Annotations on the New Testament

CHAP. III.

1. WHerefore holy brethren, partakers of the heavenly calling, consider the Apostle and high priest of our profession Christ Jesus,]

[Paraphrase] 1. Upon these grounds may most reasonably exhort you, my Christian brethren, who are called and admitted to the same common faith, disciples of this crucified Savior, to consider and imitate Jesus Christ, who was sent with commission by his Father to preach that Gospel to us which we profess, and to ratify it with his own blood, the effusion of which denominates him our high priest, who sacrificed himself for us,

2. Who was faithful to him that appointed him, as also Moses was faithful in all his house.]

[Paraphrase] 2. And hath with all fidelity discharged his office, to which he was designed by God in every particular, in like manner as is affirmed of the fidelity of Moses, who governed and administered not any one part, but all the house of Israel.

3. For this man was counted worthy of more glory then Moses, in as much as he who hath [note a] built the house hath more honor then the house.]

[Paraphrase] 3. Nay Christ's condition is much more honorable then that of Moses, as far as that of the master of the family above any the most eminent servant in the house.

4. For every house is built by some man; but he that built all things is God.]

[Paraphrase] 4. For every family or kingdom hath some original or founder; but God is the founder of all, both of the Church of the Jews, and now of the Christians: and such is our Christ, of whom now we speak.

5. And Moses verily was faithful in all his house as a servant, for a testimony of those things which were to be after;]

[Paraphrase] 5. And indeed Moses's fidelity was only as that of a servant, or officer, in giving or promulgating those commands which God commanded him to promulgate;

6. But Christ as a son over his own house, whose house are we, if we hold fast the confidence and the [note b] rejoicing of the hope firm unto the end.

[Paraphrase] 6. But Christ was as the eldest son, who is the master and ruler of the family, and that family of his are we, if we continue our Christian profession courageously, in despite of all fear (see note on John 7. a.) and our cheerfulness in all that befalls us here be founded on our hope of deliverance and relief from Christ, on those terms on which he hath promised it.

7. Wherefore as the Holy Ghost saith, To day if ye will hear his voice,

8. Harden not your hearts as in the provocation, in the day of temptation in the wilderness,]

[Paraphrase] 7, 8. Which is an obligation to us to adhere to Christ, and persevere, whatsoever difficulties we meet with, and not to apostatize or fall off from him, as the Israelites did, when the Scripture saith of and to them, Psal. 95. 8. To day if ye &c. that is, Take heed that ye bring not destruction on yourselves, by revolting from and rebelling against God, as your forefathers did, ten times after their coming from Egypt, Num. 14. 22.

9. When your fathers tempted me, proved me, and saw my works forty years.]

[Paraphrase] 9. While they tempted and provoked God, and would not believe his power, though they had testimonies enough of it, by the miracles which they saw done, for the space of so many years together.

10. Wherefore I was grieved with that generation, and said, They do always err in their heart; and they have not known my ways.]

[Paraphrase] 10. Which was a grieving and wearying of my patience, they never doing what they ought to do, but always the contrary to that.

11. So I sware in my wrath, they shall not enter into [note c] my rest.]

[Paraphrase] 11. Upon which my irreversible oath went out against them, Num. 14. 23. and 28, 29, 30. that they should never come into Canaan, but leave (everyone of them, but Caleb and Joshua) their carcasses in the wilderness.

12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.]

[Paraphrase] 12. And therefore let the terrors of that Scripture move you, and from the example of those murmurers and complainers (that were perpetually mutinying against God when any hardship approached them, ready to turn back into Egypt upon every slight fear and discouragement, and for so doing were excluded from the promised land and rest) do you take heed, lest the present discouragement and pressures, meeting with covetous or fearful hearts, make you fall off from the Christian profession or practice.

13. But exhort one another daily, while it is called today, lest any of you be hardened through the deceitfulness of sin.]

[Paraphrase] 13. But daily cheer up one another with incitations and exhortations to persevere, that none of the baits that are now abroad in the world, those of the Gnostic heresy, which undertake to secure your fears, and gratify your lusts, be able to gain in upon you.

14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.]

[Paraphrase] 14. For all our Christian profession hitherto will stand us in no stead, unless we persevere constant unto the end, in the courage and patience which himself hath exemplified to us, (see note on c. 11. a.)

15. While it is said. To day if ye will hear his voice, harden not your hearts, as in the provocation.]

16. For some when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.]

[Paraphrase] 16. Whence it appears that some that were first obedient, that heard and received the Law from heaven, did after rebel, and fall off, and murmur against God: but Caleb and Joshua did not so, and consequently not all that by the conduct of Moses came out of Egypt: which may be matter of admonition to you, that you imitate those few that adhered to, and not the many that fell off from God.

17. But with whom was he grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness?]

[Paraphrase] 17. And so when it is said that he was provoked and wearied with them forty years, 'tis apparent it was with those disobedient murmurers that would have gone back to Egypt, and never a man of them came to Canaan, but died everyone of them in the wilderness; and that may be warning for us.

18. And to whom swear he that they should not enter into his rest, but to them that believed not?]

[Paraphrase] 18. Lastly, when 'tis said that he swear they should not come into Canaan, 'tis apparent who they are that do not come, the contumacious murmurers, v. 10. which gives us this matter of observation, that those that would not trust God with their preservation, shall be sure to be destroyed by that means by which they expect to be preserved, by going back, renouncing God's conduct; and so will it be with you, falling off from Christ will bring certain ruin on you.

19. So we see that they could not enter in because of unbelief.

[Paraphrase] 19. And so the short is, that unbelief and falling from God upon our carnal fears, or impatiences, or murmurings at the present persecutions and hardships that befall Christians, will deprive us of all reward of our faith, as it did the Israelites, that followed Moses for a time, but afterwards fell off.

[ a] V. 3. Builded the house ] 〈 in non-Latin alphabet 〉 , to build a house, is here an Hebrew form of speech, in which language, as 〈 in non-Latin alphabet 〉 house signifies not only the material house, but those that inhabit it, the household or family, so 〈 in non-Latin alphabet 〉 , to prepare or build, is answerable to, 〈 in non-Latin alphabet 〉 , which as it signifies to build, so it is vulgarly used for begetting, so far that Ben 〈 in non-Latin alphabet 〉 , which is the ordinary word for a son, comes from thence; and so to build a house is to beget or raise a family, and 〈 in non-Latin alphabet 〉 here is but a periphrasis of a Pater familias, the father or master of a family.

[ b] V. Rejoicing ] That glorying and rejoicing are one in the New Testament is sufficiently known, and that there is no difference unless of degrees, the glorying being the higher of the two. And so again that hope signifies the hope in God, reliance on him in expectation of the performance of his promise in the most improbable season, even when all things in respect of this world are most improsperous and adverse. And therefore that hope being the foundation of all a Christians rejoicing, especially of that which is in time of affliction (and accordingly the phrase used Rom. 12. 12. rejoice in hope ) this will clearly be the meaning of this phrase; The rejoicing in all that befalls us here, founded in a sure hope of receiving abundantly from God both here and in another world. And this is here joined with 〈 in non-Latin alphabet 〉 free confession of Christ in time of persecution. Thus Rom. 5. 2. 〈 in non-Latin alphabet 〉 we glory, or rejoice, in hope of the glory of God; which is there attended with 〈 in non-Latin alphabet 〉 , and not only so, but we glory in afflictions, v. 3. which the Apostle really doth, 2 Cor. 11. 23. boasting distinctly of his toils and stripes and imprisonments, and 2 Cor. 12. 9. most gladly will I glory in my weaknesses, that is, the afflictions that have befallen me. Contrary to which is sorrowing as they that have no hope, 1. Thess. 4. and forsaking or falling off through persecution.

[ c] V. 11. My rest ] What is meant by 〈 in non-Latin alphabet 〉 , God's rest, in this place is evident, both as it respects Moses 's time, and David's: One rest there was expected in Moses 's time, the coming into Canaan, another in David's, the bringing the Ark (to which the public service of God was consequent) to Jerusalem. So saith R. Solomon on Ps. 95. the land of Israel, and also Jerusalem, which is called a Rest, as 'tis said, This is my Rest forever, here will I dwell. According to which there must be in that Psalm a double rest literally understood: First, that peaceable, prosperous possession of the promised land of Canaan, which after all their expectation and indurance they should at last enjoy, (all that obeyed God) whereas God's oath is gone out against the disobedient murmurers, (that revolted from God, and in their hearts returned to Egypt again) that they should never enter into that rest. Secondly, the enjoyment of the privileges of God's presence in the Ark, and afterwards in the Temple, God's public and solemn worship. That the phrase doth certainly belong to both of these may appear by the original of it, which we have Deut. 12. 9. Ye are not as yet come into the rest, and to the inheritance which the Lord your God giveth you: where the rest is the quiet possession of that inheritance so long promised them by God, (as Ruth 3. 1. seeking her rest is getting her a quiet, prosperous condition, and belongs there to getting her an husband which was childless, that it may be well with thee, as there it followeth) and it is more fully explained v. 10, 11. When ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that you dwell in safety; Then there shall be a place which the Lord your God shall choose to cause his name to dwell there, thither shall ye bring your burnt offerings, &c. Where 1. the reason is manifest why it is called God's rest here, because God giveth it them, it is an eminent act of his power and mercy that they ever come to it; 2 ^lie , it is clear that the rest consists in the expulsion of their enemies, their quiet and safety, an immediate consequent of which is their peaceable public assembling to the service of God at Jerusalem. Now as 'tis the judgment of the learned Jews, David Kimchi, &c. that the state under the Messias is foretypified by that rest of God's, 〈 in non-Latin alphabet 〉 the age to come which shall be all Sabbath, saith Solomon Rashi on Ps. 92. so here it appears by this authors application of it. And accordingly we may discern what is the meaning of God's rest, which c. 4. 1. is said to be promised the Christians, even that which is most literally expressed by that description of that rest in Deuteronomy, viz. a quiet and safety from the persecutors, prosperous, peaceable days for the public worship and service of God, which should now shortly befall the Christians by the destruction of their persecutors, the unbelieving Jews, who, as the Canaanites, when they had filled up the measure of their iniquities, should shortly be rooted out. The only thing farther to be observed, (and wherein the parallel was to hold most remarkably, and which is the special thing that is pressed in this place) is the fate of the disobedient, murmuring Israelites, which were so impatient of the hardships that befell them in their passage toward this rest, that they frequently and foully fell off from God, and returned to the sins and idolatries and villainies of heathen Egypt, from whence they were rescued by God; all these were excluded from this rest of God's giving, their carcasses fell in the wilderness, and of that whole generation only Caleb and Joshua, which were not of the number of these provokers, attained to that rest, were allowed entrance into Canaan. And just so the Gnostic Christians, those that in time of persecution forsook Christ, and returned to the heathenish, horrid villainies from, which Christianity was designed to rescue them, were never to enter into this rest of God's, were certainly to be destroyed with the Jews, with whom they struck in and complied, and desiring to save their lives, should lose them, using their own ways to attain their rest or quiet, should miscarry, and never have part in God's rest: whereas all that have believed, c. 4. 3. that is, that have or shall adhere and cleave fast to Christ in the present persecutions, andnever murmur, nor provoke, do certainly enter into this rest; (as many as survive these persecutions,) happy, Halcyonian days of a peaceable, prosperous profession of Christianity were very shortly to attend them. And this is a sufficient means of explaining and understanding that whole 4 ^th Chapter of the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the Rest and the Sabbatism (as that is distinctly severed from the seventh days Sabbath ver. 4.) which 〈 in non-Latin alphabet 〉 remaineth (and is now shortly to be had) to the people of God, the faithful, sincere, constant Christians, the true Israelites, v. 9. and so v. 10, 11. where also the parallel is observed betwixt this rest of God's giving, and that Sabbatick rest, which God is said to have rested on the seventh day. For as that was a cessation from all the works of the six days creation, v. 10. so is this rest that is now to befall the Christians a remarkable, discernible cessation from all the toils and labors that their persecutions under the Jewish unbelievers had brought upon them, and is accordingly styled 〈 in non-Latin alphabet 〉 rest, or release, to the persecuted, 2 Thess. 1. 7. and 〈 in non-Latin alphabet 〉 , days of refreshment, or breathing, from these toils. See Act. 3. Note a. According as it fell out in Vespasian 's time, immediately after the destruction of the Jews. See Note on Rev. 1. d. And thus when death is mentioned as the release of the Confessors from their sufferings, Rev. 14. 13. it is expressed by 〈 in non-Latin alphabet 〉 , their resting from their toils, or labors. See Rev. 14. c. And it is father observable to this purpose, that the institution of the Sabbath among the Jews, though it be in Exodus 20. transcribed as a copy of God's seventh days rest, yet Deut. 5. where that commandment is again repeated, 'tis set parallel to, and commemorative of, the deliverance out of Egypt, Remember thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence with a mighty hand and stretched-out arm, therefore the Lord thy God commanded thee to keep the Sabbath day, v. 15. By which it appears how fitly, and with what analogy to Scripture-style, this deliverance from persecutions, and days of peaceable serving of God, are here styled a rest, that had long been promised, and now approached the Christians. For as the Jewish Sabbath in some things resembled the rest after the Creation, (in being a cessation from works of weight and difficulty with which formerly the person was exercised, and so also in respect of the time of observing it, the seventh day) but in other things is the represencation and commemoration of the deliverance out of Egypt, in respect of the tasks and stripes from which they were freed, and of the plentiful condition to which they were brought; so may the word rest, prophesied of by the Psalmist, both as it iconcerned the Jews in David's time, as still future, both after the Creation, and after the entering into Canaan so many years, and as it yet farther respected the times of Christ, be fitly interpreted rest from persecutions, and have one eminent completion in this, the Christians peaceable enjoying of Christian assemblies, which was now through the conduct of God approaching them.

CHAP. IV.

1. LET us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it.]

[Paraphrase] 1. Upon those words of God c. 3. 15. (an ominous admonition, if it be not heeded) we have great reason to fear, lest that promise of coming to God's rest, (as for those others, to Canaan) being made to us, a promise of deliverance from our persecutors, and peaceable days of professing the Gospel attending it, (see c. 3. c.) we may yet (see note on Mat. 3. f.) by our disobedience miss of attaining to it.

2. For unto us was the Gospel preached, as well as unto them: but the word preached did not profit them, [note a] not being mixed with faith in them that heard it. ]

[Paraphrase] 2. For as they had the Law of God, the Decalogue, delivered unto them, so we have the Gospel, the new Law of God, preached by Christ on that other mountain, Mat. 5. 6, 7. But as then, so here, this word of God being only heard, and not digested by faith, will not be profitable, or stand them in any stead that have heard it, it being the practice of the Gospel-precepts, patience and constancy, &c. which will advantage any. Or, we must to our hearing God's word, add both obedience and Communion with all Orthodox Christians, or else the word will benefit us nothing.

3. For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.]

[Paraphrase] 3. For as there is such a thing as a rest yet future, for us to hope for, so it is most certain, that this is only for constant persevering believers to enter into; and such must we be, if we mean to enter into God's rest. By God's rest, I mean not that which is so oft called by that name, the Sabbath of the seventh day after the creating of the world in six days; there are more rests of God beside and after that. That mentioned in the Psalmist, Psal. 95. 8. is called God's rest, though it were many years after the creation of the world: And so there is now a yet future rest for us, happy, peaceable, Halcyonian days here in the Church of Christ now persecuted, which shall shortly come, after the destruction of Christ's enemies, quiet seasons of worshipping of God (answerable to that Canaan that the Israelites (all but the murmur • s) possessed, after the expulsion of God's enemies, the Canaanites, &c.) which they that hold out, and are not discouraged by the present pressures, shall attain to, if they live so long, and however an eternal rest in heaven. And it nearly concerns us now to attempt to enter into that, and to be very careful to do so.

4. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works:]

[Paraphrase] 4. For one place of Scripture speaks of that first Sabbath immediately after the creation, thus, And God &c.

5. And in this place again, If they shall enter into my rest.]

[Paraphrase] 5. And another in the Psalmist, long after, mentions this other rest as still future: which as it cannot refer to that after the creation, so neither can it to that of the Israelites in Canaan, being written after them both; but in the first sense, to David's time, being a promise to them of that age, that if they would then come in and hearken to the voice of God, after all their former rebellions, their land should be truly what it was promised to be, a rest to them, no Midianite, Philistine, or Canaanite should disturb them, their ark should be no more captive, but rest with them forever in Jerusalem: and in a second mystical sense, to these times of the Gospel, to which the Jews acknowledge that Psalm to belong, and wherein God by Christ was present among them, (the highest completion of what was obumbrated by the Ark or Temple) but should be taken away from them, if they did not timely believe on him.

6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached enter not in, because of unbelief;]

[Paraphrase] 6. Seeing then there is such a thing as a rest for some to enter into, and the Israelites that came out of Egypt, through their disobedience, failed of entering into it,

7. Again, he limiteth a certain day, saying in David, To day, after so long a time as it is said, To day if ye will hear his voice harden not your hearts:]

[Paraphrase] 7. And again seeing the Psalmist, so long after the Israelites entering into Canaan, speaks of a set time of entering into his rest, and that at that time still future, and yet farther typical of somewhat under the Gospel,

8. For if Jesus had given them rest, then would he not afterward have spoken of another day:]

[Paraphrase] 8. (For if Joshus, which is in the Syriac dialect called Jesus, (see Act. 7. 45.) had completed that prophecy by leading them into it whom Moses had not led, the Psalmist would not then have spoken of another future,)

9. There remaineth therefore a rest to the people of God.]

[Paraphrase] 9. It from all these premisses clearly follows, that there is now for Christians a rest still behind, which all that adhere fast to Christ shall now have their parts in, and of which that place in the Psalm is a typical prediction, see note c. on c. 3.

10. For he that is entered into his rest, he also hath cesed from his own works, as God did from his.]

[Paraphrase] 10. And this rest is a rest from toil and labor, a quiet repose of the Church, as of the Ark at Jerusalem, in a free exercise of the true religion, such as will be had after the destruction of the persecutors, parallel to that Sabbath wherein God rested from his labors, and hallowed it a day unto his service.

11. Let us labor therefore to enter into that rest, lest any man fall off after the same example of unbelief.]

[Paraphrase] 11. Let us then set carefully about this design of getting our parts in this rest, and that must be, if we fall not from these promises and hopes through disobedience, as the Israelites sell from their rest in the promised Canaan.

12. For [note b] the word of God is quick, and powerful, and sharper then any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.]

[Paraphrase] 12. And let us not think to deceive or escape that vengeance that expects all that fall off from Christ, how closely and cunningly soever they do it: For what Christ hath foretold, that he that will save his life shall lose it, and that they only that hold out and endure to the end shall escape, is sure to prove so true, that there is no hope by the most artificious dextrous managery to avoid the force of it, the word of God being like God himself, vital and operative, piercing into the depths and secrets of men, distinguishing between those which are the hardest to be discriminated, the true and the hypocritical Christian, and when the actions do not discover, searching into the thoughts and most cunning contrivances (as the priest in dissecting the sacrifices, observes and separates those things which are most secret, and closest joined together.)

13. Neither is there any creature that is not manifest in his sight: but all things are naked and [note c] opened unto the eyes of him with whom we have to do.]

[Paraphrase] 13. And no man shall be able to disguise himself so cunningly but he shall be discovered, disclosed, laid open and bare, as the sacrifice when 'tis first flay'd, then cut down the back, and all laid upon and discernible before the priest.

14. Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.]

[Paraphrase] 14. On these considerations therefore, (the rest which is promised upon our constancy, and the certain ruin if we do not persevere) and withal having such an example before our eyes, Christ, that having, suffered, ascended through the clouds unto the right hand of the Father in the supreme heaven, which is a token to us, that sufferings are the way to exaltation, let us take heed, and be sure, that whatever opposition or afflictions we meet with in the way, we be not discouraged from our course of Christianity, and the acknowledging and professing it publicly.

15. For we have not an high priest which cannot be touched with a feeling of our infirmities, but was in all points tempted, like as we are, yet without sin.]

[Paraphrase] 15. For Christ our high priest, that is entered into heaven before us, hath also suffered before us all that we can suffer, and so will be sure to be sensible of our condition, and to assist, and aid, and relieve us, that if we be not wanting to ourselves, we shall be able to stand.

16. Let us therefore come boldly unto the [note d] throne of grace, that we may obtain mercy, and find grace to help in time of need.]

[Paraphrase] 16. And accordingly let us adhere to him, and pray confidently to him, make an open free discovery of all our wants and requests to God, who though he sits upon a throne, yet sits there to hear our requests most freely, (see Joh. 7. a.) to relieve us in a fit season, and will do so, when we most want and least look for it.

Annotations on Chap. IV.

[ a] V. 2. Not being mixed ] If 〈 in non-Latin alphabet 〉 be the right reading, then questionless that being joined with 〈 in non-Latin alphabet 〉 , the English rendering is proper, being not mixed with faith —But it is certain that S. Chrysostom read it 〈 in non-Latin alphabet 〉 in the Accusative case Plural, so as to be joined with 〈 in non-Latin alphabet 〉 them, who are said not to have been profited. This is clear by that passage in him, 〈 in non-Latin alphabet 〉 , for by not being mixed they were not profited, which supposes the not mixing and not profiting to belong to the same persons. And so Theophylact expressly reads it, 〈 in non-Latin alphabet 〉 , & upon that reading proceeds all his interpretation. If therefore this be the right reading, as not improbably it is, then the rendering is evidently this; But the world that was heard did not profit those who were not by faith joined, or united, to them which heard. Thus Theophylact interprets, 〈 in non-Latin alphabet 〉 , not mixed, that is, not united or agreeing by faith with them that heard, (that is, saith he, that believed, 〈 in non-Latin alphabet 〉 , for these are said to be hearers indeed) but breaking off from them. To this S. Chrysostom accords in these words, 〈 in non-Latin alphabet 〉 — This is that which he saith, They heard, saith he, as we hear, but they received no profit: do not you therefore think that by the hearing the word preached ye shall be profited, seeing they also heard, but were profited nothing, because they believed not. What there follows in S. Chrysostom of those that were with Caleb and Joshua, that 〈 in non-Latin alphabet 〉 , seeing they were not joined with the unbelievers, that is, agreed not with them, they escaped the punishment which went out against them, Theophylact professeth not to understand; This, saith he, Chrysostom saith according to his great and deep wisdom, 〈 in non-Latin alphabet 〉 , but he hath not given me, unworthy man, to understand how he said it. Where yet I suppose the riddle not so inextricable, viz. that that passage of S. Chrysostom was rather delivered ex abundanti, over and above what was necessary to the interpreting of the words, then designed to set down who were the 〈 in non-Latin alphabet 〉 . That he had set down clearly before, viz. that the disobedient or unbelieving Jews were they: which being said, he farther adds on the other side, that Caleb and Joshua, and those that were with them, associated not with the unbelievers, &c. which certainly was true also; for as the unbelievers joined not with them, so neither they with the unbelievers. Having thus expatiated, he retires again, and observes somewhat from the Critical notation of the word; He saith not (saith he) 〈 in non-Latin alphabet 〉 they consented not, but 〈 in non-Latin alphabet 〉 they mixed not, joined not with them; in which words he speaks not of Caleb and Joshua, as in the last period he had done, but of those of whom S. Paul spake, that is, of unbelievers: and so I doubt not but that which follows, 〈 in non-Latin alphabet 〉 is corrupt, and should be read, 〈 in non-Latin alphabet 〉 , that is, they seditiously differed, or departed, from them, who (as he adds) were all of one and the same mind; which he observes on purpose to make the parallel more complete betwixt those provoking Israelites then, and the Gnostic heretics, referred to in that Epistle, who brake union, divided schismatically and seditiously from their Bishops, as those from their leaders Caleb and Joshua. That this was his meaning, appears by his conclusion, 〈 in non-Latin alphabet 〉 , In this word he seems to me to intimate a sedition; which I suppose a competent evidence that 〈 in non-Latin alphabet 〉 , was the right reading. The corrupting of which word was it (as appears) which made S. Chrysostom's meaning so unintelligible to Theophylact, it being indeed by this means wholly mistaken by him. Meanwhile it is not easy to divine what caused the Author of the Annotations on that place of S. Chrysostom to express his wonder whence that Father took that phrase 〈 in non-Latin alphabet 〉 , adding that it was neither in S. Paul, nor in the place of Numbers, where 〈 in non-Latin alphabet 〉 the Participle was visible before him, in tha • place, Heb. 4. 2.

[ b] Ib. Word of God ] That 〈 in non-Latin alphabet 〉 , the word of God, should signify Christ, the eternal Word, is not impossible, it being among the Jews the known title of the Messias (see Luk. 1. Note b.) and to that the mention of eyes v. 13. doth somewhat incline it. But this phrase being not elsewhere found in this sense in the New Testament, save only in Saint John 's writings, who is therefore called 〈 in non-Latin alphabet 〉 , it is more reasonable here to take it for the word of God, that is, that which had been delivered by Christ, and particularly that severe sanction and denunciation of judgment against all that hold not fast to him in time of temptation, those that openly or clancularly deny him by their words or actions. For it must be observed, that this Epistle being accommodated to the present condition of the Christians in Judea, who were now daily solicited by the Gnostics, and drawn off from their constancy and purity, doth labor by all arguments to fortify them. And in this Chapter doth it by two arguments, one depending on the other. First, from the advantages which they shall reap by a constant adhering to Christ; not only eternal rest in heaven, an ample reward for all their persecutions, whatever they are, but even in this life more peaceable days of professing and worshipping Christ, when the unbelieving Jews the persecutors should be destroyed, and that time was now at hand, c. 10. 37. And this hath formerly been explained to be meant by the 〈 in non-Latin alphabet 〉 rest, that is here spoken of, a rest from the labors, that is, wearysome persecutions and pressures that lay upon them. This he resembles to the Israelites Canaan, as in the refreshment that it yielded the people of God after a sad travail in the wilderness, so in the propriety that the faithful servants of God had in it, none but they admitted to it; when they that had been brought out of Egypt, and received the Law from God's mouth at Sinai, and so were highly favored and dignified by him, yet upon their murmuring and falling back toward Egypt in their hearts, through impatience of hardships and the like (herein directly parallel to the Gnostics, and those that were seduced by them, who either secretly or openly forsook Christ in time of persecutions) were cut off and destroyed in the wilderness, and not a man of them entered into Canaan. And accordingly the second argument is here taken from the severity of Christ 's denunciations against these (everywhere in the Gospel) which shall thus fall off from him, the seed on the stony ground, and they that are scandalized in him, and they that seek to save their lives, &c. which denunciation, saith the author here, shall like a divine vengeance ( sharper, saith Theophylact, then war or sword was to the rebellious Israelites, ) certainly find out everyone that is obnoxious to it, how secretly soever he have contrived it. This is here rhetorically and figuratively expressed by the resemblance of a priests knife cutting up the sacrifice, proceeding and entering into the least and the most secret parts of it, the nerves the least, and the marrow the inmost parts. And all this meant but to assure them that they which thus fall off shall never be concealed. This vengeance foretold will find them out, if they be not careful to make good their constancy, and so to be of the number of those to whom the rest is promised: which is the meaning of that exhortation ver. 11. which this is set to back, as the reason of it, 〈 in non-Latin alphabet 〉 ; for the word of God is living, &c. Upon which it follows, ver. 14. that we should therefore hold fast our profession, or a vowed confession and acknowledgment of Christ, considering what he hath suffered before us, by which we may be sure that he will assist and relieve us if we stick fast to him.

[ C] V. 13. Opened ] The notion of 〈 in non-Latin alphabet 〉 here hath been much doubted of. I conceive it is most clearly that which Phavorinus thus expresses, 〈 in non-Latin alphabet 〉 ; it signifies to cut in two, to divide down the Spina dors • ( 〈 in non-Latin alphabet 〉 signifying, saith he, 〈 in non-Latin alphabet 〉 , the spondyls of the back-bones; ) and so it belongs clearly to the custom of the Priests, in examining the sacrifices whether they were entire and without blemish or no. This is called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to try and search the sacrifices, (as in Lucian &c. 〈 in non-Latin alphabet 〉 ; The priests put a crown on the beast's head, and having first searched it a great while, if it be perfect, they bring it to the altar, ) and among the Fathers 〈 in non-Latin alphabet 〉 to look as a Momus or Censor, and consider whether there were in the sacrifice any 〈 in non-Latin alphabet 〉 or blemish, whether all were 〈 in non-Latin alphabet 〉 , immaculate and unhurt. They that did this were the 〈 in non-Latin alphabet 〉 , who to that end used to flay the body first, and then cut it down the neck or back-bone called 〈 in non-Latin alphabet 〉 , and being so cut to lay it upon the Altar, that the Priest might search and look into the inwards, and, as Philo saith, 〈 in non-Latin alphabet 〉 , whatsoever is hid in the belly, &c. To which refers that of Solomon Prov. 20. 27. The spirit of the man is the candle of the Lord, searching the hidden parts of the belly. As therefore the entrails of the sacrifice and the most secret parts are conspicuous to the Priest by the help of the 〈 in non-Latin alphabet 〉 , and by cutting the sacrifice thus down the 〈 in non-Latin alphabet 〉 neck, or back-bone; so are all before the word of God, the most secret things, discerned and seen into: & that is the meaning of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , naked, in reference to flaying, taking off the skin with which the flesh was clothed and covered, and cut down the back also. Thus saith Isidore Pelusiote Ep. l. 1. 94. that the phrase here used is 〈 in non-Latin alphabet 〉 ; by a metaphor of consecrated beasts brought to sacrifice; 〈 in non-Latin alphabet 〉 , &c. For as they being flay'd are made naked and devested of all the visible covering, and show the placing of those things which were hid within, and are cut down the back-bone, to the end that he may search and look into every bone and part, that all may be cleansed (or found to be pure ) before they are sacrificed; so, &c. Hence is that of Hesychius, 〈 in non-Latin alphabet 〉 , and Phavorinus, 〈 in non-Latin alphabet 〉 the word signifies discovered, and made manifest.

[ d] V. 16. Throne of grace ] The Jews mention a double throne of God's, 〈 in non-Latin alphabet 〉 the throne of pity or mercy, and 〈 in non-Latin alphabet 〉 the throne of judgment: and they add that, when sitting in the throne of judgment he sees the multitude too great of those that deserve punishment, he then removes to the throne of mercy, or pity, that is, of pardon.

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 〉