The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. XI.

ABOUT this time, as 'tis probable, the Apostle wrote his Epistle to the Hebrews* 1.1 (that is, the believing-Jews, the posterity of Abraham), and sent it by Mark; who having delivered it where Paul appointed him. went away to Peter now at Babylon; for Peter mentioneth Mark there with him, 1 Pet. 5.13; and seems to speak directly of this Epistle in those words of his, 2 Pet. 3.15, And account that the long-suffering of the Lord is salvation, even as our beloved Brother Paul, according unto the wisdom given unto him, hath written unto you. Now that Paul(a) 1.2 did write unto them while he was a Prisoner at Rome, those words Heb. 10.34, do sufficiently intimate, For ye had compassion of me in my bonds, &c.

The occasion of this Epistle seems to be this. Many of the believing-Hebrews had entertained the faith of Christ, and yet adhered too much to Moses and the Levitical Priesthood and Ordinances, and possibly were something doubtful in their minds whether Jesus of Nazareth were indeed the true Messias or no. Yet for their entertaining him so far as they did, they were not only reproached and reviled by their Countrey-men, as Apostates from the Law; but were greatly persecuted by them. The Apostle understanding their state, wrote this Epistle, partly to instruct them, and partly to support and encourage them.

The Parts of it are two:

• 1. Informatory.
• 2. Hortatory.

In the first he informs them of the transcendent excellency and dignity of Christ's Person and Office; shewing and decla∣ring, (1.) That he was God, ch. 1. (2.) More excellent than Angels, notwithstanding his Humanity and Humiliation, the c••uses whereof are there assigned, ch. 2. (3.) A more excel-Prophet than Moses. By Moses the people were led but only towards Canaan. By faith in Christ believers enter into a better r••st ch. 3. and 4, to ver. 14. (4.) A more excellent High-Priest than Aaron, from v 14 of ch. 4, to v. 11 of ch. 5. (5.) A more excellent King and Priest than Melchizedeck. In treating of whom he prefaces something by way of reproof concerning their

dulness and improficiency, and exhorts them to make progress (and not to stick in their first principles), and to be stedfast in the faith, representing to them the horrible danger of re∣lapsing after they have tasted the gifts of the Spirit. From v. 11 of ch. 5, to v. 19 of ch. 10.

In the Second part, he practically exhorts them to sundry Christian duties. From v. 19 of ch. 10, to the end.

THE Apostle intending now to represent to the Christian Hebrews the ex∣cellency of the New Testament above the Old, he shews them,* 1.3 That God in the former ages of the world spake to their Fathers and Ancestors by the Pro∣phets, manifesting his will unto them by parts* 1.4 and piece-meals, now a part of it, and then another (as the capacity of the people in sundry times did require), and in divers manners* 1.5, sometimes by lively voice, sometimes by visions and dreams, sometimes by inspiration and immediate revelation, sometimes by Urim and Thummim, sometimes by signs from Heaven, some∣times by Types and symbolical representations; but now in these last days* 1.6, that is, these Gospel-days, he hath spoken to us (who are the children and successors of the Fathers) by his Son: See Mat. 11.27. And having mentioned the Son of God, the true Messias, the Saviour of the world; he sets before them the transcendent excellency of his Person, declaring and asserting, 1. His Deity and Godhead, and so pointing out his Kingly-office. This he proves by many arguments. (1.) He is the Son of God, and so more ex∣cellent than all the Prophets by whom God formerly spake. (2.) As by na∣ture he is truly and properly the Son of God, and Heir and Lord-Proprietor of all creatures both in heaven and earth; so he was ordained and appointed to be so, as he is Mediator, by the External Counsel of God the Father, Psal. 2.8. that as the Father is Lord over all, so the Son might be also. And 'twas very fit it should be so, because (3.) it was by him, as having his being from eternity, and being the Eternal Wisdom of the Father that the Worlds were made, that is, all things above and below, visible and invi∣sible; by him (I say) not as a meer Instrument, but as a primary and prin∣cipal Agent therein with the Father, Joh. 5.19. Joh. 1.3. Col. 1.16. (4.) He is the brightness of his Father's glory, and the express Image of his Person. As the brightness issuing from the Sun is of the same nature with the Sun, and cometh naturally and necessarily from the Sun, and is of the same conti∣nuance with the Sun, and yet the Sun and the brightness are distinct each from other, and the one is not the other; so the Father and the Son are of one and the same essence, they are coeternal; the Son is from the Father by eternal generation, and the Person of the one is distinct from the other, Joh. 5.17. And lastly, The incomprehensible glory of the Father most brightly shi∣neth forth in the Son, Joh. 17.5. And He is the express image of his per∣son, that is, as no one thing can be more like another, than the picture or image on the thing stamped, as to the Seal or Instrument wherewith it was stamped, the one carrying the very form of the other; so Christ is the express image of the Person of the Father: First, As he is the second Person in the Sacred Trinity; the whole Divine Essence, and all the Divine Properties being communicated to him. 2. As he is Immanuel, God with us, his Humane Na∣ture being hypostatically united to the Divine Nature; and so he is visibly the Character or express Image of God. For in Christ incarnate, the Divine Pro∣perties

are most conspicuous, as, Almighty Power, Infinite Wisdom, Truth, Justice, Mercy, and the like. In Christ as God-man, dwelt all the fulness of the Godhead bodily, Col. 2.9. And in this respect Christ saith of him∣self, Joh. 14.9. He that hath seen me, hath seen the Father also. As he that seeth the Character or Figure which is on the thing stamped, sees therein the figure that is on the Seal wherewith it was stamped. 5. He up∣holds, preserves, orders, and governs all things made, by the word of his power* 1.7, that is, by his powerful Providence. As the Fa∣ther supports and g••verns all things made, so doth the Son. 6. By offering up himself a Sacrifice on the Cross(a) 1.8, he hath done that which is sufficient to purge the soul from the guilt of sin, and which actually doth it, when it is rightly applied; so that his blood doth truly cleanse from all sin, 1 Joh. 1.7. The Priest's Sacrifice was of unreasonable beasts, but Christ's Sacri∣fice was of Himself. 'Tis true, only the Humane Na∣ture of Christ was offered up, 1 Pet. 3.18. and 1 Pet. 4.1. yet by reason of the hypostatical union of his two Natures in one Person, He is said to give himself, Eph. 5.2. and to offer up himself, Heb. 7.27. and to sacrifice himself, Heb. 9.26. 7. Having by his death offered up a suf∣ficient Sacrifice for the expiation of our sins, he rose from the dead, and ascend∣ed into Heaven, and sate down on the right hand of the Throne of the Ma∣jesty on high, there to continue an High-Priest for ever to make intercession for us: so that he was so far from being vanquish'd and swallowed up by his suf∣ferings for our sins, as thereby way was made for his entrance into the highest degree of glory and dignity that could be attained unto. 8. The Apostle shews, That Christ is above Angels, having a more excellent name than they, by how much the name Son is more excellent than the name Angel or Messenger. And the name of the Son of God is by inheritance due to Him, being ac∣cording to his Divine Nature the Son of God by eternal generation; and as Man, being God's Son, because by assumption of the Humane Nature into per∣sonal union with the Godhead, he is made so to be, Luke 1.35. So that the same person who was the Son of God, and to be incarnate, is now the Son of God in••arnated. Further, they might consider, that Christ's Divine nature is infinitely more excellent than the Angelical: yea, his Humane nature, by vertue of its hypostatical union with the Divine, hath likewise a dignity transcendently surpassing the Angelical nature; Christ having, as Mediator between God and man a more eminent Function than belongs to any Angel. This last argument the Ap stle confirms with eight reasons in this Chapter, whereof the s••ven first are taken out of so many places of Scripture; 1. From Psal. 2.7. where God the Father speaking of his Son's incarnation (which was first wrought in and by his conception, and then manifested to the world by his birth), Thou art my Son, this day have I begotten thee, that is, de∣clared thee to the world to be my only begotten Son. As if God the Father had thus said to the Son: Thou, and thou alone, art truly and properly my Son, not by grace or adoption, but by nature and eternal genera∣tion; and now I do in this last age of the world declare thee so to be, by thine Incarnation, Doctrine, Works, Resurrection from the dead, and Ascension into Heaven; whereby it manifestly appears, that thou, infi∣nitely surpassest all the Angels in Heaven. 2. From 2 Sam. 7.14. I will be to him a Father, and he shall be to me a Son. In which place, in Solomon the Type, God promises the sending of the Messias, whom he would openly acknowledg for his Son, and so declare him to the world. 3. From Psal. 97.7. which contains a prophecy of Christ's Royalty. Now says the Apostle, when God the Father speaks there of bringing in again

his first begotten* 1.9, in a glorious manner to judg the world, he says, Let the Angels of God worship him. And therefore he that is to be worshipped, is greater than they that are to worship him. 4. From Psal. 104.4. where the Psalmist speaking of God's glo∣rious power in creating the heavens, and the waters, clouds and winds under the heavens; before he descen∣deth lower to the earth, and the things thereon, he mentioneth the Angels, whom he hath made spiritual substances, speedy and active, of a lively and swift na∣ture (not flesh, which is lumpish and heavy), and useth them as his Ministers, in executing his great works both in heaven and earth; and sheweth, how they are ready to serve him at his beck, as the Winds, and flashes of Lightning, and other Meteors are† 1.10. So that the ar∣gument from that place lyes thus: They that are made Spirits and Ministers, are inferior to him that made them so: but so the Angels were made by Christ; therefore they are inferior to him. 5. From Psal. 45.6, 7; which Psalm declareth, That Christ is true God; that, as Mediator, he hath an everlasting King∣dom* 1.11, which began at his ascension, when he was actually set upon his Throne in Heaven; that his go∣vernment is a righteous government; that he ordereth all things justly and righteously, loving righteousness, and hating iniquity. And that he might be such a King, God (even his God and Father, who deputed and sent him, and entred into Covenant with him, as he was Head of his mystical Body, Isa. 42.6.49.8.) anointed his Human Nature (yet so as united to the Divine Nature, both making one Person) with the Oil of gladness, that is, with the gifts and graces of the Holy Ghost, which quickned and made him joyful in all his undertakings for our redemption, and which re∣joyce the hearts of all such as receive of these gifts and graces from him. Which anointing he received, not in measure, but abundantly, above what was ever impart∣ed either to Angels, or any of the members(d) 1.12 of his mystical Body. 6. From Psal. 102.25, 26, 27. from whence he proves, That the Son is Jehovah, one in essence with the Father, and the Holy Ghost, who in the beginning of time(e) 1.13 created both Heaven and Earth, and all the creatures therein; theref••re he was before them all, and eternal, and so more excellent than any of them. And further to prove this, he shews, That the heavens shall wax old like a garment; that is, shall decay by degrees, or rather at last shall come to an end; and as Vestures, when they are of no longer use, are folded(f) 1.14 up, and thrown aside; so when these natural Heavens shall be of no longer use, th••y

shall as to their present condition be laid aside, and God shall change them; for though their substance shall be the same, yet in respect of their qualities they shall be changed, and shali be made now more glorious than before, Isa. 34.4. Isa. 66.22. And in that they shall at length be changed, they may be said to perish, Mar. 13.31. The Heavens may be said to wax old as doth a gar∣ment, in that they are appointed to an end; to an end, I say, of what they are now, 2 Pet. 3.10. But Christ is Immuta∣ble* 1.15, Mal. 3.6. For as he was before all time, and continueth in all ages, so he will beyond all time continue invariable. This Immutability attributed to Christ, is properly to be understood of his Divine Nature, which was no ways altered by assuming the Manhood, but re∣maineth the very same it was before. And in regard of his Humane Nature, his years shall not fail, in that being raised from the dead, he dieth no more, Rom. 6.9, but continueth and liveth for ever, Heb. 7.24, 25. 7. From Psal. 110.1, where God the Father in his eternal Decree predestinating his Son to be the Messias, and to execute in time the Of∣fice of a Mediator, saith unto him, Sit thou on my right hand(g) 1.16 (importing the super-eminent degree of Honour and Dignity he should be advanced to after his Ascension, as a consequent and reward of his exina∣nition and Passion) until I make thine enemies (viz. all that are enemies to thy Kingdom, the Devil, Anti∣christ, all wicked men) thy footstool; that is, utterly subdue them, and put them under thy feet.(g) 1.17 Not that the Son shall leave off all Rule and Reign; but that he shall then leave off the administration of that Dele∣gation which he had formerly undertaken as Mediator; there being then no more need of it, or of his using those means and actings which formerly he did, when his enemies are all fully overcome, and his Church fully gathered. And thenceforth he shall reign together with his Father to all eternity, and of his Kingdom there shall be no end, Dan. 7.14. Luke 1.33. So that the Apostle's Argument lyes thus: He that sits at God's right hand in glory and dignity, is much more excellent than those Creatures that are only Ministers; and such is the condition of Christ, as he proves from this verse; and such is the condition of Angels, as he proves from the next. For they are ministring spirits sent forth from God (having no other Lord that hath power to send them) to mi∣nister for the good of them who shall inherit salvation, that is, that blessed and glorious estate which is in Heaven reserved for the whole mystical body of Christ. For being the children of God, they are joint-heirs with Christ, Rom. 8.16, 17. and therefore God appoints these his servants to attend them for their good. From v. 1, to the end.

* 1.18Wherefore seeing Christ was a Teacher so much superior to all that came before him (yea, to the Angels themselves), he shews, they ought greatly to heed, and regard, and faithfully retain the Doctrine of the Gospel, which had been preached to them, lest they be like leaking-vessels, letting it slip out of their minds and memories. For if the Law given by the ministry of An∣gels [Acts 7.38.] was firm, stable, and inviolable, and might not be neglected or dis••beyed, and the transgressors(a) 1.19 and disobeyers of it, were justly and severely punished; he asks, how could they expect to escape who neglect the Gospel which reveals the great salvation purchased by Christ. Which glorious Gospel was first published by Christ himself, in the most clear and distinct manner that ever it was published, and was confirmed by his Apostles,

who heard his Sermons, and saw his works, God bearing witness to their Doctrine by sundry glorious miracles, and the extraordinary gifts of the Holy Ghost poured out upon them, according to his own good will and pleasure. From Ver. 1, to 5.

And that he may further perswade them, that more heed is to be given to the word of Christ, than to the word spoken by Angels; he shews them, That God hath given a greater authority to Christ, than ever he did to Angels. For He hath not put the Church, or Kingdom of the Messiah, of which here he treats (called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the world to come, in re∣ference to the Old-Testament-times, and to those who lived before Christ was exhibited in the flesh, and longed to see this new world, see Mat. 13.17.) in subjection to Angels, but unto his Son, and that as He is God-man: and therefore in his Kingdom the Angels are to be in subjection to him, and not to be adored with him. This he proves from Psal. 8,(b) 1.20 wh••re what the Prophet spake of Man in the general, the Apostle shews may in a higher and sublimer sense be understood of Christ, who in the state of his humiliation was (to outward appearance) an ordinary man) yet God was mindful of him, and careful to afford him all needful succour; and though for a small space of time, viz. about thirty three years, he subjected him to a condition inferior to that of An∣gels (that he might perform all works of obedience and suffering that were requisite for the accomplishing man's redemption••: y••t after he had suffered in the flesh, he highly exalted him, and advanced him to Royal dignity (the most excellent that can be), crowning him with glory and honour, and gi∣ving him authority and dominion over the works of his hands, and putting all the creatures whatsoever (yea, the good Angels and wicked Spirits) in subjection under his feet; so that all must yeild obeysance to him, some as his enemies perforce; others willingly. And in that the Father is said to have put all the creatures whatsoever under him, 'tis manifest he hath left no∣thing unsubjected to him. And though we see not, says he, for the present all his enemies perfectly subdued, yet they shall be in due time; so that there is a further subduing of them still to be expected. However this we know, That Jesus, who in the state of his humiliation (that he might suffer death, and be a sacrifice to expiate the sins of men) was made, for a little time, lower than the Angels, is now highly exalted: And the reason why he was thus humbled, was, that he might through the free favour of God tast* 1.21 death, that is, partake of it (though not be swallowed up by it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the redeeming of all(c) 1.22 sorts of men, and of every particular person that shall repent and believe in him, see Joh. 10.15. For God (who is the supream Cause and untimate End of all things) having a purpose to bring many sons to glory(d) 1.23 saw it convenient to make Him (who was to be the Captain of their salvation, and to guide and lead them to heaven) perfectly, and every way fit for that office, by exposing Him to many sufferings, and a cruel death, and so to make him a compleat and perfect Redeemer; there needing nothing more to be added to his sufferings for the satisfying of Divine Justice, and meriting remission of sins and eternal salvation. For, though Christ was ever perfect in himself; yet for bringing us to glory, much was wanting, till he had finished his sufferings. But by his sufferings he made up whatsoever was requisite thereunto. And if any should ask, How could Christ suffer and

dye? he answers, That Christ, who sanctifies us by his holy Spirit, took our humane nature upon him (a humane soul and body) and so became of one nature with us, for which cause he is not asham'd to call and acknowledg his sanctified ones for his brethren, as he proves from Psal. 22.22; where, though in the first sense the words may be understood of David, who pro∣fesses that he will declare the Name, that is, the Attributes and Counsels of God in the midst of the Israelites, his brethren [see Deut. 17.20.]; yet in a sublimer sense they ought to be understood of Christ, who declared the Name, that is, whatsoever is meet to be known of God, viz. his Di∣vine Excellencies, Counsels, and Actions* 1.24, and that unto his brethren, see Joh. 20.17. And as David sang praises to God in the midst of the Church or Congregation and Assembly of God's people; so did Christ pnblickly set forth God's praise among his Disciples, Mat. 26.30. And as a further evi∣dence of Christ's Humanity, the Apostle brings in two other Testimonies; the first from Psal. 18.2, where Christ, under the type of David, professes to trust in God, and to rest on him, to be supported and carried through all his suffer∣ings and undertakings: And from Isa. 8.18. where the Prophet Isaiah(e) 1.25 declares, That himself, and the Children God had given him, were for signs, as their names intimated, to foretell and fore-signifie the good∣ness of God to the Jews, and th••t he would be with them, and help them against their enemies. Now that which was historically true of Isaiah and his children, the Apostle shews may be fitly applied to Christ. The Prophet and his Children were a type of Christ, and of the faithful which believe in him (whom God hath of his free-grace given unto him, to be fitted and brought to glory) who are his children, begotten to him by his Spirit in the Ministry of his Gospel; whom (by way of reioycing for the good success of his Ministry) he presents with himself unto his Father, as one who faith∣fully fulfilled the charge committed to him, in fitting them for glory, and bringing them to it, though in the world they were accounted Wonders and Monsters. The Apostle further shews, That Christ, out of love to his Chil∣dren, would partake of the same humane nature with them, that he might by his own death on the Cross satisfie the Justice of God for them, and so eva∣cuate and destroy the power of the Devil, which he, as an Executioner, hath by the Law against sinners. And another end of his death, was, That he might deliver his Children from the fear of death (both temporal and eternal), to the bondage of which they were before subject. And being to suffer death for those ends, certain it is, that he took not on him the na∣ture of Angels, but the humane nature, and was of the very substance of man, and was born of the seed of Abraham, to whom the promise that the Messiah should come of his seed, was often made [Gen. 12.3. and 18.18. and 22.18.]. Wherefore it became him in all things to be like his brethren, sin only excepted [Heb. 4.15.], that he might be a compassionate High-Priest, and faithful in all that he was to transact and negotiate with God on the behalf of man, and that he might make atonement and reconciliation for sinners by the Sacrifice of Himself. And lastly, That having himself been expos'd to so many sufferings and temptations, he might more readily pity and succour his members when they are tempted. From Ver. 5, to the end.

* 1.26The Apostle having distinctly set forth the Divine Nature of Christ, and his Kingly-office, in the first Chapter, and his Humanity in the Second; he now comes to set forth his Prophetical-office in this, and part of the next Chapter. And that he might set forth his Prophetical-function with grea∣ter advantage, in the first place he exhorts the believing-Hebrews, to whom

he wrote (who were effectually called to embrace the faith of Christ, and thereby raised to a hope and expectation of heavenly things) to consider and ponder in their hearts the high dignity and excellency of Christ (that so they might constantly adhere to him, and obey him) who was sent with Com∣mission from his Father to preach that Gospel to them which they professed to believe, and to be their High-Priest(a) 1.27 also, to make atonement for their sins. Of the first of these he treats in this, and to the 14 verse of the next Chapter, and then proceeds to speak of the other. For the setting forth of his Prophetical-office, he declares th••se parti∣culars: 1. Because the Jews had generally too high a conceit of Moses, and were apt to profess themselves his Disciples in opposition to Christ [see Joh. 9.28.]; he tells them, That as Moses was faithful in deliver∣ing all things committed to his charge, that either concern'd the service of God, or the welfare of the people of the Jews: So Christ was as faithful in delivering the mind and will of his Father, who deputed and appointed him to this Office. He was as faithful in his message for the changing the Levitical Ordinances and Priesthood, as Moses was in appointing them. 2. He shews, that Christ was much to be preferr'd before Moses, though Moses, compar'd with other men, was a person very extraordinary. And for the proof of this, he makes use of two Metaphors, the one taken from a Builder, and an House; the other from an Heir and a Servant. 1. As the Builder of the House is justly accounted worthy of more honour than the House; so Christ (who is the Builder* 1.28 of the House (his Church) is worthy of more honour than Moses, who is himself but a part of that House. And as no house, nor part of an house, is built by it self; so neither is the Church. But Christ, who is God, is the builder of the Church, and every member of it, and also of all things else; and so more excellent than Moses. 2. As a Son and Heir ruling over his own house, is more excellent than any person that is only a Servant therein; So Christ is to be look'd upon as a Son, and Moses but as a Servant. Moses was faithful indeed, in the Church, as a Servant, to te∣stifie and declare that which he had received, and which was afterwards more fully and openly to be spoken and declared concerning Christ and his King∣dom: but Christ, as a Son and Heir, having rule over his own house, gives precepts and commands by his own authority. And he shews them, how they may approve themselves parts and members of this House or Church, viz. if they hold fast their faith* 1.29 in Christ, and their resolute profession thereof, and their hope and expectation of the heavenly reward (which rejoiceth the heart, and supports it under afflictions), and if they persevere in the exercise of those graces with stability and constancy to the end [see Col. 1.23]. From Ver. 1, to 7.

3. He shews them, that the Holy Ghost, Psal. 95.7, 8, 9, 10, 11. admo∣nishes such as from time to time should live in the Church, to take heed of rebelling against Christ, and disobeying this Prophet, during the day or time wherein he speaks to them by his Gospel, lest they lose the eternal rest of Heaven, as their forefathers lost the temporal Canaan for not hearkning to Moses. As if he should have said, If ye will hear Christs voice calling to you in his Gospel, then harden not your hearts in this time and season of grace, wherein he speaks to you, as the Israelites did in the Wilderness when they tempted and provoked God, and would not believe his power, though they had testimonies enough of it, by the miracles which they saw he had wrought among them for the space of so many years together. Which provocations were

a grieving (as it were) of his patience; insomuch that he said of them, They were a s••ttish and stubborn people, whose heart was not upright before him: Neither had they seriously minded or consider∣ed(b) 1.30 his miraculous Mercies or Judgments, nor set their hearts to know and observe his Commandments, and the ways wherein he would have them to walk: see Psal. 119. v. 27, 32, 33, 35. Whereupon his irre∣versible Oath went out against them [Numb. 14.23, 24, 28, 29, 30.], That they should never come into Canaan, but leave (every one of them but Caleb and Joshua) their Carkasses in the Wilderness. The Apostle also fur∣ther admonishes them, to take heed lest they imitate these Israelites, who by reason of their unbelief were ready, upon every hardship they met with, to destruct God, and to turn back again unto Egypt: so they should especially take heed, lest there be in any of them an evil and an unbelieving heart, and so should fall away, and depart from Christ, who, according to his Di∣vine Nature, is the ever-living God, who hath life in himself originally [Joh. 1.4. and 5.26.] and giveth life to others, Joh. 11.25. Gal. 2.20. 1 Joh. 5.20. And for prevention hereof, they should exhort and encourage one another daily, to persevere in faith and holiness (whilst they have time and opportunity to perform that duty, and to establish one another), lest the manifold deceits and baits of sin prevail upon any of them, to harden them. And he enforces his advice with this argument, They will hereby declare themselves to be indeed partakers of Christ, and to be spiritually united to him, if they persevere in that faith wherein they have been formerly in∣structed, and whereof they have made profession. By which faith, and a setled resting on Christ, Christians subsist,* 1.31 and are supported in their spiritual life. And he further tells them, That forasmuch as it is said in that fore-cited Psalm, To day if ye will hear his voice, harden not your hearts, as in the day Of provocation, &c. they ought to remember, that that caveat be∣longs to them, as well as to their Ancestors (to whom it was first given); and therefore so long as the opportunity of hearing the voice of Christ sounding in his Gospel continued, they should carefully listen to it, and by no means har∣den their hearts against it. And they should remember, that some of the an∣cient Israelites, when they had heard and received the Law from Heaven, and had heard God promising blessings to them that obeyed him, and threatning curses to the disobedient, did notwithstanding rebel, and fall off, and mur∣mur against him. But Caleb and Joshua did not so, and consequently not all that by the conduct of Moses came out of Egypt. Which thing should be matter of admonition to them, that they should imitate those few that ad∣hered to God, and not the many that fell off from him. For 'tis apparent, it was with those disobedient murmurers (that would have gone back to E∣gypt) that God was so highly provoked, and, as it were, wearied md grie∣ved for so many years together; so that not a man of them came into Ca∣naan, but they all died in the Wilderness. And 'tis apparent, that those con∣cerning whom God sware, that they should not enter into his rest, were such as disbelieved his Promises, and disobeyed his Precepts, and murmured against his Providence. So that 'tis plain and evident to us, why they were excluded out of Canaan, namely, Because of their unbelief and disobedience. From Ver. 1, to the end.

* 1.32And seeing those ancient Israelites could not enter into the Rest promi∣sed to them, viz. the Land of Canaan, because of their unbelief; therefore let us (says he) who are Christian-Hebrews, fear, and be jealous over our selves, lest a promise being made to us in the Gospel of a heavenly and glo∣rious* 1.33 Rest, any of us (by neglecting the means which are appointed for the obtaining of it) should seem deservedly (even in the judgment of men) to miss of it, and to be excluded from it. For the abuse of the like privi∣ledges

usually procureth the like Judgment. And we that are Christians, says he, have the same priviledges that the Israelites had, and therefore should fear the like Judgments, if we abuse them. For unto us hath the Gospel been preached, as well as to them. Nay, we are advanced above them in that priviledg. They had the Gospel veiled, we have it unveiled. They had it darkly and obscurely, we have it clearly and plainly. It was one and the same Gospel that they had under the Old, and we have under the New Testament Joh. 5.46. and 39. But the word which they heard preached unto them, did not profit them, because it was not mixed with, or received by faith. But though they, by reason of their unbelief, were excluded out of Canaan (which was a type of Heaven); yet we, says he, who believe in Christ, do enter into it. We enter into the beginning of that Heavenly Rest here on earth, by tranquillity of Conscience, and peace with God; and shall en∣ter into the full enjoyment of it hereafter, even as God himself hath spoken, though not in express words, yet by necessary consequence: For whereas He by his Oath* 1.34 excludeth unbelievers out of his Rest, he does tacitly and implicitly promise, that believers shall enter into it. Now lest any of these He∣brews should say, We have always enjoyed the Lord's Sabbaths, and our predecess••rs have long inhabited Ca∣naan, Why then do you speak so much about entring into God's Rest? The Apostle shews, that neither of these Rests could be meant by David(a) 1.35, nor intended by himself in this discourse. And first he shews, that the Rest meant by God's Oath, Psal. 95.11. is not the Rest of the Seventh day. For although the works of God were finished in six days, when he laid the foun∣dation of the world, and (as he himself testifies, Gen. 2. v. 3.) He rested on the seventh day from all his works(b) 1.36; yet besides this, there is another Rest to be entred into, whereof the Sabbath was but a re∣semblance. And again in that place before quoted, Psal. 95.11. above three thousand years after that, there is mention made of another Rest which God promises to them that believe and obey him; and excludes, by his Oath, unbelievers and the disobedient from it. And this plainly appears to be a Rest to come; so that it cannot be that Rest which was at the beginning of the world. Therefore the first Rest is removed; and 'tis evident that there is another Rest, besides that of the Sabbath, for believers to enter into. 2. He shews by the Rest, intended by God's Oath and Promise (which they to whom it is expresly made, shall assuredly partake of) cannot be meant Canaan. For the Israelites that came out of Egypt with Moses (to whom the Gospel was first preached, before it was preached to them whom Joshua brought into Canaan) did not enter into Canaan by reason of their un∣belief. And long after the other Israelites had entred into Canaan, the Psalmist limits or designs a certain day(c) 1.37, saying, To day if you will hear his voice, harden not your hearts (that is, in this Gospel-day, or time, hear the voice of Christ calling to you in the preaching of his Gospel), and harden not your hearts against his Call, that so you may enter into his Rest. And 'tis plain he speaks there of another Rest yet to be entred into. For if that had been the Rest meant by the Psalmist which Joshua (in the Syriac Dialect called Jesus) led the people into, then he would not have spoken of any day or time future to that, for the entring into it, which yet 'tis ma∣nifest he speaks of in that Psalm. From all these premisses, he shews, it clearly follows, That there is now for Christians a Rest still behind, to be enjoyed, besides the typical Rest of the Land of Canaan (though shadowed

out by that, and by the Seventh-day-Sabbath), namely, a spiritual, heaven∣ly, and eternal Rest or Sabbatism; the beginning of which is in this life, and the perfection of it in the life to come. Into this Rest all true belie∣vers enter, and so here rest from fulfilling the works of the flesh, and shall hereafter fully rest from all their labours and troubles, as God rested from his works. Let us all therefore (says he) look to it, that by a stedfast faith we enter into that Rest, lest following the example of our Forefathers disobe∣dience in the Wilderness, we fall, and perish, as they did. And we ought to take the more heed to our selves, because the Gospel which invites men to en∣ter into this Rest, is quick and powerful (through the operation of the Spi∣rit of God), and sharper than any two-edged sword (cutting which way soever it is turned), and pierces to the dividing asunder of soul and spi∣rit, that is, the actings of the understanding, and the motions of the will and affections. It divides the joints* 1.38, that is, cuts asunder the most reso∣lute and compacted purposes of the will. It pierces to the marrow, the se∣cretest and innermost contrivances and designs of the soul. It reaches the very secret thoughts and intents of the heart, and tries and judges of them. This word shews, that nothing is hid from the eyes of God, but all things are to him naked, and unveiled (so that he sees the outside), and opened(d) 1.39 (so that their very inwards are discovered), and made conspicuous in his sight with whom we have to do. And therefore if there be any secret unbelief, hypocrisie, or backsliding-principle in any of us, we are to remember that he sees, and takes notice of it. From Ver. 1, to 14.

The Apostle comes now to assert the Priesthood of Christ, and from thence he encourages the believing-Hebrews to perseverance and stedfastness in the profession of the faith. And (1.) he shews, That seeing we have a great High-Priest, whose word is lively and mighty in operation, and before whose eyes all things are naked, and who hath passed through these visible Hea∣vens, and gloriously ascended unto the right hand of the Father in the highest Heaven; therefore they should be sure to hold fast their profession of faith in Him. And this their High-Priest, he tells them, is a merciful and compas∣sionate High-Priest, who having sometimes felt those infirmities in his flesh which we feel, and been exercis'd with such temptations as we are liable to (yet so as they never drew him to sin), we have good cause to believe, that he will be merciful to us, and ready to relieve us when we are tempted. Therefore let us come boldly, in the name of this our High-Priest, to the Throne of Grace, for the obtaining all seasonable grace and assistance that we need in our passage towards Heaven. From Ver. 14, to the end.

* 1.40The Apostle goes on to set forth the excellency of Christ's Priestly Office, shewing him to be more excellent than any typical Priest, in all Priestly re∣quisites, yea than Aaron himself; therefore the believing-Hebrews had rea∣son to moderate their thoughts touching the Levitical Priesthood, which they were apt too highly to esteem, to the prejudice of Christ. And in the first place he considers the chief things observable in the Aaronical High-Priest, and applies them unto Christ. First, The Aaronical High-Priest being taken from among men, and severed and set apart from the common multitude, was appointed to act and negotiate for the good of men, in the things wherein they have to do with God; particularly, to offer gifts, oblations, and sacri∣fices for their sins. 2. He was to execute this his Office with pity and compassion(a) 1.41 to the ignorant, and those that are out of the way, being him∣self compassed with infirmities. 3. He was to offer for his own sins as well as for the people's. 4. He must be called of God, as was Aaron. No man could legally* 1.42 assume this honour to himself, but he that was of Aaron's line, and so called to it by God, who assign'd that high dignity to that line

only. Now the Apostle shews, that all these may well be applied to Christ. And first, he instances in the last of them, That Christ did not intrude him∣self upon this Office, nor assumed the honour and glory of it to himself, but the Father glorified him by ordaining him thereunto. And this he proves from two places in the Psalms: 1. Out of Psal. 2, where God the Father says to him, Thou art my Son, this day have I begotten thee; that is, in this day of thy resurrection I have bestowed this special dignity upon thee, to be a King and High-Priest; and thou shalt ascend into Heaven, as the High-Priest did into the Holy of Holies; and then he commands him, to ask of him the ends of the earth, or to intercede for the salvation of many, which is a special part of his Priestly Function. His second proof is out of Psal. 110, where God's deputing Christ to that Function is declared. For 'tis God the Father that saith, Thou art such a Priest as Melchisedec was; that is, a King and Priest together; and thy Priesthood shall never cease, or be suc∣ceeded by any, till this Mediatory Kingdom of thine shall be delivered up to me, See 2 Cor. 15.24. The Apostle having thus proved that Christ was called to be a Priest, he proceeds to shew, that the other things which belonged to the High-Priest, belonged unto him. For, 2. He was a Son of man, of the same nature and(b) 1.43 mould with us. 3. He offered a sacrifice for the sins of the people (but not for his own, for he had none), and that sacrifice was, Himself on the Cross. 4. He was a merciful High-Priest, having had experience of our miseries. For in the state of his humiliation, when he was here in the flesh(c) 1.44, in his agony in the Garden, and on the Cross, feeling the weight of God's wrath lying on him for our sins, he offered up ardent prayers(d) 1.45 and sup∣plications, with strong cryes and tears unto his Father, who, he knew, was able to save him from death, or could support him in suffering of it, and restore him from it; not permitting him to lye under the power of it, or to be swallowed up by it. And he was so heard, that he was delivered from that which he feared(e) 1.46. And though he were the beloved Son of God, and so more excellent than any High-Priest, yea, than any Creature; yet by his grievous sufferings he was inured to submit to his Father's will; and experimentally knew what Obedience meant, and how hard a lesson Patience under the Cross is (which is the highest and chiefest point of a Christian's obedience); and thereby he became more fit to compassionate us. Yet it is not to be won∣dred at, that so excellent a Person, and so dear to God, should suffer as he did: for by his sufferings he was made a full and perfect Redeemer Heb. 7.26.], so that nothing more need be added unto what he has done and suffered for the redemption of man. And ha∣ving paid the full price of our redemption, he became the author of eternal salvation to all* 1.47 (of what rank or degree soever they be) that obey him, by believing in him, and exercising the other graces and parts of obedience which he requires. So that from the whole discourse he infers, that Christ must needs be a Priest of a more excellent Order than was Aaron's (which was an exspiring Order, and not to last for ever), and that he was called and openly declared of God, viz. in that 110 Psalm, to be an High-Priest after the order of Melchizedec. From Ver. 1, to 11.

The Apostle now intending to speak more largely of this great Mystery, he thinks fit to preface something, (1.) By way of Reprehension, from v. 11 of this Chapter, to the end. (2.) By way of Exhortation, ch. 6. from v. 1,

to 4. (3.) By way of Commination, from v. 4, to 9. (4.) By way of Con∣solation, from v. 9, to the end. And first, He tells them, He had many things to write concerning this Mystery; but if he should speak of them, many* 1.48 among them would hardly understand them by reason of their great dulness and carelesness; which was so gross, that when in respect of the time wherein they had enjoyed the Gospel, they might have been able to teach others (as particularly their own Families); they, by returning to an observation of the Mosaical Ceremonies, and holding the observation of them necessary to salvation (as it seems many of them did), shewed themselves to stand in need to be instructed in the very first principles(f) 1.49 of the Gospel, in which the greatest and most necessary Oracles of God are contained. So that instead of making progress in Christianity, they were gone backward, and at present shewed themselves like Babes, who needed milk, and not strong meat, see 1 Cor. 3.1, 2. For as he, that is got∣ten no higher than Milk(g) 1.50, will be hurt, and not fed, by having more solid food given him; so those a∣mong them that stuck in the observation of the typical Ceremonies [those weak and beggarly Elements, Gal. 4.3, 9. Col. 2.8, 20], and judged the observation of them necessary under the Gospel, shewed themselves to be very ignorant of the word of Righteousness, or doctrine of salvation by faith in Christ, and to be in∣deed very Babes. But the stronger(h) 1.51 Christians among them, who by long use, and a diligent hearing, read∣ing, and meditating on the word, have their judg∣ments and understandings exercis'd to discern between true and false Do∣ctrine, between good and evil; they can rellish sublimer mysteries, and feed on them as on stronger meats. From Ver. 11, to the end.

* 1.52The Apostle having thus reprehended their dulness and improficiency, he now comes to exhort them and stir them up to advance to a higher and per∣fecter degree of knowledg in the Christian Religion,* 1.53 than the first principles or ground-work. For as the foundation of a house being once laid, we must not stay there, but proceed in raising up the building; so 'tis absurd to ad∣vance no further in the Christian Religion than the knowledg of the first principles of the Catechism; such as are, 1. Repentance, or turning from sinful works, whereof the end is death. 2. Faith in God, namely, in God the Father, Son, and Holy Ghost. 3. The Doctrine of Baptisms, that is, the Doctrine usually taught at their Baptizings, whereby the people were in∣formed of the difference betwixt the outward(a) 1.54 Baptism by the Minister, and the inward Baptism by the Spirit; and possibly, concerning the nature and use, not only of this Sacrament, but of the other also; Baptism being here synecdochically put for both Sacraments. 4. Tou∣ching the rite of laying on of hands(b) 1.55 upon Mi∣nisters in their Ordination, or Confirming(c) 1.56 such as having been baptized in their infancy, and after∣wards well instructed in the Principles of Christianity, were to make profession of their Faith, and own their Baptismal Covenant, before they were admitted to the Lord's Table. 5. Of the Resurrection of the dead, and of the last Judgment, which will doom and decree to men

everlasting rewards and punishments. Now that they may not stick in these first Principles, he tells them, he desires to contribute his endeavour to carry them on to a more perfect degree and measure of knowledg in the mysteries of the Gospel; and hopes he shall (through the Lord's permission and assistance) be enabled to do it(d) 1.57. And accordingly in the following Chapters he opens deeper mysteries, from v. 1, to 4. (3.) He comes now to shew them the great danger of apostatizing from Christ and his Doctrine, representing unto them, That if any have advanced so far, that they have been enlightned, and have(e) 1.58 tasted of the heavenly gift (by the knowledg of Christ and his benefits, and the heavenly things revealed in his Gospel) and h••ve had some of the extraordinary (though common) gifts of the Spirit of God poured out upon them (though not of his renewing-graces), and have tasted the good word of God, that is, have heard the Doctrine of the Gospel, and the glad tydings thereof, with some kind of joy [Mat. 13.20, 21.]; and lastly, have had some tast and apprehension of the glorious priviledges* 1.59 of the Saints, by some weak glances upon the glory of Heaven; and after all this, shall fall away, making a total, voluntary, and malicious apo∣stacy and defection(f) 1.60 from Christ and his Gospel; he shew, 'tis impossible to renew them again unto repentance, that is, to renew them so, that they shall repent; because God hath decreed never to give repent∣ance to such persons. F••r they having wilfully cast off God, God casts off them. And there being no renewing but in and through the Mediation of Jesus Christ, these Apostates barr themselves from that; For by their apostacy from Christ, they do in effect declare, That he was an Impostor, and deserved to be crucified* 1.61, and all the other indignities that were put upon him. Ano∣ther sacrifice therefore must be offered up, if such be redeemed. The Apostle also further sets out the woful estate of Apostates, and the equity of God's proceeding against them, by an elegant comparison. As the fertile ground (saith he), which, drinking in the rain that comes often upon it, brings forth a plentiful encrease, to the joy and comfort of the Husbandman, does thereby testifie that it is blessed of God [see Gen. 27.27.]; but the barren earth (which after tillage and irrigation bears nothing but thorns and briars) is given over abandoned and disregarded by the Owner; and if it so continue, may expect ere long to be cursed by him (as the fruitless fig-tree was. Mat. 21.19.), and finally doom'd fit for nothing but to be burnt and destroyed, like the Land of Sodom. So they who after illumination and the means of grace afforded to them, do advance in Christianity, in Faith and Holiness, and go on towards perfection, do thereby declare themselves to be blessed of God; but such as do not make a right use of the means and helps God af∣fords them; but instead of making progress in Christianity, do fall off from Christ and their Christian Profession, they shew themselves to be in a cursed and miserable condition.

But he tells them, That though he said thus much to them by way of caution, yet he was perswaded better things of the greatest part of them, than to think they would thus fall away. He accounted them his beloved brethren, and really believed the estate of most of them to be such, as would be so far from bringing a curse upon them, that it would in the end bring them to eternal salvation(g) 1.62. And the ground of this his hope and perswasion,* 1.63 was

their good work of faith, whereby they testified a couragious profession of the Gospel, and that excellent Charity* 1.64 which they manifested by their past and present care, pains, and industry, to relieve and supply the Saints(h) 1.65 that were in want; which tended so much to the glory of God, and the praise of his Name. And this, he tells them, God will not forget to reward, who is righteous and faithful in his promises. But, says he, though I conceive well of many of you for the present, yet I would not hereupon have you to wax secure, but to use all due care and diligence, even to the end of your life, for the consummation of your hope, and the heightning it to a full assurance* 1.66 of attaining the salvation which I am perswaded is pre∣pared for you. You must not therefore grow sloathful nor sluggish, but imitate and follow their example, who continuing in the exercise of faith and pa∣tience, did at last come to enjoy their part in the pro∣mised(i) 1.67 eternal Inheritance. Now among those Ex∣amples of Faith and Patience, he particularly instances in Abraham, who was the Father of the faithful; to whom God made a promise, In blessing I will bless thee, and in multiplying I will multiply thy seed; and confirmed it by an Oath, swearing by Himself, there being none greater to swear by. And Abraham, after he had long patiently expecetd the completion of it, saw the beginning and ground-work thereof, when Isaac was born to him of Sarah, which was a pawn and pledg to him of the accomplishment of the rest; and he lived to see Isaac have two s••ns, Esau and Jacob. Now by that promise made to Abraham of blessing 〈◊〉〈◊〉 multiplying him, was meant the bringing his seed into Canaan, and all 〈◊〉〈◊〉 believers to the Rest signified thereby. Moreover, from the use of an Oath among men (which is to assure and as∣certain the thing sworn, and to take away all doubt about the thing contro∣verted, it being made by God, who is appeal'd to as Judg and Avenger) the Apostle inferrs a reason why God confirm'd his Promise by an Oath(k) 1.68, viz. His superbundant goodness and willingness to declare unto the heirs of pro∣mise [that is, the children of Abraham after the spirit, Gal. 3.19.] the immutability of his Counsel, that what he had purposed, determined, and pro∣mised to Abraham and his seed, should assuredly be accomplished. And it was for man's sake, and man's good, that God thus bound hims••lf by oath, viz. To quiet and settle his mind in his Promise, that he might believe it with∣out wavering. For the Promise of God, and his Oath, are two immutable things (wherein 'tis impossible God should fail) and may afford strong con∣solation to th••se who under the sense and guilt of sin, flye to it (as to a City of Refuge) and depend on it for the attaining eternal life and bliss* 1.69, which this Promise presents unto them, and gives them ground to hope for; which Hope believers have as a sure anchor cast within Heaven it self (figured by the Holy of Holies within the Veil), staying their souls from being tossed in the tempestuous sea of this world, and fixing their hearts upon the Om∣nipotency, Truth, and Faithfulness of God, and merit of Christ, who is en∣tred into Heaven for us (prefigured by the High-Priest's entring within the Veil) as our Forerunner(l.) 1.70 or Harbinger, there to prepare a place for us, and to intercede for us, being appointed by his Father an High-Priest for ever after the Order(m) 1.71 of Melchisedec. From Ver. 1, to the end.

The Apostle now returns to the Priesthood of Christ again,* 1.72 from which he had digressed from v. 11 of ch. 5, to this Chapter; and shews, that Christ was a Priest of a much higher Order than the Aaronical Priests were, as may appear by considering the nature of the Priesthood of Melchizedec(a) 1.73, after the manner of which, Christ's Priesthood was. For this Melchizedec, in his Name [King of Righteousness], and in his Title [King of Salem or Peace] was a Type of Christ; and be∣ing stiled, Gen. 14.18, a Priest of the Most High God, it appears he was both King and Priest. And accordingly when Abraham returned from his victory over Kederlaomer, and the other neighbouring Reguli or Kings, he came out and treated him and his Army royally, like a King, bringing forth bread and wine for them; and as a Priest blessed him, and received from him the tenth of all he had there. He further shews, how this Melchizedec (that he might more clearly represent Christ) stands in the History recorded of him in Genesis, as a Priest; of whose Father, and Mother, and Pedigree, there is no mention; neither of his birth or death, or that he had any successor in his Priest∣hood(b) 1.74. In all which particulars he was a type of Christ (and so represented Psal. 110) who is such a Priest as he, in respect of the conjunction of the Regal Office, and Sacerdotal; in respect of his being King of Righ∣teousness, and Prince of Peace; in respect of his being without Father, as He is Man; and without Mother, as he is God; and so He is without descent and genealogy; without be∣ginning of days, or end of life; and continueth for ever in that Office, that is, so long as there shall be any need of his mediation. So that Melchizedec, though he were a true Man, yet in his singular Prerogatives he was made like unto the Son of God; and was so set forth, as to hear a resemblance of Him, being appointed by God a visible Type of Him before He was exhibited in the flesh.

The Apostle having set forth Melchizedec's excellency in himself, proceed∣eth to amplifie the same in reference to others. And first, sheweth how he ought to be preferred before Abraham, and before all the Levites that de∣scended from Abraham. For that act of Abraham's in giving a tenth to Melchizedec, implieth an inferiority in himself who paid them, and a supe∣riority in him that received them; because the Tenth was an holy tribute due to God, and so it was paid by Abraham, who paid it to Melchizedec as to God's Priest, standing in God's room, and in that respect greater than himself. 'Tis true, he shews that the Levitical Priests had commission by the Law to receive Tythes of all Jews that defended from Abraham, and there∣in were counted greater than their Brethren. But Melchizedec, who was no kin to Abraham (nor of that people), but a stranger to him, received Tythes, not from the Progeny of Abraham, but from Abraham himself; which is a greater dignity than to receive them only from his own people. 2. The Apo∣stle shews, that to bless authoritatively, is an act of superiority; now Mel∣chizedec blessed Abraham, who was so special a Favourite of God, and re∣ceived such excellent promises from him, and had them so often repeated to him. And certainly, he that blesseth one authoritatively, is greater than he whom he blesseth. Therefore Christ (whose Type and Shadow Melchize∣dec was) is much more excellent than Abraham, and than all the Leviti∣cal Priests which sprang from him. Further, to prove the excellency of Mel∣chizedec's Priesthood above the Levites, he tells them, in v. 8, That here, that is, in the Levitical Priesthood, though those Priests be superior to the

people, yet they dye as well as the people do; but there, that is, in that place of Genesis where Melchizedec is spoken of, there is no mention made of his death; which the Holy Ghost seems purposely to have omitted, that he might thereby witness, that he typically prefigured Christ, who doth indeed and properly live for ever(c) 1.75; and so he implicitely testifies, not only the everlastingness of Christ's Person, but of his Priesthood also. He further shews, that the Levites paid Tythes to Melchizedec* 1.76 in Abraham, being in his loins when Melchizedec met him; therefore he is greater than they; and Christ as to his Person, being typified by Melchizedec, must needs be more excellent than they also. From Ver. 1, to 11.

Hitherto the Apostle hath set forth the excellency of Christ's Priesthood, by sh••wing how Melchizedec was a type of Him; and that all the Excel∣lencies, typically held forth in Melchizedec, were really and properly found in Him. And therefore his Priesthood far excelleth Aaron's, which several of the Jews had in so high esteem; and so much rested on it, that they little regarded Christ's. This he proves by several particulars. 1. If a perfect* 1.77 expiation of sin, and furnishing men with all they have need of to eternal life, could have been had by the Levitical(d) 1.78 Priesthood (for unto that only the people were by the Ceremonial Law bound), there would then have been no need (as it appears there was by David's prophecy, Psal. 110.4.) that God should institute a Priest of another and more excellent Order, to wit, his own Son, to be such a Priest as Mel∣chizedec was, and not such an one as Aaron. And the change of the Le∣vitical Priesthood necessarily draweth along with it a change of the Levi∣tical Law, and the legal dispensation of the Covenant of Grace; that under another Priesthood, another Law, and another dispensation of that Covenant, may succeed. Therefore the changeable Levitical Priesthood is not so excel∣lent as the unchangeable Melchizedechian Priesthood of Christ. Now that the Priesthood was changed, he evidenceth by the translation of it to another tribe: Christ our High-Priest (of whom these things are said) springing from the Tribe of Judah; whereas God had restrained the Priesthood under the Law, to the Tribe of Levi: For by Moses's speaking nothing that the Priesthood should be executed by any other Tribe, it appears that it was not God's mind that any that were of any other Tribe should be of the Priesthood, or attend upon the Altar. From Ver. 11, to the 15.

2. He gives a further proof of the change of the Priesthood, from the dif∣ferent manner of Consecration* 1.79. For Christ our High-Priest (who is raised up after the similitude of Melchizedec) was not made a Priest with such carnal rites and outward solemnities as the Law prescribed to be used at the Consecration of Aaron and his sons in their several successions; but he was made a Priest with the power of endless life, consecrated a Priest that should ever continue, and ever live to make intercession for us, and apply unto us the vertue ••f his sacrifice, for the bringing us to everlasting life, according as the Psalmist testifies in the fore-cited Psalm, where God the Father saith to his Son, Thou art a Priest for ever after the Order of Melchizedec. From Ver. 15, to 18.

3. He shews a reason why the Legal Covenant, with the Ceremonial Precepts, and Levitical Priesthood belonging thereto, was changed, because of the weakness and unprofitableness of it (in it self considered) for the ex∣piation of sin; therefore there was a necessity to introduce the Eternal Priest∣hood of Christ. For the Legal Covenant could not by it self, or by the strict observance of the Rites thereof, make the observers(e) 1.80 thereof perfect. Nothing could be hoped for from that (considered in it self* 1.81), but legal purifications, and outward priviledges. It could not, of it self, cleanse from sin, reconcile us to God, justifie our persons, sanctifie our natures, and ever∣lastingly save us; and therefore to pacifie God, or purchase salvation (as the mis-believing Jews used it) it was weak and unprofitable. But the Priesthood of Christ (that better thing(f) 1.82 hoped-for) being introduced, that hath efficacy, power, and vertue, to do all those things for us; and by it we have freedom of access to God. From Ver. 18, to 20.

4. He shews, that the Levitical Priests were made without an Oath, by a Law changeable at the will of the Lawgiver, God reserving to himself li∣berty to change it when he pleased: but Christ (as appears from Psal. 110.4.) was made a Priest by an Oath; where the Psalmist intimates, that there should be an end of the Aaronical Priesthood, but there should be no end of Christ's; for God hath confirmed it by an Oath, and will not change or re∣tract what he hath sworn. And as far as a Priest established by an Oath to continue for ever in that Office, is superiour to a Priest made by a change∣able Commandment, so much is the New Cove∣nant* 1.83, or new dispensation of the Covenant of Grace (whereof Christ is Surety and Mediator), better than the Old Covenant (or the old Dispensation of that Co∣venant), which was under the Levitical Priesthood; For though this (in substance) is the same with the former; yet as to the manner of its dispensation, 'tis more clear, more free, more full, more surely ratified (viz. by the death of Christ), and accompanied with a more mighty operation of the Spirit, and is of larg••r extent. From Ver. 20, to 23.

5. The Levitical Priests were many, and mortal, and by reason of death were forced to leave their Office to others; but Christ is but one, and immor∣tal, and ever* 1.84 continueth, and hath no Partner or Successor, but executes an everlasting, unchangeable Priesthood, which passeth not to any other; and con∣sequently, he is able to save to the uttermost all that seek unto God for salvation, through faith in him, seeing he ever liveth to make intercession for all true penitent believers, manifesting his will and desire that such should partake of the vertue and benefit of his Sacrifice. From Ver. 23, to 26.

6. He shews how much Christ is to be preferred before those Levitical Priests, both in respect of purity and dignity. His perfect purity, he tells them, appears in this, That he is (as 'twas fit and necessary he should be in respect of procuring our pardon) holy, harmless, undefiled, and separated from all possibility of being of the number of sinners. His high and supereminent dignity in this, that he is exalted, and advanced above all Creatures, and raised up above all the visible Heavens, to the right hand of his Father. And further, he is such an High-Priest as needs not offer sacri∣fice, first for his own sins, and then for the sins of the people, as the Aaro∣nical High-Priests often us'd to do, especially upon all appointed days; for he had no sins of his own to offer for. And he offered no Cattel or bruit Beast,

but Himself, in sacrifice, and that but once, upon the Cross; which once-offered-Sacrifice was abundantly sufficient for the expiation of sin. Moreover, the Levitical Law appoints men to be High-Priests that laboured with infir∣mities, and were sinners, and subject to mortality; but the promise made to Christ (and confirmed by God's Oath, and declared by David, Psal. 110, some hundreds of years after the Law was given) maketh the Son, and none but the Son (who is perfectly holy, and consecrated to this everlasting Office) a Priest for evermore. From Ver. 26, to the end.

* 1.85The Apostle having proved the excellency of Christ's Priesthood in the for∣mer Chapter, he now proceeds to shew his faithful execution thereof, for the good and salvation of his Church, from the beginning of this Chapter to the 19 v. of ch. 10. In this Chapter he proves, That His Ministry is far to be preferr'd be∣fore the Levitical, by four Arguments. 1. From the Magnificence of it, v. 1. 2. From the Place where he ministers, viz. Heaven, v. 2. 3. From the Sa∣crifice which he presents, viz. his Body and Humanity wherein he suffered, v. 3, 4, 5. 4. From the Covenant whereof he is Mediator, from v. 5, to the end.

In the first place, to excite their attention, he tells them, That this is the sum of the things he had before spoken concerning Christ's Priesthood, viz. 1. That the High-Priest, who intercedes for us Christians, is one that is en∣tred into Heaven, and there sits at the right hand of God, and hath all power given unto him both in heaven and earth. 2. He is a Mini∣ster of the Sanctuary of Heaven* 1.86. And, 3. There he presents his own body, or humanity, wherein he suffered (figured also by the typical Tabernacle), which the Holy Ghost miraculously formed and prepared for him in the womb of the Virgin; and by the efficacy of his passion still maketh intercession for us. But the Levitical Priests are only Ministers of the typical Tabernacle, which was made by the art and hands of man, Exod. 36.1. For every High-Priest must, according to his Office, have some gifts and sacrifices to offer; and so must Christ also: and he had no other to present in heaven but his own sa∣crific'd body. And that he doth exercise his Priesthood in Heaven, 'tis evi∣dent. For having on earth offered up himself a Sacrifice, if he should not have ascended into Heaven (the Sanctuary above) he should not have per∣formed all that belonged to his Office. Besides, if he had executed his Office only here on the earth, he could not properly be reckoned for a Priest, seeing He neither was of the Tribe of Levi, neither did, nor would offer such ty∣pical, figurative Sacrifices as the Priests (appointed by the Law) did offer; whose Ministry was only about types and shadows of heavenly things; the Tabernacle, and all things pertaining thereunto (framed and ordered by Mo∣ses according to the pattern shewed him in the Mount, (Exod. 25.40.) be∣ing only Representations of them.* 1.87 From v. 1, to 6. 4. He proves the excel∣lency of Christ's Priesthood above the Levitical, from the excellency of the New Covenant, or new dispensation of the Covenant of Grace (whereof he is the Mediator) above the old. For this Covenant is established upon bet∣ter Promises, viz. more spiritual, more clear, more extensive, and more uni∣versal: whereas the other was more carnal and earthly, more obscure, and more restrained to that one Nation of the Jews. And if the former Co∣venant, under the Levitical Priesthood, had been so perfect(a) 1.88, that there had been nothing wanting to it, and that it could not have been improved

and bettered; there would have been no need of a se∣cond(b) 1.89 Covenant, or new Dispensation. But it ap∣pears it was not so: Because, when God speaks by the Prophet Jeremy (ch. 31. v. 31.), of making a New Covenant, he doth it by way of complaint or finding fault with the weakness and imperfection of the for∣mer [see Heb. 7.18.], saying unto them, The Co∣venant which I will now make with all true Israelites, is not after the rate of the Covenant which I made with the Israelites by Moses, when I brought them out of Egypt; a Covenant made up of external, carnal Commandments, the scope and drift of which the peo∣ple did not well discern; a Covenant that had the ex∣ternal form of a Legal Covenant, and an express Con∣dition of full obedience to be performed to all my Com∣mands; which Covenant they brake, so that I regard∣ed(c) 1.90 them not. But this is the Covenant I will make in the later dayes, or times of the Gospel; 1. I will put my Laws into their minds, and write them in their hearts, that is, will illuminate their minds and understandings with the knowledg of my will and frame their hearts to yield obedience thereto, and so I will be their God to protect and defend them, and provide all good things necessary for them, either for this life, or that which is to come; and they shall be my people, to depend on me by a lively faith, and to worship me aright, and live in obedience unto me. 2. They shall have a more plentiful knowledg than was in the time of the Law. There shall not now be so many significant Ceremonies, as were in the time of the Law, the meaning whereof one shall teach another. For the Holy Ghost shall now be poured forth in so plentiful a measure, and the light of the Gospel shall now shine so brightly to all estates and conditions of men (even the meanest as well as the greatest), that the teaching of Friends and Neighbours (as 'twas us'd of old) shall be in a manner superflu∣ous(d) 1.91. They shall not need in such a manner and sort as formerly, to instruct one another in the meaning of the types, and shadows, and observances required of them by the Law of Moses; which instruction was then necessary, that they might know the true God aright, and worship him according to his own Prescriptions. Neither shall they teach one another so darkly, so slenderly, and so imperfectly, under the New Testament, as they did under the Old; nor shall they need to take so much pains about teaching the knowledg of God, as they had been constrained to take in the teaching of the Gentiles in former times. For now a greater measure of light(e) 1.92 and knowledg should abound, and all estates and conditions of people should so clearly un∣derstand the things of God, and the mysteries of sal∣vation (God so effectually teaching and enlightning them in the use of his own Gospel-Institutions: see Jer. 31.34. Isa. 54.13.), that they should seem rather to be taught by some immediate irradiation from God, than by any ordinary means of instruction. 3. I will be merciful to their unrighteousness, and their sins and iniquities I will remember no more; that is, I will be merciful to their persons in pardoning and removing their sins. Lastly, The Apostle from the Prophet's words inferrs a twofold consectary, or consequence. 1. From the Name the Lord gives this Covenant, calling it new, he inferrs the other to be old. 2. He shews, that that which waxeth old (and is by God's ap∣pointment

to be disannulled) cannot long stand, but is near vanishing(f) 1.93 away. From Ver. 6, to the end.

* 1.94The Apostle roes on to set forth how Christ executes his Office, by compa∣ring him with the Legal Priests in the executing of theirs. And, 1. He shews the Peiests manner of executing their Office, to v. 11. And then Christ's manner of executing his, from v. 11 of this chap. to v. 19 of ch. the 10th.

1. He shews, the first Covenant (or first Administration of the Covenant of Grace) had an outward Legal Service, and Rites and Ordinances* 1.95 of Divine Worship, and a Worldly Sanctuary, frail and brittle, as made by the hands of men, of earthly Materials, and which was only a type and representation of the Heavenly Sanctuary above. And being to speak of the Ordinances and Services of Divine Worship that were performed in the Tabernacle, he first speaks of the Tabernacle it self, which had two parts(a) 1.96. In the first of which, viz. the Sanctuary or Holy-place, was, 1. The Golden Can∣dlestick [Exod. 25.31.], a type of the Church of Christ; the Shaft that sustained the branches (whereon stood the Lamps), being a figure of Christ, who sustaineth those Lights that be in the Church. 2. The Table whereon stood the Shew-bread(b) 1.97, Exod. 25.23, 30, typifying the Saints communion with Christ [see Luke 22.30.]; which part of the Taber∣nacle had a veil which covered the entrance thereinto, called the first veil(c) 1.98, Exod. 26.36, whereby it was severed from the Courts appertaining thereunto. In the second part of the Tabernacle, he shews, was the Holy of Holies, being divided from the Sanctuary by ano∣ther veil made of blue, purple, scarlet, and fine twi∣ned linnen, Exod. 26.31, whereunto belonged, 1. A Golden* 1.99 Conser, Levit. 16.12, 13, which the High-Priest filled with burning-coals taken from the Altar of Burnt-offering that stood in the Court(d) 1.100 (where the continual fire was), and made it f••nd forth a sweet savour of the incense put upon it; that so a Cloud arising from it, might cover the Mercy-seat. 2. The Ark of the Covenant overlaid with Gold, Exod. 25.10, in which the Tables of the Covenant were kept, Exod. 34.1, 28. Deut. 10.1, 2. They are called the Tables of the Covenant* 1.101, because the Ten Com∣mandments engraven upon them by the finger of God, contained a testimony of the Covenant which God made with his people, and testified what it was that God re∣quired of them. In which part of the Tabernacle was also the(d) 1.102 Golden Pot of Manna* 1.103, and Aaron's

Rod that budded, Numb. 17.1, 2, and over the Ark, the Cherubims of glory shadowing the Mercy-seat, Exod. 25.17, &c. from whence God ma∣nifested his presence, and was wont to speak with Moses, and to give him an∣swers, and to shew himself propitious to the people. But concerning these, he tells them, he intended not to enlarge, because he hasted to the services performed in these places. And he shews them, that when the Tabernacle was thus made, and the parts thereof fitly distinguished, and all the Sacred Ʋtensils set in their due places, the Priests went into the first and outward part of the Tabernacle, and performed the daily service according to the Law. But into the inner part, or Holy of Holies, none en∣tred but the High-Priest(e) 1.104 [Lev. 16.2, 17.], and he only one day in a year, viz. on the Fast, or great day of Expiation, Lev. 16.29; and then always he car∣ried with him the blood of a Bullock in a Bas••n, which was a sin-offering for himself; and the blood of a Goat, which was a sin-offering for the people(f) 1.105; and he was to sprinkle the one and the other blood upon and before the Mercy-seat; thereby signifying, that there is no atonement with God, nor expiation of sin, but by the blood of Christ. He further shews, that the Holy Ghost (who was the institutor of all th••se Rites and Ordinances, and therefore one true eternal God with the Father and the Son, and yet a distinct Person), signified this thereby, that the true, right, proper means of entring into Heaven (the true Holy of Holies) was not so fully and clearly manifested, as long as the Church under the Old Testament was instructed only by these Ceremonies and Rites of the first Tabernacle. For the first Tabernacle was but a figure or typical representation of good things to come, serving only for that present time of the Churches non-age; and the Gifts and Sacrifices then offered, could not of themselves perfectly justifie, sanctifie, or save any man; nor could they of themselves pacifie or quiet the Consci∣ence(g) 1.106, nor satisfie it, that God's Justice was satis∣fied, and sin forgiven for any worthiness in them. The faithful therefore under the Old Testament, were not perfected (as pertaining to the Conscience) by the legal rites they performed, but by the Evangelical and Cele∣stial Truths, which those Rites typified; and so they were perfected as we Christians now are, though not so clearly and mani∣festly. And the Apostle shews a reason why those legal rites could not make perfect; namely, Because the nature of them was such, that they reached only to the outward man, they consisting, for the most part, in meats and drinks, and divers washings and ordinances that concern the flesh or body of man, which did not (separate from their signification, as many Jews took them) commend any man to God [1 Cor. 8.8.], and were impos'd upon them as a yoke [Acts 15.19.], until the times of the New Testament should come, in which these Ceremonies should be removed, and other more spiritual Institu∣tions introduced* 1.107, wherein the Holy Ghost would work more powerfully. From Ver. 1, to 11.

The Apostle having thus shewed how the Levitical Priests executed their Office, he comes now to sh••w how Christ executed His. He shews, that Christ being now actually exhibited, after a long expectation of him, and ha∣ving entred on his Priesthood (to procure for us all those blessings which were promised and figured in the Old Testament), he executeth his Office in a

greater and more perfect Tabernacle than that which was made with hands, viz. the Tabernacle of his own body (form'd in the womb of the Virgin by the Holy Ghost, after an especial manner, without any spot of original sin; in which Tabernacle the fulness of the Godhead dwells. And he differs from the Legal High-Priest in this; The Legal High-Priest entred into the typical Holy of Holies with the blood of Goats and Calves, only once a year. But Christ entred into Heaven with his own blood(h) 1.108 (presenting his body, out of which the blood was shed, and which was the sacrifice it self that was offer'd up, which was more than the High-Priest did), and that but once for all; and hath thereby purchased and obtained eternal redemption for us, which the Levitical Priests could not do. Now that eternal redemption is the fruit of Christ's sacrifice, he proveth by arguing from the lesser to the greater. For if the blood of bulls and goats, and the water that was mixed with the ashes of the burnt-Heifer, or red-Cow [Numb. 19.2, &c.], purified from ceremonial uncleanness, and wrought that for which they were ordain'd, viz. external sanctification, to the purifying of the flesh or outward man; and he that us'd those rites, was san∣ctified and purified as to the works of external worship, how much more shall the blood* 1.109 of Christ (who by the Eternal Spirit (that is, His Godhead) offer'd up him∣self a sacrifice (without spot) to God the Father, be able to purge our Consciences(i) 1.110 from all the spiritual uncleann ss of sin, which, makes us liable unto death; that being thus justified by faith in his blood, we may be sanctified in soul and body by his Spirit, and fitted to serve the ever-living God in a vital Christian cours••. Now lest any should stumble at Christ's death, he shews there was a necessity thereof. For upon this account Christ took on him the glorious office, to be the Mediator of the New Covenant (or new Dispensation of the Covenant of Grace), that he might by the in∣tervention of his own death (as was requis••t) make atonement and satisfa∣ction for the sins of the faithful who lived under the Old Testament, as well as for them who live under the New (the merit of his death and passion extending it self to both); and that all such as are effectually called to believe in him (whether they lived before his coming in the flesh, or since) might by the vertue of his death, obtain the promis'd eternal In∣heritance. Another reason to prove the necessity of his death, he shews may be taken from the force of the New Covenant, which signifies also a Testament(k) 1.111. For as Christ was a Priest in reference to God, making an atonement for us by the sacrifice of himself; so he is also a Testa∣tor in respect of us, bequeathing those blessings to us, which he hath purchased for us with his own blood [see Luke 22.29.]. Now except Christ had dyed, his Testament or Will had not been ratified. For even among men a Testament is not of force while the Te∣stator liveth; but when his death can be proved, then 'tis firm and valid. Moreover, the first Covenant(l) 1.112 had not its sanction without typical blood. Much less can the second, which hath the nature of a Testament. Now that the first was so dedicated and solemniz'd, may appear from the History of its solemnization, Exod. 24; where Moses sprinkling with a sprinkling Instrument made of Cedar-wood, Scarlet-wool, and Hyssop) the Book of the Covenant; and all* 1.113 the people, with the

blood(m) 1.114 of Calves and Goats mixed with the puri∣fying-water [see v. 13.(n) 1.115], declared, that that blood was the blood of the Covenant(o) 1.116, that is, a sign(p) 1.117 of it, and a seal confirming it, and the ceremony establishing it, which God appointed for them, or enjoined unto them. Yea, the Tabernacle and holy Ʋtensils, which were in themselves without pollution, were sprinkled with blood, because to man (not puri∣fied by faith in the blood of the Messias) all things be∣came polluted. Yea, generally, the course was under the Law, that all things that were purified, should be ce∣remonially purified by blood; yea, and without shed∣ding of blood, there could be no remission of sin. And thus it is in the New Covenant; there can be no re∣mission of sin, but by the shedding of the blood of Christ. As therefore the Law commanded, that the Taberna∣cle (which as to the inmost part especially, is an image, or figure, or pattern of Heaven), should be pu∣rified with the blood of Bullocks and Goats, so that the High-Priest should never enter in thither without such blood; so likewise it is very agreeable and pro∣portionable to these types(q) 1.118, that Christ should shed his blood (which is a better(r) 1.119 sacrifice than any of the Levitical), and so enter therewith (not into the holy places made with hands, viz. the first and inmost Ta∣bernacle, but) into Heaven it self, to make way for our entrance in thither, and there to be our High-Priest, and to appear in the presence of God for us, as our Advocate. Yet the similitude betwixt Him and the High-Priest was not to hold in this, That as the High-Priest entred into the Holy of Holies once very year, with the blood of Bullocks and Goats; so Christ should often offer up himself, and often enter into Heaven. For then he should, since the beginning of the world, have dyed many times; which would have argued, That one Oblation of himself had not been sufficient. Therefore the case is far otherwise as to him. For now in the fulness of time hath he appeared, and that but once for all; and that now in this last age, this close, or shutting up of the Jewish State [see Mat. 24.3. 1 Cor. 10.11.], and that on purpose to redeem and rescue us from the guilt and power of our sins, by that one oblation of himself on the Cross, 1 Joh. 3.5. And as it is appointed by God, by a common law, Rom. 5.12, that all men should* 1.120 once dye, and then be judged as to their eternal state; so it is appointed of God, that Christ should only once offer us himself to bear the sins

of many, that is, of all that shall believe in him; and that he should come the second time to judg the quick and dead in a glorious manner, when he shall have no sin imputed to him (as he had at his first coming), and to accomplish the salvation of those who look for, and expect this his glorious appearing, that their bodies may be glorified and united to their souls, and so the bliss and happiness of both may be perfected and compleated. From Ver. 11, to the end.

* 1.121In this Chapter the Apostle proceeds to shew the weakness and imperfe∣ction of the Levitical Sacrifices (considered in themselves, and separate from what they typified), and the power and efficacy of Christ's Sacrifice. From Ver. 1, to 11.

The weakness of the Levitical Sacrifices he proves by four Arguments. First, From the nature of the things injoin'd by the Ceremonial Law, which were only types, shadows, and darker draughts and delineaments (as it were) of th••se spiritual and heavenly good things which were to be purchased and imparted by Ch••ist. So that the Levitical Ordinances did not present the things thems••lves in their full proportion, lively image and shape, as the Gospel does. 2. Those Sacrifices which were often repeated year by year, could not (of themselves) make a satisfaction for sin, or justifie, or purge from the guilt and power of it, those who came to worship God by them. For if they could, they would have ceased to be offered; whereas the frequent re∣iteration and repeating of them, argued their weakness and imperfection. Could they once have taken away sin, or purged the Conscience from the guilt of it, there would have been no need to repeat them, seeing the worshippers once purged and cleared of the guilt of their sins by one of those Oblations and Sacrifices, would have been quieted in their Consciences, and not had them accusing and condemning them for them. But the case was far otherwise. For in those most solemn Sacrifices offered upon their annual day of humi∣liation [Lev. 16.21.], they were to make a solemn acknowledgment and confession* 1.122 of their sins, and not only of the sins committed that year since the last day of Expiation, but of their former sins for which they had formerly offered; which might intimate to them, that they needed another and better Sacrifice than those were, for the expiation of their sins, namely, that of the Messias to come, in and by whom alone, remission of sins was to be expected. For 'twas im∣possible that the blood of Bulls and Goats by its own vertue should take away the guilt of sin, or purifie the Conscience; and that by reason of the disproportion be∣tween the means of cleansing on the one side, and the thing cleans'd, viz. the Soul (together with the filth to be cleans'd away, to wit, sin) on the other. From Ver. 1, to 5.

Having thus shewed the weakness of the Levitical Sacrifices, he comes now to shew the power and efficacy of Christ's Sacrifice; and that he proves from Psal. 40. v. 6, 7, 8. where Christ is brought in as newly come into the world; and made Man, speaking to his Father after this manner: Foras∣much as thou didst formerly appoint Sacrifices as types to prefigure the Sacrifice of thy Son, but didst not intend they should continue longer than till He mould be offered up. Thou delightest therefore in those Sacrifices now no longer; but hast sent me into the world, and pre∣pared me a body, or humane nature (holy, harmless, and free from sin, that it may be fit to be join'd with my Deity) that therein I might offer up my self a true Propitiatory Sacrifice for the sins of men.

The words of the Psalmist are, Mine ear hast thou opened* 1.123; but the Apostle retaining the sense and scope(a) 1.124 of the place, ties not himself to the very words. The variation is but the change of a figura∣tive phrase into a proper, to express the ready obedi∣ence of Christ to do the will(b) 1.125 of his Father in the work of man's redemption, whereunto, by framing him a body, God had fitted him. And 'tis plain, that God was never pleas'd with the Levitical Sacrifices for their own sake, but only as they signified the death of his Son, Therefore in the fulness of time (when God saw it fit) Christ came into the world to do that which the Levitical Sacrifices did only prefigure, but could not effectuate. And when that time was come, Christ did assume our nature, and offered himself willingly unto the Father, declaring himself ready to perform his will(c) 1.126, and to be obedient unto him, even to the death of the Cross, for the redemption of sinners, as it was fore-prophesied of him in the Sacred Scripture, or Volume of the Law, Gen. 3.15. The Le∣vitical Sacrifices therefore being removed and taken away, as being insufficient to make expiation of sin, Christ's Sacrifice alone remaineth, as that only which pleaseth God, and is available to remove sin. Now by this one Oblation of the body of Christ, which he performed according to the will(d) 1.127 of God, once for all sorts of men, we that believe in him are sanctified, that is, obtain remission of sins, justification, sanctification in this life, and a title to eternal glory in the life to come. Again, there was this difference between the Levitical Priests, and Christ: They were many, and ministred as Servants, repeating daily and frequently the same sacrifices (for kind) which God had enjoin'd; none of which had power, of themselves, to free the Conscience from guilt, or the offendor from the punishment due to sin. But Christ did not always stand ministring and offering sacrifices, as they did; but having once offered up himself on the Cross (which one Sacrifice sufficeth for sin for ever), he ceased and offered no more, but ascended into heaven, and there sitteth at the right hand of his Father, and there continueth to execute his Kingly and Priestly Office, till all the enemies of our salvation, and at last Death it self, shall be vanquished; and then He shall lay down this form of governing, and with the Father and the Holy Ghost be all in all for ever; see 1 Cor. 15.24, &c. And he shews, it needs not be wondred at, that Christ hath now no more offerings to make, nor sufferings to endure; for by that one offering of himself, he hath made a perfect satisfaction to the Justice of God, and a full purchase of all things* 1.128 that were requisite and needful, to bring those to eternal life who are sanctified by his grace, and brought to believe in him with a lively faith. He hath not left any other Offering to be made for them, after His. And he further proves the absolate perfection of Christ's Sacrifice, by the testimony of the Holy Ghost, recorded Jer. 31.31. where af∣ter God bad promised a new Covenant instead of the old, and had said, This is the Covenant I will make with them after those days (viz. when the days of the Old Testament are exspir'd); then He says, I will put my Law into their hearts, and their sins and iniquities I will re∣member no more. Now seeing God promiseth under the new Covenant, sanctification and remission of sins to all true believers (of which Cove∣nant Christ is the Mediator* 1.129, by whose death it is confirm'd); therefore his one Sacrifice once offered up, is abundantly sufficient. And if remission of

sins be obtained by Christ's one Sacrifice, there needs no repetition of it, nor any other offering for sin. From Ver. 5, to 19.

Hitherto the Apostle hath doctrinally inform'd the Christian-Hebrews, that the Gospel-Ministry under the New Testament (ordained by Jesus Christ, God-man, our great Prophet and High-Priest), far excelleth the Levi∣tical Ministry under the Old Testament. He comes now practically to exhort them to divers Christian duties, which by way of application he inferrs from his precedent Doctrine, especially from the Priesthood of Christ. And first, He exhorts them constantly to hold fast their profession of faith in Christ. 2. To be very careful that their conversation be correspondent to the Precepts of the Gospel. In his Exhortation, he useth some arguments taken from the Leviti∣cal Types; which he so lays down, that withal they may tend to raise the minds of the believing-Hebrews to consider the excellency of the things sig∣nified thereby. And, 1. He shews them, That they having now free access unto God in Heaven, through the blood of Jesus, and not by the blood of beasts, nor through the old way, the veil of the Sanctuary, as the High-Priest was wont to enter into the Holy of Holies; but by a new and everlasting way (giving life and refreshment to them that walk in it) which Christ hath consecrated and prepared for them, through the sacrifice of his own Flesh and Humanity, which was a veil to cover and hide his Divinity. And see∣ing He is now the great High-Priest over the Church of God, invested with all authority and power, and having all in substance, which His Type prefi∣gured; therefore, (1.) They should draw near to Jesus with a sincere heart, and with fulness of faith, that so they might have their souls sprinkled with his blood, and delivered from the accusation of an evil condemning Consci∣ence (and so furnished with a good answer to all challenges), and their bo∣dies washed with pure water, that is, sanctified by the Spirit of Christ, which was signified by the legal washings. (2.) They should hold fast the pro∣fession of their faith or hope in Christ, without wavering or warping in time trial: for the promises which God hath made to those who constantly be∣lieve in, and adhere to his Son, shall certainly be performed. (3.) He ex∣horts them to maintain Christian communion, as an help to their stedfastness and perseverance in the faith; observing (e) one ano∣ther,* 1.130 and exciting and provoking one another to love and all good works; and to maintain this communion both publikely(f) 1.131 and privately; and the rather, because the day(g) 1.132 of vengeance on the obdurate Jews drew nigh. From Ver. 19, to 26.

He further presseth his Exhortation to stedfastness in the faith, by divers arguments: 1. From the fearful case of wilful Apostates, who after illu∣mination and profession of faith in Christ, make defection from him, and wil∣fully reject him and the benefit of his Sacrifice. For such persons, he tells them, there remains no other sacrifice for sin, nor other way of remission, nor any other means to help them; But, having knowingly and wilfully rejected Christ, and maliciously betaken themselves to the side of his Adversaries, there remains nothing for them but a dreadful expectation of the fiery in∣dignation of God, which shall devour all such enemies of His. He shews, that the Contemner of Moses's Law (legally convicted under two or three wit∣nesses) was adjudged to capital punishment without mercy; therefore much sorer punishment is due to the Contemners of Christ, who tread under foot (as it were) the Son of God, counting him as a vile person, and as one that dyed as a Malefactor; and count the blood of the Covenant, by which

Christ was sanctified* 1.133 (that is, consecrated to God as a Sacred Victim) an unholy thing, and do despight to the Spirit of Grace, as if he were a lyar, who convinceth them of the Deity and Divine Power of Christ. He further shews, That God professeth himself an Avenger of all sin and injuries done to his people [Deut. 32.36. Psal. 135.14.]; and much more will he shew himself an Avenger of so horrible a sin and injury against his Son. And 'tis a fearful thing to fall into the hands of the living God, when, as an angry Judg, he taketh vengeance on his enemies. From Ver. 26, to 32.

2. He urgeth them to persevere; setting before them their former profes∣sion of the faith, and their sufferings for it, partly whilst they themselves were openly reproached and oppressed by the enemies of the Gospel; and partly, whilst they out of Christian sympathy join'd themselves as companions to those that were so used. And particularly, he acknowledges how they had shewed compassion to him in his bonds, in mourning for him, and relieving of him. He also takes notice, how they took joyfully the spoiling of their goods, moved thereto from their assurance of a better inheritance in Heaven. Having there∣fore endured so much, he advises them not to desist or shrink from a bold and couragious profession* 1.134 of Christ and his Doctrine, which would be crown'd with a great recompence of reward. He further tells them, they have need of patience, that they may be enabled to do and suffer whatever Christ shall call them unto; that so persevering, they may attain the promised re∣ward. For 'tis but a little while ere He will come to take vengeance on the obdurate Jews. In the mean time he shews them, that (as the Prophet Habbakkuk advises, ch. 24.) the just must live by faith; but if any apo∣statize from their profession, God will abhor those persons. But he tells them, he hopes better things of them (see chap. 6. v. 9.), namely, that they are not of the number of those that will apostatize, but such as will persevere in the faith, to the saving of their souls. From Ver. 32, to the end.

He proceeds to press his former Exhortation to perseverance in the faith, [Chap. 11] with divers arguments drawn from the nature, properties, effects, and ex∣cellency of Faith, and illustrated from the manifold experiences of the Saints of old.

And, 1. he gives a description of Faith(a) 1.135 decla∣ring it to be the substance or subsistence of things ho∣ped for; that is (firmly resting on God's Truth and faithfulness, and that he will infallibly perform what he hath promised), it gives, as it were, a present be∣ing and subsistence (in the mind of the believer) to things future, and which are not yet enjoyed, but only hoped-for and expected; and it evidently represents to the eye of the soul things that cannot be seen with our bodily eyes. 2. By faith, he shews it was, that the Elders and Saints that lived in former ages, ob∣tained the honourable testimony of God's approving of them. Thus God testified of Noah, That he was a just and upright man, and one that walked with him. Abraham also received this testimony, That he was the friend of God; and David, That he was a man after God's own heart. 3. Faith fully rests in what God hath revealed concerning his making the worlds (that is, all manner of Creatures, above and below, visible and invisible) out of nothing, (that is, out of no pre-existent

matter), by the word of his power. And if faith be assured of such an Almighty Power in God, whereby he made this excellent structure of the world; how can it doubt of His power and ability to perform any of his promises made to his people? Ver. 3.

He now produces the examples of those ancient Worthies who gave emi∣nent proof of their faith. And,

1. He shews, that Abel by faith offered a more excellent Sacrifice than Cain. For Abel not only offered of the best and fattest of his Flock, whilst Cain in probability offered only some slight fruits; but Abel in his offering looked to the seed of the woman which should tread upon the Serpent's head; that is, unto Christ, who by his death should destroy the Devil, Heb. 2.14. By which faith (applying to himself the righteousness of the Messias) he obtained a testimony from God, that he was righteous, Mat. 23.35. For nothing can make a sinner righteous before God, but the righteousness of Christ laid hold on by faith, 2 Cor. 5.21. And God had respect unto A∣bel's person, and to his offering; manifesting his accep∣tation of them, either by* 1.136 fire from Heaven, or some other way discernable by Cain. And his faith, and the fruits thereof, being registred in the holy Scripture; he thereby speaketh as evidently to us, as if we heard his voice.

2. He instances in Enoch, who by faith pleased God, and had the testi∣mony thereof, by an inward witness of the Spirit, testifying to his Consci∣ence that God approved him. Insomuch that he was translated from Earth to Heaven (not seeing, that is, not suffering or tasting death), and was not found any more on earth, among the living, though possibly those who lived at that time, missing of him, did search for him, as the Children of the Pro∣phets did for Elijah after he was taken up into Heaven, 2 King. 2.17. And that it was Enoch's Faith with which God was so singularly pleased, he proves by this Maxim, Without faith(b) 1.137 it is impossible to please him, seeing no man out of Christ can please him so, as to obtain eternal salva∣tion. Joh. 14.6. For he that comes to God either in prayer or thanksgiving, must believe that he is the only true God (such a God as he hath revealed himself to be), and that he is the Rewarder(c) 1.138 of those that diligently seek his favour (in the way he hath revealed in the Gospel), and that his Mercy is no other way obtainable.

3. He instances in Noah, who being warn'd of God concerning the com∣ing of the Flood (a hundred and twenty years after), believed and feared, and by the command of God prepared an Ark(d) 1.139 to the saving of his Fa∣mily; by which he bore his testimony against the disobedient and unbelieving world, 2 Pet. 2.5, and became heir of the righteousness which is by faith [see Gal. 5.5.], that is, an heir(e) 1.140 of that eternal inheritance which is obtained by the righteousness of faith, viz. the Righteousness of Christ, whom he eyed in his preservation by the Ark, which was a type of Him, v. 7.

4. A Fourth Worthy he mentions, is Abraham* 1.141 who by faith followed God, calling him to leave his own Countrey, and go whithersoever he should direct him, not knowing whither it was; only receiving a promise from God, that his posterity should be possessors of that place whither he was appointed to go, but no way as∣sured that himself should ever be owner of any part of it. And being come into the Land of Pro∣mise, he sojourned in it as a stranger, living in Tents erected for a transitory passage, and not in houses, as places of a fixed abode. And so likewise did Isaac and Jacob after him, who were heirs with him of the same Promise(f) 1.142. And that which mov'd him not to go back again in a discontented mood, but patiently to bear this Pilgrim's life, was, because he had his eye on Heaven (which he expected God would give him as a reward of his faith and obedience), which is a City that hath foundations (whereas the Tents in which he dwelt, had none, but only were fastned to posts or stakes set in the ground), that is, the state of Heaven is unchangeable and unalterable; and whilst other Cities are built by men, God himself is the Builder and Maker of this City. He hath made it the place wherein he intends to ma∣nifest and reveal his own glory, and make it most apparent to Angels and Men; and by shewing them his glory, to glorifie them. Ver. 8, 9, 10.

5. Sarah also, though aged and barren, by faith leaning on the pro∣mise(g) 1.143 of God, conceived by Abraham, when his body, as to the begetting of children, was as it were dead; and so the promise of God touching his in∣numerable off-spring took place. Ver. 11, 12.

6. He shews, that all those last mention'd, viz. Abraham, Isaac, Jacob, and Sarah, died in the faith, that is, in assured expectation that the Pro∣mises made to them, viz. of a numerous off-spring, and the Land of Ca∣naan, &c. should be performed in God's due time, though they never enjoyed those good things promised themselves, but only by the eye of their minds saw them, and were confident of the accomplishment of them; and so saluted and embraced them by the arms of their faith, though afar off, rejoycing in them, and thinking it enough that their posterity should enjoy them. In the mean time they professed themselves to be pil∣grims(h) 1.144 and strangers in the earth. And this lan∣guage of theirs, calling themselves sojourners in the Land of Canaan, and not possessors of it, signified, that they did not think themselves at home, but that they had another Countrey in their desires, which was not their own Countrey of Chaldaea, from whence Abraham first went out upon God's call; for he and his posterity had many opportunities to have gone back thither, if that had been the Countrey they looked after. But 'tis plain, the Countrey they had in their desires, was an heavenly, whereof Canaan was only a type; wher••fore God is not ashamed to be called their God (even after their death, Exod. 3.6. Mat. 22.32.) who by their faith gave glory to him in this life, acknowledging his power and faithfulness. And when they dyed, he prepared for them a City, an heavenly City, which is a superabun∣dant recompence for their earthly Countrey which they left at his command. Ver. 13, 14, 15, 16.

By faith* 1.145 Abraham when he was tried, and required by God to give a clear evidence of his obedience, Gen. 22, was ready, and did really intend to offer up Isaac, his only begotten Son of Sarah his lawful Wife, though he had received, embraced, and firmly believed the Promises of God, that a nume∣rous seed should spring from him, Gen. 13.15; Nay more, that the Mes∣sias himself (in whom all the Nations of the Earth were to be blessed) should come of him; for so the promise ran, In I∣saac(i) 1.146 shall thy seed be called; that is, that posterity thou shalt have by Isaac, shall be very eminent, and shall propagate thy name, and shall possess the Land of Canaan, and the Messias according to the flesh shall spring from his loins. And that which strengthned and supported his faith, was this; he reasoned and* 1.147 consi∣dered with himself, that though he should sacrifice this his Son, God was able to raise him up again from the dead, and would undoubtedly work such a miracle, ra∣ther than fail of his promise. And accordingly Abra∣ham received him again in a similitude(k) 1.148 or like∣ness, and after a sort, even as if he had been raised from the dead; for his nearness to death was a type, figure, and similitude of death [and accordingly called death, 2 Cor. 1.10.], and he was as a dead man in his father's account. Ver. 17, 18, 19.

8. By faith Isaac having revelations from the Lord concerning future things, setled in his heart an assurance of the accomplishment of them; and accordingly with a prophetical spirit he blessed his sons. And though through his fatherly affection he had a mind to have conferred the main blessing on his eldest son, Gen. 27; yet God so over-ruled the matter by his Providence, that the younger had the greater blessing. Esau was blessed with temporal blessings, but Jacob with temporal and spiritual also. Jacob's posterity were to be Lords over Esau's; which co••tinued from David's time (2 Sam. 8.14.) till the reign of Jehoram (2 King 8.20.), when the posterity of Esau broke the yoke from off their neck, as Isaac had foretold [Gen. 27.40.] Ver. 20.

9. By faith Jacob when he was near unto death, blessed the two sons of Joseph, adopting them into his family, preferring Ephraim the younger be∣fore Manasseh the elder, by God's appointment; and making them Heads of two distinct Tribes, he gave them portions in the Land of Cana•••• as if he had been present at the distribution of it, Gen, 48.22. And inclining upon his Pillow at his beds-head, being weak and feeble, he held his staff in his hand too; and leaning on it, he worshipped(l) 1.149 God, devoutly praising of him, that he should be buried with his Fathers, as Joseph had promis'd him; and that his bones should be carried into Canaan, which was a token and pledg that his posterity should inherit that Land, and that God would bring them thither. Ver. 21.

10. By faith Joseph when he was near unto death, made mention of the depar∣ture of the Children of Israel out of Egypt, Gen. 15.24, and commanded that his bones should be carried along with them, and buried in Canaan, which he was assured God in his due time would give them for an inheri∣tance. Ver. 22.

11. By faith(m) 1.150 it was that Moses's Parents, Amram and Jochebed (both of the Tribe of Levi) having received a revelation from God (as some think* 1.151) that from them should spring one who should be the procurer of liberty to that people; and a Child being born to them of more than ordinary beauty and comeliness, they believed, and concluded that this was He whom God intended for the Deliverer of his people; and therefore notwithstanding the cruel Edict of Pharaoh [Gen. 1.26.], they hid him three Months; and possibly by rea∣son of some discovery that was made of him, dur••t hide him no longer [Exod. 2.3.]. Ver. 23.

12. By faith Moses when he was forty years old [Acts 7.23.] refu∣sed to be called the adopted Son of Pharaoh's Daughter(n) 1.152, preferring the afflicted condition of the people of God, and esteeming the re∣proaches(o) 1.153 that the Members of Christ's Mystical Body unjustly suffer, greater riches than the Treasures of Egypt. For, such reproaches he knew would be recompenced with an exceeding great reward* 1.154; and to this he had an eye. Ver. 24, 25, 26.

13. By faith he led the people out of Egypt [Exod. 10.29.], notwithstanding the King's threatnings; and was constant and couragious in doing his duty, as having the eye of his faith fix'd on him who is Invisible, and who is a ready help in time of trouble. Ver. 27.

14. By faith he kept the Passover, and sprinkled the blood(p) 1.155 of the Pascal-Lamb on the thresholds and posts of the doors of the Children of Israel [Exod. 12.21. &c.] that the destroying-Angel that was sent to destroy the first-born of the Egyptians that night, might not hurt them. The King of Egypt had commanded the Midwives to kill all the Male-children of the Is∣raelites in the birth; which cruel Edict, because it took not effect, he made another more cruel, That all his people should cast every Son that was born of an Israelite, into the water, Exod. 1.16, 22. God therefore destroyeth all their first-born, and thus suiteth his Judgment unto their Sin. Ver. 26.

15. By faith the Israelites(q) 1.156 passed through the Red-Sea(r) 1.157, Moses being their Leader; which the Egyptians essaying to do, were drowned.

16. By the faith of Joshua, and the other Israelites (who trusted in God that he would accomplish all his Promises), the Walls of Jericho (a strong and well-fenced City, and a Frontier-Town that kept them from en∣tring far into Canaan) fell down when they had encompassed it

seven(s) 1.158 days: They went round about it once a day for six days together; and on the seventh day they went round it seven times; and then giving a great shout, all the Walls, over against which the Israelites marched* 1.159, fell flat to the ground, and the Army entred into the City, and destroyed it. Ver. 30.

17. Rahab, who, as it seems, kept an Inn or Victualling-house in Jericho, and probably had formerly been of an infamous life(t) 1.160, as many among the Gentiles of that profession were [see Jam. 2.25.]; having heard of God's won∣derful works, Jos. 2.9. &c. was thereby brought to be∣lieve and acknowledg the God of Israel for the true God; and understanding that He had given the Is∣raelites the Land of Canaan for a p••ssession, she desi∣red communion with them as the true and only people of God, and was resolv'd to live and dye with them. And as a testimony of her faith, she peaceably and courteously entertain'd the Israelitish Spies, and protected them, and dismiss'd them in safety; and thereupon was saved from perishing with her unbelieving and disobe∣dient f••llow Citizens; and afterwards she was married among the Israelites, to Salmon the Father of Boaz, one of the fore-fathers of David, and consequently of Christ [M••••. 1.5.]. Ver. 31.

18. The Apostle having thus instanc'd in divers worthy Examples of faith; he shews, that besides th••se there ••re many more that might be nam'd, and that a long time would not be sufficient to write of them. He mentions Gi∣d••on and Barac, Sampson and Jephta, David and Samuel, and some of the ancient Prophets. These being extraordinarily raised up by God for the special good of his Church, and the Commonwealth of the Jews, and firmly d••pending on his power, they fearlesly discharged their duty in governing the Israelites, fighting their battels, and making conquests; Gideon over the Midianites, Barac over the Canaanites, Sampson* 1.161 over the Philistines, Jephta over the Ammonites, David over the Amalekites, Jebusites, Moabites, Philistines, Idumaeans, and Syrians. 'Twas their faith that gave them courage to fight those battels, and make those conquests. 'Twas by their faith that they not only lived godly and righteous lives thems••lves, but were eminent also in administring righteousness and Justice among the men of their times, see 2 Sam. 8.15. 'Twas by their faith that they obtained the performance of some special and particular Promises made unto themselves, as Da∣vid of a Kingdom. &c. 'Twas by faith that the Pro∣phets who lived after Samuel and David, obtain'd of God that such memorable things should be done for them. As particularly, Daniel obtained that miracle of mercy and deliverance from God; that the Lions, when he was thrown into their Dens, did him no hurt. O∣thers were so favoured by God, that the fire did them n•• harm when they were cast into it, as Daniel's three Companions. Others escaped present danger of being killed by the Sword, as David by Saul, Eli∣jah and Michajah by Ahab. Others out of weakness were made strong, that

is recovered out of desperate Diseases, as King Hezekiah. Others became won∣derfully valiant in battel, as Jonathan, 1 Sam. 13, and 14; and David's Captains, 2 Sam. 23, and routed the Armies of the Heathen-Canaanites, and such-like aliens and strangers from the Covenant of God.

Another effect of the vigour of Faith, was this, That some women thereby received their dead children raised to life again, as the Widow of Sarepta that entertained Elijah, 1 King. 17; and the Shunamite that lodged Elisha, 2 King. 4. And by faith it was that other Worthies of the Old Testament when rack'd and tormented for a knowledging and professing the truth, re∣fus'd to be deliver'd to the prejudice of their Piety, and their Consciences, when they might; believing that th••ugh they were put to death, they should have a glorious resurrection to life eternal after death; and looking upon that as much more desirable than a present freedom from their t••rments. For if they would have denied God, and broken his Commandments, they might have had a kind of resurrection from the sentence of death pronounced a∣gainst them, and have lived longer in the world. But they refused that for a far better resurrection, which they assuredly expected. Here s••me think the Apostle hath reference to the Case of Eleazer, and those torturings which were exercis'd under the Tyrant Antiochus, 2 Mac. 6.18: But we need not go so far: If the three Children would have fallen down and worshipped Nebuchadnezzar's Golden Image, they might have been delivered. If Daniel would have prayed to King Darius, he might have escaped the Lyons Den. The Apostle goes on to shew how other Worthies were tried by mockings and reproaches, as Micajah, 1 King. 22.24; and scourgings, as Jeremiah, Jer. 20.2, and 37.15; and bonds and imprisonments, as Joseph in Egypt, and Jeremy: Some were stoned, as Zacharias the son of Jehojada, 2 Chron. 24.21: Some were sawn(u) 1.162 asun∣der, as the ancient Jewish Histories testifie of Isaiah under the tyranny of Manasseh. Others being tempted with fair promises, and remaining resolute, were slain with the sword, as it happened to many in Ahab's time, 1 King. 19.10; as also in Manasseh's, 2 King. 21.16. Others were driven from their own homes, and forc'd to wander about in sheep-skins and goat-skins, destitute of all things needful, and many ways perplexed and afflicted. And yet such excellent persons as these, whose company the world was not worthy to enjoy, were forc'd to wander about in deserts and mountains, and to hide themselves in dens and caves of the earth. From Ver. 31, to 39.

The Apostle having thus set forth the vigour of Faith by the admirable effects of it in doing and suffering: He concludes this discourse, declaring, That all these Saints, though they obtained testimony* 1.163, that through their faith they pleased God; yet they obtained not the accomplishment of the great promise (a) of the exhibition of the Messias, God having reserved that great mercy to the times of the New Testament,(b) 1.164 that they should not be perfect∣ed(b) 1.165, that is, justified and saved by any thing done in their time, but by

looking to our time, and Christ's satisfaction made therein* 1.166, whereby both they and we are perfected; God not intending that the Infant-condition of the Church should be made perfect before the exhibition of Christ, nor without the more compleat condition of the Church after Christ. From Ver. 39, to the end.

[Chap. 12] The Apostle having pressed these Christian Hebrews to perseverance in the faith, and to patience under the cross, and the afflictions they might meet with for the sake of Christ, from the many instan∣ces(a) 1.167 of the former Saints mentioned in the foregoing Chapter (who have witnessed to them the power and ef∣ficacy of their faith): He comes now further to encou∣rage them to follow their example. And in order here∣unto he tells them, they should lay aside every weight, that is, the inordinate love of the world, and the im∣moderate cares and sollicitudes about it (which are so apt to press down the soul), and the sin(b) 1.168 that doth so easily beset us, that is, doth so usually incumber and entangle us (viz. the slavish fear of men, and of loss of our wordly comforts or life) and should run with pa∣tience the race that is set before them, and is appointed for them by God, persevering therein, whatsoever difficulties or afflictions they may meet with, as they that hope for a glorious reward when they come at the end of their course.

And that they may be enabled comfortably to run their Christian course, and to persevere in the faith, he advises them to look up to Jesus, who by his word and spirit first works(c) 1.169 the grace of Faith in us, and afterwards carries it on, preserves and encreases it. He adviseth them, not only to look up to him for help, but to eye him as their Captain and Leader, who for the joy that was s••t before him (unto which by his sufferings he was not only to come himself, but also to bring all that truly believe in him, Luke 24.26. 1 Pet. 1.11.) patiently endured the cross, and despised the shame (which was cast upon him by sinners both in his life, and at his death), and after his sufferings was advanc'd to the highest pitch of glory, dignity, and power (far above all creatures), next unto God himself; and will reward all the Mem∣bers of his Mystical Body for whatsoever they do or suffer for him. And he shews them, that it will be requisite they duly consider and often medi∣tate on Christ's Patience, and how great opposition and contradiction from sinners he endured, lest they grow weary and be discouraged under the Cross, and faint in their minds. But they might possibly object, That they had suffer∣ed much already; see ch. 10.32, 33, 34. He answers, They had indeed suffered much, but not so much as they must be ready and prepared to suffer. They had not suffered as their Lord and Master had done, to the effusion of his blood, striving against, and opposing the wickedness and infidelity of the ene∣mies of the Gospel, who by cruel and bloody courses endeavoured to force men from the faith, as they had dealt with Stephen and James, Acts 7, and 12. And therefore every suffering less than that, ought to seem tolerable in their eyes. From Ver. 1, to 5.

And that he may further stir them up to patience and perseveran••e in the faith, he tells them, they should consider, that all their sufferings are but fatherly chastisements. Which consideration that he might imprint the more upon their minds, he asks them whether they have for∣gotten* 1.170 the exhortation and divine counsel of Wisdom to her children, Prov. 3.11, That they should neither despise nor disregard the chastnings of the Lord, nor

faint, nor sink under them. For God chastens(d) 1.171 in love every one whom he acknowledges for his son, and receives into his especial care. And therefore in that they are chastised in order to their amendment, they are to reckon themselves to be dealt with by God as children. For what s••n is there whom a wise father doth not cor∣rect, when he sees him stand in need of it? If any be totally freed and ex∣empted from chastisement (to which all true and genuine children are ob∣noxious, and which every prudent Parent inflicts upon his dearest children when he sees there is cause), 'tis an argument, that though they be in the fa∣ther's family, yet they are not owned and acknowledged by him (and so have no title to, or just expectation of the inheritance), but indeed are bastards and not s••ns; of which this is a shrew'd token, that God suffers them to go on without discipline, and to follow their own evil ways. Furthermore he tells them, they should consider, that our Parents who begat us, and were instru∣ments (under God) of our bodily and earthly being, did in our childhood chastise and correct us, yet we have not been incited thereby to reverence them the l••ss, or to forsake or renounce them. And shall we not much rather be in subjection to the Father of Spirits(e) 1.172 [Eccles. 12.7.] when he corrects us in order to our spiritual amendment, and that we may at last obtain of him eternal life, as a reward of our patience and obedience. And 'tis further to be consider'd, that earthly Parents chastise their chil∣dren only whilst they are children(f) 1.173, and no longer; and many times by the rules of their own judgment and will (which very often are corrupt and depraved), but our heavenly Father's chastisements are all managed with infinite wisdom, and he purely intendeth our pro∣fit therein, that he may thereby form and fashion us unto holiness, and bring us to a participation of his own Divine Nature. 'Tis true indeed, he tells them, Afflictions are no pleasing things in themselves, nor joyous for the pre∣sent; but the fruit of sanctified affliction is righteousness and holiness, which bring peace to the conscience, after we have been some time exercis'd, and our corruptions subdued with this discipline. From all the foregoing considerations, he exhorts them to courage and constancy in the ways of Christ, alluding to the words of the Prophet Esay, chap. 35.3. Strengthen ye the weak hands, and confirm the feeble knees; as if he should have said, Seeing so glorious fruits spring from sanctifi'd afflictions, be not dejected in mind, nor suffer fear to seize upon you (which weakens the hands, and infeebles the knees, and cau∣seth them to smite one again••t another); but be couragious in your souls; and in case y••ur spirits begin to fail, quicken them up again, and endeavour to renew y••ur spiritual strength and courage; and make straight paths with your feet* 1.174; that is, manifest the course wherein you walk, to be the right way that leadeth to life, that others may see it, and follow you therein, and look to it, that the lame be not turned out of the way(g) 1.175, but that they rather be healed, that is, that the weak be not disheartned, or turned out of the right way, but rather cured of their fears, and confirmed in their Christian course. From Ver. 5, to 14.

The Apostle having thus endeavoured to strengthen them in the Faith, and in a couragious profession thereof, he comes now to give them many wholesome precepts for the right ordering their life and conversation, that thereby they may adorn their profession.

1. That they endeavour as much as in them lies, to be at peace with all men* 1.176 [Rom. 15.18.]; yet whilst they endeavour after peace, they must be sure they neglect not holiness. For with••ut peace with men, they may obtain eternal salvation; but without holiness no man shall ever see God to his com∣fort. V••r. 14.

2. That they be not only careful as to their own particulars, but also watchful one over another; that they look to it diligently, and take what care they can that none among them fail or fai•• short of the grace of God; that is, fail of the grace of God offered in the Gospel, or fall from the pure doctrine of grace; and that no root of bitterness spring up among them, viz. no dangerous er∣ror, heresie, or schism; no envy, or malice, to the troubling, polluting, and infecting of them. See Deut. 29.18.

3. That they take care there be no fornicators or prophane persons found among them, such as Esau was, who through the impa∣tience of his hunger, for one mess of meat sold his birth-right(h) 1.177 with all the priviledges thereunto be∣longing (whereof the Priesthood was one); which was so provoking a sin in the sight of God, that after∣wards when he would fain have recover'd this blessing, he found no place for repentance ••r alteration of mind, in his Father Isaac; neither could he move him to re∣verse or recall the blessing, which as a Prophet of God, and as His Instrument (though with mistake as to his apprehension) he had conferred on Jacob, though he sought it with tears. And as Esau was rejected from the blessings of the birth-right (which before, Gen. 25.34, he had so vilely contemned); So prophane contem∣ners of the grace offered in the Gospel (whereby we be∣come Priests unto God, to offer up spiritual sacrifices ac∣ceptable through Christ) ought to fear being excluded from the mercy of God; and that though they earnestly seek it when it is too late, God will not repent or alter his righteous sentence upon them.

4. That he may further set out what a heinous sin it is, and how high a degree of prophaness, to neglect or despise the grace of God offered in the Gospel, he shews them the difference betwixt the Law and Gospel(i) 1.178, and to how much better a state and condition they were advanced under the Gospel, than the Jews were in under the Law and old Administra∣tion of the Covenant of Grace, notwithstanding all their boasting of their great priviledges. That therefire he may shew the excellency of Christianity above Judaism, he tells these Christian-Hebrews, that they were not called to hear the promulgation of the Law given on Mount Sinai.(k) 1.179, a material Mountain, that was in it self tou••hable and palpable by the hands of men (though in respect ••f God's charge it might not at that time be touched(l) 1.180), a Mountain burning with fire, and co∣ver'd with blackness, and darkness, and tempest, the trum∣pet sounding, and the voice of God in a dreadful man∣ner promulgating the Law; which voice was so terri∣ble, that the people were not able to he••r it, but re∣quested that God would not speak to them any more, Exod. 20.19. And so formidable was the aspect of all things that appeared there at that time, that Moses him∣self. said, I exceedingly fear and tremble. The Apo∣stle having thus set out with how much terror the Law, and the old Admini∣stration was delivered, which was enough to keep these Hebrews from any de∣sire

to return to Judaism, he comes now to set before them the happy condi∣tion to wbich they were advanced under the Gospel. He tells them, that by the Gospel they have been called, and by faith received into the communion of the Christian Church, figured by Mount Sion (Psal. 2.6, opposite to Mount Sinai, Gal. 4.26.), which he calls the Heavenly Jerusalem, the City of the living God, be••ause it is set up, and especially governed by God. And hereby also they come to have communion with the holy Angels* 1.181, who are Ministers of Christ, and fel∣low-servants of believers [Rev. 19.10.], and make a part of the Catholick(l) 1.182 or universal Church, the great assembly of the first-born(m) 1.183, that is, of the Elect, who by the special grace of God have received many heavenly priviledges above other men, as the first-born among the Jews had above his brethren; and whose names are inrolled in Heaven, and they reckoned by God as free Denizens of his heavenly City, though they be not actually possess'd of the glory thereof(n) 1.184 Nay further, hereby th••y come to have spiritual communion with God himself, the Judg of all, and with the Saints in bliss, the spirits of just men made perfect, they being all Children of the same Father, and all united to the same Head, all Members of the same Body, and ha∣ving all a spiritual animation by the same Spirit. Yea, by the Gospel they are brought to Jesus the Mediator of the New Covenant (not to Moses the typical Mediator of the old) who hath established it with his own blood. And to faith in this blood (wherewith their consciences must be sprinkled before they can be admitted into Heaven), they are brought by the Gospel; which blood speaks better things than the blood of Abel. For that cried for vengeance on Cain, but this for mercy on penitent believers* 1.185. Therefore he advises them to take heed they despise not Christ speak∣ing to them in the Gospel. For if they were destroyed that contemned Moses, who received his message on earth, and delivered the Law only from Mount Sinai, then much severer destruction is to be expected for them who d••spise Him who came down from Heaven, and re∣ceived his message in the bosome of his Father, Joh. 1.18, and doth now speak to us from Heaven by his Spirit in his Apostles and other faithful Ministers. And that he might further set out unto them the excel∣lency of Christ's Person, and the dignity of his Gospel, he shews them, that the voice(o) 1.186 of Christ in promul∣gating the Law, shook the earth, that is, Mount Si∣nai; but he promised by the Prophet Haggai, ch. 2. v. 7, That he would shake not only the earth, but heaven also; whi••h prophesie was partly fulfilled at his first coming in the flesh(p) 1.187. For then at his birth an ex∣traordinary light shined about the Shepherds, Luk. 2.9; and an extraordinary Star appeared in the heavens, Mat. 2.29; and at his Baptism the heavens opened, Mat. 3.17; and at his Transfiguration a voice came out of the cloud, Mat. 17.5; and at his Passion the Sun was darkned, the Earth shook, and the Graves opened, and many dead Saints came out and appeared: And at the feast of Pentecost there came from Heaven a sound, as of a rushing mighty wind, and the Holy Ghost in the shape of cloven fiery tongues resting on the Apostles, and miraculously inabling them to speak all languages, all Nations were shaken with the preaching of the Gospel. But this prophecy shall be more perfectly fulfilled when Christ shall come to judgment, when heaven and earth

shall be burnt with fire; and whats••ever corruptibility they have, shall be abo∣lished, 2 Pet. 3.7, that a new Heaven and a new Earth may succeed, wherein shall dwell righteousness; that is, wherein the Saints being made im∣mortal, and perfec••ly righteous, shall dwell and abide. The Apostle further com∣menteth upon these words of Haggai (following the Translation of the LXX, in his quotation of them), and shews, that this word once more(p) 1.188, doth in∣timate, that heaven and earth shall pass away, and shall be wonderfully chan∣ged and altered(q) 1.189, in respect of their present state; that they being remo∣ved, he may make a new Heaven and a new Earth, wherein his subjects may for ever abide under his Rule and Government. He concludes this mat∣ter with this serious exhortation, That seeing they had by faith in Christ ob∣tained(r) 1.190 a right to this glorious and immutable Kingdom [2 Pet. 1.11.], he advises them to hold fast and improve the grace they had already recei∣ved, that thereby they might be enabled to serve God acceptably, reverencing him in their hearts as their heavenly Father, and fearing to offend him. see∣ing he is to be their Judg. For he will be a consuming-fire to all disobedi∣ent impenitent sinners, and will execute his wrath very severely against all Apostates. From Ver. 14, to the end.

[Chap. 13] The Apostle having thus instructed these Christian-Hebrews concerning per∣severance in the faith; he now comes, towards the close of his Epistle, to ex∣hort them to sundry other duties.

1. That brotherly love and Christian charity should abide and continue among them, and that they constantly persevere therein. See Heb. 6.10, and Eph. 4.3, &c.

2. That they should exercise Hospitality, and kindly entertain strangers and banished Christians, who were oftentimes constrained to forsake their own Countrey, and knew not where to turn in; see Rom. 12.18. 1 Pet. 4.9. And to encourage them the more hereunto, he tells them, that some have here∣by unawares entertained Angels (who at first did not discover themselves), as Abraham(a) 1.191 Gen. 18.1; and Lot, Gen. 19.1.

3. That they should sympathize with, and shew compassion to those that are in bonds and adversity, remembring that they themselves also are in the body, and so subject to the like calamities; and are also members of the same mystical body of Christ, with other pious suffering-Christians, 1 Cor. 12.26.

4. Having in the former part of the Chapter commended Charity, Hospi∣tality, and Compassion; in this verse he commends Chastity; shewing the means whereby they may keep themselves chast, which is by lawful Wedlock, which God allows to all sorts and degrees of persons, of what estate and calling soever they be [1 Tim. 4.1, 3.], and pronounces it an honou∣rable

condition of life; but declares, that Whoremongers and Adulterers God will judg(a) 1.192.

5. He advises them to take heed of Covetousness, lest that vice corrupt their manners; and he prescribes contentation with their present condition, and such things as they have(b) 1.193, as a prime remedy against it. And to perswade them thereunto, he tells them, that God hath promised, That he will never leave or forsake those that trust in him. For though this promise was made to Joshua in particular [Jos. 1.5.]; yet any of God's faithful ones may apply it to themselves; and whosoever trusteth in God, as Joshua did, and re∣poseth himself on his good Providence, shall find God to be with him, and that he will not fail or forsake him. So that having so gracious a promise, be∣lievers may boldly say as David said of himself, Psal. 118.6. The Lord is my helper, I will not fear what man can do unto me. From Ver. 1, to 7.

6. He commends to them the example of their Church-Rulers and In∣structors (some of whom it seems were dead); advising them to imitate them in the stedfastness of their faith, and so sets before them the holiness of their conversation, and the happy issue* 1.194 of it, viz. how after they had persevered in the faith to the end, they dyed happily in the Lord, with evident proofs of his love and favour. And he shews them, they may fetch a strong argument for their stedfastness in the faith, from the object of their faith, which is Jesus Christ, who remains still the same object of faith, the same means of salvation, the same foundation of his Church [1 Cor. 3.11.], the same in all his Offices, and the same in efficacy to all that believe in him, in all ages of the world, Rev. 13.8. And this being so, they had great reason to continue firm and constant in the faith of Christ, and to take heed of being carried away with new and strange do∣ctrines, which were very different from the Gospel. And he further tells them, that 'tis good and profitable for them, that their hearts should be established with the true doctrine of the grace and mercy of God to us in Christ (which gives true rest and quiet to the conscience), and not think that the mingling the observation of some of the legal ceremonies (as the distinction of meats, &c.) with the Gospel, is the right way to get peace and establishment. For such carnal rites and observances, as the distinction of meats(c) 1.195, he shews hath nothing profited, as to righteousness and justification, those that have most busied themselves about them, and have walked most strictly in the observance of them. See Rom. 14.17. Col. 2.16.

And besides the unprofitableness of these legal rites, he shews they bring great damage to the observers of them. For thereby they deprive themselves of all benefit which they might otherwise receive from Christ. For, says he, (to speak in terms agreeable to the Old Testament) We Christians have an

Altar, that is, a Sacrifice upon an Altar, viz. Jesus Christ, that was sacri∣ficed on the Altar of his Cross; of which sacrifice they have no right to eat, that is, have no part in it, who serve the Taber∣cle(d) 1.196, that is, addict themselves to the legal rites which were used in the Tabernacle, and belonged to the Ceremonial Law. The Tabernacle and Christ cannot stand together. If they will needs retain the shadow still, they have no right to the body. And as the High-Priest, who served in the Tabernacle, might not eat of the bodies of those beasts whose blood he brought once a year into the most holy place, to make atonement for sin (Lev. 16.6, 24, 27.], they being to be burnt with∣out the Camp* 1.197: so they, who since Christ was exhi∣bited, serve the Tabernacle, and adhere to the Leviti∣cal Ceremonies, cannot partake of Christ. For He, that he might fulfil the Type, and might sanctifie(e) 1.198 his people with his own blood; that is, make a real atone∣ment and expiation of their sins by his own blood (which the High-Priest did only typically by the blood of beasts), and that he might confer grace upon them, suffered death without the gates of Jerusalem. And from Christ's going forth to suffer without the gates, and bearing his Cross, he deduces this tropological or practical use, that those that profess themselves Christi∣ans, should forsake the legal ceremonies, which were ad∣ministred within the Camp; and withdraw their hearts and affections from the world, and should go forth to Christ; that is, cleave fast to him and his doctrine, being ready to take up his Cross, and bear re∣proach for his sake. And he shews, their hearts should be the more disposed hereunto, because of the uncertainty and instability of all things here below. Here we have no abiding City, but we seek and expect one to come (if we be such as truly believe the Gospel), which hath firm foundations, and is eternal in heaven, see Heb. 11.10, 16. And seeing Christ not only bore his Cross, but offered up Himself a sacrifice for our sins, he exhorts these belie∣ving-Hebrews, and all Christians, to offer up to God, in and through his me∣diation, the spiritual sacrifices(f) 1.199 of prayer and praise [1 Pet. 2.5.] and that continually* 1.200, all the days of their lives; which sacrifices are the calves or fruits(g) 1.201 of their lips [Hos. 14.3.], whereby they confess and magnifie his blessed Name(h) 1.202. And another sacrifice which they must offer up to God, and which he will graciously accept (in and through Christ) is, beneficence and liberality to those that are poor and necessitous [see Gal. 6.10. Phil. 4.18. Mat. 25.34, &c.]. From Ver. 7, to 17.

He begins now to draw to a conclusion of his Epistle; and having before, at v. 7, advised them to follow the example of their spiritual Guides and In∣structors that were dead, and to imitate them in the stedfastness of their faith, and holiness of their conversation; He exhorts them now to submit them∣selves, and to be obedient to their Pastors and Teachers that were living, in all things they should enjoin them according to the word of God. For he tells thew, Such as they, watch and take care for the good of their souls, as those

that must give account to God of the people committed to their charge [see Ezek. 3.18, 19. 1 Tim. 4.16. Isa. 49.4.] He advises them therefore to be obedient to their directions, that so they may do their work with joy and comfort, and not with sighing and complaining to God against the stubborn∣ness and stiff-neckedness of their people; for thereby (besides that they will dishearten and discourage their Ministers in their work) they will highly pro∣voke God against themselves for this their refractoriness. Ver. 18.

He entreats them to remember him in their prayers. For whatever calum∣nies false Teachers might spread about of him concerning his rejecting the Levitical Ceremonies, &c, he hoped that he did endea∣vour to keep a good conscience* 1.203; and was willing in all things to walk uprightly according to God's will and command. And he beseeches them the rather to pray for him, that the impediments of his coming to them being removed by their prayers, he might come the sooner, and they might the sooner enjoy the benefit of his presence and company. He concludes his Epistle with a solemn prayer; humbly beseeching God, the God of peace (who is both the Author and lover of peace and concord among Christians, Rom. 15.33. and 16.20.) who raised Jesus Christ from the dead, the great Shepherd of the sheep (whom he redeemed by his own blood, whereby he ratified and confirmed the ever∣lasting(a) 1.204 Covenant that shall never be altered), that he would please to frame and fit* 1.205 them for every good work, and would accomplish that in them which was yet wanting; and would work in them by his Spi∣rit what ever was pleasing in his sight. And this he begs for them through the m••••it and mediation of Je∣sus Christ; to whom, as to true God(b) 1.206, he shews all honour and glory ought for ever to be ascribed. Last of all, he exhorts them to take kindly, and to make a right use of the exhortations and advice he had given them in this short Epistle, wherein he had handled many weighty matters in few words, and had not dilated and enlarged upon them as he might have done. He sends them the good news, That Timothy was now set at liberty, and gone forth, as 'tis probable, to preach the Gospel; with whom (if he shortly return'd unto him) he hoped he should come to them, being very desirous to see them. And so with salutations to them all, but especially to their Church-governours, not only from himself, but from several Christians of Italy (who often visited him at Rome in his imprisonment); and wishing unto them an encrease of grace, and an abundant sense of the love and favour of God in Christ, he shuts up his Epistle. From Ver. 18, to the end.

Notes

• * 1.1

  The name [Hebrew] was common to all the Jews, the posterity of Heber and Abraham, who were thereby put in mind of their Fathers separating themselves from profane persons and idol ters. Eber withdrew h••mself from the wicked world in his time, and retained the primary language in the confusion of Tongue▪ (called from him the Hebrew tongue) and propagated it to his posterity, see Gen. ••.21. Numb. 24.24. And so Abraham also withdrew himself from the wicked world in his time▪ b••ing cal••ed of God, Gen 12.1. and so became another Father of the Church. Where∣upon, as he was called an Hebrew from Heber, Gen. 14.13. so all his posterity were called Hebrews from him.
• (a) 1.2

  Some think Paul did not express his name in the beginning of this Epistle, as he us'd to do in others, lest some Jews (who were possess'd with prejudice against him) if they had seen his name in the beginning of it, might have been hindred from duly weighing the matters he wrote of.
• * 1.3

  The Epistle to Hebrews.

  Chap. 1.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

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

  The last days are to be reckoned from the time Christ began to execute his Ministerial Function, to the end of the world.
• * 1.7

  Ut Reges verbo suo & mandato subdit••s facilè gubernant; ita filius Dei sine ulla difficultate, omnipo∣tente suâ providentiâ ac voluntate, quasi verbo solo mundum sustinet, & regit
• (a) 1.8

  From the Regal Office of Christ, he proceeds to his Priesthood, the first part whereof is noted in these words. Faith applies the me∣rit of Christ's Sacrifice for our justi∣fication, and draws vertue from him for our sanctification.
• * 1.9

  Christ is the first begotten of God, in regard of the eternity of his Sonship. He was begotten before any creature was made, therefore stiled the first-born of every creature, Col. 1.15

  Christus meritò adorandus, ut pote qui sit primogenitus Dei filius, quia ante eum nullus; & simul unigenitus quia solus est Proprius Dei filius Joh. 1.18. Rom. 8.32. & Col. 1.15. vocatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 primo-ge∣nitus ante omnem creaturam. Ali∣vocem eam Metaphoricè interpre∣tantur, scil. Dominum ac Principem∣per Metaphoram, à primogenitis Ve∣teris Test. similitudine ductá, qui post-genitorum erant Domini.

  Cum inducit in orbem terrarum] h. e. cum de inductione loquitur per Metonym. subjectae materiae pro adjuncto. Qualis vero inductio & adventus Christi hîc intelligitur? Quae ex Psal. 97. (de quo hic agi∣tur) ad Christi regnum describan∣dum ad••eruntur, illa illustriora sunt quàm ut videantur statui ejus humili posse convenire. Id circo alii de se∣cundo Adventu ad judicium inter∣terpretantur, quo stipatus erit An∣gelorum adorantium ac servientium satellitio: qui Angeli, per metapho∣ram ••ii appellantur, quod sint Deo similes potestate, quemadmodum, & eadem ratione Magistratui id nomen tribuitur. Ps. 82.1, 6. Ps 138.1.
• † 1.10

  Some render it, Who maketh his Angels winds, and his Ministers a flame of fire, that is, who useth them as Winds and Lightning.
• * 1.11

  That phrase of delivering up the Kingdom to his Father, 1 Cor. 15 24. must be understood of the manner of his government by his Ministers, Ordinances, and other means. For all things being accomplished by them for which they were ordained, they shall cease, &c.
• (d) 1.12

  Quoad officium Christus nul∣los habet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; solus est Media∣tor. Juxta naturam humanam Chri∣stus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habet omnes omnino homines. Quia verò natura huma∣na in Christo condita est ad imagi∣nem Dei, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habet omnes fi∣deles, quos ídeo pro fratribus agnos∣cit, ipse promogenitus inter multos fra∣tres. Camer. Ʋnxit te oleo laetitiae prae sodalibus tuis, h. e. spiritualibus donis, & sapientiae thesauris, te locu∣pletavit supra tam omnia quam sin∣gula mystici corporis tui membra. Jacob. Capell.
• (e) 1.13

  V. 10. Terra dicitur fundata, similitudine sumpta ab aedificiis.
• (f) 1.14

  Ubi usui amplius non sunt solent complicari & abjici, sicut coeli, scil. aër, & aether aufe∣rentur. Grot. Some think it should be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mutabis, according to the Hebrew, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the IXX. But it was ordinary for the Apostles to cite Scriptures as they were found then in the Greek Bibles, though they varied from the Hebrew; because those Greek Bibles, and not the Hebrew, were in use among those to whom they wrote.
• * 1.15

  Aeternitas Christi explicatur ex comparatione cum rebus creatis, sive in praeteritum tempus, quo Christus omnes res creatas praecessisse dicitur; sive in futurum, quo dicitur per∣mansurus illis pereuntibus.
• (g) 1.16

  This Dignity is not ascribed to his Humanity, singly, in it self considered; but in supposito, as it hy∣postatically subsists in the Person of the Son of God. 'Tis not the Humanity in it self singly taken, that sits on the right hand of God; but the Huma∣nity of that Person that sits on the right hand of God. As in the in∣carnation, the Humanity did not be∣come God, but the Humanity then became the Humanity of God. And Christ now sitting at the right hand of God, doth reign every where, even as Man also, though his Hu∣manity be not every where; as a King doth in his Kingdom, though his Body be not every where.

  By the particle [until], what is affirm'd of the time past, is not de∣nied for the time to come.
• (g) 1.17

  This Dignity is not ascribed to his Humanity, singly, in it self considered; but in supposito, as it hy∣postatically subsists in the Person of the Son of God. 'Tis not the Humanity in it self singly taken, that sits on the right hand of God; but the Huma∣nity of that Person that sits on the right hand of God. As in the in∣carnation, the Humanity did not be∣come God, but the Humanity then became the Humanity of God. And Christ now sitting at the right hand of God, doth reign every where, even as Man also, though his Hu∣manity be not every where; as a King doth in his Kingdom, though his Body be not every where.

  By the particle [until], what is affirm'd of the time past, is not de∣nied for the time to come.
• * 1.18

  Chap. 2.
• (a) 1.19

  Transgres∣sion, by a Me∣tonymy of the effect, is put for the trans∣gressor.

  Eph. 1.23. Tit. 2.11.
• (b) 1.20

  Hic Psalmus sensu primùm obvio agit de Adamo, & semine ejus: sensu autem mystico referri debet, & ab Hebraei sapientibus referebatur ad Messiam, & semen ejus. Nam Adamum figuram gessisse Messiae recepta erat illis temporibus sententia ut diximus, Rom. 5.14. 1 Cor. 15.45. Grot.
• * 1.21

  The ground of this phrase may arise from the ancient custom of the Grecians in putting men to death by giving them a Cup of Poyson to drink. See Joh. 18.11. Mat. 20.22, 23.
• (c) 1.22

  Mors Christi est sufficiens reme∣dium pro omnibus, sed non sufficiens medium sine fide, Mar. 16.16. Joh. 12.32. There is an indefinite offer of the benefit of Christ's death to every one, none excepted, Isa. 55.1. Rev. 22.17.
• (d) 1.23

  Whether this act of bringing many sons to glory, be attributed to the Father or the Son, there is no great incongruity. For the Father and the Son are one in essence, mind, will, and work. Whatsoever things the Father doth, these also doth the Son, Joh. 5.19. The sons of God and the sons of Christ are all one, even the rege∣nerate, and adopted.
• * 1.24

  See Joh. 8.26.28. Joh. 17.6, 8. Joh. 15.15.
• (e) 1.25

  Many speeches of the Pro∣phets concerning themselves, and many prophecies concerning Cyrus and others (who were types of Christ), are in the New-Testament applied to Christ, being one way, and in one manner, verified of them; and in another way, and in another manner, many times fulfilled in him. Dr. Richardson.
• * 1.26

  Chap. 3.
• (a) 1.27

  The Function of an Apostle and High-Priest, were the greatest Functions that ever God instituted in his Church. None greater than an Hi h Priest under the Law. None greater than an Apo••••le under the Gospel. Both never conjoin'd in one man, but here.
• * 1.28

  1 Pet. 2.5. Eph. 2.20. All that are brought into the Church, are built by Christ; that is, have their gifts and graces, their functions and priviledges, from Him.
• * 1.29

  Faith is that grace whereby we are united to Christ, receive spiri∣tual life from him, are made lively stones, whereby we grow up an holy Temple; yea, whereby Christ dwel∣leth in our hearts, and so we be∣come his house. Dr. Gouge in loc.
• (b) 1.30

  Noluerunt attentè conside∣rare, & opere exequi, rationem vi∣vendi, Deum{que} rite colendi, ipsis re∣velatam. Gejer.
• * 1.31

  V. 14. The word transla∣ted [Confi∣dence] is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  V. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 va∣let cum audi∣mus haec dici.
• * 1.32

  Chap. 4.
• * 1.33

  Mat. 25.34.
• * 1.34

  If they shall enter into my rest;] there is a reticentia in the form of that Oath. To make up the full sense, such a phrase as this may be understood, Let me not be accounted true. Haec verba propriè, & per se sunt Comminatoria; sed, ex conse∣quenti, Promissionem includunt. Quippe David incredulis ingressum in requiem patêre negans, docet, Nulli verè credenti requiem illam occludi. Cappel.
• (a) 1.35

  Cum ingressum in requiem Dei neget David infidelibus, Psal. 95. tot annis post obitum Josuae, tot seculis post sextiduum Creationis, quâ peractâ Deus ab operibus suis dicitur quievisse; sequitur, Tertium aliquod quietis genus, à Davide de∣signari, quod à praecedentium utro∣que fuit figuratum. Idem.
• (b) 1.36

  Quies quâ Deus, opere Crea∣tionis absoluto qui••visse dicitur, po∣test esse typus lllius quietis quâ Christus absoluto nostrae redemp∣tionis opere, quietem laboribus fuis dignam nactus est. Idem.
• (c) 1.37

  Designari ait in Psalmo, mysticè, scil. tempora Mes∣siae. Grot. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e. per Davidem.
• * 1.38

  These Me∣taphors taken from the Bo∣dy, are appli∣ed to the Soul.
• (d) 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Metaphor taken from Beasts, which being ex∣coriated, were cut down from the neck to the rump, all along the back-bone, so that every part within might be clearly seen.
• * 1.40

  Chap. 5.
• (a) 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to have so much com∣passion as is sufficient.
• * 1.42

  The prin∣cipal honour of the High-Priest was, That he was a kind of a Mediator be∣tween God and man.
• (b) 1.43

  He assumed our Humane na∣ture, being like to us in infirmi∣ties that were not sinful.
• (c) 1.44

  In the days of his flesh] i. e. his mortal and weak flesh, compassed with infirmities, Joh. 1.14 In Hea∣ven he hath flesh still, but immor∣tal, and void of these natural weak∣nesses.
• (d) 1.45

  Supplicatio Christi ex intimo cordis dolore profecta, duplex enar∣ratur: Ʋna in horto cum dixit, Pater, si fieri potest, tollatur a me ca∣lix iste: quam precationem suppli∣cem non solum proposuit semel, sed etiam majori contentione (&, ut vide∣tur, non sine clamore) ter repetiit, Luc. 22.42, 44. Mat. 26.39. Mar. 14.36. Altera in cruce, cum cla∣more valido conjuncta: Deus mi, De∣us mi, ut quid dereliquisti me? Mat. 27.46. Mar. 15.34. Lacrymarum quidem Evangelistae non expressè meminerunt, sed taraen in neutrâ supplicatione defuisse, ex circum∣stantiis colligi potest. Gomar.
• (e) 1.46

  Exauditus est. Nam liberatio∣nem primùm à doloribus Inferni per mortem, deinde a morte per resur∣rectionem consequutus est. Idem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a metu. From the right ta∣king or apprehending a thing, ari∣seth Fear.
• * 1.47

  Joh. 3.18, 36. and 6.47.
• * 1.48

  Haec reprehensio non absolutè de totâ Hebraeorum Ecclesiâ, sed se∣cundum quid, & ex parte tantum de multis intelligi debet. Est ergo haec Epistola ita attemperata, ut simul lác habeat infantibus & solidum cibum adultioribus, omnibus tamen escam salutarem.
• (f) 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebraismus. Prima Ele∣menta oraculorum Dei.
• (g) 1.50

  Repuerascit, adeo{que} jam redit ad infantiam, eam{que} priore dete∣riorem. Hebraei pleri{que} licet Chri∣stianismum amplexi redibant ad ty∣porum ceremonialium observatio∣nem ut necessariam ad salutem. Hae verò Ceremoniae vocantur Elementa Mundi, Col. 2.8, 20. Gal. 4.4. in∣firma & egena Elementa, Gal. 4.9. Cappel.
• (h) 1.51

  Perfectos eos vocat non abso∣lutè sed comparatè cum rudioribus.
• * 1.52

  Chap. 6.
• * 1.53

  Perfectionem vocat quam priùs Sermo∣nem justitiae, h. e. Doctri∣nae Christianae plenam & ju∣stam intelli∣gentiam.
• (a) 1.54

  See pag. 2. of this Apo∣stolical History
• (b) 1.55

  Manus imponebantur & Bap∣tizatis ad obtinendam vim confir∣mantem Sp••sti; & ordinatis ad Pres∣byterium, & post peccata reconciliatis & corpore infirmis, imò & novis con∣jugibus benedictionem ab Ecclesiâ postulantibus. Grot.
• (c) 1.56

  Huic accedit impositio manuum alia, quam prisc•• Ecclesia habuit in usu: Si quidem iis, qui in infantiâ fuerant Baptizati, post professionem religionis Christianae, Ecclesiasticâ consuetudine, non necessitate, manus adhibitis precibus imponebantur, ad accepti Baptismi & fidei Confirmationem. Gom.
• (d) 1.57

  Ad per∣fectionem feremur, ego docendo & vos attenden∣do.
• (e) 1.58

  Have had a tast, and only a tast, as tast is opposed to eating.
• * 1.59

  V. 5. Poten∣tias, i. e. glo∣riam. Vatabl.
• (f) 1.60

  Apostasiam hîc intellige tota∣l••m, malitiosam, ac eum odio ac per∣secutione Christi, & Evangelii con∣junctam; h. e. eorum qui toti, de toto, in totum, decidunt. Intellige hoc loco peccatum illud singulare quod peculiariter peccatum in Chri∣stum, & peccatum ad mortem in Scrip∣turis appellatur, Mat. 12.31, 32. Mar. 3.28.29. Luc. 12.10, 11. 1 Joh. 5.16.

  Impossibile, non simpliciter & abso∣lutè, sed ex hypothesi, & respectu justi Dei judicii, & decreti, per fi∣lium patefacti, Mat. 12.31, 32. Im∣possibile ut tales ad veram adducan∣tur poenitentiam, Deo nunquam tis qui in talia peccata lapsi fuerint, salutarem poenitentiam inspirante. Vide Gomar.
• * 1.61

  They crucifie to themselves] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to their own condemnation.
• (g) 1.62

  V. 9. Things that accompany salvation] or which neces∣sarily have salvation in them, and are the sure symptoms of a blessed estate. Fides, pietas, sanctitas, licèt non sint causa salutis nostrae, sunt tamen adeò cum salute conjuncta ut ne disjungi quidem possint. Hujus irruptae copulae vis, non est in operum nostrorum merito, sed in divini propositi firmitate. Capel.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hîc intellige quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur, 1 Thes. 1.3. scil. apertam professionem Christianismi. Huic addit, ut & dicto Thessal. loco, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dilectionem conjunctam cum laboribus & mole∣stús. Grot.
• * 1.64

  Officiosam Charitatem.
• (h) 1.65

  Sanctos fideles vocat Scriptura, non blandientis, sed cohortantis af∣fectu; ut meminerint, ad sanctimo∣niam vocatos, operam dare debere ut Elogio quo ipsos cohonestat Deus se reddant quàm dignissimos. Capel.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (i) 1.67

  V. 12. Promises] because eter∣nal Life is many times, and many ways promised; in which respect they may be counted many Promises. Pro∣mise is put for the thing promised; see Heb. 9.15.

  Complura erant Patribus pro∣missa, diversis facta temporibus; per quae tamen illud unum, & magnum Promissum de vitâ aeternâ nobis fa∣ctum, adumbrabatur, & mysticè in illis continebatur. Grot,
• (k) 1.68

  V. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which matter, in which case; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod a∣lias, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quare.
• * 1.69

  V. 18. To lay hold upon the Hope] Hope is here taken metony∣mically for the thing hoped for.
• (l.) 1.70

  Christus eò priorivit, id{que} nostro bono, ut & nos eò accer∣seret, sicut ipse dixit Joh. 14. Habemus, inquit, non Promissum tantum sed & Exempium. Grot.
• (m) 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad modum Melchisedeci. Hoc ideo quia Melchisedec non minus Rex fuit quam Sacerdo•••• ne{que} ex ortûs lege id habuit, ne{que} alii id jus reliquit; in quo multum differebat ab Aaronis posteris. Similitudines tales non ad speculum respondent; nec premi debent singulae circumstantiae; sed observandum, quò tetenderit divina tam veterum temporum dispensatio. Id.
• * 1.72

  Chap. 7.
• (a) 1.73

  Some take this Melchizedec to be Sem, the Son of Noah; but his genealogy is exactly set down in the Scripture; neither is it likely that Abraham would so long have for∣born his due respects and visits of Sem in Canaan, if Sem had lived there. Therefore divers learned men take this Melchizedec to be ra∣ther some eminent man in Canaan, raised up by God in those corrupt times, both good and godly, both King and Priest, living in Salem, after called Jerusalem, whose King in Joshua's time was called Adoni∣zedec, that is, Lord of Righteous∣ness, Josh. 10.1. as this man here is called Melchizedec, that is, King of Righteousness. By which place, or near to it, Abraham in his return from this Warr and Victory, was to pass. Dr. Richardson.
• (b) 1.74

  The History which declares him to be a Priest, maketh no men∣tion either of the beginning of his Priesthood, or of the ending thereof.
• (c) 1.75

  Melchize∣dec ever lives secundum hi∣storiam, Christ secundum ve∣rit••tem.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. On the same ground it may well be inferr'd, that all Adam's posterity did eat of the forbidden fruit in him, Rom. 5.12. Si quis excipiat; Christus decimas Melchizedeco dederit, eo{que} & minor eo fuit, ut pote qui non minus quam Levi in lumbis Abrahami fuerit: Consequentiam negamus; quoniam diversa omnino est ratio. Nam ante decimationem hanc, Christus, per promissionem Abrahamo datam fuerat exceptus, & praelatus Melchizedeco, & omnibus; ut pote in quo benedicendae essent omnes gentel terrae; Eo{que} & Abrahamus & Melchizedecus, Deinde, suit in lumbis Abrahami secundum carnem tantum, non secundum divinam naturam, cujus dignitate fit, ut humana natura ei hypostaticè unita, omnibus creaturis major sit. Deni{que} fuit in lumbis Abrahami ratione materiae, sed non ratione virtutis generantis; quia non fuit è semine virili generatus, sed miraculo virtutis Spiritûs sancti à virgine, & è virgine conceptus. Gomar.
• * 1.77

  See Heb. 9.9. and 10.1.
• (d) 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: populus enim ad illud lege ad∣strictus. Cl••••er in loc.

  Super hoc Sacerdotio legem acce∣pit populus ex tribu Levi, non autem ex aliâ tribu aut familiâ. Gomar.
• * 1.79

  Vid. Parae∣um in loc.
• (e) 1.80

  V. 19. No∣thing, i. e. no man. The Neuter gen∣der is fi••test, ad universita∣tem designan∣dam. Theophy.
• * 1.81

  Legis cere∣moniae adum∣brarunt non autem contu∣lerunt peccatorum remissionem, & reconciliationem cum Deo, per se. Causae quidem fuerunt adjuvantes quodammodo, nempe tanquam instrumenta remota (quod fidem, quae propinquum est instrumentum, excitarunt, ac confirmarunt) non verò causae principales. Gomar.
• (f) 1.82

  Under this phrase [the bringing in of a better hope] Christ's Priesthood is comprized. For it is the ground of hope. Dr. Gouge in loc.
• * 1.83

  Foederis Evangelici duae erant Constitutiones, quas hic Apostolus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocat. Prior est typica, altera spiritualis. Capel.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hîc vocat totam Conge∣riem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Grot.
• * 1.84

  Joh. 8.35 & 12.34. Rom. 6.9. Rev. 1.18.
• * 1.85

  Chap. 8.
• * 1.86

  Sanctuary, or the most holy place, is here metaphorically put for Heaven, which it represented.
• * 1.87

  V. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ob∣scura reprae∣sentatio.
• (a) 1.88

  That first Administrati∣on of the Covenant of Grace was said to be faulty, not in the matter and substance of it, as it was ordained and instituted of God; but because it was obscure, was not so surely ratified, and was not accompanied with that vertue, power, and efficacy, which the New Covenant is accom∣panied with.
• (b) 1.89

  The Sinai Covenant, and the New Covenant, are the two most illustrious Covenants, and made with the greatest solemnities, and tender'd to the greatest number of people; and these two were ma∣nanaged with peculiar Administra∣tions, most remark••bly distinct and opposite to each other. So that in these regards these two Covenants may be called the first and second Covenant, because they are the first and second most illustrious Cove∣nants; though in regard of time, and order of discovery, the Old Co∣venant was not the first (but the Covenant of Works); nor this New, the second. Roberts of the Cove∣nant.
• (c) 1.90

  The Hebrew is, And should I be still an Husband to them? q. d. They have played the Harlot, and broken the Covenant on their part, and shall I be a Husband to them, or regard them? No, they may not expect it.
• (d) 1.91

  V. 11. This is spoken not simply, but comparatively. There shall not now be such need as under the Law, to stir up men to know God
• (e) 1.92

  Hic statuitur aliud discrimen veteris & novi Testamenti, nempe Deus qui obscurius se patefecerat sub lege, plenum fulgorem emittet ita ut ejus cognitio futura sit fami∣liaris. Sed hyperbolicè extollit hanc gratiam cum dicit, neminem opus habiturum Doctore vel magistro quia quis{que} satis edoctus erit. Calv.
• (f) 1.93

  This the Apostle writ a little before the last Temple was destroyed by the Romans.
• * 1.94

  Chap. 9.
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, justifications, be∣cause they represented the way of obtaining Justification.
• (a) 1.96

  The Court of the people, as not belonging to the Priests, is here omitted.
• (b) 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hypallage pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.98

  Hoc velum erat oppansum primae parti Tabernaculi, quae san∣ctum dicebatur; sicut priùs velum, de quo v. 31. erat oppansum Sancto Sanctorum. Hoc velum sacrarium sacerdotum ab atrio populi separa∣bat. Mas.
• * 1.99

  This is noted to distinguish it from other Cen••ers which were of brass, and were for the ordinary Priests to carry Incense up and down the Tabernacle: with such as these the two hundred & fifty which conspired with Korah, offered incense. Numb. 16.17.
• (d) 1.100

  Vide Pisc. in loc.
• * 1.101

  Tabulae foederis, i. e. Decalogi sic dicti, quod eo conditionis foederis legalis continebantur. Gomar.
• (d) 1.102

  The matter of the Pot is not set down in the History, but expres∣sed by the Apostle, who was guided by the Spirit of God.

  Most Interpreters refer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherein, not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ark (last named); but to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Tabernacle, called the Holiest of all, in the precedent verse; it being confessed by all, that the Pot of Manna, and Aaron's Rod, were within the compass of the Oracle, or most Holy place. It is not probable that Aaron's Rod (being a long shepherds crook, or a long white staff, and sprouting forth with Blossoms and Almonds) could lye in the Ark. Besides it's said, 1 King. 8.9 2. Chron. 5.10, That there was nothing in the Ark save the two Tables of stone. And it is said of the Pot of Manna, and Aaron's Rod, that they were laid up before the Testimony or Ark [Exod. 16.34. Numb. 17.10.] and not in the Ark.

  Nos putamus Ʋrnam & Virgam potius extra quam intra, imò juxta aream fuisse quod aliquando significat vox in ut Prov. 1.21. in ostiis pro juxta ostia. Capellus. Hic est locus qui multis sus∣pectam fecit hanc Epistolam. Ego, qui hanc Epistolam maximi facio, nunquam adducar ut ejus au∣thoritatem deseram. Et p••to objectis hoc modo optimè responderi, &c. Grotius in loc.
• * 1.103

  Erat id continuum miraculum quod tot seculae mansit incorruptum Manna cum in deserto ne tri∣duum quidem servari posset. Et mirabilius fuit videre storem incorruptum per tot saecula manentem, quam virgam avidam unâ nocte frondescentem.
• (e) 1.104

  Under the Law there were two sorts of Ministers, Pri••sts and Levites. Levites were all the Male children of Levi except Aaron and his sons, who were Priests. Aaron, and the eldest son descending, generation after ge∣neration, from him, was the High-Priest; all the other sons of Aaron, and his posterity, were Priests.
• (f) 1.105

  By errors of the people, all manner of sins may be understood, because there is an error of judg∣ment in every sin.
• (g) 1.106

  Conscience cannot be satis∣fied till Gcd's wrath be pacified: but those Rites could not pacifie God's wrath; for they could not satisfie his Justice: nothing but Christ's blood could do that.
• * 1.107

  The people of the Jews being a gross people, and much addicted to Idolatry, it seemed good to the wisdom of God to exercise them with a gross and bodily worship, that so he might keep them from Idolatry.
• (h) 1.108

  This phrase [with his blood], implieth the merit of his death, that thereby expiation was made for our sins.
• * 1.109

  His blood was effectual, not simply, as it was material blood; but as offer'd by the Eternal Spirit, whose blood it was.
• (i) 1.110

  Conscience is the most quick, lively, and sensible part of the soul.
• (k) 1.111

  The New Covenant is of the nature of a Testament; and the be∣nefits promi••'d therein, to wit, re∣mission of sin, reconciliation, sancti∣fication, and life eternal, are Legacies freely left to us by our d••funct Lord, who was dead, and is alive, to execute his own will for ever∣more. The Scripture is the Instru∣ment, or Evidence; the Apostles the Notaries, the Sacraments the Seals.
• (l) 1.112

  Si prius foedus sanguine dedi∣candum fuit, multo magis secundum, quod habet rationem Testamenti. Cap.
• * 1.113

  Some think that all the people are said to be sprinkled, because the tw••lve Pillars, representing the twelve Tribes of Israel were sprink∣led. Others, that the Elders were sprinkled instead of the rest; or all may be put for a great part; that is, in a manner all of them were sprinkled, viz. all that stood near.
• (m) 1.114

  Quod sanguine consperserit populum, id solum Moses refert, Exod. 24. v. 8. Quali aspergillo fue∣rit usus, tacet. Apostolus dicit, ex lanâ & hyssopo fuisse conflatum: ne{que} id tamen de suo confinxit, sed ex alio historiae loco sumpsit, viz. Numb 19. v. 6. ubi simili aspergil∣lo sanguinem vaccae rufae spargere, jubetur sacerdos. De libro consperso nihil etiam ibi Moses; tamen quia probabile est librum altari impositum fuisse, dum fieret conspersio, recte dicit Apostolus altari consperso eti∣am librum conspersum fuisse. Nihil igitur de suo addidit Apostolus Scripturae veteri. Quod si omnino addidisset, non sequeretur tamen, vel scripturam imperfectam, vel aliquid praeter scripturas credendum esse. Dictante enim spiritu sancto de Mose ista in scripturas retulit. Paraeus in loc.
• (n) 1.115

  This mixture of blood and water was requisite, to keep the blood from clotting. The blood typified the price of our redemp∣tion. The water, the virtue that issueth from Christ to cleanse away the filth of sin remaining in us. The mixture of blood and water, typified, that a cleansing-virtue accompanies the merit of Christ's Sacrifice.
• (o) 1.116

  Moses's words, Exod. 24.8. something differ from these of the Apostle. Moses wrote before the death of the Testator, the Apostle after; so as the same thing which in Moses's time was a Covenant in the Apostle's time was a Testament.
• (p) 1.117

  Sacramentaliter dicitur esse sanguis foederis, quia erat foederis symbolum, ratum ac certum id red∣dens fidelibus. Erat etiam figura sanguinis Christi, quo foedus novum erat sanciendum. Par.
• (q) 1.118

  V. 23. Corruptibilia Taber∣naculi vasa, corruptibili sanguine purgari necesse fuit, necessitate, 1 prae∣cepti, 2. decori vel ordinis, 3. typi seu signifi••ationis. Incorruptibile verò coelum, & immortalem hominis ani∣mam incorruptibili Christi sanguine sanctificari necesse fuit, necessitate medii, quia nobis opus erat tali piacu∣lo, quia nullum aliud medium insti∣tuit Deus ad coelum nobis patefacien∣dum, ad expurgandas à peccatorum sordibus animas nostras, praeter im∣maculatum Christi sanguinem, quem pro nobis in cruce prosudit. Jac. Cappellus in loc.

  Cum dicit Apostolus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est metonymia qualem saepe usurpari necesse est ubi inter se comparantur res partim similes partim dissimiles. Nam quia per legalem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aditus dabatur in sanctuarium; ideo (effectum sumendo pro causâ) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dixit coelum summum, pro eo quod est aditum per ista in illud coelum dari. Grot.

  Per exemplaria coelestium intelligit Apostolus Mosaicum Tabernaculum ac populum ipsum, i. e. Judaeos, omnia{que} quae in ipso Tabernaculo erant; quae omnia pecudum sanguine, aquâ, lanâ, hyssopo (v. 19.) ex Dei mandato lustrari debebant. Per coelestia, intelligit fideles & filios Christi, ex quibus Ecclesia coalescit. Vide Corn. Alap. in loc.
• (r) 1.119

  Potiores victimas dixit pro victimâ; quia tantum una est, sed propter antithesin, plurali numero liberè abusus est. Calv.
• * 1.120

  That some men died not, as Enoch and Elias; and that some died twice, as they that were miracu∣lously raised up into this life again, was a special priviledg and exception from this general Rule.
• * 1.121

  Chap. 10.
• * 1.122

  We Christians also make a com∣memoration of our sins year by year, yea, remember the sins of our youth, and deprecate the wrath they de∣serve, but not by offering a new Sacri∣fice, as they did, whereby they pro∣fess'd, that no sacrifice formerly of∣fered was sufficient to expiate sin, or cleanse the conscience. The Sacrifi∣ces are said only to be a commemo∣ration of sin, unable to expiate it, and so left them in an estate of damnation, unless the Worshippers advanced fur∣ther to Christ, signified by those Sa∣crifices.
• * 1.123

  Hebraea verba sunt, aures fodiste mihi. Quod quidam de docilitate exponunt; alii de mancipatione perpetuâ, ad obedientiam, ut ora∣tionis figura desumpta sit à ritu le∣gali. Exod. 21.6. Gomar.
• (a) 1.124

  The Pen men of the New-Testament were not the Translators of the Old, but only quoted places out of it; so as they tyed not themselves to syllables and words, but to the sense.
• (b) 1.125

  See Joh. 4.34. chap. 5.30. chap. 6.38.
• (c) 1.126

  When God had professed that he took pleasure no longer in Levitical Sacrifices, then cometh Christ with an Offering or Sacrifice of his own Body.
• (d) 1.127

  V. 10. Qua voluntate] pro, quâ voluntatis executione, h••c obe∣dientiâ filii erga Patrem, sumus san∣ctificati. Sanctificationis nomine latè intellige universum genus beneficio∣rum Christi, ita ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sit idem quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We are sanctified by the offering up of the body of Christ, that being the meritorious cause of our sanctifi∣cation.
• * 1.128

  See Heb. 7.25.
• * 1.129

  See Chap. 8.6. Chap. 9.16.
• * 1.130

  V. 24. Observemus alii aliorum actus, ut, siqui languescant, eos ex∣citemus ad dilectionem, & pia facta. Grot.
• (f) 1.131

  Deserere conventus est initium quoddam Defectionis Contra, in Ec∣clesiis Deus auget sua dona. Idem.
• (g) 1.132

  Dies judicii Judaici, qui typus erat ultimi judicii.
• * 1.133

  Filius Dei per sanguinem suum suit sanctificatus, h. e. Deo in sanctum victimam consecratus, ut ait Joh. 17.19. Pro iis ego me sanctifico, ut & ipsi sanctificati siut in veritate. Gomar.

  There is a sanctification by con∣secration, when any thing is devoted or dedicated unto God; and a san∣ctification by an inhabitation of the holy Spirit.
• * 1.134

  V. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] ita hic ap∣pellat liberam Christi professionem, ut Marc. 8.32. Act. 4.13, 29, 31. Grot.
• (a) 1.135

  Fides divina ab Apostolo de∣finitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subsistentia (h. e. assensus firmus, & subsistens, licet inevidens) eorum, quae non videntur, h. e. quae non sciun∣tur per causam proximam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eorum quae sperantur, fiducia, quâ quis stat, & consistit, con∣tranitens adversis sperata in dubium trahentibus vid. 2 Cor. 9.4. & 11.17. Heb. 3.14. vel, Fides est firma expe∣ctatio rerum sperandarum, & certa pro∣batio [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] rerum quae non vi∣dentur, id est, certa confidentia, ea quae non videntur, fore, imo ita certa, ac si jam viderentur: est enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 demonstratio sive argumen∣tum ita certum, ut refelli non possit.
• * 1.136

  Igne caelitus demisso, ut Levit. 9.24. Grot.

  At ignis hic sacrificium Caini re∣liquit intactum. Menoch.
• (b) 1.137

  Opera ir∣regenitorum non sunt bo∣na opera quo∣ad formam & finem.

  Fides est ma∣ter & radix bonorum o∣perum.
• (c) 1.138

  Et quod sit mercedis dator iis qui Ipsum requirunt] quae metaphora invocationem & cultum Dei notat, ut Act. 15.17. Rom. 3.11. id quod solum fit recte per veram in Christum fidem, Rom. 10.13, 14. Eph. 3.12. Gomar.
• (d) 1.139

  The Ark was a type and a sacrament of their deli∣verance from eternal dam∣nation. And in this respect Baptism is sti∣led, in reference to the Ark, a like figure, 1 Pet. 3.21. When two types resembling one thing, are compared together, they are set out by the Greek word translated a like figure.
• (e) 1.140

  Factus est vitae coelestis haeres per eam justitiam quae est secundum fidem. Capel.

  Patrum fides habuit objecta duplicia; nempe promissa bona spiritualia ac communia reliquis fideli∣bus, & bona peculiaria corporalia, spiritualium adjuncta, & typos. Hinc fides utra{que} amplexa est, etiam quando temporalium tantum fit mentio. Gom. Justifying faith receiveth the things of this world from God as a Father in Christ; it extends it self to coelestial and temporal blessings. Dr. Gouge.

  The Apostle useth this word righteousness by faith, synecdochically, for that which follows up∣on it, viz. Eternal life. Idem.

  Justitiae] & vitae eternae ex justitiâ illâ fluentis: synecdoche membri metonymica. Pisc.
• * 1.141

  Whose faith he more largely describes, than any of the other Worthies. For it continueth to the 20 verse; only two verses are in∣serted, viz. 11 and 12, concerning Sarah's Faith, which also tends to the amplification of Abraham's.

  Though instances of sundry tem∣poral things be brought in as evi∣dences of his faith, yet many of them were types of spiritual and hea∣venly matters, v. 10, 16; and with∣all, the temporal things noted, were appendices to spiritual and hea∣venly. G.
• (f) 1.142

  Of the Promise made to A∣braham, read Gen. 12. v. 2, 3, 7. Of the like Promise to Isaac, read Gen. 26.3. Of the same to Jacob, read Gen. 28.13, 14.
• (g) 1.143

  V. 11. Be∣cause she judg∣ed him faithful who had pro∣mised] At first she doubted, and laughed at it; but afterwards being reprehended by God, and better instructed by her Husband, and considering in her mind that it was God Almighty who had promised it, she believed it.
• (h) 1.144

  This we read only of Jacob before Pharaoh; but the mind of one of the faithful in the main matters, maketh evident what is the mind of the rest.
• * 1.145

  Fides ra∣dix operis fu∣it, & princi∣pium inter∣num.
• (i) 1.146

  In Isaac, i. e. per Isaacum vo∣cabitur, h. e. Existet tibi semen nem∣pe, illud numerosissimum, quod tibi promisi, & praecipue Christus. Pisc. vide Rom. 9 7. vide Amos 7.16.
• * 1.147

  A due consideration of the grounds of faith, doth much streng∣then faith.
• (k) 1.148

  Recepit in similitudine], h. e. non secus atque si Deus cum ex mortuis suscitâsset. Paraeus.

  Nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro similitudi∣nis notâ accipitur. Calv.
• (l) 1.149

  Et ado∣ravit] sunt verba Mosis, Gen. 47.31. spectantia non benedi∣ctionem filio∣rum Josephi quae sequenti demum capite refertur, sed mandatum Jacobi quo se vetuit in Aegypto sepeliri. Paulus videlicet hâc connectione testatum voluit utrumque profectum à fide. Jacob. Capellus.
• (m) 1.150

  Fide permotos su∣isse Mosis Pa∣rentes, vidit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deus, & id Apostolo nostro revela∣vit. Cap.
• * 1.151

  Oraculo prius accepto, ex ipsis ori∣turum qui populo libertatis auctor esset. Quare cum in sans ipsis natus esset, mirum in modum pulcher, non dubitarunt quin is ipse esset ad quem id oraculum pertineret. Grot.
• (n) 1.152

  Hujus generosi ani∣mi praesagium dedit Moses infans, cum diadema sibi per jocum a Rege impo∣situm in ter∣ram abjecit.
• (o) 1.153

  Probrum Christi] h. e. Causâ Christi ut Eph. 3.1. Paulus dicitur vinctus Christi, h. e. propter Christum, & Col. 1.24. afflictiones Christi in carne meâ, quod eas propter Christum in carne sua perferret. Vel notari potest hic subjectum. Nam Ecclesiae afflictiones in utro{que} Testa∣mento Christi etiam sunt, propter unionem mysticam Capitis & membrorum. Vid. Act. 9.4. Gom.
• * 1.154

  Mat. 5.11, 12. & 19.29.
• (p) 1.155

  The rite of sprinkling blood, was used only the first time of celebrating the Passover, because it was a sign of that particular deli∣verance which then only was given. There was not the like occasion for it at other Passovers; for such a Destroyer was only sent at that time.
• (q) 1.156

  All of them had not a true and sound faith. There were many Unbelievers among them, 1 Cor. 10.5. yet the fact hath its denomination from the better part. For the faithful's sake, the unfaithful were kept from drowning. The wicked, in temporal blessings, fare the better for the Godly.
• (r) 1.157

  'Twas call'd the Red Sea, because the sand on the shores thereof were red, and the Moun∣tains bordering thereon were reddish.
• (s) 1.158

  There be∣ing seven days spent in the Army's march about Jericho, one of them must needs be the Sabbath. In some cases some servile work may be done on the Sabbath.
• * 1.159

  That all the Wall about the City did not fall, may appear by this, else Rahab's House would have ••allen together with the Wall.
• (t) 1.160

  Certè quaerebatur Rahab ab exploratoribus, non ut meretrix, sed ut hospita. Quaevis caupona meretrix audiebat, etiamsi forte castè viveret. In eo censu potuit esse Rahab, etiamsi Scriptura passim ex usu loquendi re∣cepto, vocet eam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Her seeking to hide the Spies, was an act of faith very pleasing to God; but her doing it with a lye, is that which cannot be excused, or any way defended; the work she did was good, though she f••il'd in the manner of doing it.

  Quod huic charitatis officio menda∣cium admiscuit, id non pertinet ad mendacii, sed ad infirmitatis ••umanae notationem. Capel.
• * 1.161

  Sampson's pulling down the House upon himself, and the Ene∣mies of the Church (which were in, and upon it), was a lawful act, be∣cause he did it by a special warrant, which was the immediate and ex∣traordinary motion of God's Spirit, and did it in compliance with his function, to which he was deputed from his Mother's womb, Judg. 13.5, which was to deliver Israel out of the hands of the Philistines. Dr. Gouge.

  The Apostle here doth not observe the order of time, but of dignity; for Gideon had a more excellent spirit than Barak, and Sampson than Jepth∣tah. Samuel is put after King David, immediately before the Prophets, because he was a prime Prophet.
• (u) 1.162

  Hanc Judaeorum traditionem sequuntur Hieronymus & Epiphanius, & fuisse hoc supplicium non incog∣nitum vicinis Judaeae locis, apparet. Amos 1.3. 2 Sam. 12.31. 1 Chron. 20.3.
• * 1.163

  Adepti te∣stimonium] scil approba∣tionis quod scil Deo pla∣cuerint.
• (b) 1.164

  Non con∣sequuti sunt promissionem] h. e. (per Meton. adjuncti pro subjecti) rem promissam, nempe Christum exhibitum in carne, & pro nobis mortuum & suscitatum.
• (b) 1.165

  Ne abs{que} nobis consummarentur] Id intelligendum, ratione meriti Christi, non ratione applica∣tionis: nam posteriore modo Patres fideles abs{que} nobis fuerunt consummati, utpote justificati (Rom. 4.3 & 6.23, 24.) & vitâ aeternâ donati propter Christum venturum, & meritum solvendum, fide appre∣hensum. Priori verò modo nequaquam, quia redemptor nondum advenerat, ideo{que} promissum re∣demptionis pretium nondum solverat. Gomar.

  Ʋt non sine nobis consummarentur] h. e. Ut eorum salus ex hoc ipso, nobis exhibito, Messiâ (nò∣stro{que} demum tempore peracto ipsius sacrificio) pendêret, per quem & nos unà cum eis justifica∣remur, & servaremur. Illyr.
• * 1.166

  Ita ut ab eo, quod no∣stris demum temporibus exhibendum ac praestan∣dum erat, salus ipsorum penderet. Bez.
• (a) 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Metaphora du∣cta est ab avibus magnâ multitudine volantibus, quae alis suis umbram in∣star nubis, faciunt; cujus locutionis exemplum extat Esa. 60.8. Lud. Cappel.
• (b) 1.168

  Peccatum quod nos facilè circum∣stat] involvit, & implicat multo fa∣cilius, quam ulla erga pedes & crura currentis ad remorandum illius cur∣sum. Cap.
• (c) 1.169

  Eph. 2 8. Phil. 1.6, 29. 1 Cor. 1.8.
• * 1.170

  V. 5. Obliti estis?] legenda haec interrogativè. Grot.
• (d) 1.171

  Licet ab Hebraeo aliquantulum discrepat haec versio, Paulus tamen eam ut quae sola esset in usu non du∣bitat usurpare, quia, rem ipsam quod attinet, utrobi{que} sensus est idem. Vide Prov. 3.12. Capel.
• (e) 1.172

  Patri Spirituum] h. e. Patri Spirituali & coelesti.
• (f) 1.173

  Perpetua quidem est Patrum, quamdiu vivunt, in liberos suos au∣ctoritas, & potestas, sed non eadem perpetuó. Castigatoriam enim illam jurisdictionem non perpetuam obti∣nent, sed ad paucos dies, i. e. annos. V. 10.
• * 1.174

  Rectas or∣hitas facere pe∣dibus] est re∣ctum vitae cursum tene∣re, idque ita, ut etiam qua∣si vestigia quaedam sanctae vitae vestrae appareant, ad gloriam Dei & aliorum imitationem. Illyr.
• (g) 1.175

  Ne quod claudum est luxetur (amplius), q. d. Ne forte siquis jam claudus est ex pedum infir∣mitate, amplius novo offendiculo periclitetur ut salutis jacturam faciat. Capel.
• * 1.176

  Quantum id salvâ con∣scientiâ fieri potest.
• (h) 1.177

  The priviledges belonging to the first born, were: 1. He succeeded to his Father in dignity and superiority over the Family. 2. He was to have a double portion of his father's good••, Deut. 21.17. Thus the birth-right being translated to Joseph the first-born of Rachel, his seed made two Tribes, Ephraim and Manasseh. 3 He sustained the Office of a Prophet to instruct the Family, and of a Priest to pray with them, at least till God set the Tribe of Levi apart for that Fun∣ction. For the Levites were taken in∣stead of the first-born, Numb. 3.41.

  Primogenitura complectebatur non tantum primatum, & duplicem por∣tionem, quae civilia orderi possunt, sed & jus sacerdotii, eó{que} sacro sanctum filiis debebat esse jus illud: postquam Levi∣ticae Tribui alligatum fuit sacerdotium, ex illo jus Primogeniturae minoris fuit venerationis & momenti. Capel.
• (i) 1.178

  Quanto lex Evangelica cum suis promissis, praestat legi Mosis, tanto damnabilior est ejus contemptus. Grot.
• (k) 1.179

  Non accessistis] i. e. non estis vocati, & adducti per Evangelium ad montem Sinai, ut terrificam legis promulgationem audiatis, sicut popu∣lus Israeliticus; sed vocati estis ad montem Sion, &c.
• (l) 1.180

  Nay, that command had so much terror in it, that they must not approach the border of the Mountain, Exod. 19.12, &c. If so much as a Beast touched the Mountain, it must be stoned, or shot through with an arrow.
• * 1.181

  Who are an innumerable com∣pany as to us, though not as to God.
• (l) 1.182

  The Catholick Church is diffused through the whole world, extendeth it self to all times and ages; hath two parts, one Militant here on earth, the other Triumphant in heaven.
• (m) 1.183

  Primogenitorum] h. e. Electo∣rum, ut qui supra reliquos homines eas habent praerogativas, quas olim primogeniti supra reliquos fratres; nempe, 1. Potiorem partem haere∣ditatis. 2. Principatum. 3. Sacer∣dotiùm. Capel.
• (n) 1.184

  Jam tum Deus illos habebat pro civibus coelestibus jure, etsi non∣dum possessione. Grot. Vide Luc. 10.20, Phil. 4.3. Apoc. 13.8.
• * 1.185

  Or to the blood of sprinkling that hath much more efficacy in it to ob∣tain God's acceptance, than had the blood of Abel's Sacrifice, which was the first type of the blood of Christ; of which we read, and of which it is said, That God had respect unto it, Gen. 4.4.
• (o) 1.186

  Christ, as God, gave the Law by the ministry of Angels, Gal. 3.19.

  Cum lex est promulgata terrefecit terram, non Moses non Angelus ali∣quis sed, Dei filius.
• (p) 1.187

  Quae Christi adventu in terras aliquatenus impleta diximus ad Ag∣gaeum; multo autem perfectius im∣plebuntur in adventu ejus ad Judi∣cium. Grot.
• (p) 1.188

  In Hebraeo est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adhuc unum modicum est, sed videntur Graeci legisse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 semel post. hac.
• (q) 1.189

  Non mi rum hoc Nam in id facta est haec quam videmus ma∣china, u•• olim alteri meliori, & non immu∣tandae locum faciat. Vide 2 Pet. 3.13. & Apoc. 21.1.

  Novis istis coelis & novae terrae perpetuitatem immutabilem pollicetur Deus Esa. 66.22. ad consum••nationem scil, saeculorum. Capel.

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concutienda seu instabilia, intelligo coeli & terrae machinam, ut nunc est, corruptioni & vanitati obnoxia; quae vocat factitia quia creata a Deo: per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligo illam horribilem conflagrationem futuram in sine mundi, quam aliquatenus repraesentavit illa montis concussio in Legis promulgatione: per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coelum novum & terram novam, cum novis suis incolis, i. e. ut verbo dicam, regnum gloriae. Haec mihi videtur genuina hujus loci interpretatio. Paraeus in loc.
• (r) 1.190

  V. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. cum habeamus cum obtineamus regnum, i. e. jus ad regnum illud. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retineamus gratiam. Ut Ro. 15. v. 4. Spem illam teneamus. Per gratiam, intellige fidem ex gratiâ Dei profectam. Meton. efficientis. Pisc.
• (a) 1.191

  Abraham & Lôt, cum primum ex∣ciperent Angelos. Arabes eos putarunt, quos quanquam ignotos multo cum honore exceperunt postea è nuntio quem adferebant, cognoverunt esse Angelos.
• (a) 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Recte: Dei judicio reservat illa flagitia, quae solent hominibus aliis esse abscondita. Grot.

  Cubile impollutum] h. e. Sua natura purum est & licitum at{que} concessum, ita ut legitimo ejus usu non polluatur conscientia. Pisc.
• (b) 1.193

  That which is past, cannot be re∣covered, and it is a folly to grieve for it: that which is to come, is uncertain; uncertain whether we shall get it, or how long we shall keep it. Therefore be content with those things you at present have. Dr. Jones.

  His verbis excludit Apostolus, non sedulam industriam, non providam sagacitatem; sed sollici∣tam diffidentiam, cupeditatem inexpletam, semper{que} querulum fastidium rerum praesentium aut taedium. Capel.
• * 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contem∣plantes quis fuerit exitus conversa∣tionis ipsorum.

  Adfert rationem, cur eos imitari debeant à felici eorum exitu, beata{que} morte, quam contemplari eos jubet, eâ{que} ut Deo valde probatâ, moveri ad imitandam eorum vitam. Illyr.
• (c) 1.195

  The observation of the distin∣ction of meats, cannot settle or esta∣blish the heart in true and solid peace; but the grace of God in Christ, is the true Cordial that can strengthen the heart; therefore he advises them to stick to that, and not to be carried away with other doctrines.
• (d) 1.196

  Quia Tabernaculum cum toto cultu erat umbratile, Christum ven∣turum praefigurans, ut docuit suprà cap. 9, deservire igitur Tabernaculo, h. e. Ceremoniàs observare post Christum exhibitum, erat Christum abnegare, & victimam ejus evertere. Paraeus.

  Dum figuram tenent, à veritate se faciunt alienos. Cluv

  Qui exhibito Christo adhuc de∣serviunt tabernaculo, h e. ad••aerent ceremoniis legis at{que} in illis suam co∣ram Deo justitiam quaerunt; illi non possunt edere de hoc altari spirituali, h. e. Non possunt reddi participes sacrificii, & beneficiorum per Christi mortem partorum. Glass.
• * 1.197

  Cum dicit Apostolus, comburun∣tur extra castra non suum seculum propriè respicit, sed Mosaicum, quo populus in deserto môre militantium castrametabantur.
• (e) 1.198

  Christus ut sanguine suo san∣stificaret, h. e. à peccatorum sordi∣bus sanctos nos & puros redderet, &c. Zeger.
• (f) 1.199

  Non ex∣piatoria, & meriti, quale Christi soliùs est, sed Eu∣charistica & gratitudinis. Ea sunt pre∣ces Eleemo∣synae.
• * 1.200

  Jugiter] Ne putemus unquam nos ita perfunctos hoc officio ut deinceps non teneamur amplius eo ••ungi. Vid. Thes. 5.17.
• (g) 1.201

  Fructum labiorum nostrorum] Sic vocat preces, laudes, gratiarum actiones, quas labiis nostris Deo offerimus confitentes nomini ejus, h. e. Deum pro acceptis beneficiis celebrantes: Sub specie gratiarum actionis, non dubium quin totum genus invocationis, & precum comprehendat. Meta∣phoricè, preces & gratiarum actiones appellat vitulos labiorum, Hos. c. 14. v. 3.
• (h) 1.202

  Nomen Dei passim sumitur pro Deo. Vid. Rom. 15.9.
• * 1.203

  Conscience is a function of the understanding, whereby we apply the general knowledg that is in us, to our particular thoughts, words, and actions. The School men say, 'tis Applicatio scientia ad factum seu faci∣endum Neoterici, Est practicus syllogis∣mus hominem excusans aut accusans.
• (a) 1.204

  Foedus aeternum est aeterna re∣conciliatio cum Deo sanguine Christi sancita, de quâ supra cap. 9. v. 12. dixerat Christum semel per proprium sanguinem in sacrarium coeleste in∣gressum aeternam nobis redemptio∣nem parâsse
• * 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Aptos vos reddat.
• (b) 1.206

  This Praise in the Scripture is never ascribed to any but to the true and eternal God.