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CHAP. V.

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

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

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

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

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

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

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

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

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

6. As he saith also in another place, Thou art a priest forever after the order of Melchizedek.]

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

7. Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was [note a] heard [note b] in that he feared;]

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

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

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

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

10. Called of God an high priest after the order of Melchizedek.]

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

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

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

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

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

13. For everyone that useth milk, is unskillful in the word of righteousness, for he is a babe.]

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

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

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

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

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

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

[ d] V. 14. Strong meat ] What 〈 in non-Latin alphabet 〉 , solid food, literally signifies, hath no doubt or difficulty in it; 'tis that which is agreeable to healthy men's stomachs, and tends most to the nourishing of such, but is too hard and heavy for children or weak silly persons, and doth rather destroy then advantage such. What 'tis here figuratively applied to is clear also, viz. the explication of figures or types in the Old Testament, so as to discover Evangelical truths in them. As for example, the comparing of the Priests under the Old Testament, whether Aaron or Melchizedek, with that which the Gospel teaches us of Christ, and showing what those typically or mystically, or in a spiritual sense, signify. That these are here meant by solid food, appears by the discourse which this Author had now in hand, though he tell them that they are scarce fit to receive it. And on that occasion, by way of Parenthesis, that which is here said, and at the beginning of the next Chapter, comes in, after which he returns to this kind of discourse again, at the end of c. 6. and beginning of c. 7. This Melchizedek, &c. The only difficulty here to be explained is, why or how the Author here falls off into this long digression, interserting this strange Parenthesis in the midst of his discourse about Christ's Melchisedekian Priesthood, on which he was entered here in this c. 5. v. 10. and returns not perfectly to it again till the beginning of c. 7. To this the solution is, that on occasion of this mystical explication of some passages in the Old Testament, he began to think of the Gnostic leaven among them, which consisted much in giving figurative mystical interpretations of the Old Testament, which being called 〈 in non-Latin alphabet 〉 knowledge, they assumed that title of Gnostics or knowing men to themselves, upon this ground of their dealing so much in these interpretations, and gathering and confirming all the branches of their heresy from places of Scripture perverted by that means. Upon this occasion he therefore thinks fit to tell them first, that as the interpreting Scripture after this manner is a difficult task, and if it be undertaken by unskillful raw teachers, it may do a great deal of hurt; so if the auditors be ignorant, and not well and habitually settled in the truth of Christianity, and somewhat conversant in the Scriptures, so as to be able to judge between true and false, Christian and heretical doctrine, this way may do them a great deal of hurt, may seduce, and corrupt, and destroy them, as strong meat doth weak stomachs, Secondly, that this is the case of many of these Hebrews, even those that have been Christians long enough to be better proficience, and judges of true and false doctrine, meaning no doubt those that had received some of these Gnostic heretical infusions, and either were already fallen off into their abominable practices, or else were very much in danger of doing thus. And of these he resolves that (though he doth not now mean to do it, chap. 6. 1. but may perhaps at some other opportunity, v. 3. yet) it were most proper to begin with them, as with new converts, or children, not yet sufficiently catechised in the principles, and to instruct them in the nature of Faith and Repentance from wicked abominable works, of Baptism and the vow of it (to forsake all carnal sins, and to stick close to Christ in despite of all temptations) of imposition of hands in the absolution of those that were lapsed (as many either were already, or were likely to be) and in like manner of the resurrection of the dead and everlasting judgment (which these Heretics began to doubt of; see 2 Tim. 2. 18. and 1 Cor. 15. 12.) upon which he farther thinks fit to warn them of the danger of such apostasy from the Christian faith, c. 6. 4. And that enlargeth the Parenthesis. And that having resolved them thus unfit to have this solid food allowed them, he yet proceeds, ch. 7. to give it them, entering there into this mystical divinity concerning Melchizedek's Priesthood, the reason is clear; first, because this touch here given might be sufficient to avert the danger, and secondly, because • f the generality of them he was persuaded better things, c. 6. 9. though of some he had reason to pass this severer censure.

CHAP. VI.

1. the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God,]

[Paraphrase] 1. And that we may discourse at large of this high point of Christ's Melchizedek-Priesthood, c. 5. 10. it is necessary (though some men's stupid ignorance and impenitent lives, or relapses to their former unchristian sins after their receiving of Christianity, would tempt one to return and plant again the first principles among them, (see c. 5. noted.) to pass over those rudiments of Christian Religion, in opposition to perfection here, and the word of righteousness, c. 5. 13. or those first things that we read of in the Gospel (see Note on Rom. 3. a.)

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

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

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

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

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

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

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

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

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

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

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

9. But, beloved, we are persuaded better things of you, and things that [note d] accompany salvation, though we thus speak.]

[Paraphrase] 9. But after all this thus said to you by way of caution, I have more comfortable hopes of you, and persuade myself that you will have your parts in the great signal deliverance (see Note on ch. 2. b.) that now the faithful are to look for, preparatory to their eternal bliss, and not the destruction that attends others.

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

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

11. And we desire that everyone of you do show the same diligence to the full assurance of hope unto the end,]

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

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

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

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

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

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

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

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

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

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

17. Wherein God willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath;]

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

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

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

19. Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil:]

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

20. Whither the forerunner is for us entered, even Jesus, made an high priest forever [note c] after the order of Melchizedek.]

Annotations on Chap. VI.

[ a] V. 6. Fall away ] What 〈 in non-Latin alphabet 〉 , falling away, here notes, may best be collected from the Context: and that first from the Antecedents, the illumination, and tasting the heavenly gift, and partaking of the Holy Ghost, and tasting the good word of God, and the powers of the future age; and secondly by the Consequents, crucifying again, and putting to an open shame the Son of God. The former shows from whence it is that they are said to fall, and the latter how deep the fall is that is here spoken of. The former consists of several degrees; first, 〈 in non-Latin alphabet 〉 , those that have been enlightened. That certainly signifies Baptism, which among the Ancients was generally called 〈 in non-Latin alphabet 〉 , illumination. And this contained under it not only the acknowledgment of the truth, c. 10. 26. but farther also the vow of Baptism, that of forsaking all wicked ways, and adhering constantly to Christ to their lives end. Now all that were thus baptized, and thereby entered into the Church, were received to absolution of all their sins past, admitted to be members of the Church, and to enjoy the privileges of Christians, the mercies afforded men there, called the gift of God, Joh. 4. 10. And they that have enjoyed the benefit and comfort of this for some time, may here fitly be expressed by 〈 in non-Latin alphabet 〉 , that have tasted the heavenly gift: and that phrase being annexed to the 〈 in non-Latin alphabet 〉 , illuminate, with the Conjunction 〈 in non-Latin alphabet 〉 , and, may fitly be resolved to belong to the same matter, as a fuller expression of the 〈 in non-Latin alphabet 〉 enlightened, those that by being baptized have been admitted to these privileges of Christians, and have tasted, enjoyed them for some time. But then, as beside these of Baptism and pardon of sin, there were other 〈 in non-Latin alphabet 〉 , extraordinary powers and gifts in the Church; so here, beside the mention of being enlightened, and tasting the heavenly gift, are added these other phrases, that seem to be set on purpose to denote those higher endowments: first; 〈 in non-Latin alphabet 〉 , made partakers of the Holy Ghost, those which have the Holy Ghost, which descended on the Apostles, Act. 2. communicated to them, for so had many believers at that time in the Church of Judea, (see Note on Act 2. d. and on Act. 6. c.) and secondly, 〈 in non-Latin alphabet 〉 , having tasted the good word of God, and the powers of the future age; where, first, 〈 in non-Latin alphabet 〉 , the future age, is the very phrase used in the Septuagint, Isa. 9. 6. for the state of Christianity, where Christ is called 〈 in non-Latin alphabet 〉 the father of the future age, there being in the Jews account two Ages, the one before, the other after the coming of the Messias, and the second in respect of the former called 〈 in non-Latin alphabet 〉 future, (and so 〈 in non-Latin alphabet 〉 , the future world, ch. 2. 5. that after the coming of the Messias, ) and 〈 in non-Latin alphabet 〉 the after, or later, days, 〈 in non-Latin alphabet 〉 often mentioned in the New Testament; secondly, 〈 in non-Latin alphabet 〉 powers, is the ordinary word to denote miracles, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be either those miraculous powers, extraordinary gifts, which were bestowed on believers by the coming of the Holy Ghost upon them, for the confirming themselves, and converting of others, (and so were generally the consequents and effects as of the Holy Ghost descending on the Apostles, so of their imposing hands on others, and their receiving the Holy Ghost; for of such we oft read, that they spake with tongues, &c. which were these 〈 in non-Latin alphabet 〉 powers, miraculous gifts here spoken of,) or else more simply, and so as to agree with the good word of God, (whereby the Evangelical promises are denoted) the miraculous transcendent mercies enjoyed under the Gospel. And then that will be the importance of these several sorts of phrases here put together, those that are not only baptized Christians, but furnished with extraordinary gifts and graces, and such as have had experience of the wonderful mercies and performances of Christ to Christians under the Gospel. And such as were so, will be the Subject of this Proposition. Then for the Consequents, they express the degree of the fall here spoken of; They that are here supposed to have fallen from this state, are said 〈 in non-Latin alphabet 〉 to crucify Christ a second time, and 〈 in non-Latin alphabet 〉 that is, • o inflict open punishment upon him, (see Note on Mat. I. h.) That must needs include renouncing and denying of Christ, the looking on him as such as the Jews pretended him to be when they crucified him, that is, as an impostor; and accordingly the Hebrew 〈 in non-Latin alphabet 〉 , answerable to 〈 in non-Latin alphabet 〉 , falling away, signifies with them Apostasy, and so 〈 in non-Latin alphabet 〉 which is oft rendered 〈 in non-Latin alphabet 〉 to fall away, doth denote also, 2 Chron. 29. 19. and elsewhere, and so the Gnostic heretics (which are in the Apostles eye) are supposed by S. John to deny Christ, and thereupon are called 〈 in non-Latin alphabet 〉 Antichrists. And both these put together seem to make up the full importance of this place, That they that being baptized illuminate Christians, endowed with extraordinary gifts, and having continued so for some time (and so for their time ought to be Doctors, c. 5. 12.) fall off after all this not only to some wasting sin, but to denying of Christ, renouncing of him, apostatizing from him, could not possibly be again renewed to repentance; and what that signifies will be seen Note b.

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

[ c] V. 7. Blessing ] What 〈 in non-Latin alphabet 〉 blessing here signifies is somewhat uncertain, the word being capable of several acceptions. That which is most commodious to the matter in hand, and contrary to 〈 in non-Latin alphabet 〉 cursing, which follows, is, that it signify praise or approbation, by way of reward, the well done good and faithful servant, and the bliss attending it. And then, as any that doth his duty is said to be approved, and any that brings in fruit to be commended by God (especially when it is considered that the similitude of the earth is here used to signify Men, who are capable of such payments by way of reward from God, if the earth be not,) and because the similitude is not here applied, the 〈 in non-Latin alphabet 〉 being left out, it was therefore more reasonable to use this phrase, (which belongs more properly to the man then the earth) more signally to note, that what is said of the Earth, is meant of the Man. It is here farther observable of this earth, that the thing for which it is rewarded, (and for want of which the reprobate earth is cursed ) is the bearing fruit meet for them, 〈 in non-Latin alphabet 〉 for whom it is plowed, not for God that sends it the rain; which notes the persons which are meant under the representation of the earth to be those which had gifts given them by God for the use of others, and so signally denotes those that had received the Holy Ghost, and the extraordinary graces thereof, (parallel to the rain from heaven) in order to the instructing and profiting of others: to which end they that make use of those gifts as they ought, bring a great blessing on others, convert many to righteousness, and withal themselves reap the fruit of it, shine like stars, see Jam. 5. 20. And so this is a farther evidence, that it is not the fall of an ordinary Christian, but the Apostasy of one that had been partaker of extraordinary gifts, which is spoken of in the former verses. And that may be matter of admonition to the most perfect, not to be high-minded, but fear, left he thus fall after all this.

[ d] V. 9. Accompany salvation ] That 〈 in non-Latin alphabet 〉 signifies adjoining, and that proportionably to the Septuagint, who render 〈 in non-Latin alphabet 〉 next after by 〈 in non-Latin alphabet 〉 , hath been said Note on Mar. 1. b. and then so it must signify here, things that join near upon deliverance, or salvation. The only difficulty will be, what notion belongs to 〈 in non-Latin alphabet 〉 deliverance or salvation in this place. And that will most probably be the temporal deliverance here, preparative to the eternal rest hereafter, this being the interpretation of the promises, v. 12. which by Faith and endurance are possessed; whereas they that now for persecutions fall off, lose both their present and future reward, are destroyed here with the Jews the persecutors, and are lost eternally.

[ e] V. 20. After the order ] 〈 in non-Latin alphabet 〉 after the order may here signify no more then sicut or quemadmodum, even as, or after the manner of: for the words in the Psalmist are 〈 in non-Latin alphabet 〉 , which Ibn Ezra explains by after the manner, or like as. Not that 〈 in non-Latin alphabet 〉 should signify here, as it would do being spoken of the Aaronical Priest, for there it should signify a natural succession in that line from Aaron, observed among all the Levitical high Priests; but only a similitude or agreement, in so many particulars nominated, with Melchizedek (see Cunaeus De Rep. Heb. ) particularly that of being a King and a Priest together, which was so solemnly presignified of Christ by the Prophets, and perhaps from thence taken into the heathen Oracles, that about that time among the Romans the dignity of the Pontificate was joined with the Imperial, first by Augustus, and afterwards by the rest of the Emperors. See Suetonius. in August. and in Galba c. 8. and in Claud. c. 22. And thereupon saith Tacitus An. l. 3. Nunc Deum munere summum Pontificem summum hominem esse, Now by the gift of the gods the chief priest is the supreme man, or Emperor.

CHAP. VII.

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

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

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

3. Without father, without mother, without descent, having neither beginning of days nor end of life; but made like unto the Son of God, abideth a Priest continually.]

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

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

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

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

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

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

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

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

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

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

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

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

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

16. Who is made not after the Law of a carnal commandment, but after the power of an endless life.]

17. For he testifieth, Thou art a Priest forever after the order of Melchizedek.]

18. For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof.]

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

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

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

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

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

23. And they truly were many priests, because they were not suffered to continue by reason of death.]

24. But this man, because he continueth ever, hath an [note d] unchangeable priesthood.]

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

26. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher then the heavens;]

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

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

Annotations on Chap. VII.

[ a] V. 4. Spoiles ] The true notion of 〈 in non-Latin alphabet 〉 will be best discerned by considering the parts of it, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 signifies properly 〈 in non-Latin alphabet 〉 heaps, whether of sand or corn, or any other goods. And Phavorinus observes that in the Feminine gender it signifies (from that of heaps of sand) 〈 in non-Latin alphabet 〉 the sea-shore, but in the Masculine it is taken for 〈 in non-Latin alphabet 〉 , an heap of goods or stones, and the like: so again saith he p. 110 〈 in non-Latin alphabet 〉 , the word signifies heaps of wheat or barley; where, by the way, the 〈 in non-Latin alphabet 〉 that follows in the author, must not be taken as an interpretation of 〈 in non-Latin alphabet 〉 , but subjoined to 〈 in non-Latin alphabet 〉 before, and accordingly the punctation must be altered from what it is in the printed copy, thus, 〈 in non-Latin alphabet 〉 Then for the word 〈 in non-Latin alphabet 〉 , it signifies the top, or prime, or choice part of anything (as 〈 in non-Latin alphabet 〉 are the prime part of the trees, viz. the fruits upon them, 〈 in non-Latin alphabet 〉 ) And then these two put together in composition are the prime, or chief part of whatsoever it is that is meant by 〈 in non-Latin alphabet 〉 and what that is particularly in any place, the matter spoken of must determine. Thus when the notion of 〈 in non-Latin alphabet 〉 is that of corn or fruits &c. then 〈 in non-Latin alphabet 〉 are in the Grammarians 〈 in non-Latin alphabet 〉 , the prime, or choice, of the fruits, or first-fruits, such as among all men were wont to be consecrated to the gods (not in order of time the first that are gathered, but) for quality the fairest or best of the heap. So when the notion of 〈 in non-Latin alphabet 〉 is the heaps of goods taken in war, 〈 in non-Latin alphabet 〉 , be it gold or other pillage, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , then the 〈 in non-Latin alphabet 〉 are the prime and choice of those, 〈 in non-Latin alphabet 〉 the prime part of the prey, which generally was dedicated and presented to God (such as is mentioned 1 Sam. 15. 21. under the title of the chief things of the spoil, sheep and oxen, &c. to sacrifice unto the Lord in Gilgal. ) And this is by Herodotus, Thucydides, Xenophon and Euripides called 〈 in non-Latin alphabet 〉 . And there is a memorable place in Arian 's 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 Men ought in hunting to begin from the gods, and to present to them the first-fruits of what they have taken, no less then in a victory in war the chief of the spoils. So when 〈 in non-Latin alphabet 〉 signifies the sea-shore, then 〈 in non-Latin alphabet 〉 are the prime of those rarities 〈 in non-Latin alphabet 〉 , which the merchants, when they return from a voyage, offer up as 〈 in non-Latin alphabet 〉 to the gods. From these so many notations of the word, it comes not only to signify any or each of these, but in general, 〈 in non-Latin alphabet 〉 , all the prime, or choice, of any kind; but this 〈 in non-Latin alphabet 〉 , saith he, by way of abuse, not in the first propriety. Agreeably hereunto, 〈 in non-Latin alphabet 〉 will here signify a tithe or tenth given to Melchizedek, as to the Priest of God (not of the 〈 in non-Latin alphabet 〉 , a tenth part only of them, for that were 〈 in non-Latin alphabet 〉 , but) tenth of all, Gen. 14. 20. and that tenth paid 〈 in non-Latin alphabet 〉 , out of the choice, or prime, or best of the store, for that was wont to be picked out and dedicated to God. The whole difficulty then remaining will be, not whether he paid a full tithe of all the spoils, for that is already cleared by Genesis▪ he gave him tithes of all, and by this chap. v. 2. 〈 in non-Latin alphabet 〉 , a tithe from all, to which 〈 in non-Latin alphabet 〉 is added, not to deny what was before said, but to specify that this tithe of all was chosen out of the best and choicest; but, I say, the only remaining difficulty will be, whether this tithe then paid by Abraham were of all his own possessions, and so that the notion of 〈 in non-Latin alphabet 〉 ver. 2. and paid tithes of all, Gen. 14. 20. or whether it were only of the tithes of the spoils taken in that war against the four Kings, and so that the notion of 〈 in non-Latin alphabet 〉 here. To which I answer, first, That there is little doubt but that 〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉 ver. 2. refer to the same thing exactly, to wit, that which Gen. 14. 20. is called the tithe of all; and if that be the tithe of the spoils only, then 〈 in non-Latin alphabet 〉 must be interpreted (with this restraint from the matter in hand) not all his own goods, but all that he had there with him, all that he had then acquired, all the spoils. Or if 〈 in non-Latin alphabet 〉 should signify his other store, his corn and fruits at home (as, according to the notion of the word, 'tis clear it may do) then 〈 in non-Latin alphabet 〉 shall signify all his tithable possessions of any kind. But then secondly, It must be considered that Abraham was not now at his own home, but in his return from the conquest over the Kings, v. 1. and that, if it should be doubted of, farther appears, because Melchizedek King of Salem came out to meet him, as a stranger in his passage, which signifies that he was then passing through Melchizedek 's dominions. And he, that is, Melchizedek, brought him forth bread and wine, Gen. 14. 18. not offered bread and wine to God, as some would have it, but, saith Cyril of Alexandria, 〈 in non-Latin alphabet 〉 brought it out to Abraham. And Philo Judaeus mentions this act of Melchizedek as an act of bounty and hospitality, opposite to what Amalek after did to Israel: Amalek, saith he, met not Israel with bread and water, but Melchizedek met Abraham with bread and wine, and presented it to him, and blessed him. And Josephus, 〈 in non-Latin alphabet 〉 , He brought forth gifts, and abundance of victuals to Abraham's army, and at the feast began to commend Abraham, and bless God that had subdued his enemies. All agreeing to make this bringing forth bread and wine to Abraham an act of Regal liberality in that King of Salem toward that stranger or passenger, as his blessing him was of his Priestly office. And therefore thirdly, it cannot be imagined that Abraham had all his possessions there with him at that time, but only the spoils which his conquest had afforded him, and nothing else, unless there were some small remainders left of provision which he had carried out for his march. Nay fourthly, the manner of paying tithes being not ordinarily thus, that a man should give the tenth of all his possessions, but only the tenth of his increase, much less that he should give a tenth of that all, whensoever, or as oft foever as he meets a Priest, but only at the time of harvest, or whensoever he receives from God's hand any kind of increase; it will not appear reasonable that Abraham should at this time pay to Melchizedek a tithe of all his possessions, nor indeed of anything but what he had now reaped by way of harvest, that is, of the increase that God's prospering hand had given him in the victory over those Kings. And of that it is that it is here said, he presented the tithe to Melchizedek, and having done that, and allowed a portion to them that went with him, Gen. 14. 24. he restored all the rest (but what was eaten in the war, v. 24.) to the King of Sodom, from whom it had formerly been taken: and so the truth is, of the whole tithe which Abraham gave Melchizedek, no part was of his own possessions, but only of the King of Sodom 's goods, which Abraham had taken as lawful reprizal from the four Kings, on whom he avenged the cause of his nephew Lot and the King of Sodom, formerly conquered by them. All which notwithstanding, it still stands good in the fifth place, that Abraham did pay full tithe, and that of the choicest of this increase of his, that is, of the spoils taken in that war; and that will be a sufficient example and testimony of the custom in Abraham's time of paying tithes to the Priest of all our increase, of what kind soever it is. Though that this was paid to a Priest of another country, ver. 6. was a peculiar dignity and honor to Melchizedek, as 'tis there intimated, the due being only to receive tithes of their own country-men, ver. 5.

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

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

[ c] V. 19. Draw nigh ] What is the importance of 〈 in non-Latin alphabet 〉 here, will appear by the Hebrew 〈 in non-Latin alphabet 〉 , which signifies promiscuously to draw nigh, and to offer. From it comes the ordinary word Corban, which the Evangelists render a gift, viz. that which is presented and consecrated to God in the Temple, and the place where the offerings were laid up was also called by that name, and 〈 in non-Latin alphabet 〉 , gifts, Luk. 21. 4. So 〈 in non-Latin alphabet 〉 signifies also both to draw nigh, and to offer. From the first notion of it the word 〈 in non-Latin alphabet 〉 near seems to be derived, the Consonants or Radicals in both being the same, and accordingly 'tis fitly rendered by 〈 in non-Latin alphabet 〉 to draw near. So Exod. 19. 22. 〈 in non-Latin alphabet 〉 the Priests that draw nigh unto the Lord, and Lev. 21. 21. 〈 in non-Latin alphabet 〉 , He shall not draw nigh to offer sacrifices. And this and the other signification of the Hebrew words are here both contained under the word 〈 in non-Latin alphabet 〉 to draw nigh, which is here answerable to either of those Hebrew: For that is the meaning of it here, that we by our high Priest Christ are made a kind of Priests ourselves, enabled to draw nigh to God, and offer up ourselves to him, to present our bodies to him a living sacrifice, Rom. 12. 1. to lift up pure hands, 1 Tim. 2. 8. that is, to do as the Priests were wont to do. This the vulgar Latin seems to have considered, when he renders 〈 in non-Latin alphabet 〉 here offerre, to offer; not, as Lucas Brugensis conjectures, as if he had read 〈 in non-Latin alphabet 〉 , but out of the exact critical notation of the word and 〈 in non-Latin alphabet 〉 , among these writers and the translators of the Old Testament.

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

CHAP. VIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.]

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

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

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

Annotations on Chap. VIII.

V. 9. • . I regarded them not ] The whole place being by this Writer cited out of Jeremy chap. 31. 32. some difficulty there will be to accord this part of the citation, 〈 in non-Latin alphabet 〉 , I regarded them not, with that which we now find in the Hebrew there. For the words 〈 in non-Latin alphabet 〉 , as our Hebrew copies now read, ordinarily signify 〈 in non-Latin alphabet 〉 , I ruled over them, which is very far distant both from the designed sense of that place, if we will judge by the Context, and from the words. I regarded them not, as they are here recited. The unfitness of that rendering in that place in the Prophet is visible to any reader that observes the words immediately precedent, which my Covenant they brake, to which these other cannot connect (but rather the contrary) and I ruled over them, or, I was their Lord. Here our English have put husband for Lord, and although for and, and yet farther altered it in the Margent, Should I have continued an husband unto them? by way of interrogation; which as it makes the sense directly contrary to what it would be without the interrogation, so it is a confession, that that contrary sense is (in the truth) it which alone is agreeable to the place. It is therefore far more reasonable to consider, that the words which are here recited in this Author, and are exactly agreeable to the Context in the Prophet, (which is designed to set down the Israelites breaking of Covenant, and God's dealing with them by way of punishment) are the very words▪ by which the Greek Translator had rendered that place in the Prophet, which makes it necessary to conclude, that either the Hebrew Copy now is in this particular varied from what it was when they translated it, or that 〈 in non-Latin alphabet 〉 hath some other signification then that which is ordinarily taken notice of. That all Copies transcribed from hand to hand should be subject to some light changes, is nothing strange; nay, 'tis evident, by comparing 2 Kin. 20. 12. with Isaiah 39. 1. that such mistakes have been committed: for there in a story, which in both those places is exactly the same, we now read 〈 in non-Latin alphabet 〉 Ber • dach in the former place, and 〈 in non-Latin alphabet 〉 Merodach in the latter, which must needs be imputed to the hand of the Scribe, and not to any other original. So in the same story, in the very next verse, 2 Kin. 20. 13. we read 〈 in non-Latin alphabet 〉 , And Hezekiah heard, or hearkened, but Isai. 39. 2, it is 〈 in non-Latin alphabet 〉 , And Hezekiah was glad of them; where the light change of 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 is visibly the error of the Scribe. And so the eighteenth Psalm, which was certainly delivered by David in one fixed, certain form, is yet varied in many particulars, 2 Sam. 22. which cannot be imputed to any cause but that of the Transcribers; and the Masorites pains, coming long after these changes were come in, can give no security or fence against them. And then it is not impossible but that thus it hath happened in that place of Jeremy which is here cited. Accordingly the Annotations under the name of Hugo Grotius conceive, that the Septuagint read it 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , and accordingly rendered it 〈 in non-Latin alphabet 〉 , I forsook them, regarded them not, continued not my defense unto them, but permitted them to be often worsted by their enemies: but M • Meade from Cappellus supposeth it to have been 〈 in non-Latin alphabet 〉 (which is as light an alteration, only 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , as in the other 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 ) which is also 〈 in non-Latin alphabet 〉 , I neglected them, departed from them, detested or abomin'd, and accordingly forsook them. Other examples of this nature we have in the New Testament, which may here fitly be taken notice of. Mat. 15. 9. we have these words, 〈 in non-Latin alphabet 〉 , In vain they worship me, teaching doctrines the ordinances of men. This verse is taken out of Isa. 29. 13. where yet the Hebrew reading now, 〈 in non-Latin alphabet 〉 , hath nothing that can be duly rendered 〈 in non-Latin alphabet 〉 and in vain. But by the Septuagint there, (and the Evangelist here) it is to be believed that it was otherwise read when they so rendered it; and if for 〈 in non-Latin alphabet 〉 in the beginning of the verse we read 〈 in non-Latin alphabet 〉 , and only change the points of the last word, without change of any letter, and read 〈 in non-Latin alphabet 〉 , docens, teaching, instead of 〈 in non-Latin alphabet 〉 taught, it will then be exactly as the Septuagint render, & the Evangelist cites it from them: For that 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 in vain appears by the use of it in that sense, Isa. 45. 18, and 19. and c. 49. 4. and from thence it is that the Idols are oft in this Prophet called 〈 in non-Latin alphabet 〉 vanity. So Mat. 27. 9, 10. we have these words cited out of Jeremy the Prophet, 〈 in non-Latin alphabet 〉 . Wherein there are many difficulties. As first, how these words come to be cited out of Jeremy, which are found in Zacharias only. But that may be salved, either by saying that this was first in Jeremy 's prophecy (somewhat of his not now extant, but by tradition delivered down to have been originally his) and afterward in Zechariah 's, according to a saying of the Jews, that the spirit of Jeremy risted on Zacharias; or else by affirming that those latter (the 10, 11, 12.) chapters of Zacharias were really the prophecies of Jeremy, though, as other men's Psalms are annexed to David 's, and Agur 's Proverbs to Solomon 's, so these chapters of Jeremy 's. prophecy (perhaps not coming to light till after the Captivity) are affixed to the former chapters of Zacharias. A second difficulty there is, how 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , they received and gave, can here connect with 〈 in non-Latin alphabet 〉 the Lord commanded me. And that may be answered also by observing that 〈 in non-Latin alphabet 〉 , being answerable to 〈 in non-Latin alphabet 〉 in the Hebrew, must necessarily be rendered in the first person Singular, I received, not in the third Plural, they, and consequently that the • in 〈 in non-Latin alphabet 〉 is to be looked on as a mistake of the Scribe, (conceiving that 〈 in non-Latin alphabet 〉 had been the third person Plural, and so according this unto it) whereas both the Syriac in Matthew reads it I gave, and the Hebrew in Isaiah 〈 in non-Latin alphabet 〉 I gave, or sent. And that this must be so read, appears by the 〈 in non-Latin alphabet 〉 retained in all, as the Lord commanded (not them, but) me. But then there is a third difficulty, which can no way be salved, but by making use of the observation which we are now upon. For instead of those words in Matthew, 〈 in non-Latin alphabet 〉 , according as the Lord appointed me, the Hebrew reads in Zacharias 〈 in non-Latin alphabet 〉 the house of the Lord, and the Septuagint agrees, with a little change (the addition of 〈 in non-Latin alphabet 〉 into ) 〈 in non-Latin alphabet 〉 into the house of the Lord, rendering 〈 in non-Latin alphabet 〉 I gave, or sent, (which belongs to laying down the price in the purchase of the field) 〈 in non-Latin alphabet 〉 and I cast, as if it referred to the casting it down in the Temple. For salving of which, it must first be observed that the thing to which this prophecy is applied in Matthew; is the high priest's buying the potters field, v. 7. with that money which Judas returned to them, v. 3. casting it down in the Temple, v. 5. which accordingly they take up, 〈 in non-Latin alphabet 〉 , v. 6. which is an evidence that the testimony applied to that matter must be interpreted of those High priests, represented prophetically in the first person singular, 〈 in non-Latin alphabet 〉 I received, 〈 in non-Latin alphabet 〉 , and I gave, or parted with them, 〈 in non-Latin alphabet 〉 in the Septuagint, and 〈 in non-Latin alphabet 〉 for the potters field. Secondly, the phrase 〈 in non-Latin alphabet 〉 seems to be a mistake for somewhat else, and that Mr. Meade hath very probably conjectured to be (by an easy change of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 according to the word of the Lord, as the phrase is used Hest. 1. 8, 15. and often in that book, and so that will be exactly rendered by the 〈 in non-Latin alphabet 〉 , according as the Lord appointed. And unless some such change be imagined, there will be no sense in the Hebrew: first, because 〈 in non-Latin alphabet 〉 , without any preposition before it, is to be rendered the house, not into the house, of the Lord; and secondly, because the place belonging to the High-priest's buying the field, hath nothing to do with Judas's casting down the money in the Temple, or house of the Lord, which act of his was precedent to the High-priest's 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 taking, and giving that money for that purchase. Thus again Act. 15. 17. where we read 〈 in non-Latin alphabet 〉 , that the residue of men may seek the Lord, &c. the words are evidently taken out of Amos 9. 12. And yet there the Hebrew words, as now we read them, are somewhat distant, 〈 in non-Latin alphabet 〉 that they may possess the remainder of Edom. And therefore both by the Septuagint's translation, and the citation in the Acts, learned men have adventured to resolve, that the Hebrew was then distant from what now we find in the Copies, most probably thus, 〈 in non-Latin alphabet 〉 that the residue of men may seek the Lord, and all this by light changes of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 Edom for 〈 in non-Latin alphabet 〉 man or men, the Singular number collective being oft put for the Plural. So when Hos. 14. 2. we find in the Hebrew copy which we now use, 〈 in non-Latin alphabet 〉 the calves of our lips, but in the Greek translator, and from thence Heb. 13. 15. 〈 in non-Latin alphabet 〉 , the fruit of our lips, 'tis possible and easy to conjecture that the antienter and true reading was 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 ) which signifies 〈 in non-Latin alphabet 〉 fruit. These examples according in this matter (and many more discernible in the Old Testament, by comparing the Hebrew, as now we have it, with the Greek) make it not unreasonable to receive this account which hath here been given of 〈 in non-Latin alphabet 〉 , on occasion of which these others have been here mentioned, because omitted in their proper places. But Mr. Pocock. hath given me some reason to depart from these conjectures, and adhering to the ordinary reading, to take notice of another notion of the word 〈 in non-Latin alphabet 〉 , where it is in construction with 〈 in non-Latin alphabet 〉 . In most other places the word is used either with an Accusative case after it, or with the preposition 〈 in non-Latin alphabet 〉 , and then constantly it signifies dominari, but in this place of Isaiah, and Jer. 3. 1. it is used in a peculiar different manner with 〈 in non-Latin alphabet 〉 ; and then 'tis Kimchi 's observation, as his son tells us, that wheresoever 〈 in non-Latin alphabet 〉 is used with 〈 in non-Latin alphabet 〉 , it is taken in an ill sense; and accordingly he interprets it in Jeremiah 〈 in non-Latin alphabet 〉 , I have lothed you: and so Rabbi Tanchumi, It signifies, saith he, to scorn or reject, in the same sense as the word 〈 in non-Latin alphabet 〉 is used, which is but a light change from 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 . And thus in the Arabic, which is but a Dialect of the Hebrew, the word 〈 in non-Latin alphabet 〉 signifies not only dominari, and maritum esse, but perturbari, separari, fastidire, nauseare, and in that sense is used in conjunction with 〈 in non-Latin alphabet 〉 , as here it is, and with alla. So Ebn Jannahius, whom David Kimchi commonly follows, and cites by the name of R. Jonah. And so this is a fair account of this place. The like also hath he given of that other last mentioned, Heb. 13. 15. making 〈 in non-Latin alphabet 〉 fruit to be there taken in the notion of 〈 in non-Latin alphabet 〉 , which the Septuagint use for an holocaust, which being ordinarily of Bullocks, the Hebrew 〈 in non-Latin alphabet 〉 calves may well be rendered by it. Of this see Note on Heb. 13. e.

CHAP. IX.

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

2. For there was a Tabernacle made, the first wherein was the candlestick, and the table, and the show-bread; which is called the sanctuary:]

3. And after the second veise, the Tabernacle which is called the holiest of all.]

4. Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the [note b] golden pot that had Manna, and Aaron's rod that budded, and the tables of the covenant,]

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

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

7. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the [note e] errors of the people:]

8. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing.]

9. Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience,]

10. Which stood only in meats and drinks and divers washings, and carnal ordinances imposed on them until the time of reformation.]

11. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle not made with hands, that is to say, not of this building.

12. Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. ]

[Paraphrase] 11, 12. But when Christ came to enter on the highpriesthood to obtain for us all those blessings (of purging the conscience, which could not be had by the Law, of bestowing on us our great reward, which is not to be had in this life, and so) which were future in respect of the Law and of this life, and to that purpose made use of a tabernacle that was of a more honorable nature then that under the Law, to wit, his own body, not made with hands as that was, but formed by the Holy Ghost in the Virgins womb, after an extraordinary manner (and so differing not only from that tabernacle as flesh from wood, but also from other human bodies, as that which was conceived by the Holy Ghost, from that which was begotten after the ordinary manner) when, I say, Christ entered on his high priesthood, he ascended into heaven, instead of the Holy of holies, and did this once for all, instead of the once a year of the high priest, and this with his own blood, or having laid down his own life, instead of that blood of goats for the people; and of bullocks for himself, which the priest took with him to the Holy of holies, having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin, by his death and resurrection.

13. For if the blood of bulls and goats, and the ashes of an heiser sprinkling the unclean, [note f] sanctifieth to the purifying of the flesh:]

[Paraphrase] 13. For if the legal pollutions, the eating or touching of unclean things, &c. be expiated by blood and ashes, so far as to keep them that are polluted so from being turned out of the Congregation, and from any legal punishment:

14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?]

[Paraphrase] 14. How much more shall Christ's death, the shedding of his blood for you, and after that, his presenting himself to his Father in heaven in a body that shall never die anymore, raised from the dead by the Spirit and power of God, and now being not only alive, but immortal, deliver you from the guilt of sin, and fit you to serve God in a vital Christian course, giving over all the sins of the former life?

15. And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance.]

[Paraphrase] 15. And for this end was Christ made use of to intercede between God and us, and establish and seal a new Covenant with us, that by the intervention of his death for the expiation of all sins and transgressions, even such as could not be expiared under the old Covenant, they which are effectually called, the truly penitent reformed believers, may have heaven and eternal bliss made over to, and possesled and instated on them, by way of inheritance.

16. For where a Testament is, there must also of necessity [note g] be the death of the Testator.]

[Paraphrase] 16. He shed his blood, I say, because that a Testament be valid, or that any man enjoy anything by the death of another, the death of the Testator is required necessarily, and must be avouched or produced by him.

17. For a Testament is of force after men are dead, otherwise it is of no strength at all, while the Testator liveth.]

[Paraphrase] 17. There being no stability in a Will as long as the Testator liveth, because he may change it if he will, and besides it is to be supposed of him, that he meant not the benefit of it to his heir till after his own death.

18. Whereupon neither the first Testament was dedicated without blood.

[Paraphrase] 18. And therefore agreeably to this nature of Covenants, which are among the Eastern Nations still signed with blood, and of Testaments which are not in force till the Testators death, we read in the Law, that the ceremony of blood was used in the sanction of the first Covenant, that under the Law.

19. For when Moses had spoken every precept to all the people according to the Law, he took the blood of calves and of goats▪ with water and scarlet wool and hyssop, and sprinkled both the book and all the people,]

[Paraphrase] 19. For when the Commandments, Exod. 20, 21, 22, 23. were by Moses recited to all the people according to God's appointment, then, as it follows Exod. 24. 6. he took, &c. and sprinkled, &c. (which noted this sanction of Covenants (as of Testaments by death) by the Ceremony of blood, and fore-signified the shedding of the blood of Christ for the making of a new Covenant with us,)

20. Saying, This is the blood of the Testament which God hath enjoined unto you.]

[Paraphrase] 20. Saying, This blood is the Ceremony of establishing the Covenant which God hath made with you.

21. Moreover he sprinkled with blood both the Tabernacle and all the Vessels of the Ministry.]

[Paraphrase] 21. And so likewise he sprinkled the Tabernacle, and all the utensils that were used in the worship of God, with blood.

22. And almost all things are by the Law purged with blood; and without shedding of blood is no remission.]

[Paraphrase] 22. And generally under the Law the course was, that all things that were purisied should be purisied by that ceremony of shedding blood, and so in like manner, that when any sin was committed, a beast should be slain for a sacrifice, by way of confession that that sin deserved death.

23. It was therefore necessary that the patterns of things in the heavens should be purisied with these, but the heavenly things themselves with better sacrifices then these.]

[Paraphrase] 23. And therefore the Law commanding that the Tabernacle which (in respect of the two parts of it, but especially the inmost part) is an image of the highest Heavens, should thus be purified with the blood of bullocks or goats, that is, that the Priest should never enter in thither without such blood-shedding, it is most agreeable and proportionable to these types, that Christ should die, shed his own blood, and so enter into Heaven to be our high Priest (and in like manner that we through many sufferings should enter into the kingdom of God.)

24. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us:]

[Paraphrase] 24. For Christ was not so an high Priest as to enter into any holy place built by men, the image or representation of signify Heaven, (see Wisd. 9. 8.) but into Heaven itself, there to appear before God, as the Priest was said to do in the Holy of holies, and to recommend our wants and affairs to him, and negotiate for us, and so to relieve us when we stand in need of him:

25. Nor yet that he should offer himself often, as the high Priest entereth into the holy place every year with blood of others:]

[Paraphrase] 25. Nor was the similitude betwixt him and an high Priest to hold in this, that as the Priest enters into the holy place every year with the blood of bullocks and goats, so Christ should enter every year into that which was signified by the Holy of holies.

26. (For then must he often have suffered since the foundation of the world) but now once in the end of the world hath he appeared [note h] to put away sin by the sacrifice of himself.]

[Paraphrase] 26. (For then he should from time to time ever since the beginning of the world have died many times) but in this, his presenting himself in the sight of God, his going to heaven to intercede for us, differs from the Priests going into the Holy of holies, that Christ doth shed none but his own blood, and that but once for all, and that now in this last age, (see Note on Mat. 24. c.) this close or shutting up of the Jewish state, on purpose to obtain pardon for whatsoever sins repented of, and to work reformation among us.

27. And as it is appointed unto men once to die, but after this the judgment: •

[Paraphrase] 27. For in this is the condition of Christ like to the condition of other men, that as they must die but once, and then be judged to all eternity:

28. So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation .]

[Paraphrase] 28. So Christ having yielded up himself for a sacrifice for us, and so born our sins up to the cross with him (died as our surety or proxy) shall do this but once: when he comes again it shall be in another manner, he shall not come to this earth to die again, but shall come in glory and power, (quite unlike that state wherein he was when he bare our sins) to the relieving and bestowing deliverance on those who expect and wait for him, and constantly adhere to his commands.

Annotations on Chap. IX.

[ a] V. 1. First covenant ] That it must be read 〈 in non-Latin alphabet 〉 the first without 〈 in non-Latin alphabet 〉 tabernacle, will appear by the authority of ancient MSS. (as, besides others taken notice of by other men, in an ancient one in Magd. Col. Library in Oxford ) and of the Syriac and old Latin Translation, and of Saint Chrysostom, and the Greek Fathers, who read it not: And then there is little doubt but the Substantive to it must be 〈 in non-Latin alphabet 〉 Covenant, mentioned in the former Chapter, and called 〈 in non-Latin alphabet 〉 , the first, in the verse immediately preceding this, c 8. 15. which anciently was conjoined with this, before the division into Chapters. Besides the addition of 〈 in non-Latin alphabet 〉 tabernacle will not be very congruous; for then the Tabernacle must be said to have in it 〈 in non-Latin alphabet 〉 the worldly holy, that is, the Tabernacle, as appears v. 3. where 〈 in non-Latin alphabet 〉 tabernacle is called 〈 in non-Latin alphabet 〉 the Holy of holies. As for 〈 in non-Latin alphabet 〉 ordinances, see Rom 8. d. and 〈 in non-Latin alphabet 〉 is in any reason to be taken not in the Genitive, but the Accusative plural, and so will note sacrifices and other institutions for God's worship, which belonged to that Mosaical Covenant.

[ b] V. 4. Golden pot ] It is a matter of some difficulty to determine, whether it were the Ark, in which the Pot of Manna and the Rod are hore said to be kept, or more generally the Holy of holies, wherein, as in a common place, both they and the Ark were. For first, the phrase 〈 in non-Latin alphabet 〉 in which, may equally refer to 〈 in non-Latin alphabet 〉 the tabernacle called the Holy of holies, and to 〈 in non-Latin alphabet 〉 the Ark: and secondly it is positively affirmed, 1 King. 8. 9. that there was nothing in the Ark but the tables of stone. But then on the other side it is apparent that those Tables of the Law were in the Ark, and therefore the mention of those being immediately subjoined to the mention of the Pot and the Rod, and connected distinctly with a 〈 in non-Latin alphabet 〉 the pot and the rod and the tables, in all reason they must be thought affirmed to be in the Ark, where it is certain the Tables were; and 2. it is as manifest that the 〈 in non-Latin alphabet 〉 , over it, v. 5. denotes the Ark, on the covering of which, and not of the Holy of holies, the Cherubim were. To this difficulty that which Theophylact hath affirmed is most satisfactory, that though at that time which is referred to 1 King. 8. 9. that is, in Solomon's time, there was nothing in the Ark but the Tables, yet in after-times the Pot and the Rod were put there, viz. in Jeremiah's time, when the Ark was to be hid by him: and all this, saith he, S. Paul may be supposed by tradition to have had from Gamaliel his Master, a Pharisee; and accordingly, saith he, 〈 in non-Latin alphabet 〉 , the Hebrews, or Jews, of his time, which were of the Pharisees sect, affirmed it to be so.

[ c] V. 5. Glory ] 〈 in non-Latin alphabet 〉 , glory, is here set to signify the Schechina, or appearing of God, which was wont to be by Angels, of which there Cherubims were the representations. See Note on Mat. 16. n. and on Mar. 1. 2.

[ d] Ib. Mercy-seat ] The word 〈 in non-Latin alphabet 〉 is answerable to the Hebrew 〈 in non-Latin alphabet 〉 . Now the word 〈 in non-Latin alphabet 〉 signifies two things, first, to cover (and indeed the English word cover seems to come from it) and that either simply to cover, or to cover with pitch, &c. & secondly in Piel, to cleanse, expiate, and to be propitious. Hence it is rendered sometimes 〈 in non-Latin alphabet 〉 to plaster, or cover, with bitumen of pitch, and sometimes, most ordinarily, 〈 in non-Latin alphabet 〉 , to propitiate or cleanse. And accordingly 〈 in non-Latin alphabet 〉 is rendered sometimes 〈 in non-Latin alphabet 〉 a covering, Exod. 26. 36. sometimes 〈 in non-Latin alphabet 〉 propitiatory; and 〈 in non-Latin alphabet 〉 propitiatory, when the sense is 〈 in non-Latin alphabet 〉 covering. See Note on Rom 3. h. And so in this place, where it notes a part of the Ark, it must be taken in the notion of the Hebrew, and rendered in that sense of 〈 in non-Latin alphabet 〉 , covering, as 'tis Exod. 26. 34. and 30. 6. or as the Hebrew 〈 in non-Latin alphabet 〉 , if it had been here retained, would have imported.

[ e] V. 7. Errors ] The word 〈 in non-Latin alphabet 〉 , though it signifies peculiarly ignorance, yet is taken among the Greek Writers in the Old Testament for sinning indifferently. So Tob. 3. 3. Judith 5. 20. Ecclus. 51. 26. 1 Mac. 13. 39. 2 Mac. 13. 37. Ecclus. 23. 2. and 3 Mac. 〈 in non-Latin alphabet 〉 , a company that had not sinned against the King, according to the notion of the Hebrew 〈 in non-Latin alphabet 〉 , which as it signifies ignoravit, erravit, ignorance, error, so also it signifies defecit, recessit, falling off, failing; and so here it signifies all those sins for which there was allowed exp • ation and sacrifice under the Law, that is, all sins but those of Presumption, or Will.

[ f] V. 13. Sanctifieth ] 〈 in non-Latin alphabet 〉 to sanctify in this place signifies to purify, in the notion that belongs to the Hebrew 〈 in non-Latin alphabet 〉 which is sometimes rendered 〈 in non-Latin alphabet 〉 pure, sometimes 〈 in non-Latin alphabet 〉 holy; and accordingly 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , impure and holy, are set opposite 1 Cor. 7. 14. So also the Hebrew 〈 in non-Latin alphabet 〉 which is vulgarly 〈 in non-Latin alphabet 〉 to sanctify, is used for washing among the Jews. See Note on 1 Cor. 7. d. Thus it appears to be used here, not only by the 〈 in non-Latin alphabet 〉 unclean, or polluted, immediately precedent, and the 〈 in non-Latin alphabet 〉 cleansing, or purity, following; but by the evidence of the matter here spoken of. For that was the design of the legal sacrifice, blood and ashes, to cleanse them that were legally polluted, which is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the cleansing of the flesh, that is, to make them legally clean, such as might come into the congregation again. But this still in a Metaphorical signification, as cleansing signifies expiation, or obtaining pardon of sin, freeing from the inconveniences or Censures that belonged to it. In this same sense the word is used c. 10. 10. Through which will we are sanctified, 〈 in non-Latin alphabet 〉 , that is, our sins are expiated, through the offering of the body of Christ once for all, which v. 26. is expressed by another phrase, that he hath now once appeared to put away sin by the sacrifice of himself.

[ g] V. 16. Be the death —] What the word 〈 in non-Latin alphabet 〉 siggnifies here, will be best guest by the Context, which looks to the validity of Wills and Testaments, and to the pleading of them in Law, to receive benefit from them. This is expressed v. 17. by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and of this it is sufficiently known in all Laws, what is here said, that as long as the Testator lives there is no validity in his Will, no pleading anything from it, because Voluntas est ambulatoria, say the Lawyers, a man as long as he lives may change his Will. In this sense may this 16. v. be thus interpreted, 〈 in non-Latin alphabet 〉 , where there is a Testament, that is, where a Testament is produced or pleaded, or, where a Testament is a Testament, or, to the confirming of a Testament, to the proving of a Will, 〈 in non-Latin alphabet 〉 , it is necessary, 〈 in non-Latin alphabet 〉 , that the death of the Testater be brought, produced, alleged, brought into the Court, testimony brought of it; for otherwise the Will will not be 〈 in non-Latin alphabet 〉 firm, nor 〈 in non-Latin alphabet 〉 of force, 〈 in non-Latin alphabet 〉 , &c. as long as the Testater is alive, or as long as there is no constat of his death. Thus is the word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 used sometimes in the New Testament, in a Forensical sense, as 〈 in non-Latin alphabet 〉 , to bring an accusation, 1 John 18. 29. 〈 in non-Latin alphabet 〉 , Act. 25. 7. to bring accusations or charges against any, and 〈 in non-Latin alphabet 〉 to bring, or enter, a suit against one.

[ h] V. 20. To put away ] 〈 in non-Latin alphabet 〉 properly signifies to frustrate, as 〈 in non-Latin alphabet 〉 , to frustrate God's connsel, that is, deprive it of (evacuate) the end of it: and so here Christ 's death is 〈 in non-Latin alphabet 〉 , depriving sin of its end or design, which was first to get us into its power, to reign in our mortal bodies, and then maliciously to bind us over to punishment eternal; from both which Christ 's death was designed to redeem us, from living in sin, and from being punished for it, according to the two benefits of Christ 's death, signified in the Sacraments, grace and pardon.

CHAP. X.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

11. And every Priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:]

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

12. But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God,]

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

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

[Paraphrase] 13. Exercising his regal office in men's hearts, and meaning to exercise it also over sin and death itself, in abolishing or subduing them both in the resurrection.

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

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

15. Whereof the Holy Ghost also is a witness to us, for after that he had said before,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

25. Not forsaking the assembling of ourselves together, as the manner of some is but exhorting one another: and so much the more, as ye see the day approaching.]

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

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

27. But a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries.]

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

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

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

29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace?]

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

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

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

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

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

32. But call to remembrance the former days, in which after ye were illuminated, ye endured a great • ight of afflictions;]

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

33. Partly whilst ye were made a gazing-stock both by reproaches and afflictions, and partly whilst ye became companions of them that were so used.]

[Paraphrase] 33. Suffering most courageously and notoriously yourselves, and showing your fellow-feeling and common concernment with them that were thus afflict • d.

34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring substance.]

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

35. Cast not away therefore your confidence, which hath great recompense of reward.]

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

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

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

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

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

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

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

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

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

Annotations on Chap. X.

[ a] V. 25. Day approaching ] The notion of 〈 in non-Latin alphabet 〉 , the day of Christ, and 〈 in non-Latin alphabet 〉 , day, and 〈 in non-Latin alphabet 〉 , coming of Christ, and 〈 in non-Latin alphabet 〉 , kingdom of God, and many the like, signifying that famous destruction of the Jews, hath been often mentioned. The other phrases have been gathered together from their dispersions through this book, Note on Mat. 3. c. Mat. 24. b. c. &c. Now for this of 〈 in non-Latin alphabet 〉 , day, or 〈 in non-Latin alphabet 〉 , day of Christ, although somewhat hath been said on Rom. 13. Note d. yet now more fully it must be explained. The force of the phrase may appear Zach. 14. 1. Behold the day of the Lord cometh, and I will gather all nations against Jerusalem to battle, and the city shall be taken, &c. and so in many places of the Old Testament: and accordingly in the New, Luk. 17. 24. The Son of man 〈 in non-Latin alphabet 〉 , in his day, that is, when he comes to destroy Jerusalem; so Mat. 24. 36. 〈 in non-Latin alphabet 〉 of that day and hour, that is the punctual time of this destruction (not of the day of the last judgment, but of somewhat that was to come in that age, V. 34.) knows no man. So Luk. 17. 30. 〈 in non-Latin alphabet 〉 the day wherein the Son of man shall be revealed; & v. 31. 〈 in non-Latin alphabet 〉 in that day; and c. 19. 40. 〈 in non-Latin alphabet 〉 the days shall come in which thy enemies shall cast a trench. So Act. 2. 20. 〈 in non-Latin alphabet 〉 , the great and conspicuous day of the Lord, from which stone of the Jews should escape, but only the believers: In which place, as 'tis cited out of Joel, 'tis observable that there is first mention of the last days, v. 17. (which as the Jews render the days of the Messias, so Peter interprets the time after the resurrection of Christ, in which the Spirit was poured out ) then of this great day v. 20. which is as it were 〈 in non-Latin alphabet 〉 , the last of the last, forty years after his resurrection, in which Judea was to be laid wast. So 1 Cor. 1. 8. the day of the Lord Jesus, agreeable to the 〈 in non-Latin alphabet 〉 , revelation of the Lord Jesus, ver. 12. both of them denoting this time of judgment on unbelievers, and deliverance of the faithful: See also chap. 3. 13. So 1 Thess. 5. as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 times and seasons, v. 1. refer to this matter (as, the time is come, Ezech. 2. 7.) so 〈 in non-Latin alphabet 〉 , the day of the Lord cometh as a thief (the same that is said of it 2 Pet. 3. 10.) belongs to this matter also. So 2 Thess. 1. 10. In that day. So here 〈 in non-Latin alphabet 〉 , the day approaching, as Luk. 21. 8. 〈 in non-Latin alphabet 〉 , the season approacheth, or as Joel 2. 1. 〈 in non-Latin alphabet 〉 , the day of the Lord is come, it is nigh at hand. So the 〈 in non-Latin alphabet 〉 day dawning is that day of judgment to the Jews, and deliverance to the believers among them, 2 Pet. 1. 19. (see Note g.) And that this phrase should thus signify will not be strange, when it is considered that in all languages and idiomes, the word Day signifies judgment here on earth. So 〈 in non-Latin alphabet 〉 1. Cor. 3. 13. the day shall declare, that is, the judgment, or trial; and 〈 in non-Latin alphabet 〉 , man's day, 1 Cor. 4. 3. that is, the judgment of men: so dies in Latin, diem dicere, to implead, and in English a days-man, an umpire or judge (see Note on Mat. 3. c. and Mat. 24. b.) That this is the meaning of this place will appear by the scope of the place, which is, to comfort them which were ready to fall off from Christianity, upon the continued persecutions of the Christians by the Jews, among whom these Hebrew Christians lived, as will appear in the story, Act. 11. 19. & 1 Thess. 2. 14. the approach of whose destruction must consequently be matter of comfort to them that had suffered long, and so of keeping them from falling away, (see Note on Rom. 13. c.) And secondly, 'twill appear by the plain words that follow to this very purpose, to sustain their patience, v. 37. Yet a little while, and he that cometh, 〈 in non-Latin alphabet 〉 , that is, Christ, which hath promised to come to their punishment and your relief, will come, (and that notes this particular, the destruction of the Jews, which is called his coming, Mat. 24) 〈 in non-Latin alphabet 〉 , , and he will not tarry, that notes the 〈 in non-Latin alphabet 〉 , the approach of that day. And to this purpose to confirm men in patient expectation of this, without all disheartening by the delay, follow all those examples of Faith, c. 11. in which it appears that many depended by faith on performances of promises to their posterity, which were never performed to themselves personally, and so might very well fortify the Hebrews for an expectation of a far shorter time, it being now very near at hand. The same is expressed, when it draws nigher at hand, by 〈 in non-Latin alphabet 〉 , 1 John 2. 18. the last hour.

[ b] V. 26. For if we sin willfully— ] What is meant by this phrase, 〈 in non-Latin alphabet 〉 , Sinning willfully after receiving the acknowledgment of the truth, must be collected by a brief survey of every part of the phrase. First, 〈 in non-Latin alphabet 〉 to sin, as it signifies in general any kind or sort of sin, not only deliberate, but of ignorance, or passion, or surprise, and again not only an act, but hab • t or course of sin, (and is to be determined to either by the Context in any place,) so in many places it appears to signify the great sin of Apostasy: so c. 3. 17. and is applied to the Apostate Angels 2 Pet. 2. 4. And so here sure it must signify the sin here spoken of, ver. 23, and 25. being the not retaining, that is, forsaking, the profession of their hope; that is, the Christian profession, and 〈 in non-Latin alphabet 〉 , forsaking the assemblies of public worship, &c. which though done upon the motive of fear, to avoid persecution, yet was an Apostatizing from the Christian course, and that no sudden, passionate, but weighed, deliberate act and course, and is therefore defined ver. 38. to be an 〈 in non-Latin alphabet 〉 a drawing back to perdition, an Apostasy from the Christian profession, a preferring the advantages of the world, the preserving their own present safety before the service and worship of God, and privileges belonging to it; and accordingly this sin of these forsakers is elsewhere ordinarily expressed by loving the world, and the things of the world, in opposition to, and exclusion of, the love of the Father, loving of pleasures more then of God, serving of the belly, &c. and 'tis known of these Gnostics, that as they renounced the Christian profession, so they joined with the enemies (called here 〈 in non-Latin alphabet 〉 adversaries v. 27.) against the Christians, and to save themselves calumniated and persecuted others. Now this sin thus considered is here farther expressed to be so by the mention of their former acknowledgment of the truth. and by their continuing in this course 〈 in non-Latin alphabet 〉 willfully after the acknowledgment of the truth. That may be taken in a double notion: First, to signify the commission of this sin after the acknowledgment of Christianity in general, after having received the faith, and obeyed it (which must necessarily deprive them of all excuse of Ignorance or Involuntarinesse) as, 2 Pet. 2. 21. 〈 in non-Latin alphabet 〉 , having acknowledged the way of righteousness, and then 〈 in non-Latin alphabet 〉 to turn, clearly signifies. And this 'tis certain is contained here: for they that thus forsook the assemblies, and drew back, were the 〈 in non-Latin alphabet 〉 , the just, v. 38. But, I suppose, there is yet a farther notion of it, which must be added to this, the doing this contemptuously against the Apostles doctrine and admonition, concerning the infusions of the Gnostic-heretics, and consequently a casting off the authority of the Apostles and Governors of the Church, who acted in power of the Holy Ghost; and they that thus disobeyed, were looked on and dealt with as heathens and Publicans, desperate and incorrigible, Mat. 18. 17. Thus saith Photios, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , There is great difference between sins committed out of ignorance, and wicked practices committed in knowledge and with contempt, Epist. p. 386. And that this was it, appears, not only by the exhortations and admonitions of the Apostle through this whole Epistle, Take heed, brethren, that there be not in any of you an evil heart of unbelief in departing, or Apostatizing, from the living God, ch. 3. 12. and by his laying before them the examples of the murmuring and provoking Apostatizing Israelites, which lost their Canaan, and by foretelling the like vengeance that would suddenly fall on them, if they did thus depart; but also by one end or consequent of their forsaking their Church-meetings, contemning and rejecting the exhortations and admonitions of their Governors, for which, among other things, these meetings were ordained. And this seems to be here noted by mention of the 〈 in non-Latin alphabet 〉 but exhorting, which was especially the Governors office, and which they that forsook the assemblies did forsake also and did not submit themselves to it. And then they that thus sin'd 〈 in non-Latin alphabet 〉 willfully after the having received this acknowledgment of the truth, were they that did contemptuously forsake and cast off the Christian yoke, which they had once submitted to, and that is the character of Apostates. Add to th •• 〈◊〉 consideration of v. 28. where, parallel to the • ate of the person here, is set 〈 in non-Latin alphabet 〉 , Any one that despiseth, or setteth at naught, Moses Law, the man that will do presumptuously, and will not hearken to the Priest, or to the Judge, Deut. 17. 12. such an one, as when his fact is competently proved against him, he must die without mercy: And that is also the meaning of the 〈 in non-Latin alphabet 〉 , there remains no longer any sacrifice for sin. It is such a sin for which the High-priest among the Jews was not allowed to offer sacrifice for expiation. 〈 in non-Latin alphabet 〉 , saith Josephus, l. 2. cont. Apion, there was no deprecating, no possibility of averting the punishment of death which belonged to such. Accordingly we see the practice in Maimonides (in the title of dressing oblations, cap. 3. num. 3, 5.) that no sacrifice should be made for Apostates, though for Ethnics there might. So again appears v. 29. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , trampling on the Son of God, that is, contemptuously using him, as these Apostatizing desertors did, counting the blood of the covenant an unholy thing, (as Ezech. 22. 26. to the Priests 〈 in non-Latin alphabet 〉 violating God's Law, is added their profaning God's holy things ) contemning the Covenant sealed by the blood of Christ, by which they have obliged themselves to adhere to him, and contumeliously using the Spirit of grace, that is, again despising and throwing away those precious advantages of the Spirit of God which had been bestowed upon them, but now are repel'd and rejected by them, as in the Canons of the Councils, they that have undertaken the office of Church-widows, and after marry, are said to do • despite to the grace of God: (see Conc. Wormac. cap. 45.) for which S. Paul hath casting off their first faith, 1 Tim. 5. 12. By all which appears what the nature and aggravations of this sin was, A forsaking the Christian orthodox, and going over to the heretical Gnostic way, which was a downright Apostasy from Christ to Antichrist. And for such an one the punishment is figuratively expressed by, there remains no farther, or no longer, sacrifice for sins: that is, either the blood of Christ trampled on by him, v. 29. will not prove beneficial to him, and so, because there is no other sacrifice, he is capable of no mercy; or else the prayers and oblations of the Church, which are used for those that they have any hopes of, belong not to him. See Note on chap. 6. b. and 1 John 5. c.

[ c] V. 38. Draw back ] What is here meant by 〈 in non-Latin alphabet 〉 we have two ways of discerning; first, by considering the word in the few other places of the New Testament: Act. 20. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , I did not withdraw, or hold back, from declaring to you any of those things that were profitable for you, and almost in the same words and sense v. 27. 〈 in non-Latin alphabet 〉 , &c. I did not withdraw, or withhold, myself from declaring to you the whole counsel of God. So in Phavorinus, 〈 in non-Latin alphabet 〉 hiding himself, getting out of the way, and 〈 in non-Latin alphabet 〉 , the word used c. 12. 25. for detractare, to get off from any employment, to be unwilling to enter upon it, to hang back, to refuse; so 〈 in non-Latin alphabet 〉 , Gal. 2. 12. he slunk away, withdrew himself, got out of their company, and that as an effect of fear, 〈 in non-Latin alphabet 〉 , &c. fearing the Jewish Christians. So Phavorinus again, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , fearing, running away. And so here the matter of the discourse being exhortation and encouragement to constancy in the Christian profession, in despite of all the terrors and assaults that lay on them from the Jews at that time, and that upon constant expectation of receiving a rich reward, deliverance here within a while, if they live and continue constant, and eternal bliss in another world, for all that they could suffer here, (which is the meaning of the 〈 in non-Latin alphabet 〉 confidence, &c. ver. 35.) it will be most agreeable that the just man's living by faith in the beginning of v. 38. should be his patient, cheerful, constant continuance in the Christian profession, merely upon the strength of the promises that are made to courage and constancy, the promised deliverance in this, v. 36, & 37. and eternity in another world: and contrary to that, the 〈 in non-Latin alphabet 〉 drawing back here, and 〈 in non-Latin alphabet 〉 v. 39. must needs be a fainting in the course, a pusillanimous falling off, a detractation or failing in point of perseverance, caused by fear or pusillanimity. And this will likewise appear by a second medium, by looking into the prophet Habakkuk, ch. 2. 4. from whence 'tis clear those words immediately precedent are cited, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , the just shall live by faith. If that place of Habakkuk be observe carefully in the Septuagint and the Hebrew, it will not be improbable which some have surmised, that the Septuagint read the Hebrew words a little otherwise then now we read them; not 〈 in non-Latin alphabet 〉 , arrogans fuit, was lifted up, as we read in the beginning of the verse, nor 〈 in non-Latin alphabet 〉 his soul, but 〈 in non-Latin alphabet 〉 for the former, and 〈 in non-Latin alphabet 〉 my soul for the latter. Now the word 〈 in non-Latin alphabet 〉 which they are surmised to have read there, is perfectly answerable to the 〈 in non-Latin alphabet 〉 here (as the 〈 in non-Latin alphabet 〉 my soul is rendered here 〈 in non-Latin alphabet 〉 my soul, otherwise then the Hebrew there will regularly bear it) for the Hebrew signifies primarily texit, covered, (and so 〈 in non-Latin alphabet 〉 was rendered by 〈 in non-Latin alphabet 〉 being hidden, out of Phavorinus ) and then also it signifies turbatus fuit, was frighted, or troubled, (which they that are, slink, or hide themselves out of the way.) So Isa. 50. 20. Thy children 〈 in non-Latin alphabet 〉 , the Chaldee reads, were troubled, the Septuagint, 〈 in non-Latin alphabet 〉 were in distress or great fear; and Jonah 4. 8. 'tis rendered 〈 in non-Latin alphabet 〉 was ready to faint; and so Am. 8. 13. the Targum explain it by 〈 in non-Latin alphabet 〉 , they shall be weary, or faint, and so in other places, the Septuagint render it by 〈 in non-Latin alphabet 〉 fainting or failing: and so the Septuagint, if they read as is surmised, will seem to have taken it in Habakkuk, He that falls off, or faints, the cowardly or fearful, my soul doth not like him. But others that have considered that place in Habakkuk, conceive the ordinary Hebrew reading may be well retained, the word 〈 in non-Latin alphabet 〉 being of the same signification with 〈 in non-Latin alphabet 〉 Jonah 4. 8. 〈 in non-Latin alphabet 〉 & defecit, and so Isa. 51. 20. 〈 in non-Latin alphabet 〉 thy sons have fainted. Thus Rabbi Tanchum renders it by withdrawing himself, being far removed, and that is all one with our notion of 〈 in non-Latin alphabet 〉 . And the Arabic word which is answerable to it signifies negligere, alio animum avertere, to neglect, to turn away his mind; and so that is agreeable also. Thus 〈 in non-Latin alphabet 〉 , which in the latter part of the verse ordinarily signifies right, is frequently rendered 〈 in non-Latin alphabet 〉 pleased, and so is all one with 〈 in non-Latin alphabet 〉 and then 〈 in non-Latin alphabet 〉 his soul may be retained also, meaning God's soul, from whom he averts, which therefore the Septuagint thought fit to express by 〈 in non-Latin alphabet 〉 , my, that is, God's soul, in like manner as they have done Psal. 5. 9. where the Hebrew hath, his strength, and they read 〈 in non-Latin alphabet 〉 , my strength. See Mr. Pocock Miscell. p. 45. And all this sets down the true notion of the word in this place, thus; But if he that should live by his faith, shall cowardly withdraw himself from the public worship of Christ, v. 25. (as Ignatius faith they did which had received the infusions of the Gnostics, 〈 in non-Latin alphabet 〉 , Ep. ad Smyrn. they abstain from the Eucharist, and from prayer, that is, public assemblies, and exhorts them to mend that fault, 〈 in non-Latin alphabet 〉 , ad Polyc. Let there be more frequent assemblies, and so again ad Ephes. ) if they withdraw from the 〈 in non-Latin alphabet 〉 , the patient, magnanimous encounter of afflictions, v. 32. from the 〈 in non-Latin alphabet 〉 or confident profession of the truth, v. 35. (in expectation of the future reward) from the 〈 in non-Latin alphabet 〉 patience, and doing the will of God, v. 36. and from the faith, v. 38. Whereby we depend securely on the promises of Christ, with confidence that they shall be performed to us, If, faith the Author, the just, the Christian prove thus pusillanimous, hang back from this performance of his duty, if by afflictions he be disheartened and terrified, God's soul hath no pleasure in him, he is utterly rejected and disliked by God. And thus, v. 39. 〈 in non-Latin alphabet 〉 towardise is directly set opposite to 〈 in non-Latin alphabet 〉 faith, as 〈 in non-Latin alphabet 〉 , saving the soul, or life, to the 〈 in non-Latin alphabet 〉 destruction or loosing of it.

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

CHAP. XI.

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

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

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

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

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

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

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

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

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

[Paraphrase] 5. By faith Enoch did that which was acceptable in the sight of God, and was rewarded by God by being translated to heaven, instead of dying (And that signifies that they that walk and persevere in the ways of God, when they go out of this world, they are never the worse for it, they are removed to a place of endless bliss.)

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

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

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

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

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

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

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

[Paraphrase] 9. And accordingly a like act of faith it was in him, that though he sojourned in that land which was promised him, in the same manner as he should if he and his seed had had nothing to do with it (he and his sons and his sons sons dwelling in it in Tabernacles, erected for a transitory passage through it, and not in houses, as in a place of possession, and thus they lived all their lives long till Jacob was removed into Egypt) yet he firmly believed that his seed should possess that land, and was himself very well satisfied without it;

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

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

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

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

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

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

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

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

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

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

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

[Paraphrase] 15. And that not their own Country Chaldea, from whence Abraham first went out upon God's command, for he and his posterity had many seasons to have gone back thither, if that had been the Country they looked after.

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

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

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

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