoken before; I'le speak a word more, and then end the Dis∣course, but interpretative of what he was about to say con∣cerning Levi, born 162 years after this Transaction; As I may so say, or in some sense it may be said.
• b 1.443

  Levi, not so much taken personally as collectively; for the Tribe that sprung of him, who were Priests or Ministers to Israel, which Levi personally was not. He was the third Son of Iacob, and his Seed God separated for, and consecrated to his Service, set∣ling the Priesthood in Aaron's Family, which was a Branch of that Tribe, and making all the rest Servants to them.
• c 1.444

  These did receive these Tenths by God's Law from their Brethren, and these paid Tenths by, or in Abraham, and so shewed them to be inferior in Office to Melchisedec, who re∣ceived this Homage from them as due to God, and to him as his High Priest. This was not properly, but figura∣tively; true Parents and Children being accounted here as one person before they exist, as well as after, Levi, not actually existing then, but vertually in his Parent. Christ was in his Loins vertually too, as to his Humanity, but not to descend of him by natural Propagation, but by Miracle; and in him as an Antitype to this Melchisedec, and one to be set above him, in whom Melchisedec himself was to be blessed, and therefore could not pay Tenths to him in Abraham.
• d 1.445

  For, introduceth the Proof, that Levi tithed in Abra∣ham, being virtually in him, as his productive Cause; so near is the Unity and Identity of descending Children; and as truly were the Posterity of Adam in him when he ate, sinned, and fell, Rom. 5.12. To remove all question of the Truth of it, the time is annexed to it when Melchisedec met Abraham, and blessed him, then did Levi pay Tenths in him, so as Melchisedec was greater than the Levitical Priest; Christ typified by him being greater than himself, must be greater than them also.
• * 1.446

  Gal. 2.21. v. 18, 19.
• e 1.447

  Now the Spirit infers from the Doctrine of Melchisedec's Priesthood, the dignity and perpetuity of Christ's typified by it. So that it is not Aaron's Priesthood, but Christ's which the Hebrews were to use for their Salvation after Aaron's was ex∣pired. For Perfection was not to be had by Aaron's Priest∣hood or Law, but by a better, of another Order, even Christ and his Law. The form of these words are interro∣gative, implying a vehement denial of what is queried in them. A perfecting of Persons to Life eternal by Expiation, Justification, Renovation, &c. See ch. 9.9. and 10.1. freeing Sinners from the Guilt, Stain, Filth, and Consequents of their Sins by an explatory satisfactory Sacrifice to God, and fitting of them for an eternal enjoying him: A Self-efficiency to these things without Christ, is as to the Aaronical Priesthood vehe∣hemently denied; as to this, that is defective.
• f 1.448

  For with the Priesthood, about the time of its Institution by God, the Israelitish Church, God's covenanted People, received the Law; by which, as well as by its Priesthood, there is no Expia∣tion, Remission, nor eternal Life to be obtained, Gal. 3.17, 18, 19. comp. Mal. 2.4, to 8. This Law and Priesthood be∣ing Types of far better to succeed them, they were but lead∣ing to them, which in the fulness of Time were to be re∣vealed, and which should perfect what they could not, Gal. 3.23, 24. and 4.3, 4, 5.
• g 1.449

  It was needful since the Leviti∣cal Priesthood and Law could not perfect Sinners, that ano∣ther should take place which could perfect them. David therefore, who lived above 400 years after their Institution, and feeling their Imperfection, did by the Spirit fore-see and tell of a Royal Priesthood and Law to take place after this, that should perfect Sinners, which could not be done by any called after Aaron's imperfect Order. This was the Lord Christ the Messiah, who must be after the Order of Melchi∣sedec▪ Psalm 110.4. and who by his Priesthood and Law should abundantly effect it; which was far more excellent for both, than any of the Levitical Family can pretend to.
• h 1.450

  For, refers to the Expiration of the Aaronical Order, to which these Hebrews now were not bound, for that a better Priesthood and Law were to fill up their room in the Church. The Levitical Priesthood was changed and abolish∣ed to make way for this; God designing that to continue for a time, and then to expire, when the Truth perfecting it should take place.
• i 1.451

  The mutation of the Priesthood indis∣pensably requireth the change of the Law, i. e. the legal Dis∣pensation of the Covenant of Grace, and the bringing in with another Priesthood a better Hope, Gal. 3.17, to 27. comp. v. 18, 19 of this Chapter, even the Covenant of Grace in the Gospel-Dispensation of it. This was made necessary by the Decree of God, who determined, that both Priesthood and Law should expire together, and accordingly hath ful∣filled it. For when Christ the Gospel-High-Priest had in his Person and Work perfected all of it in Heaven, he roots out that Order of Priesthood, abolisheth the Law, scatters the People which would cleave to it; demolisheth the Temple and City to which he confined the Administration, so as all Designs and Endeavours of Iews, or of apostate Christians, to repair, or to restore it, hath been ineffectual to this day.
• k 1.452

  That this Priesthood was so altered, he proves by Christ's being of another Tribe than Levi. This is a Periphrasis describing the Priest after Melchisedec's Order. Of whom was this said in Psalm 110.4. but of Ghrist, God-Man, the Royal High-Priest of God, Matth. 21.42. He, as to his human Nature, descended of the Tribe of Iudah, and not of Levi; and so the Aaronical Priesthood was ended by him, ch. 2.14. Gen. 49.10.
• l 1.453

  Of which Tribe none was a Priest, whose work was to attend the Altar, and offer Sacrifice; if any of another Tribe pretended to, or would usurp it, God either smote them, as Vzziah, 2 Chron. 26.18. or destroyed them as those Rebels, Numb. 16.1, 2, 4, 28, to 36. neither was the Priesthood hereby made tribual, or continued in any such Tribe as in Levi, but confined to our Lord only, not because he descended of Iudah, but extraordinarily selected of God out of it to discharge it.
• * 1.454

  Matth. 1.3.
• m 1.455

  The proof of this change of the Tribe, and of what Tribe he was, was undeniably evident to these Hebrews from their own Genealogies, and the Roman Cense and En∣rolement of him. The Providence of God ordering this, that it might be universally known that he was David's Seed, as well as Abraham's, and as called by his Name, Ezek. 34.23, 24. and 37.24, 25. Our Lord was God-Man, Lord Mediator, Psalm 110.1, 4. Matth. 22.42, 46. He was, as to his Humanity, born of the Tribe of Iudah, as his Ge∣nealogy by his Mother doth evince, Luke 3.33. and the concomitant evidence of the Roman Rols in which his Name was registered and kept in their Archives above an Age af∣ter his Ascension.
• n 1.456

  No Man of which Tribe was so de∣signed by God, or so revealed to have the Royal Priesthood, but himself. None of them having any Right to it, as they could prove out of Moses's Writing; and the Rule of Priest∣hood is to be found there, and no where else: So that a negative Argument taken from Scripture in matters of Re∣ligion is valid, tho never so much puft at in this Age.
• o 1.457

  The Change and Abolition of the Levitical Priesthood, and Law, that the perfecting one of Christ might succeed, is not only clearly represented to the understanding of all, that they assent to it, but it is far more evident from the Eternity of this Priesthood's Constitution, as is proved v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if is a Particle vehemently asserting, as in form of swearing, and not doubting, and therefore rendered for that.
• q 1.458

  Like and Parallel in order to him, and in all the pro∣perties foretold, which make him a most excellent Priest; a Priesthood far above that of Aaron upon the account of the Law and Covenant to which it is related, which was not only the Law of Nature, serving God as Creator, but the Law of Grace as he was Redeemer in Christ, who with the Pa∣triarchs worshipped God by, as believed in a Christ to come.
• r 1.459

  Not only of another Tribe than Aaron, but of a different Order from his, is constituted, manifested, and beginneth the Ex∣ercise of his Office with the Abolition of Aaron's.
• s 1.460

  The Gospel-High-Priest the Lord Jesus Christ was not constituted, nor consecrated after that Order and Rule of God, which did bind the Aaronical Priesthood, and regulate it as to their Consecrations and Ministrations, obliging them by annexed temporal Promises and Comminations which could not reach an immortal Soul. The Mosaical Rites and Ceremonies were bodily, fleshly, only external. He was not made a Priest by legal Purifying with Water, nor anointed with Oyl, nor sprinkled with Blood, nor clothed with Priestly Garments, as Aaron and his Order was, Exod. ch. 39, and 40.13, 14, 15, 31, 32. nor initiated with Sacrifices of Bulls, Goats, &c. He was not to minister in a Taber∣nacle or Temple as they did, which was carnal, and reached only the Flesh, could not expiate Sins, nor procure spiri∣tual and eternal Blessings, Heb. 9.1, to 11, 12, 13, 19, to 27.
• t 1.461

  But was constituted and consecrated by God accor∣ding to his powerful Law. He was anointed with the Holy Ghost and Power, Acts 10.38. which mighty influence enabled him to execute his Office effectually for saving Sin∣ners; and by it he receiveth Life peculiar to his Priesthood, opposed to the dead Letter of the Commandment, by which, and under which, Souls perished by multitudes. But this High-Priest hath by this Law life in himself, and the best of life to give out no those who wait on his Ministry, Iohn 5.21, 24.25, 26. and such life as is indissoluble, opposite to carnal and bodily, which corrupts and perisheth; but the powerful life of this Priest is not to be destroyed, neither in himself, nor his People. He by his Death and Life makes eternal Expiation, and procureth eternal Blessings for them; See v. 25. and ch. 9.11, 12, 28.
• u 1.462

  This is proved by infallible Testimony in Psalm 110.4. God the Father himself solemnly declared him to be so before the Angels in Heaven, and revealed it to Men on Earth by the Prophet David.
• w 1.463

  That as Melchisedec had no end of Days recorded, so this is repeated again to prove, that the Priest after his Similitude, i. e. after his Order (the words being here synonimous) must continue for ever. Christ was not a temporary Priest by a carnal Law, but was made a Priest for ever, with everlasting power endowed to save all his People; See v. 24, 25, 28. and Matth. 1.21.
• x 1.464

  The Spirit having proved the disannulling of the Aaro∣nical Priesthood for its Imperfection, proceeds to prove the Abolishing of the Law or Covenant annexed to it, like it for weakness and unprofitableness; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a displacing, depo∣sing or laying it aside as to its binding force, so as there is no Obligation from it on any as to Obedience or Penalty; and this is so disannulled of the Law-maker, God himself, by setting up the Gospel by his Son Priest, which is most certainly true.
• * 1.465

  Gal. 4.9.
• y 1.466

  For the Mosaical Covenant and Law wanted strength to bring about what the Iews sought by it, and wanted good Fruit to them who made their boast of it, both which weakness and unprofitableness arose from the Hebrews abuse of it, expect∣ing Expiation and Sanctification by it, without minding the Promise which preceded it 430 years, to which it should have led them, and by its neglect proved so fatal to them. For they would be justified and saved by an external Obe∣dience to this Law, without any regard to Christ and his Sa∣crifice, by whom alone it could be attained, Gal. 3.17, to 27. It was strong and profitable to the end for which God made it to lead to Christ, but weak and unprofitable to justi∣fie or sanctifie them without him, which was the end they use it for, or rather abused it.
• * 1.467

  Act. 13.36. Rom. 8.3. Gal. 2.19.
• † 1.468

  Or, but it was the bringing in.
• a 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But, shews the opposition of Hope to the Law, tho the Law could not perfect any, yet the better Hope, the Gospel-Law, promulgated to, and received by them, could perfect them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Super∣induction, i. e. it was brought in, and put in force after the legal Covenant expired, and brought in to abolish that, so as by it it was repealed and abrogated. The Gospel-Law is stiled a better Hope, because it is conveying better Promises, ch. 8.6. which give firm and certain Hope of Sinners Per∣fection by it, viz. their Injoyment of Justification, Sanctifi∣cation and eternal Life. This Hope wrought by the Holy Ghost in their Hearts, enableth them to obey the Gospel, and seals the Promises to them. And by this they
• b 1.470

  have free ac∣cess to God, as ch. 4.14, 16. comp. ch. 10.19, to 23. and Rom. 5.1, 2▪ not only to worship him, but to receive the Blessings of the Covenant from him, without fear of displeasing him, or being consumed by him, as under the Law, but in the great∣est confidence of pleasing him in Jesus Christ, of having Communion with him, and of being blessed in the Enjoy∣ment of him for ever; See ch. 12, 18, to 22. and comp. v. 22, to 25. with them.
• * 1.471

  The Proof of this weakness and unprofitableness of the Law is its Imperfection; it had no supernatural moral power to justifie or sanctifie any person, or to bring them to perfection; neither did it perfect any person of it self, so as to reconcile it to God, or bring it to Salvation whatever was expected by it, ch. 9.9. and 10.1, 2.
• c 1.472

  This is a further Proof of the Excellency of Christ's Priesthood above Aaron's, taken from his Constitution in it by Oath. He who is made a Priest by Oath, is a better, and a greater Priest than any made so without it, but so is Christ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a comparative, answered v. 22, insinuating by how much the Cause constituting or confirming an Office of Priest∣hood is more excellent, by so much the Effect and Office must excel, receiving greater Power for some more excellent end. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as much as a double Oath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By the swearing of an Oath by God the Father was the Gospel-High-Priest constituted an eternal one after Melchise∣dec's Order; and it addeth so much the more Strength and Glory to the Sanction. This is testified by David, Psal. 110.4. The Levitical Priests were made by a divine Designation, and with external Rites were consecrated; but Christ was con∣stituted a Priest by Oath, as our Translators well supply it out of the following Verse.
• † 1.473

  Or, Without swearing of an Oath.
• d 1.474

  Those Priests of Aaron's Order were selected, instituted, consecrated without any Oath mentioned by Moses, who did all exactly as the Lord commanded him, Exod. 40.16. God gave only command for it, and made their Priest∣hood but a temporary and passing Honour and Office, which he might alter when he would:
• e 1.475

  But he, or Iesus, was made a Priest after Melchisedec's Order, by an Oath of God his Fa∣ther, speaking to him, as is recorded by David, Psalm 110.4. The Lord Iehovah the Father, sware unto his Son the Lord Messiah, lifting his Hand, and saying, I live for ever, Deut. 32.40. when he ascended and sate down on the Right Hand of the Majesty in the Heavens, solemnly by this Oath ratify∣ing and confirming him in this Office, and that he would not repent, i. e. change, or alter, or retract what he swore to him, there being no need of any other, he so effectually perfor∣ming the work of it, that all that God bestows upon his by him, are Gifts not to be repented of, even eternal Life and Salvation. That which the Oath ratified, was, That Christ should be God's only and eternal Priest, who was to have no Sharer with him in the Priesthood, and no end of it; ta∣king away from himself by Oath any power to make Christ no Priest, or take away his Office at will and pleasure, as he did Aaron's; hereby honouring his Son, and highly gratifying Sinners by giving them such a Royal High-Priest, who should effectually manage all their Concernments with him for ever.
• f 1.476

  This brings in the Consequent on v. 20. As much Excel∣lency as was in God's Oath constituting, so much there must be in the Office constituted. The Aaronical Priesthood by God's Constitution, was excellent; but Christ's is much more so, being by God's Oath made personal and everlasting, re∣lating to the best Covenant; so as the Hebrews had the greatest reason to renounce Aaron's, and to cleave to Christs for Salva∣tion. He being God-Man, is a Surety, one that bindeth himself for another, to see something paid or performed, to give security for another; and is proper to him as a Priest, Iob 17.3. Psal. 119.122▪ Prov. 6.1. In the Mosaical Oeconomy the Priests were typical Sureties, or Undertakers for the People; so Aaron, as a Surety, was sent by Moses to stand between the Living and the Dead, when God was cutting off those Sinners, Numb. 16.46, 48. The Spirit interprets this Surety, to be a Mediator, ch. 8.6. which is the general comprehensive Name of all his Offices; as he gives all from God to us in and by his Pro∣mises, he is Testator fulfilling them, ch. 9.15, 16. As he gives satisfaction to God for us, and returns our Duty performed with the Incense of his Merits. He is our Surety; which merit of his resulted from his perfect Obedience to the whole Law and Will of God, and from the full Satisfaction he made to God by his Death for our Sins. Rom. 5.19. 2 Cor. 5.21. Gal. 3.13.
• g 1.477

  The Gospel-Covenant described, ch. 8.10, 11, 12. and referreth to what the Lord foretold of it, Ier. 31.33, 34. which is better than the Mosaical for Perspicuity, Freeness, Fulness, Spirituality, and the Spirit promised in it for its Ratification by the Death of Christ and its Perpetuity; See ch. 8.8, 9, 11.
• h 1.478

  This further demonstrates the excellency of Christs Priesthood above the Aaronical for its Singularity and Self-sufficiency; whereas theirs was for the Multiplicity of it, weak, vanishing, and mortal, like themselves: They had multitude of Priests together under the High Priest, to manage the Service, and above seventy High Priests beside their Sagans, such as were to officiate for them, if at any time they were legally disabled from the Institution of the Aaronical Order, to the Destruction of the Temple, and were made according to the Law successively.
• i 1.479

  Death cut them off one after another, they were all mortal, and could not abide neither in their Priesthood or Life, Exod. 28.43. Death transmitted that Priesthood from one unto another; 'tis the Priesthood it self by the Succession of a better, was abolished, and did expire, so frail, passing, and imperfect was both their Persons and Office.
• k 1.480

  This Priest Iesus, v. 22. is opposed to the Aaronical mul∣titude, this excellent one, 1 Tim. 2.5. after his Resurrection abideth immortal. He is eternal and permanent for Person and Office; See v. 25. Rom. 6.9. They are vanished, but he continues for ever, Rev. 1.17, 18.
• † 1.481

  Or, which 〈◊〉〈◊〉 not from one 〈◊〉〈◊〉 another.
• l 1.482

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Priest∣hood that cannot pass from him to any other, as Aaron's did to his Successors: No person is to be a Sharer in it, nor a Successor to it; it is reciprocal with himself; his individual Person terminateth it for ever; he hath no Vicars nor Suc∣cessors of his Priesthood, whatever the Pope pretends to in it.
• m 1.483

  This Inference proves his Eminency in Office above Aaron's Order by the Efficacy of it; for he is Possessor of a super∣natural divine Power which is able to save to perfection, to the full, to all ends from Sin, in its Guilt, Stain and Power; from its Consequents, the Curse, and Wrath, and eternal Death. What neither our selves, nor others could do for us, he is only able, and as willing as able to set us in a safe, happy, blessed and glorious State for ever, Rom. 5.9, 10, 11, 17.
• † 1.484

  Or, evermore.
• n 1.485

  All such who will come to God by him, as their High Priest, and no other, praying for Remission of Sins for his sake and merit, by Faith in his Blood, renouncing self, expecting the Mercy of God to flow in him to them, subjecting themselves en∣tirely to him, and depending on him to present them unto God their end, without Spot or Blemish, or any such thing, and to make them blessed in the enjoyment of him for ever. This is his Work, Iohn 6.35, to 41. 1 Pet. 3.18.
• o 1.486

  Since he always exists and lives an High Priest for the good of those who wait on him, having life in himself, and quick∣ning them, comp. Rom. 8.6. And as their Advocate, 1 Iohn. 2.1, 2. answereth all Charges against them, suing for those penitent Believers, and pleading for all promised them by the Father in him. He sitting at God's Right-Hand must ever be in his presence, and appears as the ge∣neral Representative of his, and useth all his Interest with the Supreme Law-giver, Judge, and Governour, for them; See ch. 9.24. as it was foretold he should, Isa. 53.12. even for them who cannot plead their own Cause through Guilti∣ness, or Weakness; he will manage it for all of them who believe in him, and apply themselves to God by him, at∣toning him for their sins by his Sacrifice, perfuming Duties and Person by the Insence of his Merits, and presenting them to God, answering in Heaven his Type on Earth, Exod. 30.1, to 10. comp. Rev. 8.3, 4. Rom. 8.31, to 36.
• p 1.487

  The last Excellency of the Gospel-High-Priest, prefer∣ring him to Aaron's Order, is the Qualification of his Person, by which he is described in himself, distinguished from, and set above all others, and is that which remained out of Da∣vid's Proof to be cleared, who this Person was, who was different from Melchisedec, tho after his Order, to take place after Aaron's was expired, who was immortal, and constituted an everlasting Priest by God's Oath, This was God-Man, the Messiah, and Gospel-High-Priest, who was convenient, con∣gruous, sutable, use••ul and necessary for us guilty, filthy, mise∣rable Sinners, in respect of our selves hopeless, and helpless, and cannot approach God without Consumption; and unless we have a Person who can manage our Cause with God, are lost for ever. To such is he agreeable and necessary, who can only help and save us. This the Titles given him, e∣vince, shewing all the Perfections of a Priest, of which others were dark shadows and Types. As he was not only exter∣nally and relatively by Office, but internally and morally holy. His Essence as God, was Holiness; as Man his Nature was intirely agreeable to God's Will; he was that holy thing, Luke 1.35. not having Holiness engraven on a Mitre, as Aaron, Exod. 39.30, 31. but in his Person; holy in his Con∣ception, Birth, Life and Death: The Devil could find no∣thing but Holiness in him, Iohn 14.30. Pure in his Soul, in his Body transcendently beyond his Type, Levit. 21.17, to 23. not a Creature, Angel or Man so holy as he, the most like to God of any, Iohn 1.14.
• q 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Void of all na∣tural evil in his Spirit and Flesh, no Lust, no Disposition to evil, not injurious to any, having no Guile, an Israelite indeed beyond a Nathaniel of the most simple, pure, and innocent Nature; he was good, and all his Work was good, Act. 10.38.
• r 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without any Spot, not soiled or stained without or within; the Angels and Heavens are not so clean in God's sight, as this Priest of his; he was never tainted with the Appearance of Sin: if his Church be so pure, what must himself be? Ephes. 5.27.
• s 1.490

  Free from all vicious habit, quality, Act or Stain, by what was in Sinners, or by his Converse with them; as separate from Guilt or Stain, as if he had never been with them; conjoyned with God in Being and Ful∣ness of Righteousness, making Sinners righteous, but con∣tracting nothing from them.
• t 1.491

  By the Constitution of God after his Sacrifice mentioned v. 27. he ascended far above all Heavens, Ephes. 4.10. and is setled on God's Throne at his Right-Hand, having all Principalities, Powers, Might and Dominion, and every Name subjected to him, and all things put under his Feet, Ephes. 1.21, 22. Never Priest can reach where he is; this is his supereminent Excellency, ch. 4.14. and 8.1. and 9.11. How able, mighty and successful is he for managing all for his Clients there? His Work now is In∣tercession.
• * 1.492

  Chap. 5.3▪
• u 1.493

  In this Verse the Spirit shews the ground of his Inter∣cession-work in Heaven, and why he doth not sacrifice as an High Priest there; therein setting His far above the Aaro∣nical Priesthood. He had no necessity, being so holy as he was, to multiply Sacrifices either for himself being sinless, and had no Infirmity to atone for, as the Aaronical Priest∣hood had, who annually on the day of Atonement did of∣fer Sacrifice for themselves, being Sinners, and needed Par∣don as well as the People, Lev. 9.7.
• w 1.494

  He had no need annually at a day to offer for the Peopl's sins, as Aaron and his Successors had, and did continue to do, till his Sa∣crifice took place and abolished them; he having once of∣fered a Sacrifice for the sins of the People, which out-weigh∣ed all their multiplied Sacrifices; and this he did once when he himself died a Sacrifice for sins, when he offered up the hu∣man Nature by the eternal Spirit without Spot, a propitiatory Sacrifice to God, when his Body hung on the Cross, and his Soul ascended and entred into the Throne of God in the Holy of Holiest in Heaven, with the Blood of the Te∣stament, and attoned him for all his People. How tran∣scendent was this Sacrifice to all the Aaronical ones, where∣by Sinners were reconciled unto God for ever, ch. 9.11, 12, 14, 24, 25, 26. On this Offering was he exalted by God far above all Heavens, confirmed by Oath in his Office, and his Intercession became so powerful and effectual to save all his People from their sins, and the Consequents of them.
• † 1.495

  Chap. 10.12.
• * 1.496

  Chap. 2.10. & 5.9.
• x 1.497

  This is the Reason why the Aaronical Priests had need to sacrifice for themselves, and the Gospel-High-Priest had not, and is finally describing him who is so. For the Law which God gave to Moses, the Ceremonial Law, constituteth, sets up, and puts into this Aaronical Order and Office of Priest∣hood such as are not only liable to bodily Infirmities, but to moral ones, sins. Aaron and all his Sons, had their spiritual sinful Infirmities, ch. 5.2. for which they were to offer their propitiatory Sacrifices to God, as well as for those of the People, they were sinful dying Men, v. 26.
• y 1.498

  But God the Father's Promise to his Son, ratified with an Oath, that he should be the great High-Priest perfecting of Souls for God, as Da∣vid testifieth, Psalm 110.4. to be revealed to him; and this 400 years after the Law was given, which constituted the Aaronical Priesthood. The Word revelead God's Promise to him, the Oath made it irreversible; yet this Promise was not actually performed to him till his Ascension in the human Nature higher than the Heavens, Psalm 110.1.
• ‖ 1.499

  Gr. perfected.
• z 1.500

  God the Son incarnate, the Man Christ God's Fellow, the glorious only begotten and bosome Son of the Father, Zech. 13.7. Iohn 1.14, 18. 1 Tim. 2.5. is made by this ratified Word the only single everlasting High-Priest, who is not only compleatly and perfectly holy, as opposed to the Infirmities of the Aaroni∣cal Priests, but ever able and fit for his Work, as succes∣ful in it. Who would not therefore leave that abolished Priesthood, and cleave to this which must abide for ever?
• a 1.501

  The Spirit having cleared the Doctrine of the Priesthood of the great Gospel-Minister, now proceeds to shew how he executed that Office; and that therein as he far excelled, so he was to be valued and used before the Aaronical Priests. He introduceth it with a Reflection on his foregoing Discourse, the Sum then of the things spoken, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some read the Head, i. e. the Scope, in a Discourse driven at, others, the chief of all the Excellencies of the Priesthood hitherto held forth: as if it were palmarium Argumentum, the highest and choicest of all that hitherto had been spoken; and it is proportionably true, as will be seen in what followeth: But it must ne∣cessarily joyn the foregoing and following Discourse toge∣ther, and so it notes a Sum, Contract, or Epitome; a Breviate of the Heads formerly discoursed on and largely, ch. 7. and so shews the dependance of the matter remaining to be hand∣led on what went before, when many things are summed up in a few words. As Christ's Priesthood largely opened before from Psalm 110.4. is, as to the Substance of it, briefly hand∣led in this Verse.
• * 1.502

  Chap. 10.12. & 12.2.
• b 1.503

  We Paul, and believing Hebrews, opposed to the infidel Iews, have not only a Right to, and Interest in, but actual possession of Christ, God-Man, as our High-Priest, while their infidel Brethren had only a sinful Man: He who hath eminent Power above, and tho crucified by Men, yet thereby became victorious over Sin, Death, and Hell, and the Lord of them the Devil, led Principalities and Powers in triumph, when he past through their Kingdom in the Air, Colos. 2.15. entred into the Heaven of Heavens, and there sate him down and setled himself, as was his Right, on the Right-Hand of God, as he sate on his Throne, invested with all Power and Dignity, as God's Royal Priest, near to him, and the great Manager of all our Concerns with him, while the sinful Priest at Ierusalem stood trembling before the Shadow of this hea∣venly Temple on Earth, ch. 1.3.
• c 1.504

  This is spoken of the High-priest sate down on the Right-Hand of the Majesty in the Heavens, and relates to that Work of his whereby he was constituted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which according to Suidas, is compounded of two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, publick work, so as it might be ren∣dred Administrator; and notes any publick Officer from the highest to the lowest. The Spirit of God in the New-Testament hath applied it to the highest and subordinate Mi∣nistry, in this Verse to Christ himself in his exalted State, and so notes a Ruler, as he was now God's published setled King, the Lord Administrator of all things in his Kingdom, agreeable to what he foretold, Psalm 2.6, 7. and 110 1. comp. Acts 13.33. And here properly it notes him in all his Offices, his Royal Sacerdotal and Prophetical Ministry in the Heavens and Earth, administring and governing all things in them. The things about which his Administration is concerned, are
• ‖ 1.505

  Or, of holy 〈◊〉〈◊〉 things.
• * 1.506

  Chap. 9.8, 12, 42.
• d 1.507

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Holies. Some refer this to Persons, as noting Saints, of whom he is the Ruler and Governour, Rev. 15.3. Others to Things, Graces and Endowments bestowed by him upon his; but most properly here in theNeuterGender, it notes the Place, the Sanctuary in Heaven, the Holy of Holiest, where he is administring and governing all, tho it may be applied to all of these. For Heaven is the Place, the Sanctuary wherein Saints, the persons for whom, and all holy Endowments, the matters about which he administers, do descend. But the holy House or Sanctuary is the proper import of it; and so, tho exprest in the plural Number to all the holy parts of its Types, the Temple and Tabernacle.
• † 1.508

  Chap. 9.11.
• e 1.509

  And of the Taber∣nacle. Some, because of the connection of this to the former word Sanctuary, would have it import the same thing, even Heaven; but the Spirit distinguisheth these from each other, ch. 9.1, 2. Some would understand it of the Body of Christ, but here not so properly and agreeably to what the Spirit is speaking of. But by Tabernacle, here is meant Christ mystical, the true Temple, Church and Habitation of God on Earth. For as Christ was the Body and Truth by all the Shadows and Types of the Tabernacle, Colos. 2.17. so not all one way. Some of the Types were single, and terminated on his Person, as Priesthood, Sacrifice, Altar, Shew-bread, Incense, Ark of the Covenant, &c. Other Types were aggregate, and compound∣ed of many things, as Tent, Sanctuary, and Tabernacle here, parallel to this, there must be a Truth in Christ complex, that is, Christ the Church, so framed and pitched a House by God, that he may dwell in it. The Apostle so interprets it, 1 Cor. 3.16, 17. 2 Cor. 6.16. com. Ephes. 2.20, 21. 1 Pet. 2.4, 5. Christ in Person is its Foundation; Saints are the seve∣ral living materials, of which the House and Tabernacle is made; their Dispositions, Graces, and Endowments, the Or∣naments of it: The Laws, Rules, Orders, Ordinances, are the Cement, the Cords and Stakes that joyns them together; and the Glory of God fills it, as it did the Tabernacle and Temple, Hag. 2.7, 9. Revel. 21.23. It is stiled, The true one the Tabernacle of God; because of it, the literal Tabernacle was but an Imperfect Shadow and Type; in this God dwells truly and personally, therefore to be entred into by the He∣brews; the old one, the Type, being abolished and vanished by the Appearance of this the Truth. For now was that word fulfilled, Ier. 3.16. The days were come that men should mention no more the Ark of the Covenant of the Lord, so no more the Tabernacle of the Witness; but the truth of God in Christ should be acknowledged by them. The reason of this Interpretation is evident. A Tabernacle is God's Habitation; the Christian Church is such, it answers in all parts, and bears its propor∣tion to the complex Type, and cannot fully be matched by any other things: It is congruous to Christ's Session in Glory; for thence he doth, as the honourable and glorious Admini∣strator of God's Church, order and manage all on it accord∣ing to his Will, having setled in this true Tabernacle a Ministry, Ephes. 4.8, to 14. Covenant, as below, v. 6, to 13. Service, v, 3, 5. and Priviledges far exceeding its Type. All which this grand Officer, as the only Royal High-Priest and Head of his Church, Prophet of his People, orders by his Spirit, the only Vicar he useth in it. Of this true Taberna∣cle, Church, or House of God, the Soveraign, independent, omnipotent, infinitely wise and holy, the eternal Lord, was the Author; and such is his Work as no other can question it, can add to, or alter it, can reach it, so proportioned is it to his Framer.
• f 1.510

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he framed and prepared every piece that constituteth this Tabernacle himself, as the ma∣terials of the first were wrought by his Pattern and Order. He compacted and joyned all the parts of it together, to make it his Tabernacle; and especially reared, pitched, and firmly constituted this his own Habitation. This he doth for ever so pitch, as Hell and Earth with all their Arts and Force can never remove it, Matth. 16.16, 18. It is his Rest for ever, here he will dwell, for he hath desired it, and will make it glorious, ch. 12.26, 27, 28. Psal. 132.14. Isa. 11.10. Rev. ch. 21.
• g 1.511

  This is denied because Man is weak, sinful, and mortal, no such hands intermeddle with the Work of God's Tabernacle, for his Work would be like him, weak, faulty, and perishing, which could not long survive its Author.
• h 1.512

  In Christ's Administration for his in Heaven; as he is a King, so he is a High-Priest; and as such must have Service and Ministration sutable to himself there, as the Aaronical High-Priests had on Earth: Every of which was constituted to stand and minister at God's Altar, and were to offer Sa∣crifices and Gifts, as cleared before, ch. 5.1.
• * 1.513

  Eph. 5.2.
• i 1.514

  Seeing these earthly Priests had such Service, it would fol••ow thence, if he were earthly and of their Order, he should need such too. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 having no Verb expresly joyned to it, is va∣riously supplied: Some, by it is; but those who would make the Tabernacle his Body, do not allow it, that being offered before this, and therefore add, it was, or hath been: but it is best supplied potentially, it would be necessary for this High-Priest, if he were so low as those Priests, to have some∣thing of the like nature or kind of Gifts, and Sacrifices, that he might offer as they did. Now such he needed not as be∣ing utterly inconsistent with his Priesthood, as is proved af∣ter.
• k 1.515

  This gives the reason why the Levitical Gifts and Of∣ferings were inconsistent with Christ's Priesthood: for if he were earthly for Person or Office, or was existing on Earth, or in an earthly Sanctuary or Tabernacle proper to the Law, he could not by divine Ordination be an offering-Priest, be∣ing not of Aaron's Family, nor of the Tribe of Levi, nor such a Priest as he was made by God's Oath aft••r Melchise∣dec's Order, if he were for Temper, Office, or Place of Mi∣nistry earthly.
• ‖ 1.516

  Or, they are Priests.
• l 1.517

  This earthly Office, State and Work, was by the Law setled on Aaron's Family, and none could legally offer Sacrifices or Gifts in God's earthly Tabernacle or Temple, but his Sons alone. Christ as he was not of that Tribe, so he never was either in the Court of the Priests, or in the holy place in the Temple, neither did minister in them as a Priest at all; this was proper and peculiar only to his Types.
• * 1.518

  Col. 2.17. Chap. 10.1.
• m 1.519

  These Aaronical Priests and their Service in the literal Tabernacle, were only subservient, as the Model in the Mind, to represent the Truth, a•• the Platform of a Tabernacle serves toward the making and pitching of it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an ob∣scure and underhand Resemblance, the first Draught, that which is the rough part of what is to be represented, ch. 9.23. such as the shadow is to the natural Body, a dark resemblance of it; such were these of Christ's Person, Ministry, and those heaven∣ly things performed by him. They were leading them to, and instructing them in Christ and his Work, tho the Veil on their Mind and Hearts hindred them from discerning it. So true is that, Iohn 1.17. Moses's Law was the shadow, Christ the Truth of all, com. ch. 9.6, 23. and 10.11. And it is not unlikely, that both the literal Tabernacle and Temple-Oeconomy are but grosser and obscurer Discoveries of that Form and manner of the manifestation of God in Glory, and the most excellently regulated Service and Ministry in the Oeconomy there.
• n 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Moses was in the Mount, from God's own Mouth, the best of Ora∣cles, charged and admonished about, and infallibly guided in his Duty, Exod. 25.1 to 40. confirmed by the Spirit in Acts 7.44. when he had his Commission for the Work, resolved to enter on, and perfect it according to God's charge, then was this Oracle given out about the earthly Tabernacle, Priesthood, and Service.
• o 1.521

  Look you to it, observe this, take heed and beware, saith he, who is Iehovah, the Soveraign Lord of him and Israel, a Being of power to enjoyn, and command, and to require any neglect, Exod. 25.1 to 40.
• p 1.522

  Thou shalt make, frame, and work, by enjoyning Israel what they are to make, and perfect what thou art to do, all those things of the Vessels, parts, and structure of the Taber∣nacle for Officers and Service, for conjoyning, rearing and pirching of it, Exod. ch. 25, to ch. 40. All after the Type, Copy, Pattern, Exemplar shewed thee by me, and seen and viewed by thee when thou wert with me in the top of the Mount Sinai 40 days and 40 nights. This Tabernacle was framed by its Type, and was to be an Ordinance resembling, figuring, and typing a spiritual Tabernacle and Ministry of Christ that was to succeed and fulfil it, being different in the whole kind from this Type; it being spiritual and heaven∣ly, this a gross material earthly Fabrick. Moses was most exact in framing all as God commanded, after his own pattern: He did not add, diminish, nor alter any thing in it. Exodus, ch. 40.
• * 1.523

  2 Cor. 3.6.
• q 1.524

  But, is here adversative setting this High-Priest over a∣gainst and above the Aaronical, on the account both of his Ministry and Covenant, of which theirs were but Types and Shadows. The Lord Christ hath now really and fully ob∣tained, and doth possess as the Gospel-High-Priest, a publick Ministration, which as to its glorious Effects, transcendently excels the Levitical, ch. 9.11, 12, 14. ch. 10.12, 14, 18.
• r 1.525

  By how much he is Mediator of a better Covenant, by so much he hath a more excellent Ministry, so that this is a proof of the former. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Midler, one that interposeth, not only between persons at distance, but at enmity; his par∣lying between God and Sinners could profit little, God being so highly injured by, and offended with them; and therefore he mediates here as a Surety, as ch. 7.22. and so undertakes for Sinners to satisfie God, wronged by them, by sacrificing him∣self for them, and so secure the performance of his Cove∣nant-mercy to them. By which Sacrifice he purchaseth and merits the Holy Spirit, to enable Man to perform the Condi∣tions which God requireth from him, to repent, and believe, and obey the Redeemer, and wholly to rely upon his Sacri∣fice for God's Favour; as by his Intercession he secures to them all the Blessings of God's Covenant for Time and Eternity, as proved, ch. 9.
• * 1.526

  Or, Testament.
• s 1.527

  The Gospel-Covenant, which was a solemn Agreement between an offended God and Sinners, wherein he binds himself to give forth Pardon and Life to them upon certain Conditions; and they bind themselves to per∣form, in order to the obtaining these. Which Covenant was brought about by the Intercession of Christ the Mediator be∣tween them, who became a Surety for the performance of it, and solemnly ratified and confirmed it by the Sacrifice of himself; as other Covenants were by the Blood of federal Sacrifices, of which we have frequent mention in the Scrip∣ture, called better than the Mosaical Covenant, not for the matter of it, but for the manner of Exhibition, ch. 7.22. being comparatively a greater Good than that which was less, Gal. 3.17.
• t 1.528

  Which Gospel-Covenant was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Mosaical one, confirmed, ratified, and established by the Blood of the Sacrifice according to the Law, ch. 9.18, to 21. This was its Sanction, it was by it setled un∣changeable, attended with, and founded on the best Promises, such as were more spiritual, clear, extensive and universall than those in the Mosaical Covenant were.
• u 1.529

  This proves the Gospel-Covenant better than the Mo∣saical; for if it had not, there would have been no second. That first Covenant, of which Moses was the Mediator, as to its Administration of it (as to the matter of it, it was the same from Adam throughout all Ages) was faulty, not because God made it, tho it was a less perfect Good, than what succeeded it. It was able to save those who would rightly use it, and come unto Christ by it, Gal. 3.24. but accidentally by rea∣son of the Priests Faults, and Peoples sinfulness, it became wholly ineffectual to them for saving them, therefore the blame and fault of it is charged on them, v. 8.
• w 1.530

  The Question here is vehemently assertive, if that Covenant in its Mosaical Administration had reached effectually its end, brought all that were under it to Christ, to be saved by him, no place, nor room was there, that then being so perfect for another to succeed it, God would have rested there; but his excellent Wisdom and Counsel determined to put in being the second, and to set in the place of the first that was faulty, and which was to be abrogated by it, Gal. 3.21.
• x 1.531

  This is the Proof of the faultiness of the Mosaical Co∣venant, from the right cause of it, those who did abuse it. The Lord by the Prophet Ieremiah, being distasted and offen∣ded, accuseth, and with Complaints and Aggravations charg∣eth the Houses of Israel and Iudah, both Priests and Peo∣ple, for frustrating God's Covenant with them by their Unbe∣lief, mistaking God's mind in it, and using it to justifie them, and not bring them unto Christ, who justifieth the ungodly. That the Covenant was not faulty in it self, but only accidentally, is evident; for it was given to change Hearts, tho its spiritual Efficacy was not so fully revealed, Deut. 10.16. and 30.6. For Moses, Ioshua, Samuel, David, were saved by the right use of it. It did not bind them by Works to obtain Iustifica∣tion, for it was delivered with Blood, which taught them it was to be had only by Faith in Christ's Blood. But when they would not be led to Christ by it, they were faulty, and not the Covenant, and so they perished in their Gainsaying. The Administration of this Covenant by Men being so de∣fective, he finds fault with them, and resolves on the change of the Administration.
• y 1.532

  Behold, imports Attention to, and Observation of the rare, excellent, and important thing proposed in the Word to the Eye and Mind of those for whom it was written, and to whom it is sent: so is this here in Ieremiah, 31.31. The days of the Messiah's coming in the Flesh, when a Woman shall compass a Man, as Ier. 31.22. the known times of Grace, Ier. 23.5, 6. A time to come when the Prophet wrote it, past when the Apostle quotes it here; so ordered by God to teach those there the Imperfection of that Covenant-Administration, so as they might make out to Christ by it, and not rest in it, as he had revealed him to them in the Prophecy; and to strengthen Be∣lievers in their Faith in Christ when come, and to convince and leave inexcusable such Iews as would not believe in him, and further to confirm his Priesthood.
• z 1.533

  This is not an In∣vention of the Prophet, but a Revelation of the Supreme Lord to him. It is his certain, true, and infallible Speech, illuminating his mind by it, and directing him in his Words and Writings for to convey it to those to whom he sent him▪ so that the Word is firm, and worthy of all acceptation; and the more of the Hebrews, because sent by Ieremiah a Levi∣tical Priest to them.
• a 1.534

  I will make perfect and compleat. In the Prophet it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will strike or cut; because in Covenant-making the Sacrifices were cut asunder; and thence is it transferred figuratively, to signifie Covenant-making▪ A Covenant for form and manner of Administration second, later, better, stronger, and more excellent than the Mosaical; such as should be effectual to God's saving Ends in the Ministry of Christ, with the whole Seed of Iacob, the visible Church of God, when the Prophet wrote this, divided into two Kingdoms of Israel and Iudah, and that of Israel removed a far off by the Assyrian, and seemingly lost, but by this Co∣venant to be made one People again, and to be saved by Christ-David their King, Ier. 23.5, 6. Ezek. 37.21, to 28.
• b 1.535

  The Spirit proceedeth to shew the Form of the Cove∣nant denied, not the same Covenant for habit or form, nor any like unto the same for the manner of its Administration, as was made by the Lord with the Hebrews their Progenitors, when they were Strangers in Egypt, and under great Bon∣dage there.
• c 1.536

  The day that I laid my Hand on them, and took hold of theirs, even the last day of the 430 years fore-told to Abraham, Gen. 15.13, 16. comp. Exod. 12.40, 41. As a Father takes hold of his Child to pluck it out of Danger. It is a Metaphor setting out God's special Act of Providence, in their miraculous Deliverance out of Egypt, keeping them in his Hand, while he was smiting their Enemies, setting them at liberty, and then striking Covenant wih them, and binding them by it to be his obedient People, as such Re∣demption-mercy did deserve. At which time the Covenant was unlike the Promise or Gospel-one for external habit and form only, as carried on by a Ceremonial Law and Priest∣hood, over which Christ's was to have the Preeminency for Power and Efficacy of Administration.
• d 1.537

  These unbelieving H••brews under that Administration of the Covenant, continued not faithful to it, as by their own word and consent they bound themselves to it, but apostatized from God and his Truth, Deut. 5.27. The word used by the Prophet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth the breaking and making void the Covenant. The Administration of it did not hold them in close to God, but they frustrated all God's Ordinances, turned Idolaters, for∣sook the Lord, and worshipped the Gods of the Nations round about.
• e 1.538

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I took no care of them, I did neither e∣steem nor regard them, but cast them off from being my Peo∣ple for their leud, treacherous Covenant-breaking with me; they would not return unto me, and I rejected them from being my People, or a People as they were before. Who knows where the nine Tribes and the half are? and in what a dispersed, shattered Condition are the remaining Iews to this day? The Apostle in this follows the Septuagint, who read the effect of their Sin, their Rejection, for what was their Sin it self, which by the Prophet is expressed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, should I be a Lord or Husband to them; which is an Aggravation of their Sin from God's Dominion over them, or Marriage-relation to them; yet did they break his Mar∣riage-Covenant with them according to their leud and who∣rish Heart. See Ezek. ch. 16. and ch. 23. But in this Quota∣tion by the Apostle, and Translation of the Septuagint▪ It is a Metonymy of the Effect for the Cause, to reject, cast off, or neglect them for their Treachery to him in their Marriage-Covenant, which was the true Cause of it. The Verb it self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie to ••eglect or despise; and so Kimchi reads it, Ier. 3.1. and is so ren∣dred in this place by other Rabbies, and so it signifieth in other Languages.
• f 1.539

  This is God's irrevocable word, used four times by the Prophet, Ier. 31.31, 32, 33, 34. and three times repeated by the Apostle here, as proper only to the Lord, none can speak so truly, certainly, infallibly, as He.
• g 1.540

  For, sheweth it should not be such a Covenant-form as was given on Mount Sinai, it being wholly different, and that denied before, being carnal and ceremonious, full of Types and Shadows, and through their sin ineffectual to them. This is the firm Administration of the Covenant which I will strike. To which three words answer is in this Scripture, I will per∣fect, make, and dispose; which last is the Root from whence the Notion of a Covenant in the Greek is derived, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.541

  Israel is the comprehensive Name of all the twelve Tribes, as v. 8. comp. Exod. 16.31. and 40.38. and is so used by the Lord himself, Matth. 10.6. and by Pe∣ter, Act. 2.36.
• i 1.542

  In the Prophet it is, after those days of their Delivery from Babylon, Jer. 31.1, 8, 11, 16, 21. but especially when those days of the first Administration of the Covenant are accomplished, when the fulness of time for the Messiah's Revelation is come, Gal. 4.4. To this God again puts his Seal, he saith it.
• * 1.543

  Jer. 31.33.
• k 1.544

  The great God, the Redeemer himself, the infinitely wise, and good, and powerful Spirit, who can only reach the Soul, will make Impressions, and write clear Cha∣racters of Divine Truth on it, 2 Cor. 3.3. None can alter, new mould, frame and temper a Spirit, but him, who hath a true original Right of all the Good he promiseth, which he will freely, graciously dispense from himself, Iohn 4.10, 14. All the Doctrines of the Gospel which include in them the Moral Law, as now managed by Christ, all the Will of God concerning our Salvation, Promises, and Commands; and these in their Spirit and Power, which God, not only ratified in, but conveyed to the World by Jesus Christ, and especially into the mind. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 renders the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the inward parts, in the the Prophet's Text. The Mind or Understanding being the innermost part of the Soul, is ca∣pable of receiving Impresses of Divine Truth, and its Cha∣racters are by it made legible to the Soul; which as promised here, is so prayed for by the Apostle, Ephes. 1.17, 18.
• † 1.545

  Gr. gi••e.
• ‖ 1.546

  Or, upon.
• l 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Metaphor setting out a real, actual power∣ful Work of the Spirit of Christ, which leaveth the express Characters of all God's saving Mind and Will upon the Heart or Soul as plain as Writing upon Paper, or Engraving upon Stones; such an operation of the Spirit of Christ on the Souls of them, as whereby is conveyed into them a new Light, Life, Power, so that they are made by it Partakers of a Divine Nature; and tho they are not other Faculties, yet they are quite other Things, than they were for Qualities and Ope∣rations, so as they are enabled to know, observe and keep his Laws, which are set up in Authority and Dominion in their Souls, ruling and ordering all there, Ezek. 11.19, 20. and 36.26, 27. 2 Cor. 3.3, 8, 9, 10, 18.
• m 1.548

  As in the former Word was the Promise of Conversion, Regeneration, and Renovation, so joyned with it is the Promise of Adoption. In which God ingageth in Christ to be to penitent Believers, Rom. 9.6, 8. A God, i. e. the Cause and Author of all Good, Gen. 15. and 17.1, 7. what he is, hath, or can do for them of Good, is all theirs, and himself terminating all the Knowledge, Faith, and Worship of them. He will exercise all his Wisdom, Power, and Goodness to deliver them from all Evil, and to make them eternally happy and blessed in himself.
• n 1.549

  And to him this true Israel shall be a true, spiritual, eternal adopted Seed and People, Partakers of all that he hath promised to, or can desire of him; so as their Name is better than the Name of Sons or Daughters, an everlasting one, not to be cut off, Isa. 56.5. They, as his People, attend on, witness to, and contend for him and his Glory, are always at his beck, being purchased, made, and covenanted so for his Use and Service, that they are not their own, but wholly at his dis∣posal, Ier. 23.7. and 32.20. Ezek. 11.20. and 37.23, 27. Zech. 8.8. 2 Cor. 6.16.
• * 1.550

  John 6.45. 1 John 2.27.
• o 1.551

  The subject implyed in the Plural Verb, and by a par∣titive Particle expressed they and every one, is in Ieremiah's Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Man, even every truly Covenanted-One who hath the knowledg of the Lord. They shall not teach any more, in Ier. 31.34. A double Negative supplieth in this Verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; denying that weak and fruitless kind of Teaching which was under the Mosaica•• Covenant-Administration, whereby Souls were not savingly edified in the Knowledg of God; there was imperfection both in their Knowledg and Teach∣ing, which should not be under the Gospel.
• p 1.552

  Such as are nearer to each other in Society or Commerce, a Fel∣low Citizen; or are near by Relation, by Nature of Alli∣ance, by Consanguinity or Affinity, one near at hand, igno∣rant of the Lord, and that needs instruction, one capable and possible to be taught.
• q 1.553

  This intimates the manner of Teaching denied, a formal customary way of Teaching, saying, it was proverbial with them, and so was the matter of it, Know the Lord, as they used to say, the Temple of the Lord, Ierem. 7.4. The Burden of the Lord, Ier. 23.34. The day of the Lord, Amos 5.18. or otherwise not to teach them to know the Lord notionally only, without any influence on their heart, without believing, loving, fearing or obeying him, 1 Iohn 2.3, 4. or to teach them to know the Lord, as redeeming and delivering of them out of Egypt, or out of the Land of the North, that is, bringing them back from their Captivity in Babylon, as they were taught Exod. 20.2. and Ier. 23.7, 8. But as delivering them from Sin, the Curse, Wrath and Hell. Or, they shall not teach one ano∣ther so darkly, slenderly and imperfectly in the meaning of Types, Shadows and Ceremonies, that they might know the Lord in Truth, and worship him according to his Mind; or to take so much pains to instruct them con∣cerning the Lord and his Worship, as they took with the Gen∣tiles when they proselyted them.
• r 1.554

  For under the Gospel-ad∣ministration all the Covenanted-Ones, the Infant in the Church, and the Aged, Isai. 65.20. All Ages in Christ, Children, Fa∣thers and Young Men, as 1 Iohn 2.12, 13, 14. Young and Old shall have his Laws put into their Minds, and written on their hearts, the true saving knowledg of him in Christ in the fulness of it, as Isa. 11.9. they shall so perfectly know him, so as not to depart from him; he shall be theirs, and they his by an Everlasting Covenant, ordered in all things and sure; by the plentiful effusion of his Spi∣rit in all the Gifts and Graces of it through his Gospel-In∣stitutions on them; they shall be so enlightned in Gospel-Truths, that they shall know their Duties, and perform them, as if they were immediately enlightned from above, rather than by the common methods of teaching by his Word, that they shall not need so much cautioning, threat∣ning, correcting as they did under the Law; but shall intire∣ly cleave to him, without a disposition to revolt.
• s 1.555

  This For states the cause of all the former Acts pro∣mised in the Gospel-Covenant, as Regenerating, Illuminating, Adopting, and God's gracious removing all Sins that might hinder the communication of these, and all other Good to his Covenanted-ones, God in and by the Administration of this Covenant, ratified by his Blood, propitiating him, will of his free Mercy pardon, blot out, and take away, chap. 2.17. and thereby free them from the Guilt, Power, and Punishment of their original and actual unrighteousness, implying his reconciliation to, and free acceptance of their persons in Jesus Christ, on whose account it is he dealeth so graciously with them in all things, 1 Iohn 4.9. Isa. 55.7, 8, 9.
• t 1.556

  All the breaches of God's Law by Commissions or Omissions, whatever they may be for number or for aggravation; he will always through Christ save his Cove∣nanted-ones from them all, Matth. 1.21. Rom. 3.21, to 27. All of these shall not only be for the present blo••••ed out▪ but his Mercy will be so great and certain through Christ, that he will neither punish them for them, nor charge them to them, he will abundantly pardon, and for ever take them away, so as if they be sought for, they shall not be found, chap. 10.3, 14. Isa. 43.25. Micah 7.18, 19. And when he forgets their Sins, he will have their Persons in everlasting remembrance, Psal. 112.6.
• u 1.557

  The Inference from what was before said, ver. 8. (In the Lord's saying this by the Prophet Ieremiah, that he would make a new Covenant for form and manner of administra∣tion, later and better, even the last and best he will make, and in which he will have penitent, believing Sinners to acquiesce) is this, That the Mosaical one, though first in re∣spect of the Gospel, hath lost its power, strength and vi∣gour, its binding force; and so by God's instituting ano∣ther, is abrogated as useless, needless and imperfect.
• w 1.558

  This Mosaical one thus grown old, weak and decrepit, and by the institution of the new Gospel-Covenant, abrogated, may continue for a while, but in no force; and so gradually moulder and decay by little and little, till it at last vanish and totally cease: It was near to it upon finishing of the Ministry of the Gospel-High-Priest on Earth, when by his Death he fulfilled the Truth of this Typical one, and so virtually nulled it; and as to its binding force, vanished, when the Gospel was published throughout the World: Rom. 10.16, 17, 18. compare 2 Cor. 5.1••. as is owned by the Apostolical Synod, Acts ch. 15. It was high time for these Hebrews to cease from that Vanishing Mosaical one; and effectually to close with the Gospel-Priesthood and Cove∣nant, which must remain and continue for ever; see Dan. 9.24, 26, 27. which if they did not, must end in the total destruction of them, their Temple and City; which came to pass not many years after the Apostle wrote this Epi∣pistle.
• a 1.559

  The Holy Spirit from ver. 1. of this Chapter, to ver. 19. of chap. 10. is illustrating his two last Arguments taken from the Tabernacles and Covenant-Administrations, about which both the Aaronical Priests, and the Gospel High-Priest did minister; in both which Christ hath beyond all compari∣son the preheminence, which the Spirit proves by an Ar∣gument drawn a comparatis, of the Tabernacle and Service of the Aaronical Priests, and the Tabernacle and work of Christ. He beginneth with a proposition of the adjuncts of the first Covenant from v. 1. to v. 11. The three Particles introducing it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 agree, the one in connecting, the other demonstrating, and the last in asserting that which followeth, to depend on what went before, as, and then truly the first.
• b 1.560

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an Ellipsis, nothing is in the Greek Text joined with it, though some Greek Copies add 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first Tabernacle, but this is to make the same thing a property of it self, and is absurd to read The first Tabernacle had a Tabernacle; it is therefore better supplied from that which First relates to in verse 7, 13. of chap. 8. viz. The Mosaical Covenant-Administration, which had or pos∣sessed as its proper adjuncts, even those three distinct ones following.
• ‖ 1.561

  Or, Ceremo∣••••••s.
• c 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we read Ordin••nces; Others, Cere∣monies or Rites. It is derived from a Passive Verb, and may signifie A righteous Sentence or Ordinance of God, or a righte∣ous Event that answers that Law or Decree, as Rom. 8.4. In the Plural it notes Iura, the Laws of God, but especially here the Ceremonial Laws, those just Constitutions for Ministry which God gave by Moses to the Aaronical Priesthood.
• d 1.563

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which our Translators make of the Genitive Case Singular: but this is repugnant to the next words connected to it, which should strictly be of the same Case; it is therefore best rendred in the Accusative Case Plural, and by apposition to Ordinances, and so is read Services or Worship, which because it refers to God, our Translators have added to it the word Divine. How various this Worship was in the Ministry of the High-Priest and ordinary Priests, the Apostle sheweth afterward, and therefore most properly to be rendred Services.
• e 1.564

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the Sanctuary where these Servi∣ces were performed, called the Holy, from its relation to God and his Service. It consisted of two Tabernacles as is described, v. 2, 3. It is stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being externally de∣cent, beautiful and glorious, as is evident by its description, Exod. 26. Made it was after God's own Modell, a Mystical Structure, and a Type of a bet••er; yet though that were so pleasing to the Eye of the World, its materials were like it, frail, brittle and passing away, as things made with hands make way for better, v. 24.
• f 1.565

  The Spirit descends to a particular account of the three former adjuncts to the Covenant, beginning with the last, the Sanctuary; which beeing glorious, he advanceth the Glory of Christ from the place of his Ministry above it. For, is demonstrative of what was ver. 2. asserted, the first visible Habitation that God had amongst Men, 2 Sam. 7.6. as a token of his gracious Presence with them: This Taberna∣cle consisted of three parts, of the Court where stood the Brasen Altar of Burnt Offerings, the Brasen Laver for the Priests to wash the Sacrifices in, and to purify themselves when they came and offered them upon the Altar, Exod. chap. 27.1. &c. and 30.17, to 22. and 38.1, to 21. and 40.28, to 34. This Court the Holy Ghost here leaves out: Separated from this Court by a Vail was the first Tent or Taberna∣cle, called the Sanctuary, or Holy Place, where the Priest did the daily Service, which is called the First, Exod. chap. 26.36. and 40.22, to 29. Inward of this, and separated by a Vail, was the Holy of Holiest, where the Ark was, and where the High-Priest only entred once a Year, Exod. 25.10, 22. and 40.20, 21. This Tabernacle was according to God's Patern and Command, prepared, finished and reared up by Moses, Exod chap. 40.
• g 1.566

  The Sanctuary or Holy Place, separa∣ted by one Vail from the Holy of Holiest, and from the Court by another, had in it the following Sacred Utensils.
• h 1.567

  For matter and form answering God's Patern, as Exod. 25.31, 40. and 37.17, 25. and 40.24, 25. It was of pure Gold, and of six Branches artificially wrought, by which was typified that Spirit of Light which Christ giveth to the True Tabernacle, his Body Mystical, the Church wherein God dwelleth, not unusually set out by Lamps, Revel. 4.5. And by reason of that Light is the Church set out by the Em∣blem of Candlesticks, Rev. 1.4, 12, 13, 20.
• i 1.568

  The Table, for matter, of plates of Pure Gold covering the Shittim Wood, and a crowning Verge of Gold round it, Exod. 25.23, to 31. and 37.10, to 17. and 40.22, 23. Most excellent for its Spiritual use, setting out Christ in all his Excellencies, well stored and furnished for his; which the Jews by their Unbelief and Prophaneness made contemptible, Mal. 1.7.
• k 1.569

  Was Twelve Cakes made and set on the Table, new eve∣ry Sabbath Day in the Morning, and when taken away, were to be eaten by the Priests only, Exod 25.30. and 40.23. Levit. 24.5, to 10. However, on David's necessity God dis∣pensed with that Law, and allowed him to eat of it, Mark 2.26. This was an Emblem of God's provision for the twelve Tribes, the Type of his Church; and the bestowing on them the Bread of Life from Heaven, the all-sufficient Food for them, Iohn 6.32, to 59. compare Col. 2.16, 17.
• ‖ 1.570

  Or, Holy.
• l 1.571

  Which First Tabernacle was called the Holy Pla••e or Sanctu∣ary, being relatively so, as God's Tent, and no otherwise, so is it stiled by the Spirit, Exod. 26.33.
• m 1.572

  This distinguisheth the second Tabernacle from the first; for, passing through it to the end of it, there hung up a curious Vail made of Blew, Purple, Scarlet, and fine twined Linnen, with Figures of Cherubims, Exod. 26.31, 32. and 36.35, 36. and 40.21. The Mystery of which is in∣terpreted after v. 8. see chap. 6.19. A Vail noteth distance and obscurity; or, covering, opposite to that which is open and free; behind this Vail was the second Tabernacle.
• n 1.573

  Called the Holy of Holiest, Exod. 26.33. by God himself, which did really, though typically hold out the Place of God's special Appearance for Propitiation and gracious Answers of Peace to the desires of his People in the Lord Jesus, applied af∣terwards to Heaven it self, the Holiest of all, where the High-Priest is entred for us, and sits at the Right-hand of his Father, making intercession for us, ch. 6.19, 20. and 7.25. and 9.24. and 10.19.
• o 1.574

  In the Holy of Holiest was reserved the Golden Censer, on which the High-Priest put the Incense, when annually he e••tred there; see Levit. 16.12, 13. that the Cloud of it might cover the Mercy-Seat, and so was kept for that Ser∣vice in it; see Iosep. Antiq. lib. 3.7. Many would refer this to the Golden Altar of Incense that stood before the Vail, Exod. 30.6, 7, 8. In the Holy Place, and so they read it, having the Golden Altar of Incense before it for its Service, and not within it; signifying the God-head, by which Christ ma∣keth his Intercession, sanctifying and perfuming his own, and all Offerings made in his Name.
• * 1.575

  Exod. 26.33.
• p 1.576

  It was a Coffer or Chest of Shittim-Wood, plated all over with Gold, Exod. 25.10, to 23. and 37.1, 6. and 40.20, 21. This Chest had for its Cover, a Mercy-seat listed or verged with a Crown of Gold round it; and is called the Ark of the Covenant, because the Tables of Tes••imony were laid up in it, Exod. 25.16. and 40.20. Those two Stone-Tables wrought by Moses, and car∣ried up into the Mount (after he had on the Idolatry of Israel broken those of God's own making, and on which God had written the Ten Laws, the Terms of his Cove∣nant with them) on which God wrote afresh his Laws, and renewed his Covenant with them, Exod. 34.1, 2, 28, 29. compare chap. 31.18. This Ark was a Type of Christ inter∣posing between God and us, who had broken the Covenant of his Laws.
• q 1.577

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherein refers not to the Ark mentioned just before, for in it was nothing put but the two Tables of the Covenant, but to the Tabernacle called the Holy of Holiest, in which was reserved the Golden Censer, Pot of Manna, provided by God's Charge before the giving of the Law, and laid up afterwards in that Archive by God's Or∣der, Exod. 16.32, 33, 34. This Manna was the Bread God fed Israel in his Church with forty Years in the Wilderness, and is called Angels Food, Psal. 78.25. a Type of Christ the true Bread, that God gave from Heaven to his Church, Iohn 6.31, 32, 33, to 59.
• r 1.578

  Which was by God's Order put before the Testimony in the Holy of Holiest, and not into the Ark, for it was to be in view there as a token of the true Priesthood, the Type of Christ's, against all after-Murmurers and Usurpers, see Numb. 17.1. to 11. and as these the Urn of Manna and Rod of Aaron were in the Ho∣ly of Holiest; so especially
• † 1.579

  Deut. 10.2, 5.
• s 1.580

  the two Tables of the Co∣venant were there too, but laid up in the Ark which was in that place; see 1 Kings 8.9, and 2 Chron. 5.10. Others think the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be read, by which, or about, near which Ark, as 'tis used of Christ's sitting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, chap. 1.3. and so notes as to the Pot of Manna and Aaron's Rod, an apposition of them to or by the Ark, when the Tables of the Covenant were undeniably put into it.
• t 1.581

  On the cover of the Ark at each end was a Cherub of ••eaten Gold; these and the cover of the Ark were all of one piece, they had their feet on the ledg of the Cover, or its Crown at each end; their Faces looked towards each other, and their Wings touched each other in the extream part of them, and so on the Cover formed the Mercy-Seat; see Exod. 25.17, to 23. and 37.6, to 10. and 40.20. Their form is described by Ezekiel, ch. 1. and 10. They were glo∣rious for matter and service, God in his Glory manifesting himself over them, gave propitious answers unto Moses a∣bout his Church, Exod. 25.22. Levit. 16.2. These Cherubs typed the Ministry of Angels to our Lord Iesus, especially in his great Work of rendring God propitious to his Church, and saving it, chap. 1.14. standing on the two ends of the Arks Cover, they shewed Christ to be the Ba∣sis of their own standing, when others fell: they spread out their Wings, to shew their readiness for serving him in all; with their faces opposite to each other; and looking down on the Mercy-Seat and Ark, typing what the Apostle saith of them, 1 Pet. 1.10, 11, 12. desirous to pry into the My∣stery of this great Propitiator, the Surety and Mediator of God's Testament, and on his Propitiation and its effects, which is admirable and astonishing, not to Sinners only, but to Angels, Ephes. 3.10.
• u 1.582

  The Apostle apologiseth for his but mentioning these mysterious things now, that it was not to eclipse the Glory of that Administration, but because the matters were well known to them already, only in this they were defective, that they reached not after Christ the Truth and Substance of all these Types; and therefore he proceeds from the Places, to treat of the Services to be performed by the Aaronical Priesthood in them.
• w 1.583

  The Spirit now proceeds to the second adjunct of the Mosaical Administration, having stated the places of them, even the Aaronical Priests services in them; when the Taberna∣cles were made and reared, and the Utensils rightly dispo∣sed in them, and all things set in God's own Order now.
• * 1.584

  Numb. 28.3.
• x 1.585

  In the Holy Place or Sanctuary within the first Vail, descri∣bed, v. 2. Not only the High-Priest, but all the common Priests, consecrated by God's Order to their Work, every one in his daily course, constantly performing, and compleatly acting all the Services enjoined on them by God to be done there, as to put on the Shew-Bread, and to eat what they took off, Exod. 25.30. Levit. 24.5, to 10. to keep the Lights in the Candlestick, supplying it with Oil, and clearing the Lights, Exod. 25.37, 38. and 27.20, 21. and 30.7, 8. Numb. 8.2, 3. To burn Incense on the Golden Altar before the Ark: the Priests took a Censer, and filled it with Fire from the Altar of Burnt Sacrifice, and then came to the Altar of Incense before the Vail, and there put the Incense on the Fire in the Censer; during the evaporating of which, the People in the Court were pouring out their Prayers for Pardon, each per∣son by himself, see Exod. 30.1, to 7, 8, 9, 34, 35, 36. and 40.26, 27. Luke 1.9, 10. Even all the Ordinances of Worship commanded by God, did the Priests perform in it; all which Services in the Holy Place, do but typifie the true Services in the Gospel-Church, of all made Priests by the Blood of Christ, 1 Pet, 2.5, 9. and Revel. 1.5, 6. and 5.9, 10. Offering Prayers and Praises to God continually in the Name of Christ, perfu∣med with the Incense of his Merits, Mal. 1.11. compare Rev. 8.3. obtaining thereby the light of his Grace through his Spirit, and the Bread of Life, till they are perfected by their great High-Priest, and carried into the Holy of Holiest, there to be praising and enjoying God in him for ever, as he hath prayed for them, and promised to them, Iohn 14.2, 3. and 17.20, 21.
• y 1.586

  This Verse contains the special Anniversary of the High-Priest alone in the inward Tabernacle the Holy of Holiest, of which you have the Law, Exod. 30.14. Levit. 16.2, &c. Into this Place the High-Priest was to enter once a Year only, and every year to repeat it, as Exod. 30.10. upon the Atonement-day being the tenth day of the month Tisri, the seventh month in their Ecclesiastical year, and the first of their Civil; that day was he to enter several times into that Place, first for Himself, Levit. 16.11, 12, 13, 14. and then for the People, ver. 15, 16, &c. carrying in the Blood first within the Vail, and then coming out again, and car∣rying in the Incense on the Golden Censer; none of the other Priests were to enter into the Holy Place while he was ministring, but him alone, as Levit. 16.17.
• z 1.587

  When he first entred into the Holiest of all, it was with the Blood of a young Bull, of a Ram, Levit. 16.3, 14. with the Blood of the He-Goat, v. 15, 27. After he had offered the Incense on his Golden Censer, v. 4. he must sprinkle the Blood upon the Mercy-Seat and before it, by which expia∣tory Blood there was made an Atonement, v. 12, 13, 14.
• a 1.588

  First, for his sinful Self and Family, v. 11. and then for the Ignorances, Incogitancies, Errors, and all sorts of Sins committed by the People, v. 16. chap. 7.27. all of them being committed with some error of the Understanding, which Type in all its parts, was perfectly fulfilled in Christ the Gospel-High-Priest, as is shewn in the following Ver∣ses, whereby not only his Office, but his Services are tran∣scendently set above, and preferred to all the Aaronical ones.
• b 1.589

  God the Spirit himself, the third Relation in the Deity, the Author of all the Mosaical Institutions, who command∣ed all these ritual Ceremonial Services in this Tabernacle to be performed, who revealed all this to Moses, and who in∣spired him with it, Levit. 16.1, 2. The most infallible In∣terpreter of his own Institutions, declared by these Signals and Types, and demonstrated by the frame of Ordinances, then given to the Church in these expressions, Exod. 30.10. Levit. 16.2, 12, 13, 14, 15, 17. The Veil ever covering the Holy of Holiest, but only in the day of Expiation, when it was drawn aside and that laid open.
• * 1.590

  John 14.6.
• c 1.591

  The true and ve∣ry means to God's Presence in Heaven it self, which is on∣ly by Christ the great High-Priest, through whose Blood we can come to the Throne of his Grace there boldly, chap. 10.19, 20, 21, 22. and by the perfect work of his Spirit on us, can enter with him into the Holy of Holiest in Heaven. This was not so plainly, clearly, fully, universally known as afterwards by the shedding of Christ's Blood, and the Re∣velation of it in the Gospel to all the World. Christ was revealed to the Hebrews, and all these Ceremonial Ordinances did hold him out, and by him only, the Saints under that Covenant-Administration got to Heaven, yet the manifesta∣tion of it was obscure in comparison of what it is since.
• d 1.592

  While the Mosaical Covenant-Administration was to con∣continue, till the coming of Christ in the Flesh, and perfe∣cting the work by his Death, for the space of near 1500 years was the true, right, and proper way for entring into Hea∣ven, darkly, and obscurely, and typically revealed unto the Church, when by the Death of Christ the Vail of the Holy of Holiest was rent asunder, Heaven laid open to be seen, and entred into by all penitent believing Sinners through Christ, every day in their Duties, and then in their Persons; Matth. 27.51.
• e 1.593

  The Tabernacle in all its parts, and the whole Oecono∣my of it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth the translation of a word or thing from its own natural signification, to signify another, which thing so signified by it, is commonly more excellent than it self, as the substance exceeds the shadow; equivalent it is to those terms of Types, Examples, Fi∣gures of things to come; such are the Tabernacle and its Services, representations of things Spiritual and Divine, and very imperfect shadows of them, serving only for that In∣fant state of the Church, and when its non-age was to ex∣pire by the coming of the Truths themselves, then were they to expire too, the time only when the Tabernacle-Administration was present and no longer.
• f 1.594

  In which Ta∣bernacle were performed Services to the great God, whose Tent it was, suitable to his Person, and agreeable to his Will, even Gifts and Sacrifices, as be••ore described, chap. 5.1. and 8.3.
• * 1.595

  Chap. 10.••••
• g 1.596

  They were all impotent as to the restoring of a Sinner to God's favour by themselves, they could not re∣concile him to God, preserve Communion with him, nor bring them to happiness in him, chap. 10.3, 4. no perfect justifying, sanctifying could be had by any of them though never so often repeated. They might do all to the Letter which God required, absolving the Worshipper as to the external part, but not at all according to the Conscience; or they could not take the guilt of Sin from the Consci∣ence as to themselves, but it would cry guilty still; neither could they remove the power of it, for it was under Bon∣dage to it still; neither could they take away the fears and terrors of it, but left it shaking under them and un∣quiet still, being abused by them as a Vail to keep them from Christ the true Priest and Sacrifice, when as Types and Shadows they should have led these Worshippers to him.
• h 1.597

  Having shewn the typicalness, weakness of the Mosai∣cal Covenant-Administration, in respect of the Tabernacles, Services, and Ordinances, he closeth his Description of them in this Verse, by shewing their Carnality and Mortality. As they were external things, they could reach no further than the Flesh only, as appears by particular Instances, and there∣fore could not quiet the Conscience, considered without Christ, nor justifie, sanctifie, or save the Sinner. For Meat and Drink-Offerings, and Meats clean and unclean, and Drinks prohibited by God, in which the Iews placed much of their Religion, which separate from what they signified, commend∣ed no Man unto God, 1 Cor. 8.8. As to Meats, see Lev. ch. 11. and Deut. 14.3, to 21. As to Drinks forbidden the Priests, Lev. 10.9. and the Nazarites, Numb. 6.2, 3. The Jealousie-water, Numb. 5.24. and the Paschal-cup, Psalm 116.13. and Cup of Thankofferings; See Lev. ch. 1, and 2.
• i 1.598

  Which were many for the Priests in their Services, and for others in per∣forming theirs by them, some by sprinkling with Blood, Exod. 29.20, 21. with Water, Numb. 8.7. and 19.9, to 19. Some by washing at the brazen Laver, as the Priests, Exod. 29.4. and 30.17, to 22. so the sprinkling of healed Leapers, Levit. 14.4, to 9. and the Purification of the unclean. All these were of God's own instituting, but still reach no further than the Flesh or Body of the Sinner. See Verse 13.
• * 1.599

  Or, Rites and 〈◊〉〈◊〉.
• k 1.600

  Other carnal Rites and Ceremonies, such as could not reach the Conscience, as they used them yet were to be used by them in obedience to God's Will, and to discriminate them from others, which were various in the Ceremonial Law. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imposed, may agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 9. Gifts imposed; or may have the whole Sentence for its Substantive, as, bring matters imposed or setled in Meats and Drinks. All these things were not the Inventions of Moses, but God's own Institutions injoyned by his own Authority on the Jewish Church to lead them by a regular Use of them to Life by Christ, but by their own Corruptions were made Burdens to them. The Divine Precept obliged them to an Observation of them, and to the serving God in, by, and through them.
• m 1.601

  As they were outward bodily, and carnal things, so they were mortal; as to their Being and continuance enjoyned by God, they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, until, is a term setled and li∣mited, and not indefinite, and its limit is a singular time, even that point of Time, wherein Christ having finished the Work of Redemption, ascended and sate down on the Right Hand of God, and powerfully thence breathed forth the Spirit of Infallibility on his Apostles, for guiding them in laying the Foundation of his Church, by preaching the Gospel throughout the World, and perfecting of it, and no other. This the Iews and others expected from the Messiah, Joh. 4.25. in his time. All the New-Testament perfecting was by them, and therefore they give a charge against the least Al∣teration of the Gospel, Truth, and Law, which they left as a Rule for ordering of Christ's Church to his last coming. See Matth. 28.20.
• n 1.602

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of putting things to right by the Law, Rule, and Ordinance of Christ, the Work of this spe∣cial point of Time. He the great Church-Reformer through∣ly righteth things to God-ward, by removing and taking away what was faulty, not in it self, but by Man's abuse of it, even all the Mosaical Oeconomy and Church-frame, which carried Men about to God, by opening and making that to be seen with open Face, which was veiled and so mistaken, even the My∣stery of Christ hid from Ages, by manifesting and establishing that which was the Truth it self, instead of the Shadows that did but represent it, even that true Church-frame intended first by God, and now fully revealed and setled by his Son as a standing Rule and Pattern to all for ever; which un∣moveable Kingdom of his is described further Chap. 12.22, to 29.
• o 1.603

  The Spirit by this adversative But, opposeth and ap∣plieth the Truth to the Type, and brings in view the An∣titype, the Office, Tabernacle, Sacrifice and ministration of Christ, which vastly exceedeth the Mosaical one.
• * 1.604

  Chap. 3.1.
• p 1.605

  The High-Priest preferred, is no less Person than God the Son manifested in the Flesh, and anointed to his Office with the Holy Ghost and Power, Acts 10.38. In the fulness of time before the Antiquating and removing the former Order, was he exhibited and consecrated the true High-Priest, of which all the other were but Types, and bringing with him all those good things which were figured and promised under that Oeconomy, all Pardon, Reconciliation, Righteousness, Holiness, Adoption and glorious Salvation, which were under that dispensation to come, being present and ex∣hibited with, as effected by this High-Priest at his first coming, but to be compleated and perfected at his second, which is intimated v. 26.28.
• r 1.606

  What is hand-wrought or made by Men, is at the best mouldring and decaying; but this was wrought by the Spirit of God himself; most ex∣cellent for the quality, permanency of the Materials and Work, Ephes. 2.22. Man had neither Power nor Skill to form, pollish, frame, or pitch this, chap. 8.2. Creation-work is God's Work, as to the Old and New Creation. Hands may frame and pitch the other, and pluck it up, but he that worketh, frameth, raiseth, createth, this is God, 2 Cor. 5.5. Eph. 2.20.
• g 1.607

  The Anti-type of the Mo∣saical Sanctuary and Tabernacle, where there was the Holy Place, and the holy of Holiest, correspondent to, and figured out by these was the more Glorious Sanctuary of this High-Priest; he passeth through the Tabernacle of his Church on Earth, of which he is the Minister, as hath been cleared, v. 10. and chap. 8.2. and so enters into the Heaven of Heavens, the Holiest of all, v. 24. where God sits on his Throne of Grace. Tabernacle here cannot signify the Body of Christ, for that is the Sacrifice that answereth to the legal ones offered in the Court, and without the Gate, chap. 13.11, 12, 13. and with the Blood of which he enters the Holy of Ho∣liest as the High-Priest did, and he doth not pass through his Flesh there, but carrieth it with him. The Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iohn 1.14. May not only refer to the God-heads Tabernacling in Flesh; but that God the Son incarnate Taberna∣cled in his Church; those with whom Christ dwelt while on Earth, for his Human Nature dwelt or had a Tabernacle in this World as well as his Deity; and this is such a Taber∣nacle where he in his whole Person and his Church may meet and communicate together: This Tabernacle is great∣er than the Mosaical for quantity, as it refers to Earth the place, even the whole World, where his Church is disper∣sed, beyond all comparison larger than its Type, which was a little limited and confined place, and more perfect than that which was only made of Boards, Gold, Silver, Brass, Silk, Linnen, Skins, &c. This being a Spiritual Temple and Tent in which God will inhabit and dwell for ever, 1 Cor. 3.9, 16, 17. and 2 Cor. 6.16. Ephes. 2.12.20, 21, 22. 1 Peter 2.5. It is far more glorious than that Tabernacle, Hag. 2.7, 8, 9.
• s 1.608

  From his Office and Sanctuary, he proceeds to clear up his Service; it was not about weak, typical vanishing Sa∣crifices, the Blood of Goats or young Bulls, that he was concerned as the Aaronical Priests were, Levit. 16.14, 15. opened before, v. 7. And this annually on the expiatory-day, Levit. 16.29, 34. which could not satisfie injured Ju∣stice, nor expiate Sin, nor purge, nor quiet the Conscience of the Offender, chap. 10.1, to 5.
• * 1.609

  Acts 20.28. Rev. 1.5. and 5.9.
• t 1.610

  But with his own pure, precious and unspotted Blood, 1 Pet. 1.19. Not a Drop or few Drops must go for it, then what dropped from his Body in his Agony, from his head pierced by Thorns, from his Back when Whip't, from his Hands and Feet when Nailed on the Cross might have done; but it must be his own Life, Blood, the Blood of the second Adam dying by it for the first, Rom. 5.8, to 20. Phil. 2.6, 8. And as it is the Blood of Adam, that it may have value enough and worth; it must be the Blood of him who is God too, with his own Blood, Acts 20.28. This price surmounts all Treasures, Iohn 6.51. and 10.11, 15. With this Blood of the Covenant he entred immediately upon the breathing out of his Soul on the Cross, (the Vail of the Temple being rent asunder, and room made for the great High-Priest to fulfil his Type) into the Holy of Holiest in Heaven, where never Angel came, nor any but himself, till his now piercing through, rending the Vail, and laying it open, chap. 10.19. compare Isai. 57.15. and came with it to God's Throne of Justice there; and made the everlasting Atonement for Sin, and so turned it into a Throne of Grace, fulfilling his Type, and as the High-Priest did before the Sacrifice was burnt or consumed, Levit. 16. For the expiation of Sin was not deferred by Christ to his Ascension, 45 days after his Death; but was immediately on his giving up the Ghost by him performed, and in this fulfilled all righteousness, Matth. 3.15. This is the onc•• that he entred Heaven for expiation, satisfying the injured Justice of God by Sin, fulfilled the Law, and then publickly appeared at God's Throne, to shew all was com∣pleat, Luke 23.43, 45, 46. Iohn 19.30. This once he did that which the High-Priest did annually typifie, but could never accomplish ••or so many 100 years together, v. 26, 28. chap. 10.10, 12, 14. By which it is evident that one and once, refers to the shedding of his Blood as a Sacrifice, and presenting of it to the Father, as compleating Propitiation-Work at that once for ever.
• t 1.611

  When he with the Incense of his Merit and Prayer to the Just and Merciful Judg, even God his Father, sued for, ••ound, obtained, and fully recei∣ved Eternal Redemption for Sinners, i. e. Deliverance of their guilty Persons from Eternal Death, full remission of all their Sins, Rom. 3.25, 26. Full reconciliation to God, 2 Cor. 5.18, 19, 21. with an instating them into all Spiritual good. This Work is stiled Eternal, because its virtue is of perpetu∣al continuance, which freeth the duly qualified Subjects, Col. 1.21, 23. from the Guilt and Punishment of all Sins for ever.
• † 1.612

  Zech. 3.9.
• t 1.613

  This Service of Christ in his Sanctuary exceeds the Aa∣ronical, not only for reconciling Souls to God, but purifying of them, as cleared in this and 14 v. The Blood is the same as spoken of v. 12. Bulls here put for Calves, are but to di∣stinguish the Sex; and it is to be noted where our Tran∣slators read Oxen, as to Sacrifices in the Old Testament, as particularly, Numb. 7.87. they mean Bulls, for no Oxen were by the Law to be offered to God at all, as Sacrifices, see Levit. 22.17, 18, 19, 21, 22, 23. Because they could not be true Types of the true Sacrifice, which was to perfect them. This Blood was sprinkled on the Mercy-seat and before it, and on the Altar, Levit. 16.14, 19, &c. expiating Sins, and taking away the guilt and legal punishment.
• u 1.614

  The rite of preparing it, read in Numb. 19.1. to 11. A red Hei••er was by the People given to the Priest; he was to bring her without the Camp, and order her to be slain, and then take the Blood with his Finger, and sprinkle it towards the Tabernacle seven times; after which she was to be wholly burnt in his sight, with Cedar Wood, Hysop and Scarlet. The Ashes of which were reserved; when they used them they took them in a Vessel, and put running Water to them, and then sprinkled them with a bunch of Hysop on persons legally unclean, v. 18, 19, 20. and so they purified them from that Ceremonial Filth and Pollution; but more of these could purify an unclean Soul, that was left unho∣ly and unclean still.
• w 1.615

  These sprinklings did sanctify those who were legally unclean, and did procure a legal purity and acceptance of them in the service of the Sanctuary, from which else they were excluded; by this they were lookt on as externally Holy with the Congregation, their Flesh and outward Man being made pure by it for their external Worship.
• * 1.616

  1 Pet. 1.19. 1 Joh. 1.7. Rev. 1.5.
• y 1.617

  Who in his Immortal Soul obeying all God's Will in Suffer∣ing, did through his own Eternal God-head, to which both Body and Soul were united, and which sanctified the Body offer∣ed, as the Altar the Sacrifice, Matth. 23.19. which is called the Spirit of Holiness, Rom. 1.4. and gave value and virtue to the Sacrifice, offer up his Body a Sacrifice for Sin, when he died on the Cross, not Sheep, Bulls, Goats, Turtles, Pige∣ons, &c. Not Man, nor the life of Angels were his Sacri∣fice, but himself, pure, holy and unpolluted, an innocent, harmless person, 2 Cor. 5.21. How much beyond his Types for Innocency and Purity, Levit. 22.20, 21. Numb. 19.2.
• ‖ 1.618

  Or, fault.
• z 1.619

  The offended injured Creator and Judge of Sinners, who constituted him to this whole Work; and was by this most perfect Sacrifice propitiated; his Justice was satisfied, his Law obeyed, and himself set fully free to pardon and for∣give Sinners without Injustice; and to be just, as well as gracious and merciful, in doing of it, Rom. 3.25, 26. and they might be put in possession of his favour, presence and person again, as their own God, 1 Pet. 3.18.
• a 1.620

  Though the Sacrifice be over, the virtue and excellent causality of it doth abide, purging now as ever, not only justifying and absolving of a penitent believing Sinner, but purifying and sanctifying the Soul, procuring the Holy Spirit to renew it, and take away inherent Corruption, and infuse Holiness in∣to it, Ephes. 4.24. and making willing in the beauties of it, Psal. 110.3. 1 Cor. 6.11. Titus 3.5, 6. Making Body, Soul and Spirit one frame of Holiness to God; 1 Thes. 5.23. So as the most quick, lively, and sensible part of the Immortal Soul, conscious of Sin, is freed from the guilt, filth and fears of Sin that did cleave to it; this thus purged, no conscious∣ness of guilt remains, nor fear of punishment, but it is fil∣led, from the interest it hath in this Blood, and the work on it of this Spirit full of Joy and Peace and Righteous∣ness by believing, Rom. 5.1, 2, 5, 11.
• b 1.621

  All operations of Sin, which come from spiritually dead Souls, and work E∣ternal Death, Ephes. 2.1. of which they are as insensible as dead Men; all sorts of Sin which do taint, pollute, and de∣file the Soul, Much more Contagious, Pestilent, and Pol∣luting the Soul than any of those things forbidden to be touched by Moses's Law could the Flesh, Numb. 19.18. they are as offensive to God, and more than Carcases are to us, and Pestilential things, though themselves keeping Souls from any Communion with him.
• † 1.622

  Luke 1.74. 1 Pet. 4.2.
• c 1.623

  As under the Law there was no coming to the Congregation of the Ta∣bernacle without legal purifying, Numb. 19.13, 20. So by this purifying correspondent to the Type, Souls are quickned, have boldness and confidence Godward in point of Duty, present themselves living Sacrifices, Rom. 12.1. Aim at him through their whole Life, that he delights to keep up Com∣munion with them proportioned to himself, till he fit them for their compleat serving and enjoying of him in the Ho∣ly of Holiest in Heaven.
• x 1.624

  The question supposeth an unexpressible difference be∣tween Christ's purifying, and the legal Sacrifices. The Blood with which he pierced within the Vail to the Throne in the highest Heavens, on which sate the Just God, the pro∣per, precious, powerful Blood of God the Son incarnate.
• d 1.625

  As Christ's Priesthood and Service, his Sacrifice and pu∣rifying, so the Testamental Covenant, and his Administrati∣on of it, did incomparably exceed all those of Aarons; so that for what was spoken, v. 14. Even the effects of his Sacrifice, the Justification and Sanctification of Sinners, is he the great Gospel-High-Priest, the mediating Person between God and Sinners, confirming and making effectual by his Death, God's Testamental Covenant to them, which is for the administration of it the very best and last, in which God bequeatheth Pardon, Reconciliation, Righteousness, Holiness, Adoption and Heirship to an eternal Inheritance to peni∣tent, believing Sinners.
• * 1.626

  Rom. 5.6. 1 Pet. 3.18.
• e 1.627

  The Death of Christ himself God-Man, the most excellent Sacrifice, without which there could be no remission, v. 22. nor the Testament of God about it put in force, for which cause he was the Mediator of it, that they should value him so much the more for his Death, fulfilling therein all his Types, and reach that which was unattainable by these, both for their Fathers and themselves.
• f 1.628

  For the satisfying the Justice of God for the wrong their Sins had done it, paying that price without which they could not be expiated, by which they were remissible, and to the duty qualified, actually forgiven, even the Sins of those who were under the Mosaical-administration of the Covenant; Aaron, Samuel, David, and the Saints, Believers in that time, had their transgressions pardoned by virtue of the Death of Christ to come, shadowed by these Sacrifices typifying him and his Death in their own times: What the Death of Beasts or Birds could do for them, his did, de∣livering them from the guilt and punishment of their Trans∣gressions, under which otherwise they must have perished for ever; this Peter publisheth, Acts 15.11. This Virtue of Christ's Death is not mentioned exclusive of New-Testament-Sins being remitted by it; but if it did expiate those old ones, reaching so much backward, even to Aaron, it will much more expiate those under the New Testament to Pe∣nitent, Believing, Praying Sinners for it, as those Old-Testa∣ment-transgressors were.
• g 1.629

  Such as on God's call repent and believe on the Lord Jesus, that Angel of the Covenant then revealed to them, and enter into Covenant with him, Ex∣od. 23.20, to 24. compare 1 Cor. 10.3, 4, 9. and Iohn 5.45.46, 47. Such as by it have Sins expiated, Consciences pur∣ged, so as to have a title to, and fitness by the work of the Spirit for the Heavenly Canaan, Rom. 4.16, 24, 25. May be put into the possession of that eternal Inheritance made over to them by Promise, and which the Spirit gave them an earnest of here, chap. 12.10, 14, 16. compare Ephes. 1. 13, 14. and 1 Pet. 1.3, 4. All this is confirmed to these by Christ's Death.
• h 1.630

  For, gives the reason of the Mediator's Death, even the putting the Called into the possession of the bequeathed In∣heritance, demonstrated by a common, natural Law in all Nations of the Testament effect on the Testators Death: A Testa∣ment being a disposition by Will nuncupative, or written, of either Goods or Lands, which are the persons own, to be the Right and Possession of others after his Death, whom he nominateth in it: such in proportion is the New Covenant, where God gives freely all spiritual good things with an Heavenly Inheritance, as Legacies to all his Called Ones in Christ, by this last and best Will and Testament of his, written in his Scripture-Instrument, witnessed by the Pro∣phets and Apostles, sealed by the two Sacraments, especial∣ly the Lord's Supper, Luke 22.20.
• ‖ 1.631

  Or, brought it.
• i 1.632

  He who maketh a Te∣stament by the Law of Nature as of Nations, must die be∣fore the Legatees have any profit by the Will, the Son and Heir inherits not but on the Father's Death; then is the Testament firm and valid, the time being come for the Heirs inheriting, and for the Wills execution, it being now unalterable; the necessity of which is cleared v. 17.
• * 1.633

  Gal. 3.15.
• k 1.634

  The Testator being by Death disseised of his Goods and Lands, the right takes place of the Legatees, and the time of their challenging it; such a sacred Tie there is upon the surviving, that none can of right add to it, al∣ter, or disannul it.
• l 1.635

  It is of no force while the maker of it liveth, because they have need of the things be∣queathed; they can alter and change it, and by the Will it self it is declared none shall have any right to the things bequeathed in it till the Testator be dead. The conse∣quent of all this is, That the Testator of the New Testament must put it in force by Death; and his Death is of greater force to confirm his Testament than that of Men, because his Will can never be violated, it being a Divine Constitution, but the human Testament may. Christ God-Man after dieth, as Testator, and puts the Testament in force; and by breaking the bonds of Death, doth gloriously effect that the Legatees perform the Conditions required in the Will, to fit them for receiving their Legacies; and then faithfully distributeth them to them by his grand Executor the Holy Spirit, who applieth the virtue of it to the Legatees under the Old Testament, as well as these under the New; He being the Testator, as well as the Lamb slain from the be∣ginning of the World.
• m 1.636

  For as much as all Testaments are put in force by the Death of the Testator, and all Covenants are most strongly confirmed by Death and Blood in God's own Judgment, thence it is that the Mosaical Covenant was confirmed by them.
• ‖ 1.637

  Or, purified.
• n 1.638

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strictly taken, signifyeth made now, or renewed. It is not used in the New Testament but in this place, and chap. 10.20. the Syr. translate it here con∣firm'd, or ratified. In the Old Testament the Septuagint use it to express the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 20.5. In which Law for a Man who had built an House, and was called out to the Wars, to return and Dedicate it, was to take Possession of it, and secure it from the claim of another: here it is pro∣perly used to make sure, firm, and inviolable; and that by Blood, typical of Christ's, which is the highest and most so∣lemn-ratification. So were the Covenants before ratified; but especially under the Law, and the Mosaical Covenant it self, as appears by instance, Gen. 15.9, 10, 17, 18. and 31.44, 54. compare Exod. 24.5, 7, 8.
• o 1.639

  That the Old Testament was ratified by Blood, the Spi∣rit proveth by instance, Moses as Mediator having spoken eve∣ry Command, Promise and Article of the Covenant to all Israel, who came out of Egypt according to God's Charge, reading all to them out of the Book, wherein by God's Order he had written it; and the People declaring their assent and consent unto this Covenant, as Exod. 24.3, 4, 7. as God covenanted and bound himself to his part of it.
• * 1.640

  Lev. 16.14, 15, 18.
• p 1.641

  The Mediator then took, according to the common rite in such ratifying acts, a sprinkling Bush made of Scarlet Wool, Ce∣dar Wood, and Hysop, Levit. 14.4, 6. Numb. 19.6, 18. to which David alludeth, Psal. 51.7. and with this bunch sprinkles the Blood and Water (which he had received into Basons from the Sacrifices, killed by the first-born, for ••urnt-Offerings, and Peace-Offerings, and there mixed, Exod. 24.5, 6. Levit. 9.3, 4. and 14.51.) on the Altar, Book of the Covenant, and all Israel, Exod. 24.••, 7, 8. confirming and ratifying the Covenant on God's part and theirs as the words annexed, v. 20. and Exod. 24.8. affirm, behold the Blood by which this Covenant is made firm and inviolable. All this is but a Shadow and Type of the ratification of the New Covenant with Sinners by the Death of Christ: He is the Mediator that brings God's Testamental Covenant to them; he Dieth and puts it in force; by his Blood ra∣tifieth it on God's part and theirs, by his Spirit applying it to them, and sprinkling it on them; he brings home the Testamental Blessings to them, chap. 10.22. and 11.28. and 12.24. Isa. 52.15. Ezek. 36.25. 1 Pet. 1.2.
• ‖ 1.642

  Or, Purple.
• * 1.643

  Exod. 24.8. Mat. 26.28.
• q 1.644

  Moses after his sprinkling the Altar, Book of the Cove∣nant, and all Israel, taught them the meaning of it; saying, This that is the Blood wherewith I have sprinkled you, is a Sign or Seal of the Testament, the Blood by which it is ra∣tified and confirmed: The Blood typified and represented by it, was that of Christ the Testator, by which all the New Testament is ratified to all penitent, believing Sinners that look to it, without which it could never have been made good. The Blood of Christ is the immovable, foun∣dation of this Testament, Exod. 24.8. compare 1 Cor. 11.25. Even the Testamental Covenant which Iehovah had made with them, and which he enjoined them, by such a rite as this to ratifie and confirm.
• * 1.645

  Exod. 29.12, 36.
• r 1.646

  Moses did not only sprinkle the Book of the Covenant with Blood, but the Tabernacle it self, yearly, on the atone∣ment day, as is charged, Levit. 16.14, 16, 17. For as the Altar and Persons were to be atoned for, so was the Ta∣bernacle it self, v. 18, 20. First they were sprinkled, and then anointed, Levit. 8.10, 11. as the Gospel-Tabernacle was in the truth of it, 1 Cor. 6.11. All the Garments and Vessels of that Priesthood were thus to be purified, Typifying how unclean all the Persons ministring with them, and atoned for in and by them, were; and how polluting all things, and polluted by them, till they were purified by the Blood of Christ.
• s 1.647

  All such things as are capable of purifying, and which were not to be so by the Water of Separation, or by Fire, as Levit. 16.28. Numb. 31.23. were ceremonial∣ly purged by Blood.
• * 1.648

  Lev. 17.11.
• t 1.649

  And without the Death of some living Creature as a Sacrifice, and the Blood of it not only shed, but sprinkled, there could be neither legal Pardon of Giult, nor purging of Ceremonial filth. By this God sig∣nifieth to Israel, that without the Blood of Christ his Son, and the Testator of his Testament, shed as a Sacrifice, to pur∣chase and procure both remission and the Spirit, there could be neither pardon of the guilt of Sin, and removal of the punishment, nor purging the filth, or renewing the nature of the Sinner, his Blood being the inestimable price purchasing both for them.
• u 1.650

  This conclusion the Spirit draweth from the antecedent, v. 18. proved in the following Verses, therefore is it here rehearsed the illative Particle therefore, is but to summ up the use of Blood about the first Tabernacle, and that Te∣stament-dispensation. It is positively necessary by the Will of God, expressively enjoining them, to point out better, and that there might be an agreement of the Type with the Truth.
• w 1.651

  The Tabernacles in all their parts, the Book of the Covenant, Vessels, Services, &c. Being Types, Signs, Examples, Shadows of things in Heaven, must be ceremo∣nially purged and separated from common use to Divine, by those external, ritual sprinkling and lustrations, especi∣ally with Beasts Blood, mystically representing better Blood and Purifications of persons and things than these.
• x 1.652

  But things more excellent and glorious than earthly ones, the Gospel-Tabernacle in its parts, Testament, and Services, about which Christ ministreth, which are Heavenly for their de∣cent, agreeableness with, and tendency to it; they are spiritual and it corruptible, v. 11, 12. chap. 8.2. and 12.22. Gal. 4.26. Revel. 21. are to be dedicated, set apart, put in force, and sanctified to God by the one Sacrifice of Christ, of more value, worth, and virtue than all the legal Sacri∣fices together. It is expressed plurally, to answer the op∣posite term, and to set out its excellency, being far above all others; the Blood of it being that of God by personal union, and which is only efficacious for eternal good, and available with him; so ought it to be esteemed as it was in Truth, and not quarrelled with by these Hebrews.
• y 1.653

  For, shews this to be a rational proof of the transcen∣dency of Christ's Death and Sacrifice; and this he demon∣strates from the place of his Ministry, far exceeding that of his Type. The Gospel-High-Priest did not like Aaron, en∣ter with his Blood into the Holy of Holiest of an earthly Tabernacle, frail and moveable, and appear before the Mer∣cy-Seat on the Ark there, v. 9.
• z 1.654

  All these were but like, and correspondent figures, and resemblances of the true, holy, and glorious place of God's residence.
• a 1.655

  But he, as our High-Priest, did enter with his Atoning-Blood; after the Sacrificing of himself on the Cross, into the Heaven of Heavens, and approached the Throne of Justice, and pro∣pitiated it, making it a Mercy-Seat and true Throne of Grace unto penitent, believing Sinners; and then perfected the work of Propitiation and Redemption: Afterwards at his triumphant Ascension he entred in his whole person im∣mortal, and laid open a way for our entring there.
• b 1.656

  Where he now appears as our Advocating Mediator, pleading his Merit for the remission of our Sins, and rendring of God's face smiling on, and favouring his Clients, which was ter∣rifying and afrighting guilty Adam before. See chap. 7.25. and 10.19. and Rom. 8.34. 1 Iohn 2.1, 2. Rev. 5.6. Here he represents our persons to God's Face, fitting in the mean while us beneath for our seeing him face to face, and being blessed in the enjoyment of that prospect for ever.
• c 1.657

  The excellency of Christ's Sacrifice beyond the Aaro∣nical, is argued here from its singularity; it needs no re∣petition, as their multiplied Sacrifices did. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 introdu∣cing it, is but inferring this excellency of Christ's Sacri∣fice, by denying in it that weakness which was annexed to the legal ones; there was no need that he should die yearly, to fulfil the Type of the often yearly Sacrifices of the Legal High-Priest, who entred with the Blood of Bulls and Goats, strange Blood to him, and not his own, into the Holy of Holiest in the Tabernacle, and entred so eve∣ry year once to shew the vertue of his Sacrifice to be only signal, typical, and passing, to make room for a bet∣ter, that single individual one of Christ, in respect of Sa∣crifice and Oblation.
• * 1.658

  Ver. 7.
• d 1.659

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The consequent is drawn ab impossibili; if he had often offered himself, he must have often suffered, but he could not suffer often. For where there was Offering, there must be a Sacrifice, and so Suffering. Now that Christ should do so in his own Person, was impossible and absurd, for God to have put his Son on suffering so cruel a Death so often,
• e 1.660

  From the Fall of Adam at the be∣ginning of the World, ever since Sin needed a Sacrifice: but his once suffering as a Sacrifice for it, was of Eter∣nal Virtue in God's purpose, answering and satisfying God's Justice; one Death of the second Adam for the Sin and Penalty of the first; in the efficacy and vertue of his Death which was everlasting. The often and annual Sa∣crificing of the Aaronical Priests, and entring of the Holy of Holiest with the Blood of Beasts, was to shew the Iews their Weakness, and to instruct them in, and lead them to this one Sacrifice once to be offered, of eternal Avail, as is subjoyned.
• f 1.661

  But Christ the Gospel-High-Priest was not on∣ly God-Man, manifested to be so, and exhibited as such an Officer by his Work, but was manifested to be such by Promise, and in Types and Figures from Adam's Fall; but now shewed it clearly in his Suffering-work, 1 Tim. 3.16. The days of Christ's Ministry on Earth under the fourth Monarchy, called the last Days and Times, 1 Iohn 2.18. The end of the World, 1 Cor. 10.11. The fulness of time, Gal. 4.4. God's set and best time for his Appearance, and it was but once that he appeared in these days, performing this Work.
• * 1.662

  Ver. 12.
• † 1.663

  Eph. 1.10.
• g 1.664

  Then he sacrificed himself, offered up his Blood to God within the Vail, taking away by his own Blood, which God required, the Guilt, Stain and Power of all Sin, justifying Believers from any Condemnation by it, by what he did and suffered in their stead for their good, who flie from it for refuge to him, Isa. 53. Dan. 9.24. Rom. 7.24, 25. 1 Ioh. 3.5.
• h 1.665

  The Proof of the necessity of Christ's suffering Death but once, is introduced in this Verse by the Conjunction And. It was according to God's decreed and published Statute of Mens but once dying; for God the Supreme Lord, Governour and Judge of them, set, constituted, and appointed by an unalterable and irrevocable Decree, as Law-giver, and Sen∣tence, as Judge to all of the sinful Humane Race, the corrupt Seed of Apostate Adam, their grand Representative, whom God threatned with this Penalty upon his sinning and transgressing his Law, Gen. 2.17. which Sentence was de∣nounced upon him, Gen. 3.19. comp. Rom. 5.12, 14. and 6.23. This Sentence was but once to be undergone by him∣self and all his sinful Off-spring, and by their Surety, and no more; so that the second Adam needed but once to die by this Statute. No Man can keep himself from this, it being the general Rule of God's proceeding with all Persons. The Supreme Legislator may make what Exception and Pro∣viso's to his Law he pleaseth. Those that were translated by him, did suffer a Change proportionable to Death, as Enoch, ch. 11.5. Gen. 5.24. and Elias, 2 King. 2.11, 12. and those that shall be changed at Christ's coming, must un∣dergoe the like, as 1 Cor. 15.51, to 55. and 1 Thess. 4.17. Those that were raised from Death by Christ, Peter and Paul, &c. God might glorifie his Name by reiterating it; but whe∣ther they did die again, is not certain. This is to be the gene∣ral setled Law and Rule of God.
• i 1.666

  In order, after Souls by Death are separated from their Bodies, they come to Iudg∣ment: And thus every particular one is handed over by Death to the Bar of God, the great Judge, and so is dispatched by his Sentence to its particular State and Place with its respe∣ctive People, Rom. 14.12. At the great and general Assize, the Day of Judgment, shall the General and Universal One take place, Acts 17.31. when all Sinners in their entire Per∣sons, Bodies and Souls united, shall be adjudged to their final, unalterable and eternal State, Rom. 14.10. and 2 Cor. 5.10. Iude v. 6. Rev. 20.11, to 15.
• * 1.667

  Rom. 6.10. 1 Pet. 3.18.
• k 1.668

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is an illative Connection between the Antece∣dent, v. 27. and this Consequent, as it was appointed to Men once to die, so it was appointed to Christ once to offer him∣self. God's Statute determineth both of these; Christ the High-Priest opposed to Men, v. 27. having died once as a Sacrifice for Sins, and offered his Blood to God to expiate them, bearing their Punishment which God laid on him, Isa. 53.6. and so took away Sins, Guilt, Filth, Power, and Condemnation from many, whom the Father gave to him, and he undertook for, in it, Matth. 20.28. and 26.28. Ioh. 10.15, 16.
• † 1.669

  Mat. 26.28. Rom. 5.15.
• l 1.670

  And to his believing penitent Expectants, such as long for his coming, Phil. 3.20. Tit. 2.13. stretching out their Heads as the Mother of Sisera, Judg. 5.28. with an holy Impatience of seeing him, such as by Faith and Prayer are hastning it, Rom. 8.23. 2 Cor. 5.1, to 10. 1 Pet. 1.3, to 10. shall he once more visibly appear to them and the World, Acts 1.11. Revel. 1.7. gloriously, without need to suffer or die again for them, having at his Departure after his first coming, carried all their Sins into the Land of For∣getfulness;
• m 1.671

  and to their Persons will he bring intire and compleat Salvation, rising and uniting Bodies and Souls to∣gether, Phil. 3.21. and then take them as Assistants to him∣self in the Judgment-work on Men and Angels in the Air; and having dispatched that Work, return with them to the Holy of Holiest in Heaven, there to be compleately blessed, in praising, serving, glorifying, and enjoying God in Christ, and the Blessedness that attends that State for ever, and ever as 1 Cor. 6.2, 3. 1 Thess. 4.17.
• a 1.672

  This For is connecting this to the fore-going Discourse, and is a further Improvement of the Argument laid down, ch. 9. proving the Necessity and Excellency of the one Sacri∣fice offered by Christ for Sinners unto God, from the weak∣ness of all the legal ones. For if all the multitude of them were not able to take away Sins, and Christ's one Offering is mighty to abolish them, and to perfect all who use it, then not these legal ones, but his is necessary to be valued by the Hebrews, and preferred to that end; the Demonstration of which takes up from v. 1, to 19. of this Chapter.
• b 1.673

  The whole Mosaical Oeconomy given from God to Israel by him in the Wilderness of Sina; Priesthood, Covenant, Sacrifices and Services, which that did contain.
• c 1.674

  Chap. 8.5. A shadow is lower than an Image, and of another kind from the re∣ality or Substance; a dark, obscure representation of what was to fulfil them, viz. of Christ, with all his Ministry and Priviledges attending his Covenant, both for Time and E∣ternity; this the Mosaical Law-real comprehended, but all in Shadow-work.
• d 1.675

  They are not the very Essence and Sub∣stance themselves of those things, the Pattern, or real Sam∣plar, but a shadowy Representation; they lead their Users to Christ and his matters, which they represented, but were not the substantial good things themselves. So Image is read, 1 Cor. 15.49. we have carried the Image of the earthly A∣dam, that is, his Nature,
• e 1.676

  The legal Sacrifices are not only impotent in respect of their Constitution, but of their very Nature, being only Shadows, so as they cannot render a Soul compleat, either in respect of Justification or Sanctification, it could not free any either from the Guilt or Punishment of Sin at present, much less eternally, with all the Renovation of them either on the Day of Atonement yearly, or those daily offered by them, tho they should continue to be offered for ever, yet could they not perfect either the Priests mi∣nistring, or those for whom they ministred, who were ex∣ternally humbling themselves on the Expiation-day. They being designed only to point the People to this better Sa∣crifice of Christ, which was to perfect them, that Work be∣ing so noble, and above the power of Shadows to per∣form.
• ‖ 1.677

  Or, They would have cea∣sed to be offered, because, &c.
• f 1.678

  For, proves the weakness of that shadowy Service un∣der the Law, because it never ceased, which it would if it had perfected its Users; and having reached its end, and done that Work, have ceased; for these Sacrifices would not of right have been repeated, neither needed they, if they could have justified and sanctified Souls for ever.
• g 1.679

  For then this effect would have followed, the Worshippers who were to be atoned for, or expiated by these Sacrifices, if they had perfected them, i. e. pardoned, justified and ac∣quitted them from Guilt of Sin and Punishment, there would have nothing remained to have troubled, vexed, or tormented their Souls, they being no further accused or con∣demned by their Conscience about Sin, God having justified and sanctified them, ch. 9.14, 26, 28. comp. Rom. 5.1, 2, 11.
• h 1.680

  If the legal Sacrifices could have perfected their Offerers, there would have been no Remembrance of Sins; but there is a Remembrance of Sins yearly, therefore they are weak and cannot perfect.
• i 1.681

  These shadowy Sacrifices yearly re∣iterated, still left Sins in their Guilt and killing Power, load∣ing and grinding the Conscience by Accusation and Con∣demnation for them, as well as setting them in the Light of God's Countenance. For in the Expiation-day Aaron was to remember and to confess over the Head of the Scape-Goat, laying his hands on it, all the Churches Sins of the past Year and Life, notwithstanding former Expiatory-Sacrifices offered for them, Lev. 16.22. For as soon as that was done, their expiating Virtue vanished, and so they renewed Sacrifices without any spiritual Profit by them, the Guilt of past and present Sins remaining still: whereas Christians now renewing Sin, do renew their Faith and Repentance, but not their Sacrifice for it; the Virtue of which in a full and fi∣nal Absolution applied to them by the Spirit, makes them to have, upon their final Accounts, no Conscience of Sin for ever.
• * 1.682

  Chap. 9.13.
• k 1.683

  For, gives a reason of the precedent Proof, That the le∣gal Sacrifices did keep Sins in Remembrance; for they were of such matter as could not have any causal Power to take them away.
• l 1.684

  This is equivalent to an Universal Negative, the Impossibility being absolute as to the things themselves in their very Nature, they being corporeal, can have no Influ∣ence upon a spiritual Evil in the Soul, Mich. 6.6, 7. and by God's Constitution they were to lead them to better things, God being not pleased with Flesh and Blood, Psalm 50.13. Isa. 1.11.
• m 1.685

  The Blood of these were only carried into the Holy of Holiest on the Atonement-day, yearly, Lev. 16. to which this is chiefly applied; nor could the Blood of all the other Sacrifices by Expiation, pardon their Offerers, nor by Sanctification cleanse them, nor by removing the sense of them, comfort the Soul; they could neither pacifie God, nor the Sinners Conscience, having no Virtue or Power to satisfie God's Justice, or merit his Grace, only it had by his Constitution a Power to type out that Blood which could do both.
• n 1.686

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 introduceth the Proof of the Invalidity of legal Sa∣crifices, and the Efficacy of the one Sacrifice of Christ, from Divine Testimony about both of them.
• o 1.687

  God the Son, who existed before his Incarnation, bespeaketh God the Fa∣ther, when he was coming into this World, to become a part of it, by uniting an holy Human Nature to the Divine, as David voucheth by the Spirit of God, Psal. 40.6. The bloody atoning Sacrifices of Bulls and Goats, the Peace-offerings, and Thank-offerings, Levit. 7.16. and Offerings of every sort without blood, required by the Law of Moses, God did nei∣ther desire, require, nor delight in, as in themselves propitia∣tory; for he never intended them to take away Sins, or per∣fect the Worshippers; See 1 Sam. 15.22. Isa. 1.11, to 15. Ier. 6.20. Amos 5.21, 22.
• p 1.688

  But the Hebrew Text reads, The ears hast thou bored for me. The Apostle makes use here of the Greek Paraphrase, A Body hast thou fitted me; as giving in proper Terms the sense of the former figurative Expression, discovering thereby Christs entire willingness to be∣come God's Servant for ever, Exod. 21.6. and that he might be so, which he could not, as God the Son, simply, the Father by his Spirit did articulate him, and formed him joynt by joynt a Body; that is, furnished him with an Human Nature, so as that he might perform that piece of Service which God re∣quired, offering up himself a bloody Sacrifice for Sin, to which he was obedient, Phil. 2.8. Thus were his Ears bo∣red, which could not be, if he had not been cloathed with a Body.
• ‖ 1.689

  Or, thou hast 〈◊〉〈◊〉 me.
• q 1.690

  Two other sorts of Sacrifices are added to the former, as whole Burnt-offerings, which were all devoured by Fire on God's Altar, and no part of them came to the Priests, Levit. 1.3, 9, 10, 13, 14, 17. And Peace-offerings, which were not totally consumed, but part of them was the Priests Portion, Exod. 29.27, 28. These four sorts of Sacrifices compre∣hend all the Aaronical Offerings for Expiation: God did not require or desire any of these for themselves, or for the perfecting of Sinners: He did not as to such an end approve them, or take any pleasure in them.
• r 1.691

  When the Father declared the Sacrifices of Beasts and Birds would not please him, nor be accepted for expiating Sins, then I said, I appeared in Person, and declared, Lo, I come with a fit and proper Sacrifice; I approach my self with my Human Nature, fully resolved to offer that to Thee as a Propitiatory Sacrifice, Iohn 12.27. comp. Psalm 40.7.
• s 1.692

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Head; our Translators keep to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Volume of the Book, Psal. 40.7. Books with the Hebrews, were Rolls of Parchment stitched at the top, and so rolled up. In this Book was Christ every where written and spoken of, as he testifieth himself before his Death, Iohn 5.39. after his Resurrection, Luke 24.44, 45, 46. The Septuagint render it, the Head, as being in the top and beginning of the whole Roll, to wit, in the Books of Moses. Compare Luke 24.27. And in the entrance of them the Spirit testifieth of his Deity, and of his Union to the Humanity, being to be conceived and born of a Vir∣gin, and offering himself a Sacrifice to expiate Sin, and re∣concile Sinners, Gen. 3.15. comp. Iohn 5.46, 47.
• t 1.693

  To obey his Fathers Command, of dying an Expiatory Sacrifice for Sinners. It was his Father's Will that he should so offer him∣self for satisfying his Justice, making way for his Mercy and so redeeming and recovering lost Souls. This Will of God was in his Heart, he delighted to obey it, Psalm 40.8. and his own natural Will that would regret it, he would deny, and would not use his Divine Power to deliver him∣self from it, Matth. 26.39, 46. Ioh. 18.11.
• u 1.694

  In this Verse the Apostle repeats the whole Testimony, produced out of the Psalm only with a Specification in a Pa∣renthesis; which are offered by the Law, viz. such Sacrifices, against which the Apostle argueth, which could not purge away Sin, nor procure Righteousness, nor make no more Conscience of Sins. He observes from the Psalm, that the Will of God was plainly signified by his Spirit to David under the Law, about the Nature, State and Design of his Institution of Sacrifices, that they were typical of, and lead∣ing to a better Sacrifice than themselves; and that for their own sake only, they were no way acceptable to God, and so rejected by him.
• w 1.695

  In this Verse the Apostle collects the Psalmists Asser∣tion of God the Father's accepting his Sacrifice, the offering whereof was so exactly agreeable to his Will, when he was displeased with the legal ones, and this revealed to David when he was punctually using them according to the Law.
• x 1.696

  God therefore abolished all the legal Sacrifices, which he commanded to be used as Types of the better Sacrifice he had provided, because of their Insufficiency and Weakness as to expiate Sin, or pacifie Conscience, that he might esta∣blish that Sacrifice of the Body of Christ for abolishing Sin, and bringing in everlasting Righteousness, which was effectual, and an actual Obedience agreeable to his Will and Command, Phil. 2.7, 8. This being thus proved, he concludes from it, v. 10.
• y 1.697

  That spoken of, Psalm 40.8. that Will and Command of God given to Christ, God-Man, that he should once offer up his Body a Sacrifice for Sin, which he willingly and heartily obeyed, Phil. 2.8.
• z 1.698

  Sanctified is to be taken largely for a Communication to us of all the Benefits of Redemption, as Pardon, Reconciliation, Absolution from Punishment, Reno∣vation of God's Image, and such a Discharge of Sin at last, as never to be guilty of it more, Perfection of Grace in Glo∣ry.
• * 1.699

  Chap. 9.12.
• a 1.700

  The voluntary and heartily yeilding it up, and pre∣senting the Blood of it to the Father within the Veil in Hea∣ven to atone him according to his own Command and Will, without which it would not have been accepted by him, Luke 23.46. comp. Iohn 20.15, 17, 18. and 19.28, 30.
• b 1.701

  It was that part of Christ's Person that was to die a Sacri∣fice, and the Blood of it that was to be shed for purchasing the Remission of Sins, as appears in the Memorial of it, Luke 22.19, 20. The very Body o•• God-Man, Acts 20.28. The once-Offering of which was eternally available to take away Sin from Sinners, and perfect them to Glory. So that God's end being once reached in it, it is of perpetual Vir∣tue to apply its Fruits to believing Penitents, and needs not any Repetition.
• c 1.702

  Having proved, that not the yearly repeated Legal Sa∣crifices could perfect a Sinner, but only the Sacrifice of Christ, the Spirit proceeds to prove, that the daily legal Sacrifi∣ces can do as little for this Work as the annual; and there∣fore these Hebrews ought to desert all these, and depend only upon Christ's. From v. 11, to 19. every Priest in Aaron's Fa∣mily in his Course daily ministring, stood at the Altar, and performed the Service appointed him by God, offering often the same bloody Sacrifices to God, of Bulls, Goats, Sheep, Fowl, many times in one day, and for many days together, ch. 7.27.
• d 1.703

  These were not available either to the Priests Offering, or those who brought them to be offered for the spiritual and eternal Expiation of their Sins, as to their Guilt, Stain, Power or Punishment, not any, nor all of these, none could do it at any time. See v. 4.
• e 1.704

  Opposed to the Legal Priests is this Priest, God-Man, an Almighty Minister, having once offered, and no more, one Sa∣crifice of his Body for the Sins of others (he had none of his own, as every other Priest had) that they might be pardoned and remembred no more, it being of eternal Virtue and Efficacy. For ever must be joyned to the Sacrifice to com∣pleat the Opposition, v. 11. The legal one could never take away Sins, but his one Sacrifice could take them away for ever.
• g 1.705

  He c••ased from sacrificing any more, and ascended up to Heaven, and there he sate himself down (having abolished Sin, and finished his Work as a Servant for ever) in the highestPlace of Dominion and Power at God's Right-hand, while the Aaro∣nites stood trembling and waiting at God's Foot-stool; and thence he powerfully and efficaciously commands the blot∣ting out of Sins, applieth his Merits, and dispenseth to his Servants the Covenant-mercies which he purchased by his own Blood for them, ch. 1.3. and 2.9. and 8.2.
• h 1.706

  That which remaineth he expecteth, even the fulfil∣ling of his Father's Promise to him, Psalm 110.1. patiently waiting, earnestly looking for what is most certain, and wherein he cannot be disappointed; for in respect of him∣self, his Enemies cannot infest him more, being entirely van∣quished already, but in respect of his Administration, he waits till all that oppose his Royal Priesthood, as the Devil and his Angels, Sin, the Curse, Death, and the World, with which he conflicts as a Priest to destroy them with his own Blood, as his Members do by it, Rev. 12.11. Having given them their deaths Wound by his own Death, he sits down, and waits in the successive Ages of his Church, until upon his Elect it be made good, putting all under his own and Churches Feet, so to over-come and trample on them, as Men on their Foot-stools. See ch. 2.8. 1 Cor. 15▪26.
• * 1.707

  Chap. 10.13.
• i 1.708

  For, here gives the Reason of the precedent Effect, and it is opposed to the Reason of the legal Offerings defect; their Sacrifices multiplied could not perfect Sinners, but this one doth it fully; For by one, &c.
• k 1.709

  Christ, God-Man, the Gospel-High-Priest by the one Offering of himself a Sacrifice for Sin to God his Father, and once performed by him, hath secured Perfection of Justification, Sanctification, and Bles∣sedness, perpetually to be continued, whereby the Persons interested in it, are qualified and consecrated to be Priests to God and his Father (as the Aaronical Priests were by the Sacrifice of the Ram of Consecration, Exod. 29.22, 24.) to serve in their proportion here, but especially after the completion of it by their Resurrection, they shall perfectly serve him before his Throne in the Holy of Holiest for ever, 1 Pet. 2.9. Rev. 1.6. and 5.10. and 20.6.
• l 1.710

  The renewed Souls by the Holy Ghost, such whose Consciences he hath sprinkled with the Blood of Jesus, and by it freed them from the Guilt of Sin and its Punishment, and whose Natures he regenerates and sanctifieth, freeing them from their evil Ha∣bits, and making them inherently Holiness unto the Lord, Psal. 110.3. 1 Cor. 6.11.
• m 1.711

  The Assumption cleared before, the Apostle now pro∣ceedeth to prove out of the Old Testament, viz. That God's purpose was, by Christ's one Sacrifice, to take away all Sins for ever; therefore there was no need of the Repetition of the legal Sacrifices. The Authority avouched, is the Te∣stimony of the Holy Spirit of Truth, that cannot deceive, nor be deceived in what it witnesseth, but confirms the Truth be∣yond all just ground of doubting, by his A••anuensis the Pro∣phet Ieremiah, ch. 31.31, 33, 34. where the Person that the Prophet stileth Iehovah, is by the Apostle declared to be the Holy Ghost; and by it is proved to be the eternal God. He testifieth to us the Church of God in the Prophets time, and to us all called to be Members of it to this day.
• n 1.712

  This contains the Preface of the Spirit's Testimony, that which he spake before, the Covenant, which is his Evidence, and this Preface is laid down, Ier. 31.31. Here they are all the A∣postle's Words.
• o 1.713

  God promiseth his true Israel his entring with them into a new Testamental Covenant, after the days that the Co∣venant-Administration at Sinai: was expired, then the Lord saith, Jer. 31.33. That he will renew Minds and Hearts by his Spirit, and conform them to his Will, that they shall be living, walking exemplars of his Law, of both which see chap. 8.10. This work of Sanctification of Souls is properly inferred here, to prove that such as en∣joy it are perfected by Christ, because the Promise of Holi∣ness is joined with that of perfect Righteousness. Formerly it was urged from the Text to another purpose, to prove God's Will of changing the Aaronical Administration of the Co∣venant, because this was better; Here it is urged to prove the perfect effect of the Sacrifice of Christ once offered to God, without which these Promises of the Covenant of Ju∣stifying and Sanctifying Sinners had neither been made nor effected.
• p 1.714

  God covenanteth to give no•• only Sanctification, but Justification to his Believing Israel, so as their Sins shall be remitted, and God will solemnly absolve them from the punishment they merit, see chap. 8.12. promised Ier. 31.34. In which proof though there be no express mention of the Sacrifice of Christ, yet is it implyed, for it is urged by the Spirit to that purpose; and in other Scriptures, speaking of the same thing here promised, it is expressed, as hath been shewn chap. 8.6. compare Isa. 53. That the Death of Christ confirms this Covenant, of which he is Me∣diator, and secures remission of Sin for ever to the duly-qualified-subject for it.
• q 1.715

  The Spirit having cleared his Assumption before, now concludes; whereas perfect Forgiveness of Sins is from God's Grace by the one Sacrifice of his Son once offered, acquired and effected for penitent Believers for ever, as the Promise voucheth, Ier. 31.32. For he will in no wise remember their Sins, but will forgive them for ever; therefore there needs no Repetition of that Sacrifice again, or of any other for Sin. But the Hebrews had the highest reason now to desert the Le∣gal Sacrifices, and to rest upon, and to cleave to his alone, any Being, Use or Consistency of such, after the Effect of Christ's one Sacrifice, being vain: For all being compleated in his, it is but just theirs should cease from them.
• r 1.716

  At this Verse the Spirit applieth and maketh use of the Doctrine of the great Gospel-High-Priest, and his one All-sufficient Sacrifice, and continueth it through part of the thirteenth Chapter. The Transition to it is made by the Par∣ticle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, therefore, which refers to the whole of his doctrinal Discourse before of the Excellency of the Gospel-HighPr-iest, for his Person, as to both his Natures being God-Man, and his Sacrifice with its Effects. Seeing these things are so, therefore
• s 1.717

  see ch. 3.1, 12. inviting them with this indearing Term of Re∣lation, to receive what his brotherly Love imparted to them for their Salvation.
• * 1.718

  Eph. 2.18.
• ‖ 1.719

  Or, liberty.
• t 1.720

  Freedom granted us of God for this Motion, and Confidence, and Freeness of Spirit in our selves to move, so as not to look into only the Holy of Holiest, but of spiritual and real access for Supplication and Conversa∣tion, while we are personally upon Earth; and others are de∣nied such an entrance and approach to him on his Throne of Grace there, while they have their Petitions received, Ephes. 3.12. and thence their Persons blessed, ch. 4.16.
• ‖ 1.721

  Or, liberty.
• u 1.722

  And this only vouchsafed them by the Blood of Jesus, which a∣toned him, who sits on the Throne for us, and made it ac∣cessible to us. How much greater is this Gospel-priviledg, than that under the Law? A••ron alone, and not the Israelites could enter into the Holy of Holiest, and that but once a year, and then with the Blood of Beasts sacrificed for himself and them; whereas every penitent believing Sinner can now by Faith in Christ's Blood and Prayer, enter into the Holiest of all in Heaven, and there converse with God every day, while Sin hath made him inaccessible to others.
• † 1.723

  Chap. 9.8, 12.
• w 1.724

  Which way is figuratively setting out the means of entring into the holiest in Heaven by the Blood of Christ. By way is understood that, by which approach to God in Heaven is made, and wherein we must have our access to him, even Christ himself, Joh. 14.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Way newly made manifest by Christ's Sacrifice newly slain and offered, ren∣ding the Vail that hid Heaven from them, so as they could not so clearly discern the Throne of Grace then, as now; and the Way is not only new, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a quickning Way, giving Life and Ability for Motion and Refreshment to those who walk in it, Ioh. 14.6. such as is everlasting, and is opened not as the legal way, only to the High Priest, but to all true Israelites to enter into it, and that not once a year, but con∣tinually. This is the Way of Life permanent and safe, Isai. 35.8, 9, 10.
• ‖ 1.725

  Or, new made.
• x 1.726

  This Way Christ himself hath newly made, finished and opened unto them that they might walk therein, and reach home to God; nothing could obstruct or hinder them in it, he having perfected it unto this end.
• y 1.727

  The inner Vail that separated the Holiest of all from the Holy place, was a Type of the Flesh of Christ, vailing his Deity, through the breaking and rending of which by Death, he opens the way to the Throne of Grace in the Holy of Holiest in Heaven, and so made God accessible to Believers there, ch. 9.12. comp. Matth. 27.51.
• * 1.728

  Chap. 4.14, 16.
• z 1.729

  Christians have not only a Liberty of coming, but a Way wherein, and a help whereby to reach home to God; which help is a surpassing Priest to all others, the great and eminent one for real Worth and Dignity, Christ himself, God-man, exalted to the right hand of the Majesty on high, after he had fulfilled his Work here, where he was invested with all Authority and Power, and set over the Church of the living God, consisting both of Hebrew and Gentile Israelites, ch. 3.6. Acts 20.28. whose Sacrifices of Praise and Prayer offered up to God, he presenteth, perfumed with the Incense of his own Merits before the Throne, representing their Persons, pleading their Cause, and continually interceeding for their Good, making all they are, and perform, acceptable to his Father by his own Blood, ch. 8.2.
• a 1.730

  This contains the Duty grounded on, and encouraged to by the former Priviledges, viz, the spiritual motion of his Church, using Christ for their coming home to God, in Prayer, and all parts of Worship and Conversation; See ch. 4.16. and 7.25.
• b 1.731

  With Sincerity and Integrity of Heart, both as it is the Subject of Actions, and exercising them as such in all Acts of Worship and Service unto God, when the Mind and Heart is fixed to perform all strictly, according to God's Will, for matter and manner, so as to reach him Glory, and to ob∣tain from him a Blessing, Psal 37.31.
• * 1.732

  Eph. 3.12.
• c 1.733

  Believing in, and being fully assured and confident of Christ's Merits and God's Promise, which is true, faithful, and immutable to all, who perform the Duty required by it, ch. 6.11. Colos. 2.2. and Iames 1.5, 6, 7. having the Soul in all its rational Fa∣culties, the inward Man, the prime Efficient of all Actions, and here under Bond to the Law of God, purged and cleansed, alluding to the Aaronical Right of purifying by sprinkling of Blood, as Souls are to be now by the Blood of Christ when they are justified, Rom. 3.23, 24, 25, 26. that God may admit them into his presence, hear them when they worship him, v. 19, 20. so as they may be free from an accusing or condemning Conscience, on the account of the Guilt of Sin gnawing them, and making them obnoxious to Punishment; as also of the Stain and Pollution of Sin making them unfit for any Com∣munion with God, ch. 9.14.
• e 1.734

  The Body (as the Priests were under the Law washed before their Service) is the outward Man, which is as well as the Soul to the sanctified by the holy Spirit, and cleansed from all filthiness of Flesh: These cor∣rupt Members of the old Man must be put off, and mortified by the Spirit of God, before they can be fit to approach to worship him, 1 Cor. 6.11, 19, 20. 2 Cor. 7.1. Ezek. 36.25. 1 Ioh. 3.3.
• f 1.735

  This Duty is inferred from the Doctrine of the Gospel-High-Priest, and the perfect Work he wrought in taking away Sin, and bringing in everlasting Righteousness; let us therefore persevere in the Faith and Hope of him, really, actually, stedfastly, retaining with all our Might and Power, whatsoever Insinuations may be used to entice us, or Vio∣lence by Persecutions, to force us from it, retaining still in Mind, Will, Affection and Operation.
• g 1.736

  An outward Exhi∣bition to the World both in Word and Deed, as we have it sincerely in our Hearts, solemnly owning in the Ordinances of God in his Church of the Hope we have in Christ our High-Priest, and of all that he hath purchased for us, and promised to perform in us, and to us, ch. 3.1, 6. and 4.14. and 6.11. Rom. 10.9, 10. 1 Pet. 1.3, 21.
• h 1.737

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without any declining from it, either to the right or left, from the first and due state of it; not warping or wa∣vering from the Revelation of God about it, when others weakly made a Defection from it, ch. 6.6, 9. And good reason for this unbyassed retention of it, while others de∣clined.
• * 1.738

  1 Cor. 1.9.
• i 1.739

  For God who covenanted with them what he will be to, and do for them, is only primitively, eminently, and reciprocably faithful and unchangeable for his Person and Purpose; all is sure on God's side, Numb. 23.19. and his Power is irresistible. He hath promised to reward those who persevere and continue to the end, true to the Redeemer, and to give them Grace and Assistance that they may so continue, so as they need not fear the Power of their Enemies, nor their own weakness, for he will enable them to perform the Duty, indure the Afflictions for it, and then to reach the Blessing, 1 Cor. 10.13. 1 Thess. 5.23, 24. and 2 Thess. 3.3.
• k 1.740

  Having urged from the Gospel-Doctrine of our High-Priest, our Duty to God, the Spirit proceeds to shew what Influence it should have on Christians for performing their Duty one to another, in their Inspection and Observation of the whole Body of Christ, consisting of Iew and Gentile, who have equally shared in Christ's Sacrifice, and are interested in, and related to his Person; and by the apprehensive and judicial Faculty so to discern the spiritual State and Con∣dition of each other, and the whole, as every particular Member of it may be capable to animadvert, exhort, re∣prove, counsel or comfort, and act suitably and seasonably in the discharge of their mutual Duty, Rom. 14.19. and 15.7, 14. ch. 3.13. Colos. 3.16. 1 Thess. 5.11, 15.
• l 1.741

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is a Word borrowed from Physicians, who use it to set out the violent Incursion of a Feaver, when the Fit is so strong as to make the Body tremble, and Bed shake with the Horror and Rigor of it. In this place it is used to set out the vehemency of Affection, to which the Sa∣crifice of Christ obligeth Christians, as those, who had their whole Persons acted by love to each other, with all vehe∣mency to the highest and fullest pitch of it, as who should exceed in Benevolence, Beneficence, and Complacency in each other, such as is conscientious, pure and extensive to the very end, ch. 13.1. Rom. 12.9, 20. 1 Thess. 4.9. 1 Pet. 1.22. and manifesting it self in good Works to them, especially merciful ones, pitying, counselling, succouring, supplying, and comforting them, Iames 2.13, 15, 16. 1 Iohn 3.14, 16, 17, 18. and this freely, chearfully, and constantly, Ephes. 2.10. and 4.32. 1 Tim. 6.18.
• m 1.742

  Helps to the performance of both the former Duties to God, and Fellow-Christians, with their respective motives, are laid down in the following part of the Chapter. The first is couched in this Verse, neither slighting in Thought, nor vilifying in Word, nor separating, nor leaving by Dissocia∣tion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports such a Desertion, as leaves de∣stitute in deep Trouble or Distress, when they should be helping.
• n 1.743

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strictly notes an Addition to this Synagogue of the Iews; an Accession of new Members to the former Church-Assembly, even the Gentiles becoming Abraham's Seed by their Conversion to, and Confession of the Faith of Christ: This, some of the Iews from the Self-conceit of their being the only People of God, disdained, and continued in a Separation from them, and all Communion with them. This the Spirit reproves, and adviseth not to leave the As∣sembly thus augmented, lest in doing it, they forsook God and Christ, as well as Ordinances of Worship and Duties at∣tending such Church-meetings, and promoting their Salva∣tion.
• o 1.744

  Such Desertion of those Assemblies in the worship∣ping and serving of God, was the common Custom among some of these Hebrews; an usual, frequent mode of them to do it; some idolizing their own Nation, others of their own selves thinking them holier than others, Gal. 2.12, 13, 14. others that valued Honours, Riches, and Ease more than Christ, or their Souls; some for fear of Persecution, as fore∣told, Luke 8.13, 14. fulfilled, Gal. 6.12.
• p 1.745

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, supposeth assembling, in Opposition to the former Deser∣tion, and the Duty of the assembled; and signifieth, coun∣selling, reproving, incouraging, and consorting one another, so as they might persevere in performing the Duties for which they assembled, according to Christ's Mind and Will, so as to strengthen each others Hearts and Hands in the Faith, and in the other Duties instanced in before.
• * 1.746

  Rom. 13.11.
• q 1.747

  They have so much the more reason to do it, and intend the Work as they did not conjecture, but certainly know, that the day of their own death, and particular Account to be given of them∣selves to God; the Day of God's executing his Judgments on Ierusalem, as Christ foretold, Mat. 24.1, to 29. prophesied by Daniel before, ch. 9.26, 27. when the Temple should be burnt, the City destroyed, and the People dispersed through the World: Or, the Day of the General Judgment testified by the Gospel to the World, Acts 17.31. All these were every Day nearer to them than other, and they believed them to approach; therefore ought they to be more exercised in de∣nying Evil and doing Good, not forsaking Church-Commu∣nion, but keeping close to Christ and his Assemblies, that they might better stand together in that day.
• † 1.748

  2 Pet. 3, 9, 11, 14.
• r 1.749

  The severe exaction which God will take upon such as a∣postatize from him, is further enforcing the former Duty, and is introduced by the Particle For, to that end; if we by a free and spontaneous Desertion of Christ, and his Ordinances, without a Coertion by Threats and Persecutions, and this af∣ter we had professedly in our Judgments, Wills, and Affe∣ctions, with Faith and Reverence acknowledged a Love and Subjection to the true Gospel-Doctrine of the way of bring∣ing Sinners to God by Christ our great High-Priest, Ioh. 8.31. and 14.6. which was made known to them by Christ and his Apostles, and confirmed by Miracles and the Gifts of the Holy Ghost, so as to profess a full Conviction of this Truth, so as to assent and consent to it.
• * 1.750

  Num. 15.30. Chap. 6.4.
• † 1.751

  2 Pet. 2.20, 21.
• t 1.752

  After all this, to renounce the Profession of it, and to forsake the Assemblies where it is held forth; this is the spontaneous and wilful sinning: See chap. 6.6.
• u 1.753

  This is unpardonable by the just Constitution of God in the Gospel, because no sacrifice can atone God for them; without which they cannot be pardoned, and the Sa∣crifice of Christ, which could only do it, they renounce and desert; and so this, nor any other they can bring, can pro∣cure Pardon for them, so that their Sins remain in Guilt and Power on them, and between them and God's Wrath are they like irrecoverably to be ground to Perdition.
• w 1.754

  But, is introducing the terrible Evil asserted to be ex∣pected when Sacrifice cannot help such Sinners, especial and certain terrible and dreadful (such as fills the Soul with Fears and Horrors) Expectation of Iudgment by their awakened Consciences, not knowing how soon it may come; as a Ma∣lefactor under Sentence, in daily Expectation of Execution, how doth he suffer it over and over? So will this Worm gnaw them: to which is synonymous, Mark 9.44. How must the Execution of the Sentence of the just Judge terrifie them?
• x 1.755

  When it must be by burning, or heat of Fire; wrath of Fire proceeding from an injured and wronged God, Ezek. 36.5. and 38.19. Zeph. 1.18. and 3.8. As in exe∣cution of just Vengeance, which like Fire devours and eateth them up, not putting an end to their being by Consumption, but perpetual piercing, searching, torturing, and this for Eternity.
• y 1.756

  These underhand Adversaries, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who are the most bitter Enemies of Christ and his Church, because secret ones, and seem to be by Profession otherwise, Mat. 25.41. Mark 9.43, 44. 2 Thess. 1.8, 9.
• z 1.757

  The Punishment threatned on such Sinners, is illustrated by an Instance proper to the Hebrews; for if the lesser Sin against Moses's Law was punished by Death, the greater Sin against the Gospel of Christ shall be more punished. Any Person whoever he were, none excepted, contemning, re∣jecting, nullifying, or making to have no place or force (suitable to forsaking before prohibited) the Law of God, given by the Mediation of Moses, so as to have no power on the Conscience by apostacy from it, and to do it openly, proudly and presumptuously in the face of the Church, Num. 15.30, 31.
• * 1.758

  Deut. 19.15.
• a 1.759

  Was to be sentenced to death, without any Compassion or Mercy, and indispensibly executed without any Pity, by stoning of the Offender by two or three Wit∣nesses, which did evidence the Fact, and convict him of it, according to the Law, as Deut. 13.6, to 22. and 17.2. to 8.
• b 1.760

  The Expostulation aggravates both the Sin and the Pu∣nishment in the Consequent on the former Assertion; a Punishment heavier, bitterer, sorer, more grievous, and unexpressibly greater than Death.
• c 1.761

  You your selves being Judges, to whom I appeal about it; what can you suppose, think, or determine of it?
• d 1.762

  Doth he fully deserve, and is liable to, by the Judgment of Man, but much more by the righteous and inexorable Judgment of God.
• e 1.763

  Who sin∣neth at an higher rate than a Iew against Moses's Law, being an Apostate from the Gospel, a Revolter from, and a Rebel against it, discovering it by as much as in him lieth, tearing from his Throne God the Son incarnate, and tread∣ing him under his Feet, wickedly undervaluing, and hor∣ribly vilifying him, treating him with the greatest Contempt that can be expressed by such an action, as if he were the vilest Malefactor. A Person so much greater and excellenter than Moses, to be so used; so as if he were here on Earth, he would tread him (who is higher than the Heavens, and had done and suffered so much for him) as the Dust and Dirt under his Feet; and this by a contemptuous forsak∣ing his Church-Assemblies, wherein he was set out in all his Excellencies.
• * 1.764

  1 Cor. 11.29.
• f 1.765

  Accounting and so deserting the Blood of Christ (which ratified the everlasting Covenant of Grace, by whose Virtue it was made unalterable, firm, and effectual in all the Promises of it of Pardon, Righteousness, Holiness, Grace and Glory, unto penitent believing Sinners) as either the common Blood of Men, or the Blood of Malefactor, to have not so much Excellency in it as the Blood of Bulls or Goats, or Rams, or Birds under the Law, as not sanctifying Souls, but polluted.
• g 1.766

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, or by which he was sanctified, is by most Interpreters referred to the Apostate, as aggra∣vating his Sin, to despise that Blood by which he thought he was so, and boasted of it, and was so reputed by the Church upon his Baptism and Profession of his Faith, and as a Mem∣ber of the Church, had a visible Relation to it, partaking of those Ordinances wherein its Fruits were conveyed, and en∣joying the eternal Priviledges purchased by it. Others refer it unto Christ himself, the Blood whereby he was consecrated to God as a holy Sacrifice, Ioh. 17.19. All this was disco∣vered by his forsaking the Church-Assembly, wherein this was declared to be the only Way and means to Justification of Life and Salvation.
• h 1.767

  Injuring, wronging, despising, greatly grieving, not a Creature, but God the Spirit, the quickning Spi∣rit of dead Sinners, who fits them for Union to God, and in order to it, uniteth him to Christ and his God, animateth it; who graciously communicated to these Apostates the Know∣ledg natural and supernatural, which they had and abused, ch. 6.5. by the Desertion of the Assemblies, where he mani∣fested his Gifts and Graces. They reject him with them, and treat his Gifts and Motions, as if they were the Delusions and Impostures of an evil Spirit; and this wilfully done out of Malice to Christ, and Abhorrence of his Church and Re∣ligion. A Sin like the Devils, for them to forsake God lo∣ving, Christ redeeming, his Blood justifying, his Spirit re∣newing, and so wilfully refuse to be saved, and expose them∣selves to the severest Punishment God can inflict on such Sin∣ners, and they do deserve.
• i 1.768

  For, brings in the Proof of the Soreness of God's Pu∣nishment to be afflicted on Apostates, from God's own Te∣stimony about it; which we who are conversant with the Scriptures, are well acquainted with, we know, what God hath spoken, and by whom he hath spoken it, Iohn 9.29. Their Knowledg of it was clear and certain, it being spoken to them by Moses, and written for them, Deut. 32.35, 36.
• k 1.769

  To me is Vengeance and Recompence; which are the words of the Hebrew Text. To me, the Soveraign Being, the Su∣preme and Universal Law-giver and Judge, doth belong the Universal Right and Power of vindictive Justice. It is his Propriety, as he will avenge all Injuries against his People, he will much more avenge the Sins and Injuries against his Son; and will actually return to evil doers, as a Recompence for their Sins, the evil of Punishment. He is not only just and powerful, but actually manifesting both in his Retribution on them, Deut. 32.41, 43. Psal. 94.1. Rom. 12.19. 2 Thess. 1.8.
• l 1.770

  Iehovah saith it, who is faithful and true, powerful and constant to his Threatnings, as well as his Promises. This he saith to, and threatens Apostate Iesurun with, who revolted from God, and served Idols, Deut. 32.15, 16, 17.
• m 1.771

  A fur∣ther Testimony is urged from God's Vindication of his People, when he hath punished Apostates, taken from Deut. 32.6. and Psalm 135.14. The Soveraign Being of Righteousness, the same Iehovah as before, will rule, justifie, save, deliver, and vindicate his Covenant-People from the Contempt and vilifying of his Son and them, by punishing severely such, who by their Apostacy from him and them, are guilty of it. He will certainly take Vengeance on them, and thereby clear the Innocency, Truth and Goodness of his, who are trampled on by them.
• † 1.772

  Psal. 50.4.
• n 1.773

  The Punishment of these Apostates is further aggravated from the Inflictor of it, the knowledg of which should make them tremble; the Thoughts of it might affect them, as the Hand-writing on the Wall did Belshazzar, Dan. 5.6. It should strike horror into their Heart, trembling into their Persons, Deut. 28.65, 66. by Apostacy from him as a Father, to be subjected to him as a Judge, and as obnoxious to his severest Judgment. Him in whose hand is Power inexpressible, 1 Chro. 29.12. to avenge himself on his Enemies, Psalm 90.11. who have renounced him as their God, and provoked him to fury by it. A God that will not repent of Vengeance, and who liveth ever to inflict it: Who lifts up his hand to Heaven, and saith, I live for ever, Deut. 32.39, 40. to punish as everlast∣ing Burning, and a devouring Fire, such, Traitors to him∣self. So is he described, Isa. 33.14. Matth. 10.28. His Ven∣geance on these Apostates is like himself, everlasting.
• * 1.774

  Gal. 3.4.
• p 1.775

  In which they were convinced of the Truth of the Gospel, and received it in the love of it, and externally professed it, by being baptized into Christ, and by it made Members of his Church, ch. 6.4. and testified the Truth of their being Christs.
• * 1.776

  Phil. 1.29. 〈◊〉〈◊〉. 2.1.
• q 1.777

  By their Sufferings for him with patience, and divine Fortitude, willingly, chearfully, variantly; ye have born, and overcome by bearing, preserving your Integrity, so as your Faith was immoveable, and strengthned you to endure the many, and most violent Assaults of the Devil and his Instruments, both within and without the Church, who thought to force them from the Faith, by the many Evils which they inflicted. If they were the enduring these at the first, how much more now, after so long a continuance in it? Rom. 8.18. 2 Cor. 1.6, 7, 8. 2 Tim. 1.8. 1 Pet. 5.9.
• * 1.778

  But, is not so much adversative as compulative, adding another Direction for their persevering in Christianity, even the revolving in their minds, and bringing again to thought what was past, carrying in it both the Act and the End of it. It is a practical Remembrance which bettereth them, while recollecting their own Days, and the time that was past;
• r 1.779

  Their Sufferings personal in this famous Instance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They were so publickly exposed as on a Stage or Theater, so as multitudes might sport themselves with them, 1 Cor. 4.9. As many were exposed to be devoured by Beasts in their public Shews, 1 Cor. 15.32. Or, to de∣stroy them, exposed in their publick Courts of Justice, and there taunted and reviled, as Christ foretold them, Matth. 10.17, 18. They were suffering Reproaches and Afflictions pub∣lickly both in Word and Deed. What Nick-names imposed on them? what Crimes imputed to them, which they ab∣horred? what buffeting, scourging, tormenting, shackling, imprisoning, banishing, were they not exercised with, as their fellow-Christians are to this day?
• * 1.780

  Phil. 1.7. 〈◊〉〈◊〉 4.14.
• s 1.781

  Their Sufferings by Participation in presence, and Sympathy with their fellow-Christians. This is another kind of it; they were Consorts and Sharers of all those Members of Christ, who were so abused by the Devil and his Instruments, and they bore their Burdens with them, were inwardly grieved for them, publick∣ly owned and comforted them, supplied and supported them as they could, as v. 34. 2 Cor. 11.25, 26.
• t 1.782

  For ye sympathized in my Bonds, &c. is a Proof of both kinds of their Sufferings fore-mentioned. As to their suf∣fering with others, he instanceth in himself, as a Witness of it; for when he was in Bonds for preaching the Gospel, both at Ierusalem, Acts 21.33, 37. and 22.24, 25. at Cesa∣rea, Acts 23, and 24. at Rome, Acts 28. they fore-warned him of his Danger, bore his Burden with him, supplied, re∣lieved him, and endeavoured, what in them, his release.
• * 1.783

  James 1.2.
• u 1.784

  And in their own Sufferings, by being rifled for the Go∣spel; their Goods, Estates, and Means of Subsistance, was ei∣ther by Fines, Confiscations, or Violence, ravished from them; their Enemies, like so many Harpeys, preying on them, 1 Thess. 2.14. So as these Christian Hebrews at this time had their re∣spective Properties, and all was not levelled among them. Tho they were so impoverished to make them comply with the Gentile Superstition and Idolatry, yet they chearfully bore it, esteeming it their Honour and Priviledge thus to suffer for Christ, and herein obeyed him, as Matth. 5.11, 12. and as the Apostles did before them in Acts 5.41.
• ‖ 1.785

  Or, that ye 〈◊〉〈◊〉 i•• your 〈◊〉〈◊〉. Or, for your 〈◊〉〈◊〉.
• w 1.786

  They were fully assured of this by Faith in God's Promise, and by God's Work on their own Hearts, qualifying and fitting them for it, Rom. 8.15, 16, 17. That they have by Promise given them as theirs, as fitted for them a spiritual Substance, and Estate beyond what this World could afford them, Ri∣ches, Honours, and pleasures, better for their quality than all terrene ones, spiritual ones proper for their Souls, 1 Pet. 1.3, 4. The Sum of which is, God in Christ, their exceeding great Reward, Gen. 15.1. and all he can be to, or do for them. He is their Portion, and their Inheritance, the most excellent in it self, and the most enduring, out of the reach of Men or Devils, who can neither take it from them, nor them from it, it is safe enough in the Heavens, Matth. 6.19, 20. and 19.28, 29. Psalm 16.5. 2 Cor. 5.1. 2 Thess. 1.4, 5.
• † 1.787

  Luke 12.33. 2 Tim. 6.19.
• x 1.788

  This introduceth the last Direction for helping on their Perseverance in Christianity. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denieth all degrees of Apostacy, from secret undervaluing to an utter renouncing, not to slight, despise, or reject; they had endured already so much as might steel and fortifie them against what remained, and implieth the bold, resolute, and couragious Re∣tention, Ephes. 6.10, 16. of the Boldness of their Confession of the Christian Faith. It is an ingenuous, free, bold, and daring Profession of it, which no Brow-beating, nor Violence can dash out of Countenance, the Fruit of a mighty invincible Faith, and hope of eternal Life. This makes them perse∣vere couragiously in their Religion, notwithstanding their being laden with Reproaches and Sufferings for it, as Christ himself gave them a Pattern, Mark 8.31, 32, Acts 4.13, 29, 31.
• y 1.789

  What greater Incouragement can there be to the retaining this Confidence, than the great Remuneration secured in the New Testament to them. God himself in all his ful∣ness to be their exceeding great Reward seen and enjoyed by them; and which for quality and quantity is unexpressible, Gen. 15.1. Matth. 5.12. and 10.32.
• z 1.790

  For, shews this to be an Inforcement of the former Di∣rection: Cast not away your Confidence, for you have need of Grace, which that must maintain in order to carry back your Reward. It is therefore absolutely necessary, as well as useful to you, for the bearing of your Burdens, persevering in all Duty, and waiting for your Reward, notwithstanding your Reproaches, Afflictions, and fiery Tryals, that you preserve your Confidence in maintaining this Patience, ch. 6.12. Rom. 2.7. Iames 1.4.
• a 1.791

  That having believed God's Promises, obeyed his Precepts, endured his Tryals, and persevered in all, according to the good, acceptable, and perfect Will of God; and so exercised our Patience, and evidenced our Confidence, and finished our Work;
• b 1.792

  You may carry back, as your full Prize, after your Race. It is a necessary and true Reporta∣tion from God, after his Will is done, 1 Pet. 1.9. and 5.4. the Reward promised, metonymically expressed by the Pro∣mise, ch. 5.15. and 9.15. all that Life and glorious Inheri∣tance in the Reality and Fulness of it, called a Crown of Glory, which fadeth not away, 1 Tim. 4.8. and 2 Tim. 1.1.
• c 1.793

  The Reason of their retaining their Confidence to the end, is the shortness of his coming, who will reward them for it, proved out of God's Promise written to, and for the Church, by Habakkuk, ch. 2.3. A Truth sufficiently known to these Hebrews, as brought them by their own Prophet, and tho spoken for the Comfort of the Captives in Babylon then, yet it is extended to the suffering-Church in all Ages, and so to these Hebrews, and to us also, upon whom the Ends of the World are come. And tho the Prophet speaks it of a Vision of Grace, in Promise to be dispatched, yet the Septuagint refers it to a Person; and in this the Apostle follows them, because the Promise cannot be made good, without the coming of its Author to fulfil it.
• * 1.794

  Luke 18.8. 2 Pet. 3.9.
• d 1.795

  In which Promise there is the celerity or Speed of it, as little, little as it may be, as is fit for Christ and them. How little is this time? a very short Moment, as he speaks himself, Rev. 22.7, 12, 20. He that hath pro∣mised to come and save you, and reckon with your Persecu∣tors, he will certainly come, he and his Promise together, will dispatch and put an end to the suffering of his, and put on their Crowns. Metonymically his coming, is his saving, full re∣freshing and rewarding his believing and patient Sufferers.
• e 1.796

  He will not spin out time to delay Deliverance, beyond the set Point; he will not come behind the least Moment, the hour fixed and appointed, which is pitched in infinite Wisdom and Goodness, for the best Comfort of Christ's suf∣fering Members. Isa. 46.13.
• f 1.797

  These are as the former, the Words of the Prophet Ha∣bakkuk ch. 2.4. inforcing the former Duty pressed from the Gain of Perseverance, and the loss by withdrawing, when Christ shall come. They are used by this Apostle Paul to se∣veral Purposes, as to prove, That Righteousness is only obtained by Faith from God, and not by Man's own Works, Rom. 1.17. and Gal. 3.11. That whoever is righteous by Faith, shall live for ever, by holding that Righteousness in Faith, as here. The justified, according to the terms of the new Covenant, who hath obtained the Righteousness of God in Christ, by belie∣ving, and is renewed and sanctified by the Spirit, shall really, spiritually, happily, eternally live; and no end shall be to that Life of his, till it be perfected by Christ in Glory. And this he shall live by a real and spiritual Assent to the Gospel, and Reliance on God's Promises in it, especially by an Af∣fiance to Christ, God-Man, as the Lord their Righteousness, by which we have him ours, and so we live. This Faith in∣creased, continued in, and held fast amidst all Reproaches, Suf∣ferings and Persecutions; by this only is the Life due to Righ∣teousness, made sure to Sinners, drawing from Christ daily, and making real and present the Fulness of it promised to, and hoped for, by it. Mark 13.13. Iohn 6.47. Gal. 2.20. and Col. 3.4.
• g 1.798

  See Habak. 2.4. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is variously rendred, as elated like a Bubble, lifted up, making Pride and Unbelief to be the Sins threatned there; and the proper sense of the word here used, is for fear, or sloth to withdraw, or leave their Understanding; so that the meaning in both amounts to this, If any, out of the Pride of their Heart, will not depend on Christ's Righteousness, as the Iews would not, or out of Fear and Sluggishness, will not hold out, but withdraw themselves, in time of Persecution, from their Faith and Confidence in Christ, professed; shrinking through Fear, or losing it through Sloth, or forsaking it by Treache∣ry either gradually or totally, confiding in themselves, and so despising God, reject him, and draw away from him.
• h 1.799

  God himself will be so far from taking any pleasure or delight in such a Soul, or vouchsafe▪ it any Joy or Life, that his very Soul abhors it, is highly displeased with its Sin, and abo∣minates its Person. In his Displeasure is Misery, Death, and ••t••rnal Perdition. See Deut. 32.15, 18, to 21.
• i 1.800

  The Conclusion is an hopeful Assertion of their Condi∣tion, or a sweet Intimation of what they ought to be, even like himself; and so the Apostle removes all Jealousie of his reflecting on them, as ch. 6.9. The Adversative, but, is an Exception of them to whom he writes from the Apostate-State, and so joyns himself with them, hoping they were such de facto, as he was, and as they ought to be de jure, and so intimates their Duty, and that of all Christians, We are not Sons of Defection, Persons withdrawing and backsliding from Christ, his Gospel, or Duties; Apostates from the Truth, whose end is Destruction, an utter Separation from all Good, Life, and Glory, and full Subjection of Body and Soul to eternal Torments in Hell, by the righteous Sentence of God; who are Sons of Defection, are Sons of Perdition, Matth. 10.28. Iohn 17.12. 2 T••ess. 2.3.
• k 1.801

  Sons of Faith, true and sincere Believers, cleaving to Christ and his Body rooted in his Faith, and persevering in it to the end, Ephes, 3.17. Colos. 2.7. which Faith acquiring, purchasing, or obtaining, according to the Gospel-Covenant, the Soul for Salvation, and Glory for the Soul, Iohn 3.15, 16, 36. and 5.40. 2 Thess. 2.14. Faith realizing, applying, and keeping fast the Price which Christ himself paid to God for the purchasing of these for them on their Souls.
• a 1.802

  The Holy Spirit proceeds in this Chapter to strengthen the Counsel he had given these Hebrews to continue stedfast in the ••aith of Christ, to the end that they may receive their reward, the Salvation of their Souls, chap. 10.39. and 1 Pet. 1.9. and so beginneth with a description of that Faith, and proves it to be effectual to this end, by instances out of all Ages of the World before them, wherein the Old-Testament Believers had found it to be so: The description of it is laid down v. 1. The proof of it in both parts, v. 2, 3. And the illustration of its power by Examples from v. 4. to 40. The particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shews this is inferred as a discovery of that Faith, which is saving or purchasing the Soul; which that none of these Hebrews may be mistaken in, he de∣scribeth from its effect, and not from its Form and Essence. Faith is here a Divine fruit of the Spirit, given and wrought by it in his Elect, and is justifying and purcha∣sing the Soul to Glory, Iohn 12.38. Rom. 5.1. 2 Cor. 12.9. Ephes. 1.19, 20. and 2.8.
• ‖ 1.803

  Or, Ground, or confidence.
• b 1.804

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 2 Cor. 9.4. notes confidence of boasting, Heb. 1.3. Personal subsistence; and chap. 3.14. confidence of Faith. Here it is a real, pre∣sent, confident assent of the Soul of a Believer to the Promise of God (which is the basis or foundation of it) by which the spiritual good things to come, and which fall not under sense, yet with a most vehement and intense desire urged for, are made to have a mental intellectual existence and subsistence in the Soul which exerciseth it. Rom. 8.18, 26. John 3.36.
• c 1.805

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is a demonstrative discovery of that which falleth not under sense, such as is scientifical, and puts matters out of question to a Man; and therefore is stiled by Logicians a Demonstration: here it notes Faith to be that Spiritual space which by God's Re∣velation demonstrates or makes evident all things not seen by sense, or natural reason without it, as matters of Spi∣ritual Truth, Good and Evil in their several kinds, both past, present, and to come, Iohn 17.6, 8. Ephes. 1.17, 18.
• * 1.806

  Rom. 8.24, 25.
• d 1.807

  This is a proof of the first part of Faith's descripti∣on, that it is the substance of things hoped for: For all the Fathers were testified of to have this work of Faith in re∣alizing their Hopes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were the Fathers and Ancestors of these Hebrews run up through their Genealo∣gies to Adam, the special Instances of whom follow. These received a Testimony or Witness, truly and fully from God himself in some signal Acceptance of them, eminent Ap∣pearances and Providences to them, with a Scripture-Re∣cord of them, that through this Grace of our Lord Jesus Christ they walked with, worshipped and pleased God, and were saved by him even as these Christians, and all this by the same Grace of Faith, Acts 1••.17. which wrought kindly in them, and made the invisible things of God to subsist with them.
• * 1.808

  Ver. 39.
• e 1.809

  This proves the second part of Faith's Description, v. 1. That it is the evidence of things not seen, for by it only we understand the Creation which no eye saw. It is the same Divine Faith as described before, but as evidencing invisi∣ble Truths, it communicates a marvellous Light to the understanding, and leaves real impressions of it from the Word of God, whereby it arriveth unto a most certain knowledge of what is above the power of natural reason to convey, and gives a divine assent to it, such as is re∣al, clear, sure, and fruitful, different from that of the Gentiles, Rom. 1.19, to 23.
• * 1.810

  John 1.3. 2 Pet. 3.5.
• f 1.811

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word no∣teth sometimes Ages, Luke 16.8. the Garb and corrupt ha∣bit of Men who live in them, Ephes. 2.2. Eternity: But there as, chap. 1.2. It is a word of aggregation, signify∣ing all kinds of Creatures, with their several places, times and periods; things Coelestial, Terrestrial, and Subterrestri∣al, Angels, Men, and all sorts of Creatures, together with all the states and conditions in which they were made, Heaven, Earth, and Seas, with all their Hosts of Creatures; the visible Creation and the invisible World were put into Being and Existence; placed in their proper order, disposed and fitted to their end by the mighty Word of God; Trinity in Unity the Creator; his powerful Fiat, without any pain, or trouble, or assisting Causes, instantly effected this miracu∣lous, glorious Work; He said, and it was done, Gen. 1.3. 6, 9, 11, 14, &c. Psal. 33.6, 9.
• g 1.812

  The Visible World, and all visible in it were made all of nothing; this Reason could ne∣ver digest: All was produced of that formless, void, dark Chaos which was invisible, Gen. 1.2. which void, formless, dark mass it self, was made of no prae-existent stuff, mat∣ter or atoms, but of nothing, which differenceth the opera∣tive Power of God from that of all other Agents. See Gen. 1.1. Psal. 89.11, 12. and 148.5, 6, &c. Isa. 42.5. and 45.12, 18.
• h 1.813

  The Spirit beginneth here to illustrate his Description of Faith by induction of instances throughout the former Ages of the Church to the time of these Hebrews. And he begins with Believers in the Old World before the Flood. Faith is the same Divine Grace as described before, only here to be considered as fully receiving of God's Will in Christ as to Sacrificing-work, and remitting such affections and opera∣tions to God in it as was agreeable thereunto.
• k 1.814

  By which Sacrifices of Faith he had Testimony that he acknowledged himself a Sinner, that had need of the Blood of Christ to sprinkle him, yet he was righteous by the righteousness of Faith, Rom. 3.22, 25, 26. which is upon Abel, as all other Believers, Phil. 3.9. And this testified to his Soul by God's Spirit, that he was Justified and Sanctified, and so eminently righteous, and it was manifested to others, Christ himself God-Man wit∣nessing of it, Matth. 23.35.
• l 1.815

  Abel the younger Son of Adam, an eminent Believer, whose Faith or∣ders him and his Worship, the first Martyr for Religion in the World, Luke 11.51. who sealed the Truth of God with his Blood. He in the end of days, that is, the Sabbath, Gen. 4.3, 4. brought a Bloody Sacrifice of the fattest and best of the Flock, and offered up to the Divine Majesty, the true and living God, his Creator and Redeemer, to Atone him for his Sin; having a regard to, and Faith in the great Sacrifice of the Seed of the Woman for him in fulness of Time to be offered up, and of which his was but a Type. This Sacrifice was fuller of what God required in Offerings, than Cain his elder Brothers, not, it may be, for external price, but internal worth; Cain offered the fruits of the ground, such as God afterwards required in the Ceremoni∣al Law, but he was not sensible of the guilt and filth of Sin, and of its demerits, nor desirous to remove it in the due way and order appointed, as appears by his Murdering of his Brother after; Abel's Sacrifice was better, excellent∣er; because more fully agreeable to God's Will for purging and pardoning Sin, full of self-denial and abasement for Sin, and Faith in Christ's Sacrifice.
• l 1.816

  God himself witnessed from Heaven to the truth of his state, by accepting of his per∣son and Sacrifice, and giving a visible Sign of it, so as Cain could observe it, and be displeased at the difference God made between him and his Brother, Gen. 4.4, 5, 7. likely it was by sending Fire from Heaven, and consuming Abel's Sacrifice, as he did others afterwards, Levit. 9.24. Iudges 6.19, 21. 1 King. 18.38. and 2 Chron. 7.1. and by it testified him to be righteous.
• m 1.817

  By his Faith, though murdered out of this World, and his place here knows him no more, and with a design that he should never speak nor be spoken of more; yet he now speaketh, i. e. liveth, Matth. 22.32. and testifieth to God that he is True, and the only True God to make Souls happy. He in his example, and his Record in Scripture, bespeaketh all that read his Story to imitate him in his Faith and Worshipping of God, and his patient Maatyrdom for God, and his Gospel-Worship through Christ: And by his Blood he crieth for Justice against his Murderer, as Gen. 4.10. see chap. 12.24. and as joined with the rest of the Martyrs of Jesus, impleads God's righteous Vengeance to be executed on their Bloody Persecutors, Luke 11.51. Revel. 6.10, 11. By reason of his Faith he is spoken of throughout all Generations, recorded among the ex∣cellent Sons of God, and renowned in the Church to this day. Such a force hath Faith to eternize the persons of Believers in acceptance with God through Christ, their Wrongs, Injuries and Blood on God's remembrance; and their Names in Heaven and the Church below.
• ‖ 1.818

  Or, is yet spo∣ken of.
• * 1.819

  Gen. 4.10.
• n 1.820

  By the Divine Faith before described, that which reach∣eth home to God by Christ; Enoch the seventh Patriarch in a descent from Adam of the Churches Line, Gen. 5.21. An eminent Prophet and Boanerges, denouncing Judgment against the ungodly ones of this time, so as to awaken them to Repentance, Iude v. 14, 15. was taken by God, Gen. 5.24. The Apostle keeps to the Septuagint Translation of the Text. He was miraculously changed in his Body from a mortal to an immortal state, and this without any separation of his Soul from it. God out of an extraordinary Grace and Favour to him, dispensed with the common Sentence past on the human Seed in Adam, as he did many Ages after this to Eliah. He died not, all the rest of the Fathers of the Church, Gen. 5.5, 8, 27. the longest liver of them, died.
• o 1.821

  He was not, Gen. 5.24. neither among Men, nor in their Sepulchers, as others were, but had changed his habita∣tion and Society. If any went to seek him as others did Elijah, he was far out of their finding, 2 King. 2.17.
• p 1.822

  For God had taken him to himself in Heaven, the place of his residence, and in the very Act changed his Body into a Spiritual, Powerful, Glorious and Incorruptible one, as all ours, who are true Believers shall be at last, 1 Cor. 15.51. and 1 Thess. 4.15. and so made fit for the place to which he was taken, made like an Angel in person, and to be with those Spirits in Company; now did he fully see and enjoy him whom by Faith he walked with beneath.
• q 1.823

  In the time of his Life, and walking with God in this sinful World, all the time of his Witnessing for God in it, God witnessed by his Work on his Soul ••o himself, by his Ministry and Life to the World, and by the Prophet Moses's Record of it to all Generations to come in the Church once and again, Gen. 5.22, 24. that in his walking with God he plea∣sed him. He was not only justified, graciously accepted, and beloved of him, but he did that which was pleasing to God, putting out in Thought, Word and Deed all the Power of Grace to act for God; preserving constant con∣verse and Communion with him; and had no fellowship with the unfruitful works of Darkness, but reproved them. By this he pleased God, and God testified to all the World he did so, by a miraculous translation of him from the World to himself; God cares not for, nor will take to him such who please him not.
• r 1.824

  The Spirit here proveth, that Enoch pleased God by Faith, though it was not expresly written in his Text by Moses, because of the impossibility of pleasing God with∣out Faith; but without Faith upon God in Christ, whom Enoch pleased; it is absolutely impossible to do any thing accepta∣ble to God, so as to be justified by him; for infidelity or want of Faith makes God a Liar, 1 Iohn 5.10. Christ a Va∣nity, Iohn 5.40. and God's Will a Deceit, which peremp∣torily saith, there is no pleasing of him but by Faith in Christ, Iohn 14.6. The Effect c••••not not exist without its Cause, as is proved in the next words.
• s 1.825

  For whoever he be, every particular Soul that cometh off from Sin to God, so as to be under his conduct and influence, makes out by spiritual motions of his Mind, Will, Affections and Members, in Thoughts, Desires, Resolutions and Operations to enjoy God, so as to be accepted with, justified by, and blessed of him; and at present makes his access to him with liberty and boldness in Prayer, or any other Duty through Christ.
• t 1.826

  He must really, fully, and supernaturally receive all that which God revealeth in his Word is pleasing to him, es∣pecially concerning himself; as, that he is the primitive perfect Being, and the Cause of all; that he is three in Relations, and one in Essence, most excellent in all his Attributes, Infinitely Wise, Powerful, Just, Good and Eternal, &c. The Supreme Crea∣tor and Governor of, and Law-giver to all.
• u 1.827

  And that he will recompence all Men according to be the reward of his, and whatever he can be to, or do for them for their good, Gen. 15.1. But to those only, who with an intent Heart and Spirit pursue him by Faith; Love; and longing after him as their supreamest Good, Isa. 45.22. Rom. 2.6, 12. Rev. 22.12.
• w 1.828

  By the same Divine Faith, Noah the last example of it in the Old World, and the Father of the New World, being warned (by an immediate revelation from God, Gen. 6.13.21. largely rehearsed by Moses;) so that God's Word is the ground or foundation of Divine Faith in all Ages of the World; of things not yet seen, but only by Faith on God's Revelation▪ Which things were the perishing of the World by a Deluge of Waters above 100 years after; and that him∣self and Family, with some Creatures should be saved from that Deluge, to repeople the World, and to replenish the Air and Earth, none of which things did fall under Noah's sense then.
• ‖ 1.829

  Or, being wa∣ry.
• x 1.830

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports in it a right reception of God's revelation, which made him afraid, and careful not to offend God, and to a Godly carriage to him who had re∣vealed the imminent danger of the sinful World, and his own deliverance from it; see chap. 5.7. Hereon he obeyeth God's Precept, and prepared and perfected the Vessel, both for matter and form according to God's Word; so as to be ready against the time of the Deluge for the preservation of himself and Family for it. Gen. 6.14, 15, 16, 22. compare 1 Pet. 3.20. by virtue of this Ark, that water which drowned the World, saved them. So that Flood was a full Type of the Water of Baptism; his Ark, of Christ our Ark; his Family, of Christ's small Family in comparison of the World: Their Salvation from Water, of the Eternal Salvation of these from the Deluge of Fire, 2 Pet. 3.6, 7, 11, 14. The same Divine Faith in Noah, and in Christians, maketh them to obey God's Precept, retire to, and enter God's Ark, and so enjoy his Salvation.
• y 1.831

  By this Faith discovered in his work about the Ark, he testified against the sinful World of Mankind for their Unbelief and Disobedience, who for 120 years to∣gether, being by Noah's Preaching and building the Ark, called to Repentance, 2 Pet. 2.5. and to prevent the Judg∣ment God threatned on them, and so condemned them vertually by his Word and Doctrine, judicially by declaring God's Sentence on them: see Matth. 12.41, 42. and Iohn 12.48.
• z 1.832

  By this Faith he received the promise of righ∣teousness, which made him an Heir of it, and of that eternal Life and Salvation, for which it fitted him, as well as to which it entitled him, and by it he sent out all the fruits of righteousness that are to the Praise and Glory of God. Rom. 5.1. Iohn 1.12.
• * 1.833

  Rom. 3.22. Phil. 3.9.
• a 1.834

  Here begins instances of this Divine Faith after the Flood from Abraham to Moses time, v. 8. to 23. The first is the Father of Believers so entitled by God, eminent in the exercise of this Grace, of whose ancestry and their descent from him these Hebrews did greatly glory. He had an ex∣press Discovery of the Will of God unto him, that he ••••ould leave the i••olatrous place where 〈◊〉〈◊〉 lived, Gen. 11.31. and 12.1, 2, 3. compare Iosh. 24.2. and Acts 7.2, 3. and with his Family should travel to a Land, which God would shew him, and which he would give him as an Inheritance for him and his, which was the Land of Canaan, as described, Gen. 13.14, to 17. and 25.18, 19, 21. This Command of God, strengthned by a Promise, he obeyed, Gen. 12.4. Acts 7.4. through Faith really, freely, and fully resigning up him∣self and his to God's dispose.
• b 1.835

  He went forth with his Father T••rah from his Country, Kindred, and Friends, in Vr of the Chaldees to Charra••, and there they dwelt till Terah died, Gen. 11.31. and Acts 7.4. ••fter which, he pursued God's Orders in his motion from place to place, tho he knew neither the way, not the place in which, and whither he was to move, resting himself on God's Word and Guidance, and relying wholly on his Provision for him, and Protection of him in all his ways.
• c 1.836

  By the same Divine Faith he passed from Tent to Tent, moving it from Place to Place, as God ordered; so as he ra∣ther sojourned than dwelt in any. His Journal is legible in Moses's History, moving from Charran to Shechem, from thence to Beth-el, and then more Southward, and thence to Egypt; See Gen. ch. 12. so that he sojourned in Canaan, and the ad∣joyning Countrys, which God had covenanted to give for an Inheritance to him and his Seed, Gen. 15.18, to 21. yet by Faith he would stay God's time for it, but lived in it as a Stranger, not having in Possession one Foot of Ground, but what he bought for a Burying-place, Gen. 25.9, 10, Acts 7.5.
• d 1.837

  Here he with his Son Isaac, and Grandson, and their Seed, Coheirs with him of Canaan, built no Houses, but lived in Tents, which they might pitch or remove at God's Plea∣sure, and as he called them, as who were Strangers to this Country, and to the Inhabitants of it, and with whom they were to have no spiritual Society, as travelling to a better, being in this World, but neither Citizens nor inhabitants of it, but as Denizons of a more excellent one, Gen. 26.3. and 28.13, 14.
• e 1.838

  The reason of this contented Pilgrimage was the excel∣lent end of it, the Place and State to which▪ it brought him; he did really discern by the Spirit's work in him, and promise to him his Title to it, and vehemently did desire and long for, and yet patiently waited for a better place and State than this earthly; and was daily making his Approa∣ches to it, Rom. 8.19. 2 Cor. 5.1, 2, 8, 9▪
• e 1.839

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes both a Place made up and constituted of Building and Houses, such was the earthly Ierusalem; and a State, Poli••y, or Com∣munity. Here it must be understood spiritually for such a Place and State as is not to be shadowed out by any in this World; it being for Nature, Mansions, Society, Condi∣tion, such as no earthly can decipher, or set out. This City is Heaven it self, often so stiled in this Epistle, as v. 16. ch. 12.22. and 13, 14. Rev. 3.12. It is not moveable, as a Tent fast∣ned by Stakes and Cords, nor as Creature-buildings, perish∣able. Histories tell us of the rise and fall of the best earth∣ly Cities; this City is built on the Rock of Ages, as well as by him, whose Immutability, Almightiness, and Eternity, hath laid and setled its Foundations, the Basis and ground-Work firm and incorruptible, 1 Pet. 1.4. The happy Fa∣brick with Persons and State endures for ever,
• * 1.840

  Chap. 3.4. Rev. 21.2.
• f 1.841

  Because of its Raiser and Founder. The great Architect, that cast the Plot and Model of it in his own Mind, and the publickly-declared Operator and Raiser of it, who laid the Foundations, reared the Mansions, and finished the whole, is no less Per∣son than the Infinitely wise, Almighty and Eternal God. It all became him alone, and doth as far exceed other Ci∣ties, as God doth Men. No human Art or Power was fit or capable of such a Work, but only God.
• g 1.842

  By the same Divine Faith in Abraham and Sarah, was brought forth the Child of Promise. For tho the Instance be expressly in Sarah, yet it is inclusive of Abraham also, who was eminent for his Faith in this thing, acquiring an eminent Title by it, even of the Father of Believers, as the Apo∣stle declareth, Rom. 4.17, to 22. and therefore jointly to be considered with Sarah; she, who first through Unbelief, laught at the Promise, yet being reproved by Christ, the Angel of the Covenant, for it, believed on the Repetition of it, Gen. 18.9, to 16. and gave Testimony of it by her waiting for the promised Mercy. As barren as she was, yet Faith made her fruitful, when it was impossible of her self to expect it for Nature or Years, yet received she Power and Strength from God by believing, to conceive Seed, that is, lay∣ing the Found••tion of it, conceiving in her dead Womb, and bearing a Son.
• * 1.843

  Gent. 17.19. and 21.2.
• † 1.844

  Luk. 1.36.
• h 1.845

  She was not only naturally barren, but of ninety Years of age at this time, when the most fruitful were past such work; yet was she delivered of a Son, and be∣came the Mother of Isaac by Faith, as he was the Son of Pro∣mise, Gen. 15.4. and 18.11. comp. Rom. 4.17, 18, 19.
• i 1.846

  She gave Glory to God by a firm and hearty Closure with his Promise, accounting God faithful to his Word, and able to per∣form it, and so rested on it, and waited for him, as A∣braham did, Rom. 4.18, 20, 21. The Promise which he made, was, That they in their Old Age should have a Son, Gen. 12.2. made in general, ch. 13.15, 16. in particular, ch. 15.4, 5. to both, ch. 17.15, 16, 17. ch. 18.10, 14. and 21.1, 2, 3, 12.
• k 1.847

  Because of this Faith of Abraham and Sarah, and the Fruit of it in conceiving and bringing forth Isaac, was laid the Foundation of a numerous Seed by God's Promise, from Abraham, an hundred, and Sarah ninety Years old, and bar∣ren, and both dead as to Procreation, Rom. 4.19. there were begotten a vast and unbounded Seed, as the Stars in the Firmament, or the Sand on the Sea-shore; and amongst them the ••eeming Blessing, the one eminent Seed of Abra∣ham, the Messiah, in whom all Nations were to be blessed. Within 400 years from the Birth of Isaac, this Seed in∣creased to above 600000 fighting Men, besides Women and Children, and after increased to a stupendous greatness, ac∣cording to the Promise, Gen. 13.16. and 15.5. Exod. 12.37. 1 Chron. 21.5, 6.
• * 1.848

  Gen. 22.17.
• l 1.849

  All these, Abraham, Sarah, Isaac and Iacob, &c. who were Heirs of the same Promises, and who had opportunity to re∣turn to the same Country from which they came forth, as v. 15. They did not only live according to Faith, walking with, worshipping of, and waiting on God, testifying a∣gainst Sin, and finishing their Course by dying according to Faith; by Faith, as the instrumental Efficient of it; in Faith, as the regulating Cause of it; according to Faith, as in the state of believing▪ Faith was immortal in them as their Souls, making their Death a Covenant-Dissolution, Luke 2.29. a voluntary hopeful blessed Death, as 2 Cor. 5.8. 1 Thess. 4.13.
• † 1.850

  Gr. according to faith.
• m 1.851

  Not receiving actually, and in sense, the things promised, which were a numerous Off-spring, the literal Canaan, the Messiah in the Flesh, and a glorious Resurrection, but de∣parted triumphing, and in the Faith of all, and that they would be made good to theirs; and this they discovered by the Blessings they lest on each other, as Isaac on Iacob, and Iacob on the Patriarchs.
• n 1.852

  But Faith brought all these Promises into their view, tho so far off; so did Abraham see by it the Messiah, John 8.56. They all had a real, clear, and strong Prospect of them, the Inheritance temporal in its time to come, and the heavenly Rest beyond the Grave, see∣ing the Resurrection, Heaven, and Glory by Faith when they died, Gen. 49.18.
• o 1.853

  By a powerful impression of Faith on their Souls, of the Truth, Goodness, and certainty of the things promised, on their Minds, with a mighty Apprehen∣sion of, and Assent to them on their Wills, to the chusing of, and closing with them on their Affections, cleaving to them in Love, Desire and Delight, as surely to be accom∣plished, having their Souls thankfully receiving them, gra∣ciously returning to God for them, with the greatest Satis∣faction imbracing them, as are welcome Friends or Relations long absent from us, hugging Christ, saluting Heaven, and imbracing Glory in the Promises by Faith, when dying.
• * 1.854

  Gen. 47.9. 1 Chro. 29.15. Psal. 119.19. 1 Pet. 1.17. and 2.11.
• p 1.855

  In Word and Deed; while they lived they published it to the World, as Abraham, Gen. 23.4. and Iacob, Gen. 47.9. keeping themselves free from all Intanglements of this Earth, as became those who are Strangers, having no posses∣sion of, nor intimacy with this Earth; incorporating with no other People, but as Pilgrims wandred from place to place, took up and pitched their Tents when and where God would have them unpeopled as to this World, and desiring to be peopled with the Lord, Psalm 39.12. and 105.12, 13. com. 2 Cor. 5.6, 8. They were all of the same Mind, loose from, and above this World, and longing to remove to their own Country, and be with God.
• q 1.856

  The Reason of Faiths Effect in their dying, is the bring∣ing in view a better Life, State, and Place than any earthly one. For these Believers by Word and Life professing them∣selves to be Strangers and Pilgrims on this Earth, and seeing God's Promises, and imbracing them, declare and shew plainly to all who see them, or converse with them, that they sought a Country, and a place of Rest, which they were not possest of. For no Person is a Stranger or Pilgrim in his own Coun∣try; but these inquired the way and walked in it, which led them to a better than any this Earth afforded them; and so the Apostle brings us back to that which he had declared before, v. 10. and immediately prevents the suggestion, that this Country should be their former Country, and clears it to be a better.
• r 1.857

  Tho they were Strangers in Canaan, yet they might seek an earthly Country, even Vr of the Chaldees, from whence they came forth, and which was their native Country, and so might be dearer to them than any other; but it was not that, but a better Country they were mindful of, which they viewed by Faith; whereas the other they might have seen with their Eyes; if that had been all they desired, they wanted neither means nor opportunity of returning to it, but they remained fixed in Obedience to the heavenly Call: and when Iacob returned to it for a Wife, yet he left it again when God summoned him, as appears, Gen. ch. 29, and 30, and 31. They did willingly leave it, and kept from it, and never lookt back there, but lookt for a better.
• s 1.858

  Having deserted this World, as Strangers in it, they sought, desired and hoped for with the greatest earnest∣ness and fervency, a City in the Country of Heaven, v. 10. in comparison with which they contemned and despised all others; a Country where there is perfection of Life, and fulness of Glory: It excelleth all others as far as Heaven doth Earth, 2 Tim. 4.18. 1 Pet. 1.4. The State, Society, Enjoyments and Place, they longed for, were all heavenly, Phil. 3.20, 21. nothing lower than this World would satisfie them.
• t 1.859

  Faith having carried them thus estranged from this World to the Grave, indearing to them the Promises, and engaging of them for Heaven only, therefore God did not disdain them, he did not think it any disrepute to him to own them his, but esteemed it an Honour and Reputation to him, took up his joy and Delight in them; see him owning them when dead, Exod. 3.6, 15. Matth. 22.31, 32. sirnaming himself by them, and adopting them as his own, as Iacob did Ioseph's Sons, Gen. 48.56. so that tho they are dead, as to their Bodies, yet they are alive as to their Souls, and are owned by God in his Name and Title, and are assured, as to their Dust, of a Resurrection; for he will do it, giving them that rest that they never had in their Pilgrimage.
• * 1.860

  Acts 7.31.
• u 1.861

  That heavenly State and Place which they sought for, v. 10. which infinitely transcended Canaan, and the Ierusalem in it, of which they were Denizens while here, Ephes. 2.19. Phil. 3.20. the pleasant, peaceful, rich, and glorious Metropolis of the living God, ch. 12.22. and 13, 14. which shall make abun∣dant amends for all their Sorrows, Sufferings, and restless Wandrings on Earth, where they shall enjoy Pleasures, Riches, Honours, and Rest for ever more, 1 Pet. 1.4.
• w 1.862

  By the same excellent Faith Abraham alone, and by himself considered, being tryed by God, in a rare way, to give proof of the Truth of his Faith in, and love to him above all, was to take his only Son, his Darling, and to offer him for a whole burnt-Offering on Mount Moriab, to himself, Gen. 22.2. Which Command of God was not unjust, he having absolute Soveraignty and Dominion over all Persons and their Lives, having Power to kill, and to make alive, Deut. 32.39. This Son of his
• x 1.863

  he offered up as God com∣manded; for in his Heart he had fully parted with him to God, and proceeded so far in Execution, as if God had not dispensed with it, it had been actually done, he would have killed him and burnt him to Ashes on the Altar, Gen. 22.3, 6, 7, to 13. This mighty Faith inabled him to do this, tho he was his only begotten Son by promise, and in the Chur∣ches Line, concerning whom he had received so many Pro∣mises, and in whom only they were to be fulfilled; as that a numerous Seed should descend from him, who should inhe∣rit Canaan, and through whom Christ was to descend into the World, in whom himself and all Nations were to be bles∣sed. Yet Faith silenceth Reason, and natural Affection, as∣sureth him, 〈◊〉〈◊〉 could fulfil his Promises by him, tho he should offer him: as he raised him from a dead Body and Womb at first, and gave him to him: So he obeyeth God's Word, and offereth him.
• ‖ 1.864

  Or, to.
• y 1.865

  This did greaten Abraham's Tryal, that unto him it was promised by God himself, That in this only begotten Son Isaac, the eminently blessed, and blessing Seed, with all his mystical Body should be called; that is, put in being, propa∣gated and made known as by Name in Isaac, Gal. 4.28. This God revealed to Abraham, Gen. 17.19, 21. and hereby was his Faith put to it to reconcile Contradictions, as to be∣lieve this special Promise, and yet execute this special Com∣mand to sacrifice Isaac, yet to believe in him his Seed should be called.
• * 1.866

  Gen. 21.12. Rom. 9.7.
• z 1.867

  Faith put this into Abraham's Thoughts in his Reasonings about this Tryal between the Temptation and God's Power, and influenced him to conclude and determine under it, That since God could raise him from the dead to perform his Promises, he would sacrifice him to obey God's Command. This Faith grew from what God had done, in giving him Isaac from his own dead Body, and Sarah's dead Womb, Rom. 4.17, to 22.
• a 1.868

  God's Almighty Power to raise from the dead, answered all the Difficulties in the Tryal▪ If God command it, who can raise from the dead, this can be no Murder: for he can either prevent or recover. Promises should not fail, tho Isaac was sacrificed; for God would raise them up and accomplish them. As to Arguments from natu∣ral Affection; shall a Child be dearer to me than a God, who quickens me, and can raise him from the dead? Since God can do this, what Difficulties can he not overcome? Hence is this Principle so often revealed and repeated to be a sure Prop to a Christian's Faith throughout the Gospel.
• b 1.869

  His Generation was a kind of Resurrection from the dead, and so was his Restitution to Abraham, for in Abraham's account he was dead, his Hand being lifted up to kill him, when the Angel stops the Execution, Gen. 22.11, 12. From the Altar he carrieth him back as a Trophy and Reward of the Victory of his Faith, in such a manner, as one risen from the dead, and an eminent Signal of his Victory over this Tem∣ptation. Abraham had a Figure of the Resurrection in his Son, and an Earnest of a far more glorious Resurrection in Christ.
• c 1.870

  Isaac is the next Example instanced in of the same Di∣vine Faith, described, v. 1. only here exercised on the special Re∣velation of God to him concerning his Seed. By this Faith he did not only wish and pray Blessings, but prophetically applied them to his two Sons, to Iacob and Israel his Seed; the Covenant-Blessings; and to Esau and the Edomites his Seed, the Temporary Blessings, God d••signed them, Gen. 27.27, 39. Both these were things to come, and to be communicated to their Seeds hundreds of years after. As the things that concerned Iacob, to come, which were not seen, but hoped for from God's Revelation of them were, Plenty, Dominion over Brethren, Blessings above the Power of a Curse, even the spiritual and covenanted ones of Abraham and Isaac with him, Gen. 27.28, 29. The things to come concerning Esau and his Seed, were only earthy, temporal Blessings, escape out of Servitude in time, common good things at the highest, Gen. 27.39, 40. By Faith Isaac foresaw all these future Events, fore-told them, and applied their several Portions to them from the Mouth of God, and they were to a tittle fulfilled, 2 Sam. 8.14. and 2 Kings 8.20. as to the Edomites, as in the whole Old Testament unto Iacob, and to his Seed literal and spiritual.
• d 1.871

  Iacob did not degenerate from his Progenitors, but by the same excellent Faith (being Heir to the Birth-right and Blessing, by God's Appointment, and his Father's Confirma∣tion, as Gen. 28.1, 3, 4.) doth, as a Grand-father and a Pro∣phet near expiring, weak in Body, but strong in Faith, bless Ioseph, and each of his Sons, Gen. 48.15, to 21. preferring Ephraim the younger before Manass••h the elder, by laying his Right-hand on his head, and his left on the others, and so a∣dopts them to be his Children, gives them the Blessing of the Covenant, as to their Persons, and the Inheritance of two Tribes amongst his Sons, as belonging to Ioseph, as his Birth-right, Gen. 49.22, to 27. These by Faith he foretold, and applied particularly to each of them from God himself through Prayer.
• e 1.872

  Another Effect of his Faith, is his wor∣shipping God, having bequeathed his Body to the Burial in a firm Expectation of the promised Inheritance, as the Hi∣story clears, Gen. 47.29, 30, 31. and 48.21, 22. For ha∣ving sent for Ioseph, he raiseth up himself on the Pillow at the Bed's head, and for his support used his Staff, leaning on the head of it, when in Faith he declares his Will to his Son Ioseph, and binds him by an Oath to bury him in Mach∣pelah in Canaan, with Abraham and Isaac, Heirs of the same Promise, as an Earnest and Handsel of the Twelve Tribes possessing it; which Ioseph having solemnly sworn to him, Iacob bowed himself and worshipped, lifting up his Heart to God in Thankfulness for his continual Providence in the gra∣dual Accomplishment of his Promise to the Seed of Abraham, Isaac and Iacob. This he did by Faith, adoring his Soveraign Lord and Saviour by his humbly bowing before him. There was no need of Faith to bow to Ioseph, who was inferior to Iacob, and blessed by him.
• f 1.873

  Ioseph the first Son of Iacob by Rachel, whom God pre∣ferred before his Brethren, envied and sold by them, but advanced by him to be Lord of Egypt, and a Saviour to them, Heir of the Birth-right, and of his Father's Grace, a Pa∣triarch and Prophet like him, drawing near to the end of his Pilgrimage on Earth; and dying, he made mention, and brought to the mind of the Israelites his Children, Brethren, and Nephews; and, likely, with a charge to convey it down to their Posterity, as it might be remembred by them, that tho he did with willingness and choice, looking for a better Place and State than any in Egypt, and that his Death should not obstruct the Issues of Providence to them for good; for God lived, and would surely visit them in their Posterity, Israel living where he sent Moses to them, and would make them go up gloriously out of Egypt, and bring them into the Land of Promise, and give it to them for their Inheritance. This Testimony he gives them of it by Faith, Gen. 50.24. And God fulfilled it 160 years after his Death, as he had sworn to Abraham, Isaac and Iacob.
• ‖ 1.874

  Or, remembred.
• g 1.875

  By Faith likewise he charged them about carrying his imbalmed Body with them, and burying it in Canaan, and obliged the Israelites to it by an Oath, Gen. 50.25. making it an Earnest and Signal to them of the Promise and Oath of God for their Deliverance, that as he desired his Bones might be buried in Canaan, being Heir together with Iacob of the same promised Inheritance, it might be a visible token of, and Incouragement, in the ap∣pointed time, to their Return. And this Israel fulfilled, Exod. 13.19. carrying them away with them, and afterwards bu∣rying of them in Shechem, the Lot of Ephraim, Iosh. 24.32.
• h 1.876

  The Parents of Moses were as eminent in this Faith as their Progenitors; for by it Amram and Iochebed both of them of the Tribe of Levi, Exod. 6.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here put by a Metaphrase for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and tho in the History ascribed to the Mother only, yet it was by the Father's direction, as Exod. 2.2. comp. Acts 7.20. They hid Moses born, under the bloody Edict of a Tyrant for drowning all the Hebrew-males in Nile: he was born three years after Aaron, and 65 after Io∣seph's Death, they kept three Months from the Destroyers, and they adventured the Penalties threatned by the Edict, Exod. 2.2, 3. Faith overcoming their Fears and Difficulties about it, and in all Probability, ordered their fitting the Ark, and dispose of it for his Preservation with the other Acts attending it.
• i 1.877

  The Reason of Faith's Work, was their seeing of him to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fair, beautiful, proper; and this not in himself only, but as Stephen interpre••s it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 7.20. Fair to God. Some glorious Aspect was by God put upon him as a Signal of some great Person, and of great use in God's Design to his Church; some extraordinary Stamp of God on his Countenance, which Faith could discern there, and so influence them to conceal and preserve him.
• k 1.878

  Faith made them fearless; for they were not afraid that the King's Edict should frustrate Gods Purpose concerning the Child, or keep him from its Service to the Church, where∣in God would imploy him, and of which he had given them a Signal in that lustre cast on his Person, and therefore they used means to preserve him, even when they exposed him, and which had a suitable success, Exod. 2.3, to 10.
• * 1.879

  Exod. 1.16, 22.
• l 1.880

  Moses himself was as eminent a Believer as his Parents, and a mighty Instance of Divine Faith. He who was so named and saved by the Enemies of the Church, and adopted as a Son to a notorious one of them, yet being great in Age and Stature full forty, Exod. 3.11. Acts 7.23. past the folly of Childhood and rashness of Youth, upon manly Delibe∣ration and a rational Exercise of Faith, notwithstanding he was by Birth a poor Israelite, and saved from perishing by a Princess, the Daughter of a Potent King: nourished through her Indulgence by his own Mother, adopted as her own Son, educated by her in all the Wisdom of the Egyptians, preferred, owned, and honoured as her Son; and might have been in a fair way to have succeeded to the Kingdom; yet not out of any Disingenuity, or base Ingratitude to his eminent Preserver, but out of a Divine Faith he layeth down all his Titles and Honours, and renounceth his Relation, for the Enjoyment of a better Title with, and a greater Good in God; and this he manifested by Word and Deed in his after Transactions, v. 25.
• * 1.881

  Exod. 2.10, 11.
• * 1.882

  Psal. 84.10.
• m 1.883

  The same Faith influenced his Will, the Cause of his ••ormer Renunciation, for being in the present Fruition of all Court-favours, and under the Offers of all worldly Delights by Egypt, and of all worldly Discontents by God: Faith determined his Choice, made him a Fellow-Sufferer in all the Oppressions, Afflictions, Persecutions of his natural Brethren the People of God, the most priviledged Society in the World for hope, as the most exercised by Tryals for God's sake; he knew there would be eternal Rest and Glory into which they would issue him, beside glorious Effects they would have on his Soul while he was enduring them; and that they were but passing, and would quickly have an end, Rom. 8.18. 2 Cor. 4.17, 18.
• n 1.884

  The same Faith made him to re∣ject the enticing Pleasures of Sin, which could not be avoided by his continuance in Pharaoh's Court, either in dissembling himself to be no Israelite, professing himself to be an Egyp∣tian, taking part with them in their cruel Carriage to his Brethren, living after their vicious Course in all manner of Voluptuousness, and the Pleasures which he was to enjoy were sinful, transitory and momentaneous, neither satisfying, nor enduring, and must be attended with a Sting in the end of them, even eternal Anguish and Torment, whereas his Afflictions would end in eternal Joys and Pleasures. Mark 9.43, 44, 47. Luke 16.25.
• o 1.885

  Faith influenced and determined his former Choice from the most excellent Ground of it, the Representation of these by the divine inspired Truth to him: It made him weigh and deliberate about the matters proposed, and then to judge, and positively determine about them, That the re∣proachful Suffering of all sorts of Afflictions, Poverty, Di∣stresses, Tortures most ignominiously inflicted on them by their Enemies for their Faith in Christ, and Expectation of him according to God's Promise, and who was now the An∣gel of the Covenant that protected them, as well as their Ancestor Iacob, Gen. 48.15, 16. These Moses chose, to suffer patiently out of Faith in, and Love to Christ: these, with what excellent things were to follow by virtue of God's Pro∣mise, he preferred as a better and richer Estate, and infinitely more desireable than all the Treasures of Honours and Riches, which either Egypt or its King could oblige him with, the whole of them founded in the Dust, disposed by Flesh, fa∣ding in Enjoyment, and ending in Vanity. What, are these Treasures, compared to those laid up in store by Christ for his in Heaven?
• ‖ 1.886

  Or, for Christ.
• p 1.887

  These were the things Moses had in his Eye, the end of Christ's Reproach, and Egypt's Glory; this made him turn his Eye and Heart away from Egypt, and intently to look on the excellent Issue of his reproachful Sufferings for Christ, even Christ rendring to him his unexpressibly glo∣rious and eternal Reward for it, 2 Cor. 4.17, 18. This God had promised to, Christ had purchased for such, who were by Faith bearing his Reproach, and qualified for the enjoy∣ing of it. Rom. 8.17, 18. 2 Tim. 2.12. 1 Pet. 4.13, 14.
• * 1.888

  Exod. 13.17, 18.
• q 1.889

  By the same excellent Faith, after his demand from Pha∣raoh of Liberty for Israel to leave Egypt, and had brought on him and his People the Ten Plagues God threatned them with, then he brake the Bands of Captivity, and took up Israel, and le••t Egypt subdued, wasted by Plagues, and a place to be abhorred, triumphing over it, he forsakes it as a Conqueror, and carrieth away the Spoils of it. The Wrath and Rage of Pharaoh at him and his Work for Israel, did not apale him; he was not afraid of his threatning to kill him, Exod. 10.28, 29. yet he defied him, even when his Rage made him to pursue him and Israel with his host, to destroy them.
• r 1.890

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was of a bold undaunted Spirit, so as nothing was too hard for him, either to suffer or do: Magnanimity expelled his Fear, so as he would stand or march according to God's order, Faith presenting to his View at all times the great Angel of the Covenant, God the Son, the Redeemer of him and Israel, the only Potentate, the invisible King of Kings, and Lord of Lords, 1 Tim. 6.14, 15, 16. with him, and for him against Pharaoh, leading, covering, and guarding him and Israel in all the way, and fulfilling his Promise of deli∣vering of his Church from Egppt; this makes him to march undauntedly with God's Host.
• s 1.891

  This Divine Faith influenced him in all his Work about God's Ordinances, receiving the Law about him, from God's Mouth, and obeying it: By it he made the Passover, i. e. as God's Instrument, he instituted it, and put it into being, Exod. 12.21. he celebrated & solemnly managed in each particular, and finished it, reaching the end of it according to God's Law in that behalf, 1 Cor. 5.7. Here he saw Christ, and testified of him, the true Paschal Lamb of God; by whom God's Wrath passed over the Children of Israel, when it rested upon the Egyptians, Exod. 12.21. &c. By Faith he took a bunch of Hysop and dipt it in the Blood of the Paschal Lamb, and striked the Lintel and two Side-posts of the Doors with the Blood, Exod. 12.22. He used it as a Signal of God's sparing Israel, and passing over their Houses by his Angel, v. 23. and he saw in it the true Blood of sprinkling, of Christ our Passover, which saveth Souls from the Destroyer, Iohn 5.46. and brings them out of the Egypt of this World into the heavenly Canaan.
• t 1.892

  The end of both these, was, That the destroying Angel, who slew all the First-born of the Egyptians, might not touch an Israelite, Exod. 12.29, 30. Under all this Faith evidenced to Moses God's Faithfulness in his Promise, it order∣ed all his Duty, and it realized to their hope in that time of Danger, that God would save them, who were under ••hat Blood, working their Assurance of it.
• u 1.893

  The same Faith enabled Moses eminently, and those o∣ther Believers, as Aaron, Caleb, Ioshua, &c. for all Israel be∣lieved not, 1 Cor. 10.5. yet for the Faithful's sake were they kept from drowning, after Moses had, at God's command, (when the Israelites were ready to be fallen on by the E∣gyptians) lifted up his Rod, and stretched his Hand over the Red-Sea, when God immediately, by an East-wind, divided it, made the Waters to stand up on each side like Walls of Chrystal, and the bottom of it to be dry; then entred Mo∣ses and Israel into the empty and dry space, and walked through it on dry Ground, and not a Soul of Israel miscarryed, but might see astonishing Power and Mercy in it; Exod. ch. 14.22.
• w 1.894

  In the mean time the Egyptians, with their King, pursuing Israel for their Ruine, find their own, for presum∣ptuously adventuring to pursue them through this miracu∣lous space, guided by Sense, and not by Faith, and thinking to pass as safe as Israel, when they had no Word for it, God troubles them by his Angels in their mot••on, makes them drive heavily; and having brought them into his Pit in the midst of the Channel, the Chrystal-Walls dissolve, and the Waters returning to their fluid Nature, quickly overwhelm'd and swallowed up all that Host, so as not one of these unbe∣lieving, presumptuous, persecuting Wretches escaped. God's great Work in this, as to Israel, had a double meaning; literal, their Salvation from the Egyptians; mystical, their baptismal Initiation into the Covenant of God by Moses; tho all of them had not Faith unfeigned, yet professed Faith in God; and the Doctrine Moses brought from him, was accounted sufficient to attain both, 1 Cor. 10.2.
• x 1.895

  This Divine Faith exercised by Ioshua and Israel, after their entrance into the Land of Promise (who did, on God's Word and Command, compass the impregnable Walls of Iericho once every day for six days together, and on the seventh day seven times, sounding with Trumpets of Rams-Horns, and at last giving a shout) brought down these Walls flat to the Ground by the Almighty Power of God, to whom they were as nothing, Iosh. ch. 6.20. Faith in all this realized God's Promise to them, reached forth their love to him, and Obedience in all Particulars required by him, glo∣rifying God, as the great Captain of their Hosts, as he re∣vealed himself, Iosh. 5.13, 14, 15. committing the Work and Event to him, who, by the Breath of Faith, doth crum∣ble down these Walls before them.
• y 1.896

  By the same Gospel-Faith Rahab, who, as the Iews read the word, Iosh. 2.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was an Hostess, and kept an House of Entertainment, and so came to lodge the Spies: Or, as the Septuagint read it, and the Holy Ghost confirms it here, and Iames 2.25. was a publick Harlot, who gat her Liveli∣hood by the Prostitution of her Body, as well as the Sale of Meat and Drink; so notorious a Sinner as she, and a Canaanite too, was preserved from the Destruction that was inflicted by the Israelites on the unbelieving and disobedient Inhabitants of Iericho, being, after her Exclusion out of the Camp, in order to a legal Purifying, admitted into God's Church, and honoured by him to be a Mother in Israel, from whom the Messiah should descend, Iosh. 6.23, 25.
• ‖ 1.897

  Or, that were disob••dient.
• z 1.898

  The full Proof of her being a Believer, was her entertaining of the Spies sent from Ioshua to Iericho, preserving them when sought for, and dismissing them, advising them what they were to do in order to their safety, Iosh. 2.3, 10, to the end. The ground of all this, was her Faith in God's Pro∣mise of giving Canaan to Israel, confirmed by the great Works she heard God had done for them, and her own Expectation of Good only in the Portion of God's People, to whom she desired to be united, which was afterwards accomplished. Neither doth Paul and Iames contradict each other concerning her Faith and Works, Iames 2.25. For she was exempted from Destruction by the same Faith by which she was justified; and her Faith was justified to be sound and true, by her carriage to the Spies, for it was a full Demonstration of her Faith in God.
• a 1.899

  Here the Spirit puts a Period to the Induction, by an Expostulation, as if he had said, Why do I speak of so many Examples of Faith? the Old Testament is full of them; but here's Proof enough, Il'e say no more.
• b 1.900

  For time of Li••e and Writing would be sooner gone, than a full Account can be given of all the notable Effects of Faith by all these Wor∣thies who might be named; yet he would give some gene∣ral hints of Persons, and of the Works of Faith, which he judgeth sufficient, and so nameth promiscuously, and not in order of time wherein they existed. He ••ameth four Judges, one King, and one Prophet, and extraordinary Pro∣phets in a bulk, whose Histories you have, of Gideon, Judg. ch. 6.11. &c. Barak, Judg, 4.5. &c. Samson, Judg. 13.14.15.16. Iephtha, Judg. 11.12. David's History and Samuel's in the first and second Books of Samuel, and the first of Chronicles. The excellent Exploits of whose Faith, are, as their Names, enumerated promiscuously; some of them agreeing to par∣ticular Persons, others to them all.
• * 1.901

  1 Sam. 16.13.
• c 1.902

  These, by the same Gospel-Faith, subdued Kingdoms, de∣feating the mighty Enemies of the Church; and eminently amongst them, David, who conquered Edom, Moab, Ammon, and the Syrian Kingdoms, and extended his Conques••s to Euphrates. This he and they did in obedience to God's Call, in dependance on God's Promise both of Conduct and Victory. All was done by God's Arm at the Instance of Faith and Prayer, Psalm 18.29, to 42. and 20.5, 9.
• d 1.903

  They were all of them eminently righteous in their Persons, and in their Administration of Iustice to others; the utmost of their Abilities were laid out in it, as became righteous Judges as to all matters of God and Men, Iudg. ch. 6. 1 Sam. 7.15, 17. and 12.2, 6.
• e 1.904

  A real and actual Possession of all those good Things, which God secured to them by Promise, especially as to Gideon and Barack, Victory and Success over the Canaanites and Midianites, Iudg. ch. 4, and 6. Samson Victory over the Philistines; David Victory over the Churches Enemies. All which they first obtained in the Promise, and then in the Execution. Faith secured all, giving a real Enjoyment of all the Good made theirs in the Promise, and then in the Event; and will give the fulness of all Good in general Pro∣mises made to the Church and them in the end.
• f 1.905

  Daniel an eminent Prophet of God believed in him, and for his Te∣stimony to him, was cast into the Den of Lions to be de∣voured, where God stops the Mouths of them on his Faith and Prayer, and opens them to destroy their Adversaries, Dan. ch. 6.22. By the Power and Strength of God, both Samson and David slew those Lyons which would have preyed both on them and others, Iudg. 14.6. and 1 Sam. 17.34, 35, 36. Faith obtained this Success for them.
• g 1.906

  By the same Faith others of the Prophets, v. 32. emi∣nently acquainted with God, and Partakers of his Secret, who defying Idolatry, and the Threatnings of a Tyrant, became Confessors of the true God and his Worship, and were ad∣judged to the fiery Furnace, Dan. 3.19, 23. and by Faith were secured from being consumed by those Flames, and which in an Instant destroyed those which threw them in, v. 22, to 28. How did this fetch down the Son of God himself to accompany them, and to suspend the consuming Power of the Fire, so as it did not ••inge either their Persons or Garments, or to leave any Scent of it upon them? And how did Moses and Aaron's Prayers extinguish the Fire at Ki∣broth-hattaavah, and at Tabberah, Num. 11.1, 3. and 16.22, to 46.
• * 1.907

  1 Sam. 20.1. 1 King. 19.3. 2 King. 6.16.
• h 1.908

  By Faith these Worthies fore-mentioned, v. 32. were delivered, when others fell by the devouring Sword, and all those Instruments of War which were destructive to others. Their Enemies fell by their Swords in those many Battels wherein they were engaged, fulfilling at that time God's Will, and trusting on his Promise. And how many of the Prophets hath God delivered from the Swords of those who would have killed them?
• † 1.909

  2 King. 20.7. Job 42.10.
• i 1.910

  By Faith many of those who had many natural Infirmities, both of Body and Mind, had their Tremblings and Faintings of Spirit, and were, in re∣spect of their Enemies, weak, few in number, short of them, as to Force, Power and Policy, yet by Faith in God, were made bold as Lions, and had wonderful Success against numerous and potent Enemies, Iudg. 4.8. and 6.15, 16. and 7.5, 7, 10, and 11.29. and 15.15, 11, 19. 1 Sam. 7.9, 10. &c.
• k 1.911

  Faith made those who were called to the War by God, mighty for that Service, 2 Sam. 22.30, to 38. so as no Perils could daunt them, no Service was too hard for them. How victorious in the most desperate At∣tempts, as to sense, did Faith make them? Psalm 27.1, 3.
• l 1.912

  They overthrew the Camps of Adversaries. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes a single Castle or Tower, Acts 21.34. or a whole Camp or Place where an Army is pitched, chap. 13.11, 13. in the plural, many such Tents where Soldiers lie; and is me∣tonymically read Armies. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 actively taken, is to make to lie down, or to throw down, as applied to Tents and Camps, to put to flight, as applied to Armies; all which were those of the idolatrous Enemies of the Church, Stran∣gers to their Country, and more to their God, as the Army and Camp of Midian, Judg. 7.13, to 23. which were over∣turned, routed, and destroyed by them.
• m 1.913

  Through this Divine Faith, both the Prophets Elijah and Elisha, did raise and restore, the one to the Widow of Serepta, 1 King. 17.22, 23. the other to the Shunamite, 2 King. 4.35, 36, their Sons from the dead; and these Women and Mothers did by Faith receive them from the Prophets alive again, who by Faith and Prayer procured this Mercy from the quickning Lord, for them. In the general Resurrection all shall be raised by the Power of God, and the effect of Faith therein is only receptive; we shall enjoy Life again, and re∣ceive others from the dead also.
• * 1.914

  Acts 22.25.
• n 1.915

  Others also, besides the Prophets fore-mentioned, v. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were tym∣panised; what manner of torturing Death this was, is not so certain, whether by Excoriation, and making Drum-heads of their Skins, or extending them on the Rack, as the Skin or Parchment is on the Drum-head, and then with Clubs, or other Instruments, beating them to Death; of which sort of Sufferers seems Eleazer to be under Antiochus Epiphanes, 2 Mac. 6.19, 30. for his not turning Heathen, when urged to it by that Torture; and tho his Deliverance from Tor∣ture and Death were offered to him by his Tormentors on his Compliance with them, and renouncing his Religion, yet he refu••ed it as others did, 2 Mac. 7.24. resolving to endure the utmost Extremity cather than turn Idolater, and disobey God.
• o 1.916

  That which influenced them to suffer, was their Faith in God's Promise of obtaining thereby a Resur∣rection to an incomparable better Life than they could have enjoyed on Earth; for tho they might have been spared from Death now threatned them, which was a kind of Re∣surrection, yet was it not to be compared with the Resurrection to eternal Life, Glory, Bliss, and Pleasure, to be injoyed by them with God in Heaven; see what influenced them, 2 Cor. 4▪ 17, 18.
• p 1.917

  The same Gospel-Faith inabled others, than those men∣tioned before, Prophets and Saints, as Micaiah, 1 King. 22.24. Elishah, 2 King. 2.23. Isa. 8.18. Amos ch. 7.10. readily, chearfully, and patiently to accept and receive the Expe∣rience and Trials of mocking, from the insulting, cruel Ene∣mies of God and his Church, both national and Aliens, be∣ing exposed and made a Laughing-stock by Reproaches, Sar∣casms, and Nick-names, to aggravate their Afflictions, and these inflicted on them by Words and external Signs, Tri∣als, which to an ingenuous Spirit bears harder than external Torments, and which they more deeply sense and resent; yet Faith makes them to receive all humbly, and carrieth them above them, as Psalm 31.20. and 52.1, to 5. and 120.3, 4. and 140.3.
• q 1.918

  They felt the Scourges and Whips of their Enemies Smart on them, such as were excessively shame∣ful and painful, being inflicted on the vilest Persons, as Slaves; such as was the matter of these Scourges, such their Smart∣ings, whether of Thongs, Cords, or Wires, Ier. 20.2. and 37.15. This Torment was commonly inflicted on them, not in Antiochus's time only, and those before, but commonly in Christ's and the Apostles days, 2 Cor. 6.5. and 11.23.
• r 1.919

  They chearfully and patiently submitted to the cruel treating of their Persecutors, who put them in the Stocks, places of little Ease, Dungeons, loading them with Iron Shackels and Fetters, which the Wickeness of Man had invented to torment them with; stern and cruel usage by their Goalers, restraining So∣ciety from them, and of comfortable Relief, feeding them with the Bread and Water of Affliction, 2 Chron. 18.26. Acts 16.24.
• * 1.920

  1 King. 21.13.
• s 1.921

  By the same Faith were several of the Prophets and be∣lieving Worthies of old carried through cruel Deaths, the just Punishment of Malefactors, but the wicked Tortures of these innocent Saints, some being stoned to Death, as Zacharias the Son of Iehoiada, 2 Chron. 24.21. And others, Matth. 21.35. and 23.37. Luke 13.34.
• t 1.922

  As Isaiah was, is a known Tra∣dition among the Hebrews, a Punishment common among the bordering Nations of them, 2 Sam. 12.31. Amos 1.3. and exercised on these Innocents, to which Christ himself alludeth Matth. 24.51.
• u 1.923

  Whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is much doubted, Temptation being no manner of Death; and the Spirit had instanced in it before, v. 35. It may therefore be a slip of the Transcriber, and that Burning was the cruel Death that should fill this place among the rest, a common Punishment with them, Ier. 29.22. 2 Maccab. 7.5. Or, it may note a Death with several Trials of Racks and Torments gradually inflicted, with a Design to tempt them by their Pains to renounce their Religion.
• w 1.924

  Others were killed by the Sword, either by beheading, or cutting in pieces, Mark 6.16, 17. A kind of Death foretold to be attending the Mar∣tyrs of Jesus Christ, Rev. 20.4. All these sorts of Death were most unjustly and cruelly inflicted on them by their Persecutors, and as patiently received, and chearfully under∣gone by them.
• x 1.925

  As Faith carried these Believers through variety of Deaths, so it managed others comfortably under their Banishments and lingring Sufferings, which were in propor∣tion as cruel as Death it self; they circuited up and down to preserve themselves from their Destroyers, either volun∣tarily returning themselves into desolate places to keep a good Conscience, or were unjustly and violently banished and forced away from their own Habitations, to live as Vagabonds, cloathed only with Goat-skins and Sheep-skins, the common Apparel of the Prophets, as of Elijah, 2 King. 1.8. Zech. 13.4. which they wore as they came from the Beasts back, without dressing,
• † 1.926

  Matth. 3.4.
• y 1.927

  Wandring in this forlorn state, stript of Money, and Necessaries of Life, and not sup∣plied by others in their Poverty, 1 King. 17.4. grievously pressed within, pained without, and afflicted beyond what can be sensed by any, but in the like States, and evilly intreat∣ed by all; many Miseries attending them by their Pursuers, Hardship in Travels, and all sorts of Evils, which multiplied their Griess: Through all this Faith carried them comfor∣tably, and kept God with them.
• z 1.928

  The Spirit intermixeth an Account of what these Per∣sons were, who were so treated, lest the Reader or Hearer of these things might be mistaken of them, judging them to be some heinous Malefactors, who were thus hurried in, and destroyed by the World. VVould you know what manner of Persons they were; be it known to you in the Judgment of God, the best Judge of their Persons and States; they were such as the World did not deserve they should live among them, but were unworthy of their Society, and the Blessings which did attend it; and were it not for their sakes, God would quickly put an End to the sinful World, and burn it up. Such were these as did more for the Preservation of the VVorld, when thus brutishly treated by it, than it would or could do for it self.
• a 1.929

  Yet were they wandring over the desolate Parts of this Earth, being forced from all Society with Men, to the retirements of wild Beasts in Deserts, and climbing up Mountains and Rocks from their Persecutors, lodg∣ing themselves in the natural or artificial Dens and Caves of the Earth, the only Receptacles for these VVorthies, Faith giving them the best Company, God and his Comforts there; See 1 Sam. 22.23, 24. 1 King. 17.3. and 18.13. 1 Mac. 1.53. and 2.28.29, 30.
• b 1.930

  The Apostle returns in this Verse to the Proposition laid down in the second Verse, which he had been proving by all these Examples, and with it shuts up the History of them; all these Elders mentioned from v. 2, to this Verse.
• c 1.931

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strictly is having been martyred, or made Mar∣tyrs, specially witnessing to the Death for Christ, have a Testi∣mony given to them, by way of Eminency, by God himself in his Scripture-Record, that through Faith they pleased him in their glorious Atchievements and Sufferings, and were God's faithful VVitnesses to the VVorld, glorifying him in it, tho reproached and ruined by the VVorld, yet they were too good to live in it, and were fit to live with him in Heaven, as v. 2, 5, 16, 35.
• d 1.932

  Yet these VVorthies, as Abraham and his believing Seed, did not possess the Land of Canaan, tho they had the Promise of it in their time, v. 13. others did obtain the Grace and good things promised for their time, v. 33. but none of these had fulfilled to them in their day the Manifestation of the Messiah in the Flesh; tho they saw his Day and Coming by Faith, and did rejoice in it, yet none saw him so come as Simeon did, Luke 2.26, 29. tho as to the eternal Benefits by Christ they did as actually re∣ceive them, as those since his perfecting the Work of Re∣demption have received them, even eternal Blessedness and Glory by him, Acts 15.11.
• e 1.933

  The causes of their not receiving the Promise, are summed up in this Verse; the efficient of it is God's Pro∣vidence unto Believers before and after the incarnation of the Messiah; God having from Eternity foreknowledg of those who would believe in God the Son incarnate, Rom. 8.29. predestinated them to be called to the Faith in Him, and provided better for New-Testament-Believers than for the Old ones, that what they had of Christ in Types and Vails, these should have in Truth; what these had in Promise, they should have in Sight and Possession; what these had in Hope, as to his first coming, they should have it past, and it as an earnest of his second Coming; what they had by mea∣sure of his Spirit and Grace, these should have in fulness. Luke 10.23, 24. Iohn 1.14, 16. and 7.39. 2 Cor. 3.8. Ephes. 3.8, 9, 10, 11. Titus 2.13. 1 Pet. 1.12.
• ‖ 1.934

  Or, foreseen.
• f 1.935

  The final cause of this Gracious Providence was, that the former and later Believers might be compleated together, they shall not reach that perfect state of Grace and Glory by a reunion of their Bodies and Souls until the general Resurrection, when they shall not prevent us, nor we them; but as soon as the Trumpet alarms the Dead to rise, in the same mo∣ment, and twinkling of an Eye shall the Living be changed, and all be caught up together in the Clouds, to meet the Lord in the Air, and so shall be ever with the Lord, 1 Thess. 4.15, to 18. The ground of which Perfection of all Be∣lievers in all Ages being in the last time, is from his choosing them all to be but one body of Christ, and him their Head; so as one Member cannot be perfected but in the perfection of the whole, Matth. 8.11. Ephes. 4.4. In which perfection of it, God is resolved to be all in all; not in one, or in some, but when Christ hath sub∣dued all his Enemies, and gathered all his Members, then shall his Body and Kingdom be perfected, and God be all in all, 1 Cor. 15.28.
• a 1.936

  The Spirit in this Chapter proceeds in his exhortation or counsel, unto Duties worthy of the former Doctrine of Christ, and suitable to the foregoing Examples, enumerated chap. 11. He introduceth it with an illative particle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seeing all those Worthies finished their course through Faith, and received not the Promise since made good to us, Therefore is there something to be inferred.
• b 1.937

  We, I Paul, and you Hebrews, having enjoyed the better things provi∣ded by God for us, we are so much the more obliged; as also having such a multitude of Witnesses of so vast worth and Dignity, as all the Old-Testament-Believers were, distilling, like a Cloud, abundant influences, from their ex∣ample, in doing and suffering for God, through Faith, on our Souls, to make us persevering in the Faith to the end, as they did; and so compassing us about, as we can∣not want either direction or encouragement to it, when∣ever we look into their Histories for it.
• * 1.938

  1 Pet. 2.1, 2.
• c 1.939

  Like the Gre∣cian and Roman Racers, who laid aside their cumbersom Garments, so as they might more easily and lightly run their Race; in allusion to which, it is the conce••••n of every Christian to lay aside, or put away all its Worldly cum∣brances, which would clog it in its Race, its corrupt self, the World, &c. Matth. 16.24. Luke 21.34. 1 Tim. 6.9, 10, 11. and 2▪ Tim. 2.4.
• d 1.940

  The evil weight▪ inward is the Old-Man, the corrupt Nature, which remaineth in every Christian, stiled by Paul, the Body of Death, Rom. 7.24. but especial∣ly each Christian's own personal iniquity, which sticks, and cleaves nearer to him than his Garments, and which made David so careful about it, in Psal. 18.23. that which is so compassing and clasping him about; that he is so far from r••nning, he cannot move for it, 1 Cor. 9.27. Col. 3.5. This they are to mortify in them.
• e 1.941

  That how distant soever the Goal is, which finisheth the Race of a Christian's Life, yet the way passing to it, though it be troublesom and long, and being set to us by God him∣self, must be patiently, stre••••ously and constantly run, that they may obtain it, Psal. 119.32, 33. Luke 13.24. 1 Cor. 9.24, to 27. Gal. 5.7. Phil. 3.13, 14. 2 Tim. 4.7. The Cloud of Witnesses have so run it before them for their direction and encouragement.
• † 1.942

  Rom. 12.12. Chap. 10.36.
• f 1.943

  As if all the former Witnesses were not enough, he adds a more excellent one than them all, even our Lord Jesus Christ, who is not only a Pattern to them in their Race and running of it, but a help, and for which end they were looking to him, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is only here used in all the New Testament, and signifieth a looking off from whatever would distract us from earnestly looking on the pro∣posed Object alone; and though a word of sense, yet here no∣teth an act of the mind. It is borrowed from Racers, the similitude of whom the Apostle further improves; they fixedly eye their Guides or Leaders, to help them on in their course; so must a Christian in his Race look off from all-things else, and singly and intently look on Jesus to help him thorough it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see chap. 2.10. here it de∣notes Jesus to be the great Instituter of, and chief Leader in the Christian Race, and Perfecter of them in running it. The disposition, grace, ability and success which they have for running, it is all from him; from the beginning of the work of Faith unto the end of it, to the finishing of the course, he doth infuse, assist, strengthen and accom∣plish the work of it to the last. Iohn 6.29, 30. Phil. 4.13. 2 Tim. 4.7. 1 Iohn 5.4, 5.
• ‖ 1.944

  Or, Beginner.
• g 1.945

  Who for that joyful and glorious state which was clearly represented, and faithfully promised to him by his Father to succeed his Sufferings, that he should immediately attain himself, and successively communicate to all who believe in him, Luke 24.26. Iohn 17.1.5, 24. 1 Pet. 1.11. This did so chear and strengthen him,
• * 1.946

  that with unexpressible Patience he chearfully en∣dured his Cross with all the concomitants of it, the Sor∣rows in his Soul, the torturing pains in his Body, of Buf∣fetings, Smitings, Piercings of Thorns, tearing his Flesh with Scourges, boring of his Hands and Feet with Nails, with all the Evils that either the malice or rage of Devils or Men could inflict on him; he was neither weary of his Bur∣den, nor shrinking from, nor fainting under it. With what Invincible Meekness, and Passive Fortitude did he undergo all was foretold of him! Isa. chap. 53.
• i 1.947

  At the same time slighting and casting out of his thoughts all the disgrace pour∣ed on him by his Enemies, both in his Mind and Action, contemning all the Blasphemies, Taunts, Reproaches, and shameful carriages of Sinners to him, suffering without any emotion all their Indignities, even in the most shameful Death it self, Phil. 2.6, 7, 8. though he were the most in∣nocent, as excellent person in all the World.
• * 1.948

  Chap. 1.3.13.
• k 1.949

  The issue of all which, was his exaltation by God for his abasement by Man; he riseth from the Dead, ascendeth to Heaven, sets himself down as a triumphing Conqueror over Sin, the Prince of the Powers in the Air, Death and Hell, at the right hand of the Throne of God, and thence discovers himself in his State and Glory, as the great Ruler of the World, King of Kings, and Lord of Lords, Phil. 2.9, 10. see chap. 8.1. And the glorious Rewarder of those who serve him, and suffer for him.
• l 1.950

  The connection is rational, that they ought to regard this example, for that there were greater Sufferings be∣hind than any yet they had endured, which would inforce it, as v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth the use of a proportionable consideration, thinking on, or reasoning about this Example with∣in a Man's self, such as may make the Considerer bear a proportion to the Subject considered,
• m 1.951

  this Jesus spoken of before, who most patiently submitted to, and perseve∣ringly bore up under such opposition and contradiction by the Words and Works of the most wicked and vilest Men against himself, who was the most innocent and best of Men, always going about doing good to them, so as their Sin and his Patience were without Parallel; none was ever so Scorned, Taunted, Reviled, Blasphemed, Spit on, and Ignominiously treated like him; and never any so invinci∣bly endured it, Rom. 15.3.
• n 1.952

  The reason of this conside∣ration is, lest faintness, languishing, or deficiency of Soul, that is, of vigour, strength and activity of heart in Grace should befall them, and so they should lye down and cease to run the Christian Race, which the Devil designed to ob∣lige them to, as he would Christ, by the multitude and soreness of the contradictions, they should suffer from Sin∣ners in it, so greatly as would not end but by broaching their Life Blood, as they did Christs, and these must expect from them.
• o 1.953

  Ye have suffered much for Christ already, but there is more that he requires from you, and is yet behind, chap. 10.32, 33, 34. The Condition he fixt with you as his Disciples, in Luke 14.26. to lay down your Life as well as your Relations and Goods for him. You may yet be called to testify to him, by suffering a violent and bloody Death from his and your Enemies, as other Martyrs had done for him: consider him who hath suffered a worse Death for you, to sweeten yours to you, that you do not faint, fail, or turn Apostates from him and his Truth; resisting with Agonies whatsoever Men or Devils use to entice, or force us to Apostatize from Christ, since there will be nei∣ther Arts nor Powers wanting to it; Watch you, Pray, and strive to the utmost against them, Luke 22.31, 32. 1 Pet. 5.9.
• p 1.954

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether rendred interrogatively, have ye forgotten? or positively, ye have forgotten, either way it car∣rieth a check upon their forgetfulness, of what was of the greatest importance for them to remember in the time of Persecutions, and implieth a direction of them to their Duty, that they ought to remember the Counsel or Com∣mand given by God to them, how to interpret these Per∣secutions for Christ and the Gospel, and how to improve them; and so introduceth a further help to their running of the Race of God with Patience.
• q 1.955

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes properly Consolation, and is here a consolatory Exhortation to the management of a Duty which would be highly such to them, and a Dehortation from an Evil which would great∣ly prejudice them; when it is said, to speak, it is a Meto∣nymy of the Effect for the Efficient; the Lord in the Ex∣hortation speaking this to them.
• r 1.956

  These Words were written by Solomon, from God unto his Children in that time; and God speaks no less by him to these Hebrews, who were his Children now, as to all others who are such, or should be such Children to him. And whereas it is spoken singularly, My son, it is to every Child of God in Christ Jesus, and so collectively includeth all of them.
• * 1.957

  Job. 5.17. Prov. 3.11.
• s 1.958

  The Dehortation is written in Prov. 3.11. that not one of these Children should care little for, or set light by, denying all regardlesness, senslesness of, and incorrigi∣bleness under such smart Correction as a Parent gives to a Child, either by himself, or by any other to whose care it is committed; but this Chastening is from the Lord, the most gracious and tender Father, who can do them no Evil, and will profit and benefit them by it. As they come from their Persecutors for the sake of Christ, they are Injuries, but as ordered by God their Father, they are so many favours to them, preventing Sin, preserving in Duty, and preparing them for Blessedness.
• t 1.959

  No•• to nau∣seate his Rebukes, or to faint under them; neither to let our Faith or Hope in our Father fail, nor to sink in our Love to him, his Way, or Truth, or Religion; nor to be weary, and give over our Course, because of Persecutions, but continuing faithful to him to the end, v. 14, 15. Matth. 10.22. Luke 22.28, 29.
• w 1.960

  Scourgeth, noteth the highest degree of Chasten∣ing, even with the sharpest and most smarting Punishment, wherein God proceedeth with all and every Son or Child, not any excepted, whom he hath Adopted and received into his Bosom with complacency and delight, chap. 5.8. compare Prov. 3.12. Matth. 17.5. Rev. 3.19. where though the Words do vary, yet the sense is one and the same; God correcting, as a Father, the Son in whom he delighteth.
• u 1.961

  For, sheweth this to be a suasory reason against faint∣ing under God's rebukes, and enforcing the foregoing Du∣ty; since whomsoever, Son or Daughter, every Child that God the Father choicely loveth, taketh into his Bosome, ten∣dreth as a Parent doth a Child, Ephes, 5.1. He nurtureth, instructs, corrects by his Word and Rod in its respective measure, for their spiritual profit and advantage, 1 Cor. 11.32.
• x 1.962

  His reason he illustrateth from the convertibility of suffering Affliction and Chastening from God the Father, and being his Child; If ye have a Child-like sense of Cha∣stening, such Afflictions and Sufferings from him, as the Father ordereth to you; so as quietly and patienly to bear them, and by Faith expecting a saving issue from them; God the Father in Love Chastening you, beareth, carrieth and offereth himself to you as a Father to his Son full of Grace and Love, Levit. 26.41.. Iob. 13.15. Psal. 89.30. Micah 7.9.
• y 1.963

  No Son or Child of God can be instanced in, who was capable of Chastening, but more or less hath felt it, even God's only and best beloved one, chap. 5.8. for our sakes felt it, Isa. 53.5. The Interrogation is a ve∣hement assertion, and so to be resolved.
• z 1.964

  But if God chasten ye not, or if he do, and ye have not Grace, or do not rightly endure it, are not managing your selves well under it, nor are profited by it, when all and every one of his Children are partakers of it, then are ye a false and spurious Seed, and not God's genuine Off∣spring, Bastards in his account; and indeed so the most forlorn, wretched persons of all others, left under the Pow∣er and Dominion of Sin, hurrying them on to their utter Destruction, Iohn 8.41. These Visible Church-Members have a Bastardly disposition, Hearts alienated from God and his Law, and inclined to the Will and Works of the Flesh, expressing it in their conversation, running into the excess of Sin, having no chastning to restrain them, and are de∣serted by God for it, Isa. 1.4, 5, 6. Hos. 4.14, 17.
• a 1.965

  He enforceth the Duty of not despising nor fainting under the Lord's Chastening, from the consideration of his being our Father, and better than any Earthly one, and from his Goodness in that relation, and therefore we ought to submit to it: We have had our natural Parents, as we are Children, and who were the subordinate cause of our Being as to our Bodies, chap. 7.5, 10. and they were Instructors and Correctors of us; made use of the Rod as well as the Word for our nurture; they have Whipt and Chastised us, putting us to Smart and Pain, 2 Sam. 7.14. Prov. 22.15.
• b 1.966

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports a tur••ing of Bowels and Spirits within them towards their Fathers, covered with shame and blushing for their faults, and afraid to look them, when offended, in the Face; reverencing them, chastening, and submitting to the Penalty, so as to reform and turn from the faults for which they were corrected.
• c 1.967

  The Expostulation shews the vehemency of the Argument more than a simple positi∣on. It is the highest reason, of all right we must and ought (being as well our Priviledg as Duty) to deny our selves, and be in that subjection, the free and willing subordi∣nation of our Spirits to God, as the Rod calls for it, re∣ceiving the Correction, reforming under it, and resigning our Souls to him who is the Creator of them as to their natural and spiritual Being, and the Soveraign, Guardian, Protector, and Disposer of them; Men nor Angels have any power over them, but this Father of them only, and his great Work and Concern is about them, Gen. 2.7. Numb. 27.16. Eccles. 12.7. Zech. 12.1.
• * 1.968

  Num. 16.22. Isa. 57.16.
• d 1.969

  By his chastning of our Spirits, our Immortal Souls, Io••n 3, 6. Rom. 8.5, 6. He is furnishing them with more Spiritual Life, whereby they are enabled to live and move wholly to God, from Grace to Glory. He makes them live more the life of God, which God in Flesh lived on Earth, Gal. 2.20. Ephes. 4.18. Phil. 1.21. 1 Pet. 4.6. 1 Iohn 3.9. This Chastening promotes this Honourable Life as an Instrument and means in God's hand, and advanceth it daily, till it is perfected in Eternal Life, Acts 14.22. Rom. 5.3, 4, 5. and 8.18. 2 Cor. 4.17, 18. Iames 1.12. Iude v. 22.
• e 1.970

  As God hath his Prerogative in paternity, so he hath the transcendency in the end of Chastening his Children; for our natural Parents, Fathers of our Bodies, nurtured us by the Word and Rod for a little time, the days of Child∣hood and Youth, as they would and thought Good, as they apprehended their Power over them, Arbitrarily, Passio∣nately, without reaching what is best for them by it; their own thoughts whether good or bad, were the rule of their chastening, and such as their thoughts are, such is their end, how imperfect and defective must that be? I, But God the Father of our Spirits corrects us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which strictly notes comportation, intimating, that in his Chastening his Children, he brings in his help, puts as it were his Shoulder to it, brings in his stock of Grace, and so bears together with them unto their advantage and pro∣fit in spiritual life, and this during our whole Lives, That which he bears home to them, and puts in them by his Chastening, is his Holiness; of which being made partakers they thrive mightily as to their Spiritual Life, and increase in the Divine Nature with all the increases of God, Ephes. 3.13.19. Col. 2.19.
• g 1.971

  A further Argument to perswade Christians not to de∣spise nor faint under the Lord's Chastenings, is the good issue of them, subjoined to fortify them against the sug∣gestions of Flesh and Blood; as if they could not be from Love, nor for good, because they are smarting and grie∣vous; therefore the Spirit asserts the Truth as to both: All these Chastening•• and rebukes that the Father of Spi∣rits inflicts on his Children, not one excepted, are for all the time they are so inflicted, sensed by his Children to be as they are; they feels them to have no Ioy in them, but a great deal of Grief, Pain, and Smart, are not pleasing of themselves; and God would not have them to be so, but his to feel the Smart of his Rod, when he corrects them with it.
• h 1.972

  Yet have not his Children any reason to despond or faint under them; for they are not always to continue, and there accrueth after them a Benefit to them, that will make amends for them all the afterward-following to Eternity; this chastening rendreth and bringeth forth to all the corrected Children, who labour to improve the Smart, under God's Direction and Blessing, a righteous Compliance with the whole Will of God, and a purging out of all Sin, Isa. 27.9. filling the Soul full of Joy and Peace, and securing to the chastened a confluence of all that Good that will abundantly reward them for their Sufferings, setting them above them, and making them blessed, Isa. 32.17. Rom. 5.1, to 5. Iames 1.2, 3, 4.
• i 1.973

  This introduceth the use of the Doctrine of God's cha∣stening Providences, stated before; Therefore concludes the Rationality, and necessity of the Duty subjoyned, as conse∣quent, from the Truth asserted before. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes the making, or setting aright that wh••ch was out of its proper place and posture, as disordered Members, into their right Frame and Composure, that there be not any Let in our Christian Race, nor fainting by our Course in it. By hanging down hands, and palsy Knees, are metaphorically represented the Hearts, Spirits, and Souls of these Children, such as droop, despond, and are ready to faint and die away under chastening, Isa. 35.3, 4, 5, 6. The Sum of the Counsel, is rightly to compose our Thoughts, Affections, and Members, under Trials from notorious Enemies, and unbelieving Bre∣thren, so as to perfect our Christian Course in the fear and strength of God, continuing stedfast in Prayer, 1 Tim. 2.8. walking constantly in God's Ways, and obeying all his Com∣mandments, Psalm. 119.48, 100. patiently bearing all God's Corrections, and bringing forth the peaceful Fruit of them. This is the Truth of the Metaphor.
• k 1.974

  Make straight, smooth Ways, such as have all Stones of stumbling, and Rocks of Offence removed, so as themselves may be set right in Comfort, and Duty and walking, lest be∣ing lame or halting in their Minds between Judaism and Christianity, because of the violent Persecution of them by their infidel Brethren, they should be turned aside out of God's way, erring, and deviating from the Truth of the Gospel, but that they be restored to it, so as no Sufferings upon that account, under God's Hand, might make them sup∣press the Truth, or expose them to apostacy, or to walk as Stumbling-blocks to others, and wounding their own Souls, Acts 15.1. Gal. 2.11, to 25. and 6.12.
• ‖ 1.975

  Or, even.
• * 1.976

  Rom. 12.18. 2 Tim. 2.22.
• l 1.977

  Here begins the second head of Counsel in this Chapter. That seeing the Gospel-Church-Officer, the great Reconciler of Sinners to, and Sanctifier of them for God, was fully re∣vealed to them; it did now concern them to promote Peace with Men, and perfect Holiness towards God: this is pur∣sued to the end of the Chapter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports such a fierce, unwearied, unsatisfied Pursuit, as Persecutors make after the innocent Servants of Christ, till they have their Purposes on them; and so sets out the real, earnest, violent, unwearied, con∣stant Pursuit and Labour after Peace, i. e. Concord, Unani∣mity, and comfortable Consociation in all things, good and lawful to all sorts of Persons, in Thought, Word, and Deed, as far as it is possible for us. Psalm 34.14. 1 Cor. 10.32. and 13.4, 5, 7. and 1 Pet. 3.10, 11.
• m 1.978

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is all that Habit and Frame of Heart, which becometh Souls to have towards God, enjoying all Purity from spiritual Uncleanness, and a Conformity to the Holiness peculiar to God, Ephes. 4.24. The Result and Quintescence of all the Graces of the Spirit, is Holiness, 1 Pet. 1.15, 16. 1 Iohn 3.2, 3. labouring to the Perfection of this within our kind, Psalm 110.3. 2 Cor. 7.1.
• n 1.979

  A Soul destitute of Holiness, is in no Capacity, ei∣ther of Faith, or Sight to see the Lord; they can have no Union to, Communion with, or Fruition of God in Christ, neither in Grace or Glory, implying and assuring them with Holiness, they may see and enjoy him, Matth. 5.8. 1 Cor. 6.9, 10. and 12.13. Gal. 5.21. 1 Iohn 3.2, 3.
• o 1.980

  To further their Pursuit of Peace and Holiness, he me∣taphorically proposeth a Caution against what might stop them in it, which he properly specifieth and exemplifieth in Esau, from v. 15, to 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes a very strick and se∣vere inspecting themselves: Its Primitive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth such a looking to a thing, as those, who, in shooting, aim at the Mark; and the Preposition adds intention to the Action, sig∣nifying a most earnest Care in Christians over themselves, in them over others, and in Ministers over them all.
• p 1.981

  Lest any Person among them should fail of Grace offered in the Gospel to it, and never have it, Tit. 2.11, 12. or apostatize from the Profession of it, by Seduction or Persecution, ch. 4.1. and 10.38. 2 Cor. 6.1. comp. Gal. 1.6. and 3.3.
• ‖ 1.982

  Or, fall from.
• q 1.983

  A Metaphor borrowed from Plants, to which Roots are proper, and which was used by Moses before, Deut. 29.18. A Root bearing a poisonful Herb; intending by it such Persons, whose Nature, Words, and Works, are so bitter unto God, as Gall and Wormwood are to Men, such as apostatized from God to Idols. The Apostle intending hereby the hindring the springing up, and growing of Errors, Heresies, or Immo∣ralities, as Profaneness, Filthiness, &c. which are apt to infect Churches, and, as they spread, to molest, trouble, and disturb them, and to keep them from pursuing Holiness, ch. 3.8. Hosea 12.14. Galat. 1.7. Iames 3.14.
• r 1.984

  Lest by but one such poisonous Root, a whole Church of Christians may be infected and poisoned, their Sin being as apt to spread and diffuse it self, as Leaven, 1 Cor. 5.6. to taint the whole Lump, Gal. 5.9. and how early, even in the Apostles time, for want of obeying this Caution, were the Primitive Churches corrupted, both in Doctrine and Morals, by loose, filthy Hereticks among them.
• * 1.985

  Eph. 5.3. Col. 3.5.
• s 1.986

  This properly interprets the Root of Bitterness, before, by two special Fruits of it. Vncleanness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not to be taken so strictly, as only to note Fornication, Uncleanness com∣mitted by unmarried Persons, but all sorts of Pollution and Filthiness, as it is used in the general Decree, Acts 15.29. such Defilements as had crept in among them already, to which many were propense and inclined, whence warned of, and charged against it by Iames, Peter, and Iude, in their Epistles.
• t 1.987

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports one who had a bitter frame of Spirit against the first Table, one of an impure Mind to God∣ward opposite to Godliness, who neglects and spurns at holy things, roling it self in its own Pleasures, Riches, Ho∣nours, with a despising of God, his Grace, and Glory, 1 Tim. 1.9. and 4.7, and 20. 2 Tim. 2.16.
• u 1.988

  Esau the best Example to these Hebrews, he being Iacob's Brother, who was most no∣toriously profane, who irreligiously undervalued and despised the Blessing of the Birthright, to which was entailed by God the double Portion, the Priesthood and Dominion over the Family, the Blessings of the Covenant, and the being a Type of Christ; he basely and impiously gave it away to his younger Brother, slighting it, and freely and fully making it over to him, and all for one eating, the base gratifying of his sensual Appetite but once. Gen. 25.32, 34. Like to whom were those, Phil. 3.18. 2 Pet. 2.10, to 20. Iude v. 4, to 20. In these is his filthy, profane Spirit improved.
• w 1.989

  As Esau's Sin was, such was his Penalty; for they knew, and were well acquainted with this in Moses's History of him, That after he had despised his Birth-right, and sold it, being at Man's Estate, Gen. 27. and was desirous to inherit that Bles∣sing, he was rejected by his Father, as well as by God, and could not obtain it, being unalterably setled on Iacob by both.
• x 1.990

  He found no place of Repentance, as to the giving it, with God who gave it, and would not alter it, Rom. 11.29. nor with his Father, who did not repent of giving it to Iacob, but confirmed it, Gen. 27.33, 40. and 28.1, 3, 4. And this, altho he sought the Blessing from his Father with Cries and Tears, Gen. 27.34, 38. How therefore should these Hebrews, know∣ing all this, root out such a Root springing up in themselves, or others, that they might not be guilty of such Sin, lest having despised God's Blessing for their own Ease, Honours, or Profits in this World, when they may desire to seek with Tears the Blessing of the eternal Inheritance from God, and he should irreversibly reject them. See Matth. 7.22, 23.
• ‖ 1.991

  Or, way to change his mind.
• y 1.992

  For, sheweth from this Verse to the 25th, the Apostle inforcing on these Hebrews, and with them on all Christians the Pursuit of Holiness and Peace, by subjoining the great helps they have for it, beyond what the Old-Testament-Church had, they being freed from the Legal Dispensation, which was less helpful to it, and admitted to that of the Gospel, most promoting it. The first he layeth down from v. 18, to 22. and the other from v. 22, to 25. They are freed from the Covenant-Dispensation at Mount Sinai.
• z 1.993

  You have not been called, as to your Body, to journey it to Si∣nai, or as to your Faith to close with that Covenant-Admi∣nistration, to depend on, or have any Expectation from it, as delivered by Moses at Mount Sinai in Arabia, a Mountain visible, tactible, sensible, on earth; signifying the Covenant-Dispen∣sation from this Mount to be low, and earthy, occasioning earthy Thoughts of God, and carriage to him, sticking in an earthy Altar-Sacrifice, and carnal, and sensual Religion, to the Law written in Stones, without minding the Spirituali∣ty of it, or having it in Hearts, walking wisely in this Wil∣derness-state, yet by the Charge of God, not touchable by Israel at that time, tho they came near to it in the third Month after their coming out of Egypt, Exod. 19.1, 12, 13, 23.
• * 1.994

  Exod. 19.12, 18, 19.
• a 1.995

  To the Fire, in the which the Lord descended on the Mount, Exod. 19.18. which burnt unto the midst of Heaven, Deut. 4.11. and 5.23, 24. and would consume them that broke that Law, which he spake to them out of it, Deut. 33.2.
• b 1.996

  To the black, thick Smoke that ascended as the Smoke of a Furnace, Exod. 19.18. to Darkness, occasioned by the thick Clouds enveloping the Mount, Deut. 4.11. and 5.23. to Tempest, the Storm of Thundering, and Lightnings, and Earthquake, the terrible Attendants of this Solemnity, Exod. 19.16, 18. and 20.18. All these shadowing forth the fiery and terrible Storms of Wrath and Indignation, which should pursue the breakers of this Covenant, to the lowest Hell; giving them in this Delivery of the Law, a visible Type of what should be the issue of their breaking it, Exod. 19.22, 24. These Terrors of the Almighty did so fright them, that they run from God, and set not themselves to the se∣rious pursuit of Holiness, Isa. 33.14.
• c 1.997

  Which was most shrill and dreadful, it sounded long, and waxed louder and louder, giving a fearful Alarm unto Israel to draw near to the Lord to hear his Law to them, and covenant with them, and to see a Type of their Doom, if they transgressed it, in an obscure Representation of the General Judgment, Exod. 19.16, 19. and 20.18. compare 1 Thess. 4.16. 2 Thess. 1.7, 8, 9.
• e 1.998

  The People being overwhelmed with the Majesty and Dreadfulness of that Voice, deprecated any more such for matter or manner of Manifestation to them, Exod. 20.19. Deut. 5.23, 24, 25, 26. and ch. 18.16. And therefore desired Moses to speak to them God's Law, and that God might speak no more.
• * 1.999

  Exod. 20.19.
• d 1.1000

  After which Alarm, the Angel of the Covenant uttered his Voice out of the Fire most majestickly, distinctly, and loudly, spake to Israel in their own Language, the Ten Words, or Commandments, that they might hear and understand them, so as they sensed them to be dreadful for their sound and matter, Exod. 20.1, to 20. Deut. 4.10, 12, 13. and 5.1, to 28.
• f 1.1001

  The reason of the foregoing Deprecation, and which adds to the Terribleness of this Covenant-Dispensation; for the Voice surpassed their Strength and Capacity, that they must die, if they heard it any more; so dreadful was the sound and matter of it: for the Commandment and threat∣ning was, That if any Man or Beast did but as much as touch the Mountain, they should die for it, Exod. 19.12, 13, 21, 23, 24. Therefore was Moses so strictly charged to look to it, and to provide against it, shewing the Dreadfulness of that Covenant-Dispensation, that if Men did not keep their Beasts from coming near, they should be stoned, or darted to Death; how much more themselves, if they should transgress the Law, which, tho it was designed to lead them unto Christ, yet was not generally so discerned or used by them. So that if the Publication of it be so terrible, how much more the Punishment for breaking it? Exod. 20.20.
• g 1.1002

  It must needs be a dreadful, fearful, horrid, and asto∣nishing Apparition, and Exhibition of the great Law-giver here, that such a Person as Moses, so sanctified by him, so favoured with Familiarity with him, so constituted Mediator between the People and God in this Work for their Good and Comfort, so called and ordered by God to manage it, yet should cry to God to succour him, while he did quake and tremble at it; and was comforted and strengthned by God's Voice to him again, Exod. 19.19. Christians now have no Call, nor Access to so terrible a Dispensation of the Covenant, but have Immunity, Exemption, and Freedom from it, which was not so helpful to Holiness, as the Go∣spel-Dispensation, to which now they have actual Admission, having freed them from all the Terrors and Curses of the Mosaical one.
• h 1.1003

  The Spirit now adds the Privilege of Christians in the better state, to which they have access by the Gospel-Dis∣pensation from this 22d, to the 25th Verse; ye have left those Hinderances and Disadvantages instanced in before, but are come to these Helps for your furtherance in Holiness; ye have an Access to all those most excellent, thou invisible things, by Faith, and by it attain them, and are incorpo∣rated into them, as they follow.
• i 1.1004

  This is not literally to be understood for the Mount, on which the City of David was built, for that was as visible, and touchable as Mount Sinai, to which it is opposed; but that Mount which is higher than the highest, as high as Heaven it self, v. 25. ch. 9.24. Io••. 3.13. Where is the most orderly Govern∣ment of God for Holiness, Mich. 4.7. whence all good Gifts, and Gospel-Blessings are conveyed to the Church, of which these Believers were Members, Isa. 8.18. and 28.16. and 59.20. Rev. 14.1.
• k 1.1005

  Of which the living God is the Builder and Maker, and wherein he dwelleth, where no∣thing but Life is, and whence Christ's Voice giveth Life to dead Souls, inabling them to live a Life of Holiness to God, as Psalm 46.4, 5. and 48.1, 8. and 87.3. Isa. 60.14. Io••. 5.25. to distinguish this from any earthly City or Corporation, it is said to be the Heavenly Ierusalem, its Original, Nature and End being all heavenly; a fruitful place, whence Believers are made Partakers of the most spiritual Influences for Holiness; where there is nothing carnal, terrible, deadly, barren, but all causal and productive of Holiness issueth thence, Isa. 62. and 65.17, 18, 19. and 66.10. Iohn 17.24. Gal. 4.26. Rev. 3.12. and 21.2, 10.
• l 1.1006

  In which City are many excellent Inhabitants with which Believers are in∣corporated, and to whom they have Relation, as Myriads of Angels, who are ministring Spirits under the Gospel, as under the Law, full of Holiness, Power, Agility and Indow∣ments fit for their Work, and End; who, tho for number, are thousands and millions of them, Psalm 68.17. and 103.20. and 104.4. Acts 7.53. Gal. 3.19. Rev. 5.11. yet are all fulfilling their Lord's Pleasure in every place, as ordered by him. Their Ministration of the Law was terrible in fla∣ming Fire, but of the Gospel, most sweet and gracious, Luke 2.13, 14. At Sinai they ministred externally, and sensibly, affecting Senses; but from Sion they minister spiritually, to Hearts, Matth. 4.11. Luke 22.43. Psalm 91.11. resisting evil Spirits ministring wickedly. Their Ministry little effe∣ctual under the Law, but under the Gospel, saving, Acts 7.53. Heb. 1.14. Rev. 19.10. Their former Ministration tem∣porary and ceasing, but this everlasting, till they bring all their Trust into Abraham's Bosom, Luke 16.22. They are promoting Holiness by God's sending things to us by them, and by their observing the goings and doings of Christians, whether holy, or not, 1 Cor. 11.10. and giving an Account of the Success of their Ministry towards them, as to this end, Matth. 18.10. And the neglect of this means to help our pursuing Holiness, will God require, Heb. 2.2.
• m 1.1007

  Other Inhabitants of this heavenly City and Poli••y with whom Believers are incorporated, are such, into whose Communion they have admittance here below, viz. to the Catholick Assembly of Christ, his whole Body, the Fulness of him who filleth all in all; an Assembly gathered out of all Nations, Rev. 5.9. and 7.9. throughout the World, exten∣ded to all Times and Ages, especially to that part of it which is on Earth, sojourning here, fitting for Heaven; the other part is triumphing in it. They are not called, or in∣corporated only into a particular national Assembly, a straitned Society, as the Old-Testament-Church was, the ge∣neral Assembly of Saints are more helpful to Holiness, than a lesser, Psalm 22.27, 28. Gal. 4.25, 26, 27.
• n 1.1008

  This Gene∣ral Assembly is not a Rout, but a Church, such as are called out of the World with a holy Calling, subjecting themselves to Christ as their Head, and are, as quickned, so ordered and ruled by him: It is not a weak, or an Infant-Church, but strong and perfect, come unto maturity, in respect of the great Discoveries of the Mysteries of God, made by Christ to them, chap. 5.12, 13. and 6.1. Gal. 4.1, 3, 4. This chosen, called, and well-ordered Society, were only of such Persons, who were the First-born of God, and Partners of Christ's Sonship and Primogeniture, being regenerated by him, and dignified with his Birth-right-priviledges, Rom. 8.17, 29. They are the Might and Excellency of Christ, whereas the Church at Sinai, for the Body of them, were but typically, literally, and externally so, Exod. 4.22. Col. 1.15, 18. and did not universally enjoy, as those do, the strength and fulness of Grace from God, Iohn 1.16. Gal. 3.26, 29. are Joint-heirs with Christ, Rom. 8.17. and made by him Kings and Priests to God and his Father, 1 Pet. 2.5. Rev. 1.6.
• o 1.1009

  They were not, as the Church at Sinai, of an earthly Enrolement, registred here to know their Families and descent, whether right Jews and Priests or no▪ whose Genealogy was preserved to that end, Ezra 2.43. &c but had their Register in Heaven, were written in the Lambs Book of Life, to be of Heavenly descent, Born of God, partakers of the Divine Nature, and who had Right and Title by Faith in Christ to the Heavenly Inheritance, and were free Deni∣zens of it, Luke 10.20. and have all Heavenly Priviledges derived to them, Rev. 20.12, 19. and 21.27. How obliging, influencing, and promoting are these Priviledges of every Christians pursuit of Holiness.
• ‖ 1.1010

  Or, enrolled.
• p 1.1011

  They were as Christians priviledged with an access, not as Israel had at Sinai with Fear and Terror, and Trembling, so as to fly from the great Author, Lord and Judge of the Covenant, lest they died, as Exod. 20.18. but with Liberty and Boldness of Faith, in the strength of Love and with firmness of Hope they come now in Sion, Isa. 59.20. Heb. 10.19. unto God in his Being and Sovereignty, who ruleth all, and who gi∣veth to all according to their works, and in a most emi∣nent manner ruleth them, who as he is their Iudge, hath not as at Sinai any Barrs to keep them from him, Exod. 19.12. Ephes. 2.18. nor is Terrifying and Consuming, as then, Deut. 5.24, 25. but Justifying them; full of Grace and Love to all approaching him in Christ; his Throne is a Throne of Grace to them, he comforting and encouraging them to make home to him, Iohn 5.22. Acts 10.22. Rom. 3.6. So as they have boldness in the day of Judgment, and stand unshaken before their Judge, and are strengthned by him, Rom. 8.1, 33, 34. 1 Iohn 4.17. He rewards them gloriously, 2 Tim. 2.8. Perfecting Holiness in them beneath, and Crown∣ing them with Glory above; what a help is this to pur∣sue Holiness?
• q 1.1012

  The perfect state to which the Gospel-Co∣venant leadeth, is promoting Holiness, for they have an access to the same Lot, and are come into the same way of being perfected in Holiness which the Spirits of the Righteous, se∣parated from their Bodies enjoy in Heaven, and have a right unto, and shall have the certain enjoyment of the same Priviledge, which carrieth through all difficulties in the pursuit of it, expecting themselves by Death to be put in possession with them of the same state, Rom. 8.22, 23. 2 Cor. 5.1, 2, 8. compare Phil. 3.12, 13, 14.
• r 1.1013

  The Mediator of the Sion-Covenant is better than the Mediator at Sinai, and more able to promote the Holiness required by it. Believers have not now access unto, or de∣pendance on a Moses, a meer Man, and a Servant, decla∣ring God's Will, only a Sinner himself, trembling in his Of∣fice, and weary of his Clients, and whose Ministry is vanish∣ing, as his Person dying; but unto God the Son himself incar∣nate, a Son-Mediator, making Sons, and bringing them near∣er to God, satisfying the Law for them, and writing it on their hearts; above all Sin himself, though a Sacrifice for it, who is able to save to the uttermost, for that he ever liveth to interceed for them, chap. 1.1, 2, 3. and 3.6. and 7.26. Rev. 1.13. He is the Mediator, not of a literal, dark, terrible, charging and condemning, temporary and vanish∣ing Covenant, but of the most spiritual, lightsom, gracious, justifying, sanctifying and everlasting Testamental-Dispensa∣tion of God, more effectually influencing Souls to Holiness than the Old, chap. 8.10, 11. 2 Cor. 3.6. and 5.19.
• * 1.1014

  Chap. 9.14.
• ‖ 1.1015

  Or, Testament.
• s 1.1016

  The Sacrifice ratifying the Sion-Covenant is unexpressibly better than all the Typical Sacrifices confirming that at Sinai, it eminently purchasing and securing Holiness to those inte∣rested in it. The Blood of the immaculate Lamb of God, sprinkled on penitent, believing Sinners, which hath purchased Par∣don for them, and as follows, the Spirit to sanctify them throughout, and perfect Holiness in them, chap. 9. 12. 1 Peter 1.18. 1 Iohn 1.7, 9. and so are freed from access to the sprinkling of the Blood of Sacrificed Beasts, which was only typical and weak to purge the Conscience, calling Sin to remembrance yearly and daily, which was now forbidden and rejected as of no worth, and which, like Abel's crieth for Revenge and Condemnation, Gen. 4.10. Since their Blood now offered when Christ had spilt his, was accounted of God as the Blood of Innocents slain, as Isa. 66.3. Others render the Blood of Abel for the Blood of sprinkling of the Sacrifice that Abel offered unto God, Gen. 4.4. which was sprinkled upon him; and so prefer Christ's Sacrifice, not only to the Mosaical Sacrifices, but to all that have been from the beginning of the World, which though accepted by God, yet not like Christ, of which they were the Types. The summ of all these comparisons, is to shew the greater helps, motives and encouragements that Chri∣stians have to pursue and perfect Holiness than all the Old-Testament-Church had before them.
• † 1.1017

  Exod. 24.8. 1 Pet. 1.2.
• t 1.1018

  Here the Spirit closely applieth his former Arguments for their pursuit of Holiness, especially that of Christ's speak∣ing by his Blood to them, by Caution, v. 25, 26, 27. by Counsel, v. 28, 29. He introduceth this Caution with look ye, or take ye heed, a term expressing the things said to be great and weighty, intimating that fear, sollicitude and watchfulness about this great and important concernment of their Souls, Luke 12.15. that they see to it there be no aversion in their Spirits to, no undervaluing or despising of, no dislike or Apostacy from, but a hearing, believing, and obeying Jesus speaking by his Blood all the Gospel-Cove∣nant to us, convincing them of Sin and Guilt that needed his Blood, calling them to Repentance and Faith in his Blood and satisfaction, declaring his Intercession with God for Pardon, Holiness and Glory by it, and so importunes them to follow Holiness which would evidence all this to them.
• u 1.1019

  He inforceth his caution by a rational motive of the danger of their refusal, arguing from the less to the greater; that is, their Ancestors escaped not the Ven∣geance of God when they refused to hear, believe and obey the Legal Covenant, which he spake on Earth from Mount Sinai, and writ on Tables of Stones, and delivered to Moses on the Mount, and by him communicated it to them, chap. 2.2. and 10.28, 30, 31. Deut. 33.1, 4. Acts 7.51, 53. 1 Cor. 10.1. to 11.
• w 1.1020

  Much more and greater Sinners are all such who turn aside scornfully from Jesus, and not receive his Voice and the Revelation of God's Go∣spel-Covenant by it, who is God's only begotten Son, and brought it down from the Father's Bosom in Heaven, ch. 1.2. Iohn 1.14, 16, 17, 18. and 3.13. ratified it with his own Blood on Earth; and as the Sin is beyond compare greater, so will the punishment be, and the certainty of its infliction both for Time and Eternity, Matth. 11.24. 2 Thess. 1.7, 8, 9. Heb. 10.26, to 32. There remaining no more Sacrifice for such Sin and Sinners.
• x 1.1021

  The Sin and Punishment of Gospel-despisers and reje∣cters, is aggravated by the Person concerned in both. It is that Jesus, the great Angel of the Covenant, speaking now by his Blood, whose Voice at the delivery of the Law on Mount Sinai, and selling Israel in a Church-State under that Covenant-Dispensation, Exod. 20.1, 19. Deut. 4.12. and 5.2, 4, 22. did shake the Mount, Exod. 19.18. Psalm 68.7, 8. and 114.4, 7. and not only the literal Sinai, but that low, earthy condition, and state of Israel coming out of Egypt, and bearing its reproach as a common People of the Earth, together with other Nations, Iosh. 5.9. This he re∣moved away, and brought them then into a Church-state with himself by Covenant, which Church-state obtained the name or title of Heaven, Math. 21.43. and is by the Prophet stiled the Old Heaven, Isa. 65.17. which was to be shaken and removed also.
• y 1.1022

  But now the same Jesus so shaking them, had promised, and had at this time in part fulfil∣led what he spake, Hag. 2.6, 7. even after the Prophet's little while was expired, and Christ the desire of all Nations was come; that yet once more, he would shake the Israelitish Church-state, pitched till the time of Reformation; not the earthy one only, as he did at Mount Sinai, which yet Jesus literally did at his Death and Re∣surrection, Matth. 27.51, 54. and 28.2 and the Heavens al∣so by his Star, Matth. 2.2. Light to the Shepherds, Luke 2.9. His Baptism, Matth. 3.17. Transfiguration, Matth. 17.5. His Prayer, Iohn 12.28, 29, 30. His Passion, Matth. 27.51. Luke 23.44, 45. Effusion of the Holy Ghost, Acts 2.2, 3, 4. But this is also a powerful, moral shaking, so as to change and remove that Heavenly Church-frame pitched in the Iew∣ish Tabernacle; that he might pitch a Tabernacle himself more Heavenly and Spiritual, whereof Jesus should be the Lord High-Priest and Ruler, as well as Minister, chap. 3.1, 2.
• * 1.1023

  Hag. 2.6.
• y 1.1024

  The Interpretation of the former matter in this Verse, is introduced by reassuming, And this yet once more, as if he said, I told you that God promised, yet once more, &c. what he meaneth by it I now declare to you; this shaking of God, intends not a small alteration, but a total removal and abolition of the Israelitish Heaven and Earth, foremen∣tioned, an alteration of their Church. Religion, and Admi∣nistration, and a total abrogating of them, because they are Hand-work, chap. 9.24. Such as were at God's direction made by Men, as Tabernacle, Altar, and that Typical Ser∣vice, not reaching the Spiritual design of God, and but Types of far better to succeed them; and which setled, did make the others to be finished, past, and never to return again.
• * 1.1025

  Psal. 102.26. Matth. 24.35. 2 Pet. 3.10. Rev. 21.1.
• ‖ 1.1026

  Or, may ••e sha∣ken.
• z 1.1027

  These better things are the Administration of Christ's Kingdom unshakeable, his Church-state, which is Heavenly, setled by his own Evangelical Laws and Ordinances, which he hath so fixed by Promise, as never to be removed till the whole Church of Christ be compleated with him in Heaven, Haggai 2.7. Matth. 17.5. and 28.18, 19, 20.
• a 1.1028

  In his Verse the Apostle follows his Doctrine with Counsel to several Duties, such as concern the first Table, and terminate on God in this 28 and 29 Verse; such as concern the second Table, chap. 13.1, &c. In this Verse he begins with the Christians Priviledge, and then directs their Duty. These Hebrews having received by Faith the Privi∣ledges, and submitted themselves unto the Laws and Go∣vernment of the u••••oveable Kingdom of Christ, that Gospel-Church-state, of which God is the Author, Christ the King, his Spiritual under-Officers, Ministers, Penitent Believing Sin∣ners the Subject, the Gospel-Laws by which the Government is administred, perfectly Holy, Just and Good; the Privi∣ledges of it all Grace here, and Glory above, the descent of all from Heaven: all which are to endure for ever un∣shaken, and against them the Gates of Hell shall not pre∣vail, Zech. 9.9. 1 Cor. 15.24, to 29. Ephes. 4.11, to 16. Colos. 1.13. and 2.3.
• ‖ 1.1029

  Let us h••ld ••••st.
• b 1.1030

  Let us get and hold fast that gracious temper of Soul, whereby they are made True, Wise, Believing, Loving, Humble and Obedient Sub∣jects to the Laws of this Kingdom, and manifest it by wor∣shipping and serving of, and walking with God in this World, so as our Persons and Duties may be all well-pleasing to him in Christ, Ephes. 1.6. and constantly conformable to his Holy Will, chap. 11.4, 5. and out of a sense of their own lowliness, with a self-abasing heart, and a reverential carriage, as Gen. 18.27. Luke 18.13. approaching God in all his Service, with a holy jealousie over it self, that it do not oftend him in wh••t it is or doth, but rightly recei∣ving Law from him for all his Service, and rightly return∣ing all conformable thereunto to him again, Iohn 12.49, 50.
• * 1.1031

  Deut. 9.3.
• c 1.1032

  The motive inforcing this Duty, is no less terrible than that given to Israel under the Law, obliging their o∣bedience to that Covenant-Dispensation, Deut. 4.23, 24. The Lord thy God is a consuming Fire, even a Iealous God. He that was so respecting the Transgression of the Legal, will much more be so as to this Gospel-Covenant. God Almighty the most Gracious, and yet the most Just Being, their own God by Covenant-obtestation; yet will be to them if they break his Covenant, and do not, through Christ, acceptably serve him with reverence and godly fear, as Fire consuming them. His Gospel-Law in the contempt of it, will be as the Fiery Law at Sinai, adjudging such Sinners unto Fire un∣quenchable, ch. 10.27, to 32. comp. Matth. 3.12. and 25.41. 2 Thess. 1.7, 8, 9.
• * 1.1033

  Rom. 12.20. 1 Pet. 1.22. and 2.17. and 4.8.
• a 1.1034

  The Apostle in this Chapter pursueth his Counsel to the Subjects of the unmoveable Kingdom of Christ, for their performing suitable Duties to such a Pri∣viledg, and especially such as more immediately terminate on their Neighbour, and are contained in the second Ta∣ble of the Redeemers Laws; as the chief and fundamental one, Brotherly Love; let Love, a fruit of the Spirit, shew forth its self and its existence in you, in pre-eminence, and in duration, by disposing always the inward Man, Mind, Will, and Affections to seek the good, to speak all the good to, and of, and to do all Good to their Christian Brethren, to all true Christians, eminently stiled by the Spirit the Brotherhood, Matth. 12.50. and 28.10. Iohn 13.34, 35. and 20.17. 1 Cor. ch. 13. Ephes. 4.32. 1 Thess. 4.9. 1 Iohn 3.14, 16.
• * 1.1035

  Rom. 12.13. 1 Pet. 4.10.
• b 1.1036

  The next Duty suitable to Christ's Kingdom, is Hospital•••••• to Christian strangers, Be neither ignorant nor unmindful, by which charge they are bound strongly and always not to have this out of mind, though it may be out of hand; and the negative confirms the positive Duty, removing hindrances, and en∣joining it strictly, that they have a love and desire to the Duty, bearing affection to the person of a Christian Bro∣ther though a Stranger, unknown and brought by Provi∣dence to them, Matth. 22.39. and 25.35. and to the work of being an Host, of entertaining such Christians; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying an Host as well as a Stranger or Guest; It is a love to be an hospitable person that is here required, Titus. 1.8. Such was Gaius to Paul and the Church, Rom. 16.23. importing a kind, courteous reception of Christi∣ans into their Houses, being harbourless, which Christ pro∣miseth them, Luke 18.29. 1 Tim. 5.10. a free and chear∣ful provision for their necessary refreshing, Gen. 18.4, 5, 6. with a careful furtherance and assistance of them in the work of God, and helping them to persevere in the same, 3 Iohn 6, 7, 8.
• c 1.1037

  The advantage that accrues to such Hosts of the Christian Church and its members, is great; for in the exercise of this Duty, Abraham and Lot, being Strangers, and waiting to entertain such, received Angels into their Ta∣bernacle and House, Gen. 18.2, 3. and had sweet discoveries of God in the Messiah made to them; were delivered by them from Judgment, as Lot, Gen. 19.10, 15, 16, 17. And now the general Guard of Angels goeth along with the Saints, and are entertained in them who never come with∣out a Blessing, they attending them in their way, defend∣ing them against evil Spirits and offensive ones and pla∣ces where they are, though their Ministry be little obser∣ved or acknowledged as it ought, chap. 14. Not only Angels, but Christ himself accompanieth his Pilgrim-Members, and is entertained, fed, comforted and lodged in and with them. Matth. 10.40, 41, 42. and 25.34, 35, 36. And for this will he reward them in both Worlds.
• d 1.1038

  A further duty of the subjects of Christ's Kingdom, is Sympathy with their Christian Brethren, to remember to pray for, visit and minister all necessary refreshment to those in Bonds, fettered, manacled and imprisoned for Christ's sake and the Gospel, being straitned for them, and partaking of their Bonds, bearing them with them, and seeking their deliverance out of them by all just means, Matth. 25.36. Ephes. 6.19, 20. Col. 4.18. 2 Tim. 1.16, 17, 18.
• e 1.1039

  Be mindful of those suffering any Evil for Christ's sake and the Gospel, Persecuted, Oppressed, or Afflicted, who have not deserved any of this from Man, so as to carry it suitably to them in these conditions, chap. 11.36, 37, 38. So feelingly, as if we were the Persons in their conditions; carefully knowing we are in Bodies capable and liable to the same, and are ignorant how soon it may be our own Case; conscientiously, as knowing we are Mem∣bers in the same Body of Christ with them, and of them in particular, 1 Cor. 12.25, 26, 27.
• f 1.1040

  The next Duty charged on the Subjects of Christ's Kingdom, is Chastity. The commendation of it is a Pre∣cept to it. Marriage is that state, which God instituted at the beginning, after the Creation of Adam and Eve, which was by his Law the making of them two to become one Flesh, Gen. 2.24. confirmed by Christ, Matth. 19.5. On this state God the fountain of all Honour hath stampt his own Name and Excellence, and hath made it by an irreversible Law, a glorious and honourable state. The connection is present, real, and necessary; God saith it, therefore it is so, and must be so; and this after God's institution in all its concomitants every where, and in all times; but espe∣cially in all persons in the Kingdom of Christ, true Chri∣stians of all sorts and degrees of what state or calling so∣ever, qualified for and called to it, whether Magistrates, Ministers, or Church-Members; God by it preventing Sin, preserving holy and pure communion between the Marri∣ed, propagating his Church, and accomplishing the num∣ber of his Chosen by it. Psal. 111.3. Mal. 2.15. 1 Cor. 7.9. 1 Thess. 4.3, 4. 1 Pet. 3.1, 7.
• g 1.1041

  A good, moral use of the Marriage-Bed, the natural and lawful use of the Wife by the Husband, and of the Husband by the Wife, accord∣ing to the Law of God, which is so far from being un∣clean, filthy and inconsistent with the Purity of Christ, as Papists, Apostates from the Faith, assert, 1 Tim. 4.1, 2, 3, 4. that it is Holy, Pure and Chaste in it self, and a most excellent means of preserving Chastity among the Subjects of Christ's Kingdom, 1 Thess. 4.4. Titus 2.5. 1 Pet. 3.2. By this they are kept in their Bodies from being pollu∣ted or dishonoured by Fornication or Adultery: Marriage is thus honourable in all Husbands and Wives, of what de∣gree or order soever whilst they are such; and must be undefiled in all, because their Bodies are the Members of Christ, and Temples of the Holy Ghost, 1 Cor. 6.15, 17, 18, 19, 20.
• h 1.1042

  But God hates unclean societies of all Men and Women, but especially of Christians; and as he will certainly judge to, and inflict eternal Punishment upon all kind of unclean persons, so especially upon Whore-mongers and Adulterers who profess themselves Subjects of Christ's pure Kingdom, 2 Pet. 2.6. Iude v. 4, 7. Rev. 2.21.
• i 1.1043

  Contentation with our state and condition is a fifth Duty charged on the Subjects of Christ's Kingdom, and this is expressed privatively and positively, yet both Pro∣positions without a Verb, which is best supplied by an Imperative. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strictly signifieth a turning, but here it sets out the motion or turning of a Man up and down in the actions of this life, which in common speech is called Con∣versation; not any motion of the Heart, nor turn of the Eye, nor action of any Member after Money or Riches with a sinful, inordinate love to them, or pursuit of them, forbidden. Matth. 6.25, 31. 1 Tim. 6.9, 10. Iames 4.13. 1 Iohn 2.15. The studious endeavour and labour night and day, turning and winding every way, to be scraping toge∣ther, and hording up worldly Wealth, and lading them∣selves with thick Clay, Eccles. 4.7, 8. Habak. 2.6, 9. must not be the case or condition of any Christian, Ephes. 5.3, 5. Col. 3.5. 2 Pet. 2, 3, to 15.
• k 1.1044

  But having an heart-ac∣quiescense and satisfaction with that portion or pittance of earthly things which God at present doth alot us, whether more or less, and not with that only which we may think enough to serve our turn, Phil. 4.11, 12. 1 Tim. 6.8.
• l 1.1045

  The reason inforcing it, is God's giving by Promise a special ingagement to provide for them. This God solemn∣ly made to Iacob, Gen. 28.15. then to Israel, Deut. 31.6, 8. then to Ioshua, chap. 1.5. and to all Believers as well as them; for God will not let any such see the miseries of his absence, but will vouchsafe to them his Presence, with all the Blessings which attend it, Psal. 46.1, 5. Isa. 41.10. and 43.2. and 63.9.
• * 1.1046

  Josh. 1.5. 1 Chron. 28.20.
• m 1.1047

  Upon the account of which Promise of God all the true Subjects of Christ's Kingdom, together with the Apo∣stle, may with an undaunted boldness of heart above all fears and doubtings, and with a daring confidence, profes∣sing that which they believe, nor staggering nor shrink∣ing, nor being ashamed of their Faith, but openly owning it, to all the World, own
• n 1.1048

  that the Lord in the infiniteness of his Power, Wisdom and Goodness, is a real, present, universal and permanent help against all Trouble, and for all supplies in all cases, and at all times, to every one of them. They may say as Moses, Exod. 18.4. As David, Psalm 27.9. and 40.17. and 56.4, 11. and 118.6.
• o 1.1049

  And there∣fore Faith expelleth fearfulness of, and introduceth fear∣lesness of any Created Evils incident to a Believer; and of which Man may be an Instrument inflicting, Psal. 46.2, 3. Implying in it an unshaken setledness of Mind, Judgment and Thoughts on God's help, a fixed frame of heart, with∣out tumultuous Passions or perturbations, with an unmove∣able resolution to keep close to God and his Word both in Word and Deed, amidst all oppositions and persecuti∣ons of Men for it.
• p 1.1050

  Imitation of their Godly Ministers, is another Duty that Christ's Law chargeth on his Subjects, both here, and v. 17. Be mindful of your spiritual Guids and Rulers, firmly and con∣stantly to retain their Excellencies in Memory, esteeming of them, and thanking God for them, which were sent to them and set over them by the Holy Ghost, who were guid∣ing of them by Christ to God, and enjoyment of Eternal Life with him, which they did by preaching to them, and wri∣ting the Gospel of Christ for their edification, by the Inspi∣ration of the Spirit. Some of which Guides were remo∣ved by Death, slain and martyred for the Truth of Jesus, and ascended unto Heaven, and others were alive among them; they were to remember all of them, but especially their Spiritual Fathers that had begotten them to God by the Gospel, 1 Cor. 4.15. 2 Cor. 2.17. 1 Tim. 5.17. and 2 Tim. 3.14, 15, 16, 17. 1 Pet. 4.11. and 5.2, 3.
• ‖ 1.1051

  Or, are Guides.
• q 1.1052

  The best way of remembering such, is by imitating them, to believe the Doctrine which they taught and practised, and to be as stedfast in the Faith as were they, and holding of it out to others, how eminent Believers they were? 1 Tim. 4.12. and 6.11. 2 Tim. 2.22.
• r 1.1053

  Such as their Doctrine was, such was their Life, conformable to Christ's, 1 Cor. 11.1. It was ho∣nest, upright, and blameless, much in Heaven, 2 Cor. 10.3. Phil. 3.20. All their turnings and motions in the World, their very Life was hid with Christ in God; all agreeable to, as ordered by his Will, and such was the iss••e and ••gress of this life, which it is their concernment to review, they having by it an out-let from the remain∣ders of Sin and Misery, which did defile and oppress them, Rev. 14.13. and a Victory over the World and all its oppositions to them, sealing the Truth with their Blood, which they had preached and practised among them, and were more than Conquerors over all by Death, ha∣ving an in-let into Life, and Peace, and Eternal Glory, in the Inheritance incorruptible, undefield, and which fadeth not away, reserved for them in Heaven, Rom. 8.37. 2 Tim. 4.8. 1 Pet. 1.4. and 3.4.
• s 1.1054

  Though this hath no term of connection; yet it may be referred either to what precedeth or followeth it; for the Apostle is not here dropping Aphorisms, but pres∣sing on the Subjects of Christ's Kingdom known Duties. It is here interposed as a weighty Reason of the Duty fore∣going, to remember their Guides, imitate their Faith, and consider the end of their Conversation, for they taught, be∣lieved in, conversed with, and at last were perfected by Iesus Christ; so that they might be saved by him as their Guides were, there being no other way to Blessedness, but by Iesus Christ the same, &c. John 14.6. Or a Reason inforcing what followeth, That since Iesus Christ is the same, as in his Per∣son so in his Doctrine, Faith and Conversation which he enjoin∣eth on his Subjects, they should not be carried about with divers and strange Doctrines. Jesus Christ personal is immu∣table in his care and love to his mystical Body, and all the Members of it, through out all Times and Ages; he never leaves nor forsakes them; so Christ Doctrinal in his Faith, Law, and Rule of Conversation, Ephes. 4.20, 21. The pure, full, and intire Religion of Christ is unchangeable, being simply, indivisibly and constantly the same through∣out all measures of time, Matth. 5.18. 2 Cor. 11.3, 4. Gal. 1.6, 7. Ephes. 4.4, 5. 1 Pet. 1.23, 25.
• * 1.1055

  Rev. 1.4.
• * 1.1056

  Eph. 5.6. 1 John 4.1.
• t 1.1057

  The Doctrine of Christ being immutable, it is but ne∣cessary to dehort his Subjects from deserting it, which the Apostle doth here; that they should not be wheeling or whirling about with an unstable and inconstant motion of Judgment, Faith and Practice about such Humane Doctrines, which are vain Rules to lead to God, such as are different in Nature from Christ, one and the same Rule, and those very numerous and various, strange and untrue, taught by false Apostles and Teachers, taken out of Gentilism and Iu∣daism, and added to the Gospel by them, as necessary, to∣gether with Christ to Justification and Salvation, Matth. 15.9. 2 Cor. 11.3. Ephes. 4.14. 2 Thess. 2.10, 12. 1 Tim. 4.1, 2, 3. 2 Tim. 4.3, 4. 2 Pet. 2.1, 18, 19. Iude v. 12.
• u 1.1058

  For the goodness of heart-establishment unto God, is no less than full and compleat Salvation of the Soul, 1 Cor. 15.58. 2 Pet. 3.17, 18. And this is only wrought by Grace, the free love of God put out in Christ, for regeneration and pre∣servation of Souls unto Life Eternal, carried in the simple Doctrine of Christ, which is always the same, 2 Thess. 2.16, 17. and 1 Pet. 5.10.
• † 1.1059

  Rom. 14.17.
• w 1.1060

  Doctrines of Meats and Ceremo∣nies, which are divers, and strange from Christ's, cannot make the Heart agreeable to God, but only distract and divide it from him, for whatsoever is not in and from Christ, is strange to God, and abhorred by him, Gal. 5.2. Col. 2.18, 19, 23. 2 Tim. 2.16. Iames 1.8.
• x 1.1061

  Those who did converse in these various and strange Doctrines, professing and constantly practising them, observed Times and Meats, and Ceremonies, have not been profited by them, for being car∣nal and earthly, they could not justify them as to their state God-ward, nor could they renew or sanctify their Souls, nor yield any advantage to their Spiritual Life, and being perishing, could not profit to the attaining of Eternal Life, Rom. 14.17, 18. compare 1 Cor. 6.13.
• y 1.1062

  These strange Doctrines are not only unprofitable, but perilous to Christians, since they dis-interest all that enter∣tain them, as to any participation of Christ; since his Subjects adhering to his simple and immutable Doctrine, have a right and just claim to, and an actual use of Christ, as their Altar, in opposition to the Mosaical; and from whom they have Altar-sustenance for their Souls, in opposition to the Iewish Meats, while they attend on him; all the quick∣ning benefits issuing from the Sacrifice of his Human Na∣ture on the Altar of his God-head, as Reconciliation and Adoption to God, Justification of our Persons, Renovation of our Nature, growth in Grace, and perseverance there∣in, to the perfecting of it in Glory, Iohn 6.55, 56, 57. 1 Cor. 9.13. and 10.16, 17, 18. We have Altar-Sanctifi∣cation of our Persons and Offerings in our access to God from him, v. 15. Matth. 23.19. Ephes. 5.20. Col. 3.17. So as all is accepted with the Father, we have Altar-Protection and Salvation, keeping us who attend on him unto the Revelation of God in Glory, Exod. 21.14. Rev. 6.9, 11. This is Altar-individuation to all Christians; God had but one Altar under the Law, and he prohibited all others; and complained of, and threatned the increase of them, Exod. 20.24, 25, 26. and 27.1, 2. 2 Chron. 4.1. Hos. 8.11. and 10.1. This one Altar did type out that true one of Christ, by which only Sinners can come to God, and find acceptance.
• z 1.1063

  Of this Altar-Priviledges, all Jews or Judai∣sing Christians who adhered to the Mosaical Administrati∣on of the Covenant in Meats and Ceremonies, have no law∣ful Right, or Title to partake; they cannot have this Honour, while they cleave to them, because they thereby deny this Altar, reject the Son of God, and are in it rejected by him.
• * 1.1064

  Exod. 29.14. Lev. 4.11, 12. Num. 19.3.
• a 1.1065

  The Illustration of the Legal and Gospel-Altar-Service is added as a typical Proof of the foregoing Reason; for an∣nexing it to it, that the Iews ••and Judaising Christians had no right to eat of the Christian-Altar. For a Law of their own excludes them from it, which is written, Lev. 6.30. and 16.27. That the Bodies of those living Creatures, which were yearly sacrificed, as a Sin-Offering for Priests and Peo∣ple, both of the Bull and the He-goat with their Skins, &c. were burnt wholly without the Camp; so as neither the Priests, nor any of the People had any part of this Bull or Goat allowed them to eat, having no right to it by the Law of God, which otherwise ordered it. This is the li∣teral Sense, yet the use of it is anagogical leading us to higher things, as that the High-Priest signified Christ, God-Man, the Altar his Godhead, the Sanctuary Heaven it self, the Sa∣crifice his Human Nature, the true Sin-Offering, of which neither Priest, nor People serving the Tabernacle, ought to eat.
• b 1.1066

  Because that Sacrifice for Sin was burnt without the Camp, therefore Jesus to fulfil the Type, suffered without the Gate: and as they might not eat of that Expiatory Sa∣crifice, so neither of this. Jesus, therefore, to fulfil this Type, suffered without the Gates of Ierusalem upon Mount Calvary, where Sculls and Bones of cursed Creatures were scattered. As the Expiatory Sacrifices were burnt without the Camp, when Israel was tabernacling within it; without the Gates, when Israel dwelt in Cities. As the High-Priest car∣ried the Expiatory Blood into the Holiest of all, on the Day of Atonement; so Christ with his own Blood entred the Holiest in Heaven, and by it obtained Pardon of Sin, Peace of Conscience, and renewing by the Holy Ghost, for all People who repent, believe, and will come unto God by him. Therefore those who will still judaize; have no right to eat of his Sacrifice, no more than of the Expiatory one, which was wholly burnt; so that they were not to be justified by Meats and Ceremonies, but by the Blood of Christ alone, the Truth of all the Sacrifices. Rom. 3.25. and 5.9. Iohn 1.29.
• * 1.1067

  John 19.17.
• c 1.1068

  Therefore shews this to be at necessary Duty, inferred from the former Priviledge, That since we have such an Altar and Sacrifice as Iesus, sanctifying us by his own Blood, which he entred with to God, when he suffered without the Gate; we ought, and must go forth (from Tabernacle-Service, con∣sisting of Meats and Ceremonies, from Judaism, in all its parts abolished, and all erronious Doctrines, how nume∣rous and strange soever, and all worldly things) unto Ie∣sus, who was cursed for us, that we might be blessed, Gal. 3.13. in Faith and Love, not ashamed of, but glorying in his Sufferings, and following, and imitating of him, patiently and boldly bearing Mockings, Revilings, Scourgings, Crucifyings, and all other Persecutions, which are parts of his Cross, for his sake, cb. 11.9. Rom. 6.5, 6. 1 Cor. 1.30. Gal. 2.20. Phil. 3.8, 9, 10. making him in all, our Ex∣ample, 1 Pet. 2.21. and 4.12, to 19.
• * 1.1069

  Mich. 2.10.
• d 1.1070

  This is an Inforcement of the fore-going Duty, as the Particle, for, cleareth, that they have no reason to be discou∣raged from going forth from Iudaism, and those erroneous Doctrines, and the World to him, tho it should cost them their Lives for it. For at the best, this World is not a place fit for us, nor can our state in it be desirable, since it is im∣perfect, fleeting, and vanishing; and we must die out of it, we may well then go forth, and die with him, and for him. And we have reason to go forth and suffer with him, since it will instantly bring us to that heavenly City, which we profess that we only live to fit our selves for, and then to enter in, and possess it, ch. 11.10, 16. and 12.22. Phil. 3.20, 21.
• e 1.1071

  Therefore, introducing this Duty, shews it not only to issue from the former Priviledge of having Christ our Altar and Sacrifice, therefore we should use him, and sacrifice by him; and it is inferred as anticipating an Objection of these He∣brews, That if the Tabernacle-Service ceased, then they should have no Sacrifice to offer unto God; yea, saith the Apostle, Let us offer; which is not Hand-work, but Heart-work, by a Spirit of Faith on this Altar, the Sacrifice of Praise, 1 Pet. 2.5. such as God requireth and accepts above all the Sacrifices of Beasts, &c. Psalm 50.23. Praise for the Grace-Priviledge and Honour of being Denizens of his City, and of being brought home to it by suffering, Col. 1.11, 12. And this always throughout our Life to the God that is the Author and Destributer of all these Blessings to us.
• ‖ 1.1072

  Gr. confessing to.
• f 1.1073

  This Sacrifice of Praise the Spirit interprets to be the Fruit of our Lips, which the Prophet stileth, Calves of the Lips, in Hosea 14.2. By both these must Synechdochically be understood the Spirit and Heart guiding the whole Man in this matter, Rom. 12.1. confessing that all it is capa∣ble of rendring, is due from it to God, even all of Love, Praise, Thanksgiving Honour, for its Redemption through Je∣sus Christ, whether continually expressed either by Lip or Life, as Psalm 50.23. 1 Cor. 6.20. Ephes. 5.20. Phil. 4.6, 7. Col. 3.17. 1 Thess. 5.17, 18.
• g 1.1074

  the last Duty which Christ's Sufferings without the Gate for his Subjects obligeth them to, is Liberality and Be∣neficence to others. In which explicitely is denied any Care∣lesness of Mind, Aversation of Affection, or Omission of the Duty; in which is implicitely, injoyned, Inclination to, Reten∣tion in Memory of, and constant Practice of Beneficence and Liberality, both as to spiritual and temporal Good, vi∣gorously and chearfully edifying the Souls, and cherishing the Bodies of all necessitous ones, but especially of their poor Brethren of the Houshold of Faith, Gal. 6.10. 1 Ioh. 3.17. glorifying God by obeying his Law and Rule about it, Matth. 6.1, to 5. Ephes. 6.5, to 9.
• h 1.1075

  Such doing of Good, and communicating to the Necessities of poor Saints, are part of our Evangelical Sacrifices, which God requireth of us, instead of the numerous Legal ones, and are attending on, concomitant with, and sanctified, the one true Sacrifice of Christ; and being duly terminated on him according to his Law, they are highly pleasing, and acceptable to God, yea sometimes above other Sacrifices, and holy Things given to him, and which, as he commands, he will at present great∣ly reward with temporal and spiritual Blessings, and with everlasting Riches and Glory in Heaven, Prov. 19.17. Micah 6.6, 7, 8. Matth. 9.13. and 25.34, to 40. 2 Cor. 9.12.
• * 1.1076

  2 Cor. 9.12. Phil. 4.18.
• * 1.1077

  Phil. 2.29. 1 Thes. 5.12. 1 Tim. 5.17.
• i 1.1078

  The farther Duty required by Christ from the Subjects of his Kingdom, is their due Demeanour to their present Pastors, and Church-guides, or Rulers. He chargeth them to esteem and account of them, as they are, and he hath constituted them in his Church, to attend on their Ministry and Teaching, yielding full obedience to Faith to the Doctrine which they delivered from Christ, and to be subject to the Power and Authority Christ hath given them over them for their Edification, and not for Destruction; and that they imitate them in their believing and holy Conversation, Acts 20.18. And this, as to all of them, set over them by the Holy Ghost, whether ordinary, as extraordinary Apostles, Evangelists, Elders, Pastors, Teachers, doing all as commis∣sioned by Christ, and in his Name exercising their Power and Authority, according to his express written Law about it, Ephes. 4.11, 12. knowing who receiveth, or despiseth them, dealeth so with Christ, and God, who sent them, Mat. 10.40. Luke 10.16.
• ‖ 1.1079

  Or, guide.
• k 1.1080

  Good reason they have to perform this Duty, because of their concern in, and care for their Souls. How great, by Christ's Law, are the right Watch∣ings, and Day-Cares and Tears, Studies, Exhortations, Re∣proofs, Comfortings, their Preachings, and Prayers with Tears, and strong Cries to God for their Souls? Will you pay Duty to those, who watch to preserve and protect your na∣tural Life, and not unto those spiritual Watchers, and God's Charge given to them, Acts 20.28, to 32. 2 Tim. 4.5. Rev. 3.2, 3. And God will exact and Account of them for your Souls; and they must render it at a dear Rate, Ezek 3.17, to 22. and 33.7, 9. It is at their Pe••il, if they are Faithless and neglect their Duty, and your Souls miscarry, Matth. 18.23. and 25.14, 30.
• † 1.1081

  Ezek. 3.17. and 33.2, 7.
• l 1.1082

  That they may do not only their Work chearfully and comfortably among you, but that they may give up their Account joyfully a∣bout you to God, when they have brought you home to him, 1 Thess. 2.19, 20. and which will be an eternal Comfort unto you, 2 Thess. 1.7, 10. If you be disobedient to them, tho they will have their Reward for their Fidelity from their Lord, yet with what Sighs, Tears, Groans, Sorrow and Heaviness of Heart, must they see their Labours, and your Souls lost, and to charge you before God with it? 2 Cor. 3.15, 16. and 12.21.
• m 1.1083

  And what Damage will both your Disobedience to the Word of God and them, and their Ac∣count of it to God, bring on your selves? Will it then quit the cost to find your Punishment more intolerable, than that of Sodom and Gomorrah, Matth. 10.15. and 11.22, 24. when he will give you your Portion with Hypocrites, Matth. 24.51. and punish you with everlasting Destruction? 2 Thess. 1.7, 8, 9.
• n 1.1084

  The closing Duty becoming the Subjects of the Kingdom of Christ, is Prayer, upon some special accounts, v. 18, 19. that they would with their renewed Souls, influenced and assisted by the Spirit of Grace and Supplication, pour forth their Desires to God with Faith, Fervency, and Importunity for his vouchsafing to the Apostle himself, for their spiritual Guides and Rulers, that the things they need, and God hath pro∣mised to them, as to their successful Course of their Ministry, may be bestowed on them, which the Spirit specifieth elsewhere, 2 Cor. 3.5, 6. Ephes. 6.18, 19, 20. Col. 4.3, 4. 2 Thess. 3.1, 2.
• o 1.1085

  He urgeth this on them, for that he was a fit Subject to be prayed for, whatever any might ac∣cuse, or charge him for rejecting Iudaism out of Singularity, Prejudice, or some evil Design; he assures them from the Spirit of God, that he had a rightly informed Conscience, by God's Word, and which testified his Innocency and Sincerity, and which did dictate and influence him to be communi∣cating and promoting with all, and to all the Truth of the Gospel; and that his own Life and Conversation in the World was agreeable to the Gospel-rule, in all Godliness and Honestly, Acts 23.1. and 24.14. comp. 1 Cor. 4.4. 2 Cor. 1.12.
• p 1.1086

  He is the more urging, and pressing them to the Ex∣ercise of this Duty more fervently, instantly, and abun∣dantly, at this time, that they might prevail with God to remove Hinderances, by his Enemies freeing him from his Chain and Restraint at Rome, and to speed his Liberty for a Return to them, that it might be in the fulness of the Bles∣sing of the Gospel. So the Church prayed for Peter, and prevailed, Acts 12.12. and he had hopes, that God would hear them for him also, Philemon, v. 22.
• q 1.1087

  As the Apostle desires the Churches Prayers for himself, so he poureth out his for them; with the which he introduceth the Conclusion of this Epistle, v. 20, 21. Now God the Fa∣ther, the God and Author of Peace, and Reconcilialion of Sinners to himself, the Propagator, as Lover of Peace among all the Subjects of his Kingdom, the Dispenser of the Ful∣ness of Good, Blessing, and Happiness, Rom. 15.3. Phil. 4.9. 1 Thess. 5.23. who gloriously manifested his Power by the Resurrection of our Lord Iesus from the Dead, Ephes. 1.19, 20. Rom. 1.4.
• * 1.1088

  Isa. 40.11 Ezek. 34.23. John 10.11. 1 Pet. 2.25. and 5.4.
• * 1.1089

  who is the great Shepherd of his Sheep, exalted to this Office, because he poured out his Blood a Sacrifice for Sins, to purchase them, justifie and sanctifie them a peculiar Flock for himself, according to the Covenant of Grace, that God made with them, and in him with, and for Sinners, who should repent and believe in him, Iohn 10.9, to 30. 1 Cor. 6.11. Phil. 2.7, 10. Tit. 2.14. 1 Pet. 1.18, 19. and to perfect them with himself above, 1 Pet. 5.4. by the same Power wherewith he was raised, perfect you, &c. Ephes. 1.19.
• † 1.1090

  Zech. 9.11.
• ‖ 1.1091

  Or, Testament.
• * 1.1092

  1 Pet. 5.10.
• r 1.1093

  May this God dispose, incline, and fit you for, may he finish and perfect in you Grace to perform all the fore-men∣tioned Duties, and every other good Work, which he enjoyneth on you towards God, one another, and all Men, 2 Cor. 13.9. Ephes. 4.12. Tit. 3.14. 1 Pet. 4.2. and 5.10. according to his written Will and Law, Ephes. 2.10.
• ‖ 1.1094

  Or, doing.
• s 1.1095

  Working in you by his Spirit continually, that all these good Works may satisfie his Expectation, be a sweet Savour in his Nostrils, and so pleasing in his Sight, that his Soul may delight in them, Phil. 2.13. Col. 1.9, 10. that God's Good-Will may return unto them, and he may reward them according to their VVorks, ch. 11.5, 6. while all is rendred by Iesus Christ, sprinkled with his Blood, and perfumed with his Incense, ch. 10.19, to 23. As they are to have all done through Christ, so through his Merit and Intercessiion the Apostle begs all this from the Father for them.
• t 1.1096

  To this God the Father in the Son, and by the Spirit working all this Good in them, and for them, be really, truly, heartily, and perpetually, throughout all Ages, ascribed the Honour and Glory due to him for the glori∣ous Manifestation of his Perfections in them, Ephes. 3.21. Phil. 4.20. 2 Pet. 3.18. Rev. 4.11. and 5.13. The firm Seal of this, from his believing Heart, is his Amen, longing for the Addition of God's A••en, so be it in Heaven, to his on Earth.
• u 1.1097

  The Apostle now drawing to a close, desires them can∣didly to accept his Epistle; that, considering their Relation to him as Christians, and Hebrews, he doth affectionately intreat them, that they would fully receive, entertain, and hold fast, as well as bear with, or suffer, all the Doctrine, Reproof, Exhortation, and Consolation, even his whole Dis∣course to them in this Epistle, which the Word implies. He had so comprised, summed up, and delivered the Revelation of the Doctrine of Christ, testified by Moses and the Pro∣phets, in a very few Words, and sent them kindly and af∣fectionately, in the Form of an Epistle, or Letter to them, that it might not be burthensom, either for its matter or length: Tho how weary are most professing Christians of the shortest heavenly Discourse?
• w 1.1098

  He acquaints them with the good News of his dismissing Timothy to them, to acquaint them how it fared with him, as he dismissed, and sent Tychicus to the Colossians, Colos. 4.7, 8. Epaphroditus to the Phillippians, Phil. 2.25, 28. as he intended to have sent Timothy with them, v. 19, 23, 24. but he stopt him to see the issue of his Appearance before Nero Caesar; which being over, he dispatcheth him with an Ac∣count of it to these Hebrews, and the rest of the Churches, and signifieth his purpose, That if he quickly returns from them again, then he would visit them together with him. That the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noteth, or signifieth the dismission of a Person about Business, is seen, Acts 13.3. To which In∣terpretation the Subscription of the Epistle inclines; and the Scripture is silent of any Troubles or Restraint of Ti∣mothy at all, Phil. 2.19, 20.
• x 1.1099

  He sends his Salutations, which were good Wishes and Prayers for the Peace, Prosperity, Health and Happiness of their Souls, and Bodies, and success in all their Concernments, first unto their excellent Guides and Rulers, v. 7, 17. that they may prosper and succeed in their work among the Saints; and then unto the Saints themselves conveying the Gospel-peace, according to Christ's Command, Matth. 10.12. Luke 10.5. Which Saints were all those Hebrews dis∣perst in several places, and there convening, and maintain∣ing Church-Society; and to whose Hand the Epistle first came they were to receive the Salutations themselves, and transmit them to others, with his own he transmits the Sa∣lutations of all that part of the Church of Christ, which was in Italy, to them. VVhich Salutations, tho commonly abused, yet are of great weight and worth where commu∣nicated, and received by the Churches, in which the Holy Spirit abideth.
• * 1.1100

  He closeth all with his wonted gracious Valediction, wherewith he shutteth up all his Epistles, as he testifieth, 2 Thess. 3.17, 18. He, like an Apostle influenced by the Divine Spirit, admiring Grace, vouchsafed to himself, and heartily, and fervently wishing it down upon all, to whom he writeth, even all the spiritual Fruits of God's Grace and Love in Jesus Christ, from Election to Salvation. And he sealeth up his Desire, Prayer, and Declaratiion of this, upon them all, who were the true Subjects of it, with his Amen, Even so let the whole Earth be filled with the Glo∣ry of thy Grace, O Trinity of Relations in Unity of Essence, from henceforth and for ever. Amen.