Hebrews

Chapter 1

Ver. 1. God who at sundry times, &c.] See my True Treasure.

God who in times past, &c.] The Hebrews had generally a lighter esteem (though without cause) of the prophets than of the law; and of such of the hooks of Holy Scripture as had not the names of God or Lord in them (as Esther, Canticles, &c.) than of those that had. Our apostle, for more authority’ sake, begins his Epistle with that nomen maiestativum (Tertul.), that holy and reverend name of God, so precious and pleasant to Hebrew ears; and wades at first into that Profundum sine fundo that bottomless depth of divinity: prefixing Θεος, Θεος (as Pausanias testifieth that the ancients even among the heathens were wont to do, in all their sacred writings), the name of God, for a preface, captandi gratia ominis boni, in token and hope of better speed and success.

Ver. 2. Hath in these last days] God doth his best works last (our last also should be our best, as Thyatira’s, #Re 2:19); the sweetest of honey lies in the bottom. Contrarily, Satan (Laban-like) shows himself at parting; and (as the panther doth the wild beasts) inveigleth silly souls (into sin), and then devoureth them, #Jas 1:14,15 1Pe 5:8.

Heir of all things] Be married to this heir, and have all. Ubi tu Caius, ego Caia, may the Shulamite say to her husband, as the Roman ladies said to theirs.

By whom also he made the worlds] Visible and invisible, #Col 1:16; or the ages under the Old and New Testament; which last {#Heb 2:5} he calleth the world to come.

Ver. 3. Who being the brightness of his glory, &c.] A beam of that sun, and the express image of his person, a stamp of that seal. This is somewhat, but who can declare his generation? Some glimpses we may have by such similitudes; the full understanding of this inconceivable mystery we must wait for till we come to heaven. The word απαυγασμα signifieth the glittering refulgency.

Upholding all things] Both in respect of being excellencies and operations. Seneca, rendering the reason why Jupiter was by the ancient Romans surnamed Stator, saith it was quia eius beneficio stant omnia, because all things are upheld by him. How much better may this be said of Christ! Sin had hurled confusion over the world, which would have fallen about Adam’s ears (saith one) had not Christ undertaken the shattered condition thereof, to uphold it. He keeps the world together, as the hoops do the barrel. He also keeps all in order; disponens etiam membra culicis et pulicis, disposing of everything even to the least and lightest circumstance. (Aug.) Hence that of our Saviour, "The Father worketh hitherunto, and I also work," #Joh 5:17; hence that of the orator, Curiosus est et plenus negotii Deus, God taketh care of all, and is full of business. (Cic. lib. 1 de Nat. Deor.)

Purged our sins] By his merit and spirit.

Ver. 4. Better than the angels] Therefore is his doctrine, the gospel, with more heed to be heard, than the law ordained by angels in the hand of a mediator, that is, Moses, #Ga 3:19.

Ver. 5. This day] Either the day of eternity, and so it is meant of Christ’s eternal generation; or else the fulness of time, wherein God brought his first begotten into the world, and mightily declared him to be the Son of God by the resurrection from the dead, #Ac 13:33 Ro 1:4.

I will be to him a Father, and he shall be to me a Son] αυτοθεος. The second person is of himself, as God; of his Father, as a Son; because the Father communicateth to him his own nature, and that by generation; whence he is called "his begotten Son"; and his "only begotten"; because by generation God hath no more sons ‘out him; he is called the "Father of spirits," #Heb 12:9; of all men, #Mal 2:10, as he is Creator and conserver of all; and of "all good men," by the grace of adoption and regeneration, #2Co 6:18 Joh 1:12.

Ver. 6. When he bringeth in the first begotten] He is the "only begotten," and yet is called the first begotten; because he hath the right of firstborn over his brethren, and was begotten before the world was.

And let all the angels of God] The manhood of itself could not be thus adored (because it is a creature), but as it is received into unity of person with the Deity, and hath a partner agency therewith, according to its measure, in the work of redemption and mediation, #Php 2:9.

Ver. 7. A flame of fire] Hence they are called seraphims, because they flame, like heavenly salamanders, in the fire of pure and perfect love to God and his people; and cherubims, from their winged swiftness; swift they are as the wind; which may seem to be the sense of this text, compared with #Ps 104:4,5.

Ver. 8. Thy throne, O God, is for ever] Christ is God, then, as is here set forth by many arguments. God hath laid "help on one that is mighty." "I and the Father am one."

Ver. 9. Hath anointed thee] This imports two things: 1. Ordination to his office, and so the Godhead also of Christ was anointed. 2. Qualification for it, and so the manhood only. And as the holy oil was compounded of various spices, so was Christ filled with all gifts and graces, #Ac 10:38; but especially with wisdom as a Prophet, holiness as a Priest, and power as a King.

Above thy fellows] i. e. Above all kings and potentates, #Ps 89:28. Or above all Christians, who partake of thine anointing, #Joh 1:20, and are made kings and priests, #Re 5:10. It may also be rendered pro consortibus tuis, for thy fellows, as importing a fulness in Christ for us, #Joh 1:16.

Ver. 10. The works of thy hands] #Ps 8:3, they are called the works of God’s fingers, artificially elaborated; that heaven of heavens especially, whose artificer and workman is God, #Heb 11:10, τεχνιτης. The apostle there intimates that it is curiously and cunningly contrived.

Ver. 11. They shall perish] The visible heavens are defiled with man’s sin, and shall therefore be purged by the last fire, as the vessels that held the sin offering were to pass the fire.

They shall all wax old] {See Trapp on "Ro 8:22"}

Ver. 12. But thou art the same] As in essence, so in will and counsel. Repentance with man is the changing of his will; repentance with God is the willing of a change; Mutatio rei, non Dei, effectus non affectus, facti non consilii.

Ver. 13. Sit on my right hand] As mine equal in honour and power. It seems to be a metaphor from some king, who, having an only begotten, lets him in the throne as heir and successor to reign with him, and use right of dominion over all as partner in the empire. Thus David dealt by Solomon, Vespasian by Titus, and our Henry II by his eldest son Henry, whom he crowned while he was yet alive; though afterwards he suffered him not to be what himself had made him.

Until I make thine enemies, &c.] Till the mystery of man’s redemption be finished, death the last enemy destroyed, #1Co 15:26, the saints perfected and placed at his right hand, #Mt 25:33 Re 3:21 Ps 45:1-17.

Ver. 14. Are they not] See nly Common-place of Angels.

Sent forth to minister, &c.] The saints are the spouse, the bride, yea, the members of Christ; and so in nearer union than angels or any creature. This the devil envied, and fell from his station.

Chapter 2

Ver. 1. We should let them slip] Or, run out, παραρρυωμεν, as water runs through a cracked vessel. The word mingled with faith in the heart, as #Ac 16:14, must be carefully kept, and it will safely keep us, #Pr 6:20-22. Some render it, Nequando procter fluamus, lest we pass by the things we have heard, as a river swiftly passeth by the side of a city, as the fashion of this world passeth away, as a picture drawn upon the ice soon vanisheth, &c. The Arabic rendereth it, "lest we fall," the Syriac, "lest we perish." They must needs fall and never rise again, perish without remedy, that reject the remedy, that hate to be healed, that spurn at the grace of the gospel, which is post naufragium tabula, the power of God to salvation. This is as if a condemned prisoner should reject a pardon.

Ver. 2. For if the word, &c.] Moses’ law, #Ga 3:19.

Was stedfast] Ratified with this sanction, Aut faciendum, aut patiendum, either do it, or die.

And every transgression and disobedience] That is, every commission and omission.

Ver. 3. If we neglect] He saith not, if we reject, renounce, persecute; but if we neglect, let slip, shift off, as the word παραιτησησθε is, #Heb 12:25, and as those recusant guests did, #Mt 22:1-14. Say we rather with Samuel, "Speak, Lord, for thy servant heareth." And with that Dutch divine, Veniat, veniat verbam Domini, et submitremus illi, sexcenta si nobis essent colla. Let the Lord utter his mind, and he shall have ready obedience, whatever come of it.

So great salvation] The doctrine of the gospel, that "grace of God that bringeth salvation," #Tit 2:11. I am fully persuaded (saith a late learned light of our Church, Dr Preston) that in these days of grace the Lord is much more quick and peremptory in rejecting men; the time is shorter, he will not wait so long as he was wont to do. The ground is, "How shall we escape if we neglect, &c.? which at the first began to be spoken by the Lord, and was confirmed," &c. This is somewhat like St Luke’s preface to his Gospel, #Lu 1:2. Hence some have thought that he also was the author of this Epistle.

Ver. 4. And with divers miracles] Whereby, as by the wings of the wind, the doctrine of the gospel was divulged at first. But he that now requireth a miracle, is himself a miracle. The establishing of the present reformation is and will be that miracle which we are in these times to look for. It is that which the former age had despaired of, the present admireth, and the future shall stand amazed at.

Ver. 5. For unto the angels, &c.] The Jews, as they had embraced the Pythagorean transanimation, #Mt 16:14, so the Platonic opinion of angels moving the heavens, and ordering the world; whom therefore they worshipped, intruding into those things whereof there was no sound either proof or profit, #Col 2:18. The angels (say Proculus the Platonist and Plutarch) are messengers that carry God’s mind to men and men’s requests to God. {a} But who told them all this? Egregie dicis, sed quomodo probas? said Aristotle of Moses, may we better say of these bold affirmers.

{a} πορθμευοντες τα των Θεων προς ανθοωπους.

Ver. 6. But one in a certain place] The full sense is, but he hath subjected it to Christ, as David testified, #Ps 8:4,5; where whatsoever is spoken to man is here applied to the man Christ Jesus; and so is proper to the saints by virtue of their union with Christ. In which respect they are more glorious than heaven, angels, or any creature. {a}

{a} Accommodatio est facilis ad personam Christi, si interpretes non vellent esse nimis ingeniosi. Ames. in #Ps 8:5.

Ver. 7. A little lower] Or, for a little while, Paulisper, viz. Ab utero ad urnam, from the womb to the tomb, from his birth to his burial, from his abasement to his advancement.

And didst set him over the works] Lions hate apes, but fear men; whereof no other probable reason can be given, but this here in the text; insomuch as the most timorous men dare kick and beat the largest elephants.

Ver. 8. Under his feet] It is not said, under his hands, but under his feet: 1. That he may trample upon them with his feet, and not dote upon them with his heart. 2. That by them, as by a step or stirrup, he may raise his heart to things above. A sanctified fancy can make every creature a ladder to heaven.

He left nothing] No, not angels.

Not yet all things put under him] The creature rebelleth against man, because he rebelleth against God. {a} If the master be set upon, the servants will draw, and fight for him.

{a} Rebellis facta est, quia homo numini, creatura homini. Aug.

Ver. 9. But we see Jesus] The saints hold all in cupite tenure in Christ. Now in him all things are already subjected unto us, and made serviceable to our salvation.

For the,suffering of death] Or that he might be in a condition to suffer death, this Sun of righteousness went ten degrees backward, not only below his Father, #Joh 14:28, but below the angels; for man (as man) is inferior to the angels.

Taste death for every man] i. e. For every such man as must be led unto glory, #Heb 2:10; as is of Christ’s brethren, #Heb 2:11; as is given of God to Christ, #Heb 2:13; and for none other.

Ver. 10. For it became him] That is, God, whose perfect wisdom, justice, &c., shineth most clearly in that great work of our redemption; than the which God could not have done anything more beseeming himself; whatever the world’s wizards conceit to the contrary, #1Co 1:23.

For whom are all things] {See Trapp on "Ro 11:36"}

To make the captain, &c.] He that is captain of the Lord’s hosts, #Jos 5:14, is also "Captain of our salvation." This is comfort.

To make perfect] Or, consecrate, τελειωσαι. The priests were first consecrated with oil, then with blood; so was Christ first by the Spirit, and. then by his own blood.

Ver. 11. Are all of one] viz. of Adam; only with this difference; that we are of Adam, and by Adam, but Christ was of Adam, not by Adam, for he was not begotten, but made, and so original sin was avoided.

He is not ashamed] Christ was not ashamed of us, when we had never a rag to our backs; should we be ashamed of him and his service?

Ver. 12. I will declare, &c.] #Ps 22:22. A psalm of Christ’s sufferings, entitled upon Ajaleth Shachar, that is, "the morning stag," such a one as the huntsmen singleth out to hunt for that day. Christ thus hunted, and praying for deliverance, promiseth to praise God’s name amidst his brethren, that is, "his faithful servants."

Ver. 13. I will put my trust in him] Which he needed not, had he not been a man subject to misery.

And the children, &c.] Christ is the everlasting Father, #Isa 9:6, and the saints are the travail of his soul, that prolong his days upon earth, #Isa 53:10,11; Filiabitur nomine eius, #Ps 72:17. There shall be a succession of Christ’s name, till he present all his to his heavenly Father at the last day, with, "Behold, I, and the children whom thou hast given me."

Ver. 14. Children are partakers] παιδια, little children. Christ also became a little child, the babe of Bethlehem, #Isa 9:6. Catch him up, as old Simeon did; kiss him, lest he be angry, #Ps 2:12. Stumble not at his weakness, but gather assurance of his love, and grow up unto the measure of the stature of the fulness of Christ, #Eph 4:13.

Took part of the same] Whence they are called Christ’s partners or consorts, #Heb 1:9; and they amy better say to him than Ruth did to Boaz, "Spread thy skirt over thy handmaid; for thou art a near kinsman, one that hath right to redeem," #Ru 3:9.

Him that bad the power of death] As the hangman hath the power of the gallows, "to kill men with death," #Re 2:23. He hath not imperium principis, but carnificis, saith a Lapide. And that power of his also, as to the saints, is cassated, nullified, made void and of none effect, as the word καταργηση signifieth. He may roar upon them, and shake his chain at them; not ruinate them, or once set his fangs in them.

Ver. 15. And deliver them] So that to those that are in Christ, death is but the daybreak of eternal brightness; not the punishment of sin, but the period of sin. It is but a sturdy porter, opening the door of eternity; a rougher passage to eternal pleasure. What need they fear to pass the waters of Jordan to take possession of the land, that have the ark of God’s covenant in their eye? Tollitur mors, non ne sit, sed ne obsit. As Christ took away, not sin, but the guilt of it, so neither death, but the sting of it.

Who through fear of death] The king of terrors, as Job calleth death, that terrible of all terribles, as Aristotle. Nature will have a bout with the best when they come to die. But I wonder (saith a grave divine) how the souls of wicked men go not out of their bodies, as the devils did out of the demoniacs, rending, raging, tearing, foaming. I wonder how any can die in their wits, that die not in the faith of Jesus Christ. Appius Claudius loved not the Greek zeta, because when it is pronounced, it representeth the gnashing teeth of a dying man. Sigismund the emperor, being ready to die, commanded his servants not to name death in his hearing, &c. The like is reported of Louis XI, king of France, who to put by death when it came, sent for Aaron’s rod and other holy relies (as they reputed them) from Rheims; but all would not do. Cardinal Beaufort, perceiving that death was come for him, murmured that his great riches could not reprieve him. Stat sua cuique dies. Now, death is nature’s slaughterman, God’s curse, and hell’s purveyor; and must needs therefore be terrible to those whose lives and hopes end together, and who say as one dying man did, Spes et fortuna valete.

Ver. 16. For verily he took not] επιλαμβανεται. Or, for nowhere took he, q. d. We find not anywhere, either in the Scriptures or in any Church record.

But he took] He assumed, apprehended, caught, laid hold on, as the angel did on Lot, #Ge 19:16, as Christ did on Peter, #Mt 14:31, as men use to do upon a thing they are glad they have got and are loth to let go again. It is a main pillar of our comfort, that Christ took our flesh, for if he took not our flesh, we are not saved by him. But he not only took it, but overtook it by running after it, as the shepherd doth the sheep that is run away. A shepherd witha sheep upon his shoulder, engraved upon the communion cup, in the primitive times of the gospel, imported the same notion that here seems implied.

Ver. 17. In all things] Except in sin; as the brazen serpent was like the fiery serpent, but had no sting, ακαταληπτον, αθεραπευτον..

To make reconciliation] To expiate our sins, and to appease God’s wrath, ιλασκεσθαι.

Ver. 18. He is able to succour] And no less apt than able; as he that hath been poor, or troubled with toothache, will pity those that are so. Queen Elizabeth said in her speech to the children of Christ’s hospital, as she rode through Fleet Street, We are orphans all; let me enjoy your prayers, and ye shall be sure of mine assistance.

Non ignara mali, miseris succurrere disco.

Chapter 3

Ver. 1. Holy brethren] HOLY, because partakers of a calling that is heavenly. 1. Rations fontis, #Php 3:14,15. 2. Ratione finis, to the fruition of heavenly privileges in Christ.

Consider] Gr. κατανοησατε. Bend your minds with utmost diligence upon him.

The apostle and high priest] Those two chief offices of both Testaments, ut ubique superemineat Christus.

Ver. 2. As also Moses was faithful] And yet how unworthily handled by the author of the Marrow of Modern Divinity, that sly Antinomian, in various passages of his book, as might easily be instanced. How much better (herein at least) Bellarmine! Moses vir Deo longe acceptissimus, saith he, quo nihil habuit antiqua aetas mitius, satientius, sanctius: Moses a man highly accepted in heaven for his meekness, wisdom, holiness.

Ver. 3. Worthy of more glory than Moses] In whom these Hebrews trusted, #Joh 5:45. And the Jews at this day hold that the law of nature shall bring to heaven those that observe it, but the Hebrews (unto whom the law of Moses was peculiarly given) by keeping it shall have a prerogative of glory. Poor seduced souls!

Ver. 4. He that built all things] Moses and all.

Is God] That is, Christ, whom he had proved to be God by many arguments, #Heb 1:1-14. Messiah therefore is to be preferred before Moses.

Ver. 5. As a servant] Famulus ingenuus, a servant of the better sort, a man of worship, as the word seemet.h to import (θεραπων, ex verbo θεραπευειν); though it be honour enough to be Christ’s servant, of the meaner in his family. Constantinus, Valentinianus, and Theodosius, three emperors, called themselves Vassallos Christi, the vassals of Christ as Socrates testifieth.

Ver. 6. Whose house are we] And he is bound (by his own promise) to repair. He also is our dwelling house, #Ps 90:1., and by the civil law, De domo sun nemo extrahi debet, aut in ius vocari. A man’s house is his castle.

If we hold fast] See here a just description of the invisible Church of Christ.

Ver. 7. Wherefore as the Holy Ghost] It is well observed by Calvin, that the words after "wherefore," to #Heb 3:12, should be enclosed with a parenthesis, and then the sense is clear. If Jerome and Egranus had observed so much in this and other places, they would not so sharply have censured St Paul for his obscurities and incongruities, and lame senses and sentences. (Jerome Epist. ad Algesiam. Joh. Egran. apud Jo. Manl. loc. com.)

Ver. 8. Harden not your hearts] Some hearts are so hard that neither ministry, nor misery, nor miracle, nor mercy can possibly mollify them. Such a heart is in some respects worse than hell. And if God broke David’s bones for his adultery, and the angels’ backs for their pride, the Lord, if ever he save any, will break his heart too. As when he marks out a man for eternal misery, he denies him his grace; and then the sinner hardens his own heart by his own inward depravity. Like as when an owner denies to prop up or repair a ruinous reeling house, the house falls by its own ponderousness.

Ver. 9. Tempted me] God must be trusted, but not tempted, as he is, when men, 1. Question and awake his power; 2. Limit the Holy One of Israel, and presume to prescribe to him, set him a time, &c.; 3. Nelgect the use of means, and serve not his providence.

Ver. 10. I was grieved] The Hebrew text hath it, I was nauseated, and ready to rid my stomach at them, to spew them out of my mouth.

They do alway err] They must needs err that know not God’s ways. Yet cannot they wander so wide as to miss of hell.

Ver. 11. They shall not enter] This the apostle propounds to unbelievers of his time, that they may beware. Alterius perditio tua sit cautio. Seest thou another suffer shipwreck? look well to thy tackling.

Ver. 12. In departing from] απιστια parit αποστασιαν. Infidelity is the mother of apostasy; as in Cranmer: but worse in John Dudley, Duke of Northumberland, in Queen Mary’s days, who being brought to the scaffold on Tower hill, and having promise of life if he would recant his profession, dastard like forsook his Master, and exhorted the people to the Romish religion. Which his death sermon afterwards came forth in print by authority. (Speed’s Chron.)

Ver. 13. But exhort one another] A special preservative from apostasy. See my Common Place of Admonition, and my treatise on #Mal 3:17.

Lest any of you be hardened] Continuance in sin hardeneth the heart, and gradually indisposeth it to the work of repentance. Qui non est hodie, &c. There is a deceitfulness in sin, a lie in vanity, #Jon 2:8. Doctor Preston relateth of one in Cambridge, that had committed a great sin, and had this temptation upon him, Do the act again, and your conscience will trouble you no more. He did it again, and then he grew a very sot indeed and went on in his wickedness.

Ver. 14: For we are made partakers] Christ’s consorts, co-heirs with him, #Ro 8:17. This we are in present, if we persevere to the end.

The beginning of our confidence] Gr. υποστασεως, of our subsistence, or substance, that is, of our faith, #Heb 11:1, whereby we subsist, and become sons of God, as Ambrose expounds it. The Greek signifieth the very first act of faith, whereby we began to subsist in Christ.

Ver. 15. While it is said] sc. To you now, as it was said to them of old, #Heb 3:7. We must see our own names written on every precept, promise, example, &c., #Ho 12:4. There God spake with us.

To day if ye will hear, &c.] The negligent spirit cries, Cras Domine, Tomorrow, Lord. In crastinum seria. But who can tell what a great bellied day may bring forth? Either space or grace may be denied. God may leave men under his ordinances, as rocks in the midst of rivers, as blind at noonday.

Ver. 16. Howbeit not all] Yet all fell in the wilderness save Joshua and Caleb. Good men are oft wrapped up in a common calamity. The righteous perisheth, #Isa 57:1, so the world thinketh; "But whether they live, they live unto the Lord, or whether they die, they die unto the Lord," #Ro 14:8. The good grain is cut down together with the tares, but to another and to a better purpose.

Ver. 17. Whose carcases fell] Gr. κωλα. Whose members, joints, limbs. Cadavera a cadendo. Oh that we could make that use of their disaster, that Waldus the French merchant (father and founder of the Waldenses) did of that sad sight that befell him. For walking in the streets, and seeing one fall suddenly dead, he went home and repented of his Popish errors and profane courses.

Ver. 18. To them that believe not] Or, that will not be persuaded, uncounsellable persons, that acquiesce not in wholesome advice.

Ver. 19. Because of unbelief] A bloody sin, #Joh 3:19. No sin will gripe so in hell as this. The devil will keep a holy day there, in respect of unbelievers.

Chapter 4

Ver. 1. Let us fear] With a fear not of diffidence, but of diligence. {See Trapp on "Php 2:12"} {See Trapp on "1Co 10:12"}

Lest a promise] Some render it thus, Lest we should seem to fall short of the promise that is left us, &c. But where is that promise left us, may some say? It is closely couched in the former commination, #Heb 3:18. God sware that unbelievers should not enter, and therefore intimates a promise that believers shall enter. A bee can suck sweet honey out of bitter thyme, so cannot a fly do.

To come short of it] To come lag and late, υστερηκεναι, when the gate is shut, the drawbridge taken up, as those foolish virgins, or as lazy race runners, or as those that come a day after the fair, an hour after the feast, and so are frustrated.

Ver. 2. The word preached] Gr. ο λογος της ακοης, the word of hearing, i.e. the promise that fell from the preacher’s lips into their ears. Nescio quid divinum in auscultatione est, saith one; I know not what divine business there is in hearing; but sure I am that what we hear doth more deeply affect us, and more firmly abide with us, and stick by us, than what we read.

In them that heard it] In their hearts, as in so many vessels. Faith and the promise meeting make a happy mixture, a precious confection.

Ver. 3. For we which have believed] Believers (and they only) have heaven beforehand in pretio, in promisso, in primitiis, in the price that was paid for it, in the promise of it (which is a sure hold), and in the firstfruits, the graces of the Spirit, which are as those grapes in the land of Canaan.

Ver. 4. And God did rest] Here the apostle showeth what that rest of believers is. Not that seventh day’s rest, #Heb 4:5, nor that other rest, #Ps 95:11, meant of the land of Canaan, but another and better, typified in both those, viz. a spiritual resting from our own works of sins, so as God resteth in his love to us, #Zep 3:17, and we sweetly acquiesce in our interest in him, #Ps 116:7.

Ver. 5. If they shall enter] q.d. Then never trust me more. Yet Ambrose here taketh the words for a forcible affirmation, q.d. Si introibunt, bene habebunt.

Ver. 6. Seeing therefore it remaineth] This is a deduction from the former text of the Psalmist. Such as is that of our Saviour, #Mt 22:32, from #Ex 3:6. And such inferences rightly drawn are the very word of God, #1Co 7:10.

Ver. 7. After so long a time] Four hundred years almost passed between Joshua’s and David’s days. David’s today was not Joshua’s today.

Today if ye will hear] That day of salvation, wherein the Lord doth offer us mercy in the ministry of his word, showing us our misery, and exciting us to use the remedy.

Ver. 8. For if Jesus, &c.] That is, Joshua, who bad his name changed when he was sent as a spy into Canaan, #Nu 13:16, from Oshea to Joshua, from Let God save, to God shall save. Under the law (which brings us, as it were, into a briery wilderness) we may desire, wish, and pray, that there were a Saviour, but under the gospel we are sure of salvation. Our Jesus is Jehovah our Righteousness.

Ver. 9. A rest to the people of God] Gr. A sabbatism, an eternal rest, a sabbath that hath neither evening, #Ge 2:2, nor labour, #Re 14:13. But they shall enter into peace, rest in their beds, #Isa 57:2; be ravished in spirit, receive the full import and purport of the weekly sabbath, rest from travail and trouble, #Re 1:10. 2. Of the seventh-year sabbath; for the creature, the ground shall rest from its vanity and slavery, #Ro 8:20,21. 3. Of the seventh seven year sabbath, the Jubilean sabbath; for their debts shall be all discharged, their mortgages released, their persons set at liberty from sin and Satan’s slavery.

Ver. 10. From his own works] From the servile works of sin, #Ps 18:23. These are our own works. As a lie is the devil’s own, #Joh 8:44, "When he speaketh a lie, he speaketh of his own"; so when we do evil, we work de nostro et secundum hominem, #1Co 3:3. It is as impossible for us naturally to do good as for a toad to spit cordials.

Ver. 11. Let us labour] Here he resumes and re-inforces his former exhortations; that his words may be as nails and goads fastened by the masters of the assemblies. The judgment is first to be illightened by doctrine, and then the affections to be inflamed by exhortation; like as, in the law, first the lamps were lighted, and then the incense burned.

Fall after the same example] God hangs up some malefactors, as it were in gibbets, for a warning to others. {a} Jethro grew wise by the plagues that befell his neighbour, prince Pharaoh, as Rabbi Solomon observeth. And Belshazzar is destroyed for not profiting by his father’s calamities; #Da 5:22, "Thou hast not humbled thy heart, though thou knewest all this."

{a} Exemplo alterius qui sapit, ille sapit.

Ver. 12. Quick and powerful] Gr. Lively and energetical; sc. in hearts that can treinble at God’s judgments, as David did, #Ps 119:120. As for hypocrites, the word will ransack them, and give them a very glimpse of the judgment to come, as it did Felix, Herod, &c. God smiteth the earth with this rod of his mouth, #Isa 11:4, he dashes them in the teeth, and maketh them spit blood, as it were; hewing them by his prophets, and slaying them by the words of his mouth, #Ho 6:5 Re 11:5.

Soul and spirit] {See Trapp on "1Th 5:23"} It affecteth not only the lower parts of the soul, which are less pure, but the purest also, and most supreme; even the spirit of the mind, the bosom as well as the bottom of the soul.

And of the joints and marrow] The minima and intima, the least things and the most secret.

And is a discerner] Gr. A curious critic judging exactly, and telling tales of the hearers, disclosing the words that they speak in their very bedchambers, as #2Ki 6:12.

Ver. 13. Neither is there any creature] No, not the creature of the heart, the most secret thoughts and intentions.

That is not manifest in his sight] Or in the sight of it, that is, of the word preached; but every the least fibre, the smallest string in the heart, that would escape the sight of the most exact anatomist, is hereby cut up. See #1Co 14:24.

But all things are naked and open] Naked, for the outside, and opened, dissected, quartered, cleft in the back bone (as the word τετραχηλισμενα here signifies), for the inside. Erasmus rendereth it, resupinata, making it a metaphor from those that lie with their faces upwards, that all passengers may see who they are. Theodoret readeth it, Hath the throat cut. So opened (say some others) as the entrails of a man that is anatomized, or of a beast that is cut np and quartered; and not only naked, as when the skin is pulled off. He useth a metaphor (saith an interpreter) taken from a sheep whose skin is taken off, and he hanged up by the neck with his back toward the wall, and all his entrails laid bare, and exposed to open view.

Unto the eyes of him] Or rather, of it, of the word, wherewith we have to do. The word, like a sacrificing sword, slits open, and as it were unridgeth the conscience.

Ver. 14. We have a great high priest] Who by a new and living way will bring us into the rest above mentioned. A great high priest Christ is, because, 1. Real, not typical; 2. Eternal, and needed not succession, as Aaron; 3. Entering (not into the holy places made with hands, but) into heaven itself, #Heb 9:23.

Ver. 15. Which earshot be touched] Christ retaineth still compassion, though freed from personal passion. And though freed from feeling, hath still yet a fellow feeling, #Ac 9:5 Mt 25:35. {a} Trajan the emperor being blamed by his friends for being too gentle toward all, answered that being an emperor he would now be such toward private men as he once, when he was a private man, wished that the emperor should be towards him. Christ hath lost nothing of his wonted pity by his exaltation in heaven.

Tempted] Or, pierced through, πεπειρασμενον. Luther was a piercing preacher, and met with every man’s temptations; and being once demanded how he could do so? Mine own manifold temptations (said he) and experiences are the cause thereof; for from his tender years he was much beaten and exercised with spiritual conflicts.

Yet without sin] Tempted Christ was to sin, but not into sin.

{a} Manet compassin etiam cum inpassibilitate

Ver. 16. Let us therefore come boldly] In the sense of sin to wrap ourselves in Christ’s righteousness, and so go boldly to the throne of grace; this (saith a reverend man) is an honour to Christ our high priest. Luther prayed reverently to God, and yet boldly, as to his friend.

Throne of grace] The altar of incense stood against the mercy seat, but yet there was a veil between them. We, when we pray, must act our faith upon the throne of grace, though we see it not.

Chapter 5

Ver. 1. Both gifts] Of things without life.

And sacrifices] Of living creatures.

For sins] Christ, as God, was the priest and altar to offer up and to sanctify the sacrifice; and, as God-man, he was the sacrifice; for the Church was purchased by the blood of God, #Ac 20:28. A bloody spouse she was unto him, as in a sense it may be said.

Ver. 2. Who can have compassion] μετοιοπαθειν. Or, bear anything with reason, and not be easily angry, but show as much mercy as is meet for his, whether they have ignorantly offended, or upon deliberation. They cannot commit more than he can remit.

He is compassed with infirmity] Christ was compassed with that which we call miserable, not that we call sinful infirmity.

Ver. 3. He ought as for the people] A priest is a person by God’s apppointment taken from among men, and for men to offer gifts and sacrifices for sin in their and his own behalf.

Ver. 4. And no man taketh, &c.] Or if he do, he shall smoke and smart for it, as did Nadab and Abihu, Uzzah and Uzziah, &c. In physicis aer non facit seipsum ignem, sed fit a superiori, as Aquinas noteth upon ft,is text. No man might come uncalled to the king of Persia upon pain of death. What then shall become of such as come without a call to the King of heaven? Christ would not let the devil preach him, #Mr 1:13, quia extra vocationem, as one well notes, because he had no calling to such an office.

Ver. 5. Glorified not himself] As the pope doth, who will needs be styled Pontifex maximus, the greatest high priest (whereas Christ is called only the great, and not greatest high priest, #Heb 4:14). Pope Hildebrand especially, whom when no man would advance to Peter’s chair, he went up himself. Quis enim melius de me iudicare potest quam ego? said he, Who can better judge of me than myself? (Heidfeld.)

But he that said unto him] He glorified him, or made him high priest.

Today have I begotten thee] Add the words following, "Ask of me," &c., and the sense is full. For to ask of God those things that pertain to the people’s safety and salvation, is the proper office of a high priest. Christ as he expiated his people’s sins by his own blood, so he made intercession for them, 1. A little before his attachment, #Joh 17:1,2, &c., 2. In the very time when the sacrifice was hanged, #Lu 23:34. 3. In the heavenly sanctuary, #Heb 9:24.

Ver. 6. Thou art a high priest, &c.] The former proof was not so evident; but this puts the matter out of all question. A minister should use sound speech that cannot be contradicted; that he that is of the contrary part may be ashamed, having nothing reasonably to oppose, #Tit 2:8. The Jew would object that Christ was not of the tribe of Levi, therefore no priest. The apostle answers; Yes, a priest, but after another order, and proves it. This is συμβιβαζειν, collatis testimoniis demonstrare, as Paul did, #Ac 9:22, to confirm and assert.

Ver. 7. Prayers and supplications] Gr. ικετηριας, deprecations, and most ardent requests, uttered with deep sighs, hands lifted up, and manifold moans, in a most submissive manner.

With strong crying and tears] Be our hearts so hard (saith one) that we cannot pray for ourselves or others? cry, Conqueror tibi lachrimis Iesu Christi, I cry to thee with Christ’s tears.

Unto him that was able to save him, &c.] Neither let any here object that many martyrs suffered with less ado, nay, with great joy and triumph. For, 1. What were all their sufferings to his? 2. He therefore suffered the worst, that they might the better suffer. 3. They were lifted up with the sense of God’s love, which he for present felt not. 4. Their bodily pains were miraculously mitigated; as Rose Allen, being asked by a friend how she could abide the painful burning of her hand held over a candle, so long till the very sinews cracked asunder? She said, at the first it was some grief to her; but afterward, the longer she burned the less she felt, or well near none at all. Sabina, a Roman martyr, crying out in her travail, and being asked by her keeper how she would endure the fire next day; Oh, well enough, said she, for now I suffer in child birth for my sins, #Ge 3:16, but then Christ shall suffer in me and support me.

And was heard in that he feared] απο της ευλαβειας, or, He was heard (that is, delivered) from his fear. For no sooner had he prayed, but he met his enemies in the face, and asked them, "Whom seek ye?" I am he.

Ver. 8. Yet learned he obedience] He came to know by experience what a hard matter it was thus to obey God. Schola crucis, schola lucis. Gideon, by threshing the men of Succoth, taught them, #Jud 8:7-16. God’s chastisements are our advertisements, παθηματα μαθηματα. Nocumenta documenta. See my Treatise on Rev. iii., p. 145.

Ver. 9. And being made perfect] τελειωθεις. Or, being offered up in sacrifice; or, being completed by this experimental knowledge of passive obedience also.

The author] And finisher too, #Heb 12:2. Gr. αιτιος, The cause, viz. by his merit and efficacy.

Ver. 10. Called] Gr. προσαγορευθεις, spoken unto, called by name, or entitled a high priest, &c.; therefore he is truly so. For persons and things are as God calleth them.

Ver. 11. Of whom we have, &c.] The digression here begun holds on to the end of the next chapter.

Hard to be uttered] Gr. Hard to be expounded. But difficulty doth not dishearten, but rather whet on heroic spirits to a more serious search: it doth not weaken, but waken their earnestness; not amate, but animate them.

Seeing ye are dull] Gr. Slow paced and heavy handed, τωθροι, from νε and θεω, curro. Our minds are like narrow mouthed vessels. Our Saviour therefore spake as the people could hear, #Mr 4:33, like as Jacob drave as the little ones could go.

Ver. 12. Ye have need that one] But people plead their rotten charters of age and marriage against catechism.

Ver. 13. In the word of righteousness] That is, in the more solid doctrine of the gospel concerning Christ, who is our righteousness.

Ver. 14. To them that are of full age] Or that are perfect, τελειων, comparatively perfect, not only past the spoon, but full grown.

Who by reason of use] Gr. By reason of habit, got by continual custom and long practice, as in an expert artist.

Have their senses exercised] αισθητηοια, their inward senses, for the soul also hath her senses, as the body hath. Instead of seeing, faith; of hearing, obedience; of smelling, hope; of tasting, charity; of touching, humility. These are exercised in the saints with such an exercise as wrestlers use, or such as contend for victory, put forth to the utmost, as that which they have been trained up to, and can therefore very well skill of.

To discern good and evil] "Doth not the ear try words? and the mouth taste his meat?" #Job 12:11. "Eye hath not seen," &c., #1Co 2:9. Where the carcase is the eagles will be. Saints have a spiritual sagacity, and they lay hold on eternal life.

Chapter 6

Ver. 1. Let us go on unto perfection] Gr. φεοωμεθα, let us be carried on, as with a force, #Ac 2:2, breaking through all impediments, aiming at the highest pitch, and eyeing the best patterns. It is a low and unworthy strain in some to labour after no more grace than will keep life and soul together, that is, hell and soul asunder.

Repentance firm dead works] These are the six principles of Christian religion, that must be laid as a foundation. Certa semper sunt in paucis, saith Tertullian. Fundamentals are but few; few they are in number, but many in virtue; in sight small, but great in weight; like gold, which being solid is contracted into a narrow room, but may be drawn into so large an extent, that one angel may cover an acre of ground, as the naturalists have observed. The Apostles’ Creed (anciently called Symbolum, a sign or badge to distinguish Christians from infidels and wicked people) was heretofore briefer than now. The mention of the Father’s being maker of heaven and earth, the Son’s burial and descending into hell, and the communion of saints, being wholly omitted, haply are not necessary for all men to know, as Suarez saith, or sufficiently implied in other articles, or known by the light of reason; and so not making difference between Christians and heathens. (Dr Ussier.) The Papists have lately coined twelve new articles by the authority of Pope Plus IV, A. D. 1564, raised out of the Council of Trent, and added to the Nicene Creed, to be received with oath, as the true catholic faith, to be believed by as many as shall be saved. Those that list to see them, may read the epistle before Bishop Jewel’s works, and Sir Humphrey Land’s Via tuta. Whereunto if they will add the Jesuit’s new ten commandments, let them read the Spanish Pilgrim.

Ver. 2. Doctrine of baptisms] Inward and outward. Flaminis et fluminis, of water and of the Spirit, that "washing of regeneration and renewing of the Holy Ghost," #Tit 3:5. Calvin thinks the apostle meaneth the solemn rites or set days of baptizing. Others, the doctrine of both the sacraments; one being figuratively put for both, and the mention of the Lord’s supper omitted, because the doctrine thereof was not anciently propounded to the catechumeni, or young Christians; neither were they suffered to see it administered.

And of laying on of hands] Hereby is meant the whole ministry and order of Church government, as prescribed by the word. The Scripture is to be taken in the largest sense, if nothing hinder, neither matter, phrase, nor scope. (Wilson’s Theol. Rules.)

Ver. 3. If God permit] If God give me life and ability, and you capacity and stability; for many fall away, whose damnation sleepeth not.

Ver. 4. Who were once enlightened] φωτισθεντες, as with a flash of lightning. Knowing persons, and those they call the wits of the world, are in the greatest danger of the unpardonable sin; which begins in apostasy, holds on in persecution, ends in blasphemy.

And have tasted] As cooks do their sauces with the tip of their finger only; or as the Israelites tasted the fruits of the land, and vet perished in the wilderness. Men may taste that which they spit out again, as physicians oft do.

The heavenly gift] Gr. Supercelestial gift, i.e. Christ, who is called the gift, #Joh 4:10, and the benefit, #1Ti 6:2.

Partakers of the Holy Ghost] Of his common and inferior gifts and operations. These a man may lose, and have his dispositions to sin seven times more inflamed than before, #Mt 12:44.

Ver. 5. And have tasted the good word] Catching at the promises, as children do at sweetmeats, rejoicing therein, as the stony ground hearers did, conceiving a rolling opinion, as Haman did, that they are the men whom the King of heaven will honour.

And the powers of the world to come] i.e. The wonderful works of the world to come, as glorification, resurrection, last judgment, whereinto a hypocrite may see far, and have a glimpse of heaven, or a flash of hell upon his conscience, as Balaam, Spira.

Ver. 6. If they shall fall away] Totally and finally, as Judas and Julian did, and as Mr John Glover thought he had done, and did therefore eat his meat against his appetite, only defer the time of his damnation, which, by mistake of this text, he thought he could not possibly avoid. But God, who comforteth those that are cast down, did not only at last rid him out of all his fears, but also framed him to such mortification of life, as the like lightly hath not been seen, saith Mr Fox, who knew it.

And put him to an open shame] As if they had not found him the same that they took him for. In those that have wilfully resisted divine truths made known to them, and after taste, despised them, a persuasion that God hath forsaken them (set on strongly by Satan) stirs up a hellish hatred against God; carrying them to a revengeful desire of opposing whatsoever is God’s, though not always openly (for then they should lose the advantage of doing hurt), yet secretly and subtlely, and under pretence of the contrary, as one well observeth.

Ver. 7. And bringeth forth herbs] So the fruitful Christian (that, watered with the word and Spirit, bringeth forth a harvest of holiness) shall receive the blessing of increase, #Joh 15:2. Such trees as brought forth fruit fit for meat were not to be destroyed, #De 20:19; but trees that were not for fruit were for the fire, #Mt 3:10. The earth thankfully returns her burden to the painful tiller. Let earth teach earth: terram quam terimus, terram quam gerimus, the earth we tear, the earth we bear.

Ver. 8. Is rejected, and is nigh to cursing] The sin against the Holy Ghost is therefore unpardonable, because God (not suffering himself to be derided, or his Spirit of truth to be found a liar) smiteth these sinners against their own souls, with blindness and reprobacy of mind. Whence follows, 1. An impossibility of repentance, sith it is the work of that Spirit whom they have despited, and will not suffer any saving operation of his to fasten on their souls. 2. Such a desperate fury invadeth them, that they resist and repudiate the matter of remission, the blood of Christ, whereby if they might have mercy, yet they would not; but continue raving and raging against both the physic and the physician, to their endless ruth and ruin.

Ver. 9. But, beloved, we are persuaded] He would not be mistaken. Zuinglius, when he had inveighed against vice, would usually close up his discourse with Probe vir, haec nihil ad te. All this is nothing to thee, thou honest man. (Scult. Annul.) We can hardly beat the dogs out of doors but the children will cry.

Things that accompany salvation] Gr. εχομενα, i.e. κατεχομενα, that have salvation, that comprehend it, are contiguous to it, and touch upon it. Grace and glory differ not but in degree.

Ver. 10. For God is not unrighteous] That is, unfaithful, #1Jo 1:9. There is a justice of fidelity as well as of equity.

To forget your work.] The butler may forget Joseph, and Joseph forget his father’s house; but forgetfulness befalls not God, to whom all things are present, and before whom there is written a book of remembrance for them that fear the Lord, and think upon his name, #Mal 3:16,17.

Ver. 11. Do show the same diligence] A man may as truly say the sea burns, or fire cools, as that certainty of salvation breeds security and looseness.

To the full assurance] All duties tend to assurance, or spring from it. Strive we must to the riches of full assurance, #Col 2:2. But in case our assurance be not so fair, yield not to temptations and carnal reasonings. Coins that have little of the stamp left, yet are current.

Ver. 12. That ye be not slothful] A ready heart makes riddance of God’s work. Shake off sloth. Spontaneae lassitudines morbos loquuntur, saith Hippocrates. Sure I am that dulness and luskishness argue a diseased soul.

But followers of them] It was a good law that the Ephesians made, that men should propound to themselves the best patterns, and ever bear in mind some eminent man, αιεν υπομιμνησκεοθαι τινος των τη αρετη χρωμενων..

Ver. 13. For when God made promise] Of those many that by faith and patience had inherited the promises, the apostle instanceth in Abraham, famous both for his faith in God’s promise, #Heb 6:13, and for his patience, #Heb 6:15.

Ver. 14. Bleasing I will bless thee] Now he whom God blesseth shall be blessed, as Isaac said of Jacob, #Ge 27:33.

Ver. 15. After he had patiently endured] Waited many years for an Isaac, and yet longer for eternal life. "I have waited for thy salvation, O Lord," saith dying Jacob, #Ge 49:18.

Ver. 16. Swear by the greater] So do not they that swear by sundry creatures and qualities, God can hardly spare such, #Jer 5:7. That passage, "As thy soul liveth," is not an oath, but an asseveration, or obtestation only, conjoined with the oath.

An end of all strife] The end of an oath is to help the truth in necessity, and to clear men’s innocency, #Ex 22:11.

Ver. 17. God willing more abundantly] His word is sufficient, yet tendering our infirmity he hath bound it with an oath, and set to his seal. His word cannot be made more true, but yet more credible. Now two things make a thing more credible: 1. The quality of the person speaking; 2. The manner of the speech. If God do not simply speak, but solemnly swear, and seal to us remission of sins, and adoption of sons by the broad seal of the sacraments, and by the privy seal of his Spirit, should we not rest assured?

Ver. 18. We might have strong] Such as swalloweth up all worldly griefs, as Moses’ serpent did the sorcerers’ serpents, or as the fire doth the fuel. The sacraments are God’s visible oaths unto us; he taketh, as it were, the body and blood of his Son into his hand, and solemnly sweareth to bestow upon us all the purchase of Christ’s passion. Should not therefore the joy of the Lord be our strength? #Ne 8:10. The comforts of philosophy are λεσχαι και φλυαοαι (as Plato hath it, as Socrates found it when he was to die), that is, toys and trifles. Nescio quomodo imbecillior est medicina quam morbus, saith Cicero, the disease is too hard for the medicine. But the consolations of God are strong in themselves, and should not be small with us, #Job 15:11.

To lay hold upon the hope, &c.] Gr. κοατησαι, to lay hold by main force, and so to hold as not to lose our hold, when the devil would pull it from us. It is our faith that he fights against, our hope that he would shred us off. Look to it.

Ver. 19. Both sure and stedfast] Spes in terrents, incerti nomen boni: Spes in divinis, nomen est certissimi.

And which entereth into that] This anchor is cast upward, and fastened not in the depth of the sea, but in the height of heaven, whereof it gets firm hold and sure possession. Now that ship (saith one) may be tossed, not shipwrecked, whereof Christ is the pilot, the Scripture the compass, the promises the tacklings, hope the anchor, faith the cable, the Holy Ghost the winds, and holy affection the sails, which are filled with the graces of the Spirit.

Ver. 20. Whither the forerunner] Like as the high priest once a year entered into the holy of holies to pray for the people.

Chapter 7

Ver. 1. For this Melchisedec] Some make him the same with Shem; others say it was the Holy Ghost; others say it was Christ himself under the guise of a king and priest. It is most probable that he was a mortal man, and a Canaanite, but yet a most righteous man, and a priest of the most high God by special dispensation; and that Chedorlaomer and the other kings that over ran the country, and spoiled it, forbare, out of reverence to the man and his office, to meddle with Melchisedec’s territories.

Ver. 2. Gave a tenth part of all] So to set forth his thankfulness to God for the victory. The Lord is the man of war, #Ex 15:3; the Lord and victor of wars, as the Chaldee there expresseth it. Conquerors should send to him, as Joab to David, to take the honour of the day, #2Sa 12:28. The very heathens, after a victory, would consecrate something to their gods. The Romans had a custom, when they had received any great victory, the conqueror in his triumphant chariot rode to the Capitol, where in all humility he did present a palm to Jupiter, and offer in sacrifice a white bullock; so acknowledging it was his power whereby the conquest was achieved. {a}

{a} … laurumque superbam in gremio Iovis abscissis deponere Poenis. Et taurum album Iovi mactabant. Livy.

Ver. 3. Without father] viz. That we find mentioned in the Holy Scripture. Hence the Melchisedechian heretics held that he was the Holy Ghost; or at least some created angel. See Cunaeus de Rep. #Heb 3:3. Without father and mother he was not in respect of generation, but in respect of commemoration; his parents are not mentioned: no more are Job’s, or the three children’s.

Like unto the Son of God] As having neither fellow nor successor. And being a lively type of Christ, who is the true Trismegist, in regard of his three offices. The heathens called their Mercury (haply the same with Melchisedec) Trismegist, or thrice great; because he was the greatest philosopher, the greatest priest, and the greatest king. (Marcil. Ficin. in arg. ad Tris. Pimandr.)

Ver. 4. How great this man was] It is goodness that renders a man great, and the grace of God that ennobleth, #Isa 43:4 Heb 11:2. Keep close to God, and then ye shall be some of God’s Rabbis, as Daniel calls them, #Da 9:27. See #Job 32:9. Great men indeed, not with a belline (war-like), but with a genuine, greatness.

The tenth of the spoils] Gr. ακροθινια, the top of the heap.

Ver. 5. To take tithes of the people] If tithes be Jewish, saith M. Harris, and yet ministers must have a maintenance, how will men satisfy their consciences in the particular quantity they must bestow upon them? the Scripture speaks only of the tenth part. Can any show us where the old apportion is reversed, and which is that quota pars now that conscience must rest in?

Ver. 6. Received tithes of Abraham] Gr. δεδεκατωκε, tithed or tenthed Abraham, by the same divine right whereby he blessed him. Melchisedec did not take only that which Abraham was pleased to give him, but he tithed him, saith the text, he took the tenths as his due.

Ver. 7. The less is blessed, &c.] The pastor therefore blessing his people according to his office, is greater than his people in that respect.

Ver. 8. That he liveth] Tithes then are due to the ministers of Christ that liveth, because due to Melchisedec, to whom Abraham paid them as a priest and tithe-taker, and type of Christ. Who therefore should receive them for him, but those that are in his stead? #2Co 5:20.

Ver. 9. Levi also paid tithes] If any shall object, so did Christ also, sith he was in the loins of Abraham too; it may be answered, that though Christ was of Abraham, yet he was not by Abraham. But Levi was both.

Ver. 10. In the loins of his father] So we were all in the loins of Adam when he fell (as all the country is in a parliament man), and fell with him.

Ver. 11. If therefore perfection] i.e. Justification, sanctification, salvation.

Ver. 12. A change also of the law] "For we are not under the taw, but under grace." The gospel is post naufragium tabula, a plank after shipwreck, and hath its remuneration, #Heb 11:6, viz. of grace and mercy. By law here some understood only the law of priesthood.

Ver. 13. Pertaineth to another tribe] That of Judah, #Heb 7:14, which therefore is first reckoned, #Re 7:5, among those that were sealed; as of those that came by Rachel, Nepthalim hath the first place; because in that tribe Christ dwelt, viz. at Capernaum; Ut utrobique superemineat Christi proerogativa.

Ver. 14. Nothing concerning priesthood] For when Reuben, by defiling Bilhah, lost his birthright, the birthright was given to Joseph, the kingdom to Judah, and the priesthood to Levi. But God translated the priesthood, and settled it upon his Son Christ, who sprang out of Judah, in a time when it was commonly bought and sold to the vilest of men, and all was out of order.

Ver. 15. After the similitude of Melchisedec] i.e. After an order distinct and different from that of Aaron.

Ver. 16. Of a carnal command] i.e. External and ceremonial.

But after the power] Both of God the Father, who made him a priest, and of God the Son, who is the Father of eternity, #Isa 9:6, and a Priest for ever; which word "for ever" the apostle expoundeth and improveth in the last clause of this verse, "the power of an endless life."

Ver. 17. For he testfieth] Thus the author still argueth out of Scripture, as knowing that quicquid non habet authoritatem ex Scripturis, eadem facilitate contemnitur qua approbatur, whatsoever is not grounded upon Scripture authority is as easily rejected as received. (Jerome.)

Ver. 18. For there is verily a disannulling] Gr. υθετησις, an outing, cassating, expunging.

Of the commandment] {See Trapp on "Heb 7:12"} {See Trapp on "Heb 7:16"}

For the weakness and unprofitableness] sc. To justify, sanctify, save, #Ro 8:2; though as a schoolmaster to Christ, and a rule of life, it is of singular use still.

Ver. 19. But the bringing in] The law is a superintroduction to Christ our hope, who is the end of the law to every believer, #Ro 10:4.

We draw nigh to God] Having boldness and access with confidence, #Eph 3:11, by the faith of Christ our High Priest; who leads us by the hand, and presents us to his Heavenly Father, as Joseph did his two sons to Jacob, that he might bless them.

Ver. 20. Not without an oath] A singular confirmation: what a monstrous sin then is unbelief!

Ver. 21. And will not repent] Will not change his mind upon pretence that second thoughts are better. Those that can play with oaths, and can slip them as easily as monkeys do their collars, have nothing of God in them.

Ver. 22. Jesus was made a surety] As he was our surety to God for the discharge of our debt (the surety and debtor in law are reputed as one person), so he is God’s surety to us, for the performance of his promises. Christ was the surety of the first covenant (saith one), to pay the debt; of the second covenant, to perform the duty.

Ver. 23. By reason of death] Neither their holiness nor learning could privilege them from death’s impartial stroke. Non te tua plurima Pantheu, labentem texit pietas. All our learning also is soon refuted with one black theta, which understanding us not, snappeth us unrespectively without distinction, and putteth at once a period to our reading and to our being.

Ver. 24. He continueth ever] What need then is there of a vicar, as the pope will needs be styled?

An unchangeable] Gr. απαραβατον, impassable. He needeth no successor.

Ver. 25. To the uttermost] Perpetually and perfectly, so as none shall need to come after him to finish what he hath begun. He is a thorough Saviour, a Saviour in solidum, and doth not his work to the halves. How blasphemous then is that direction of the Papists to dying men, Coniunge, Domine, obsequium meum cum omnibus quae Christus passus est pro me: Join, Lord, mine obedience with all those things that Christ hath suffered for me.

Ver. 26. Who is holy] As the high priest of old, #Le 21:18 Ex 28:36-43.

Harmless] Without any birth mark.

Undefiled] Free from actual pollution, without original blemish or actual blot, #1Pe 1:19.

Higher than the heavens] That is, than the angels, those heavenly courtiers, #Da 10:13.

Ver. 27. Who needeth not daily] καθ ημεραν. Or, on a certain day of the year, so. at the feast of the expiations, #Le 16:29; see #Heb 10:1.

First for his own sins] Else how could he stand before God for others? the priests therefore had their laver wherein to wash, before they offered any man’s sacrifice. The brazen altar stood without, the incense altar of gold within the sanctuary; to signify that our own lusts must be sacrificed ere we take upon us to pray for ourselves or others. David observeth this method, #Ps 35 Ps 51. He first gets pardon for himself, and then makes request for Sion.

Ver. 28. For the law maketh] As if the apostle should say, Shall I sum up and shut up all in a word? the law maketh men high priests which have infirmity, &c. Dull scholars must have it over and over. Nunquam satis dicitur, quod nunquam satis diseitur. (Seneca.)

Chapter 8

Ver. 1. Who is set on the right hand] And is therefore a King, as well as a Priest, as was Melchisedec.

Ver. 2. A minister of the sanctuary] λειτουργος. Or, a public officer, an agent for the saints, about holy things.

Which the Lord pitched] Christ’s body was conceived in the virgin’s womb, not by human generation, but by divine operation. See #Heb 9:11 Joh 1:14. He was the stone cut out of the mountain without hands, #Da 2:34; the rose of Sharon that grows without man’s care, #So 2:1.

Ver. 3. Somewhat also to offer] To wit, his own body, "an offering and a sacrifice to God for a sweet smelling savour," #Eph 5:2. By Mount Olivet stood the garden of Gethsemane, where Christ was taken and led into the city through the sheep gate to be offered up like an innocent sheep, on the altar of his cross, for the sins of his people.

Ver. 4. He should not be a priest] Because not of the tribe of Levi, whose priesthood lasted so long as Christ lived on earth, and was done away by his death.

Ver. 5. Of heavenly things] So he calleth the mystery of Christ, showed hereby to Moses in the mount, and shadowed out to the people by the services of the tabernacle. All which were Christ in figure; the ceremonial law was their gospel; indeed then all was in riddles, Moses was veiled, and that saying was verified, Et latet et lucet.

Ver. 6. Of a better covenant] Or rather testament (διαθηκη and not συνθηκη), heaven being conveyed to the elect by legacy. It is part of God’s testament to write his laws in our hearts, &c. All that he requires of us, is to take hold of his covenant, to receive his gift of righteousness, to take all Christ, &c., and this also he hath promised to cause us to do, #Heb 8:10 Isa 56:6 Ro 5:17.

Ver. 7. Had been faultless] Such as had not been weak and unprofitable, #Heb 7:18; see the note there. If the people could have performed it, and have been perfected by it. If it could have conveyed grace, as #Heb 8:10. The law may chain up the wolf, the gospel only changeth him; the one stops the stream, the other heals the fountain; the one restrains the practice, the other renews the principles. God therefore gave the law after the promise, #Ga 3:19, to advance the promise.

Ver. 8. For finding fault with them] Or, finding fault with it, that is, with the covenant; he saith to them, "Behold, the days," &c. So Junlus readeth and senseth it.

Ver. 9. The covenant that I made] He meaneth not here the covenant of grace made with Abraham, but circumcision, the legal ceremonies and services, that burden which neither they nor their fathers could bear.

When I took them by the hand] Teaching them to go, taking them by the arms, #Ho 11:3, keeping their feet, #1Sa 2:9, and leading them through the deep, as a horse in the wilderness, that they should not stumble, #Isa 63:13.

And I regarded them not] Heb. Although I was a husband unto them, q.d. Yet nevertheless they forsook the guide of their youth, and forgat the covenant of their God, #Jer 31:32 Pr 2:17. Therefore God regarded them not, or cared not for them, as the Greek hath it, ημελησα. "If you forsake him, he will forsake you," #2Ch 15:2.

Ver. 10. I will put my laws, &c.] God’s covenant is to write his laws and promises "in his people’s minds," so that they shall have the knowledge of them; "and in their hearts," so that they shall have the comfort, feeling, and fruition of them.

Ver. 11. And they shall not teach] The full performance of this promise is reserved to the life to come; when we shall need no ordinances, but shall be all taught of God.

For all shall know me] Not apprehensively only, but effectively, and with a knowledge of acquaintance, as the Church thought she should know him amidst all his austerities, #Isa 63:16. "Art not thou our father?"

Ver. 12. I will be merciful] I will be propitious through Christ, the propitiation for our sins, #1Jo 2:2.

To their unrighteousness, and their sins and iniquities] All kinds and degrees of sins, #Ex 34:6,7 Mic 7:17. All sins and blasphemies shall be forgiven to the sons of men #Mt 12:31. I was a blasphemer, saith Paul (that was a grievous sin against the first table), I was a persecutor (that was a great sin against the second table), yet I obtained mercy; why then should any one despair

Will I remember no more] Nihil oblivisci solet praeter iniurias, saith Cicero of Caesar. He was wont to forget nothing but shrewd turns. And of our Henry VI it is storied that he was of that happy memory that he never forgat anything but injury. (Daniel Contin. by Trussel.) Let us but remember our sins with grief, and God will forget them. Let us see them to confession, and we shall never see them to our confusion. He is a forgiving God, #Ne 9:31. None like him for that, #Mic 7:18. He doth it naturally, #Ex 20:6; abundantly, #Isa 55:7; constantly, #Ps 130:4 Joh 1:27 Mal 3:6.

Ver. 13. He hath made the first old] He hath antiquated and abolished it. This the apostle often inculcates, because the Jews went about to establish their own righteousness, and it is a piece of Popery natural to us all, to think to go to heaven by our good meanings and good doings.

Is ready to vanish away] So is the old man in God’s people; that is their comfort.

Chapter 9

Ver. 1. Then verily the first covenant] Here the apostle proveth what he had propounded, #Heb 8:5, that this assertion might be sound, such as cannot be condemned, #Tit 2:8.

Ordinances] Gr. δικαιωματαρα justifications, viz. ceremonial, ritual, typical.

A worldly sanctuary] i.e. earthly and shadowy, opposed to true and heavenly.

Ver. 2. The first wherein was, &c.] He speaks nothing of the outer court, as not pertinent to his present purpose. But there was both in the tabernacle and temple, the holy of holies, the sanctuary, and the court of the people: answerable whereunto are in man, "The spirit, soul, and body," #1Th 5:23. And as the cloud, #1Ki 8:10,11, filled first the most holy place, and then the holy, and then the outer court, so doth the Holy Ghost renew the spirit of our minds, and then our wills and affections, and then the outward man.

Ver. 3. And after the second veil] This was not of any hard debarring matter, but easily penetrable then, and now also rent by Christ, to show our easy access to God with confidence "by the faith of him," #Eph 3:12.

Ver. 4. The golden censer] Or the altar of incense, which though it belonged to the most holy place, yet was placed without the veil, #Ex 30:6, &c., that it might be of daily use, the sweet incense offered thereon easily piercing through the veil, and filling the most holy with its savour.

Wherein was the golden pot, &c.] In or near to the ark of the covenant was this golden pot of manna, and Aaron’s rod, and the tables of the Testament, and the propitiatory or covering, and a crown of gold around it. To insinuate thus much, saith one, that we must be like the ark of the covenant, being builded and reared up still toward the mark; not only when the Lord feedeth us with the sweet manna of his mercy, but also when he afflicteth us with the sharp rod of his correction, and always keep the tables of the Testament, which are the commandments, that by faith in Christ, who is the propitiation for our sins, we may obtain the golden crown of eternal life.

And the table of the covenant] It may here be objected, that, #1Ki 8:9 2Ch 5:10, it is said there was nothing in the ark save the two tables of stone. For answer, εν η, "in which," relates not to ark, but tabernacle; so Junius observeth and reconeileth. Calvin and Pareus give other answers. Videsis, their conceit is not to be misliked, that say the ark is the Church, the tables the word, the manna the sacraments, and the rod the discipline.

Ver. 5. And over it the cherubims] The ark covering the law within it, the mercy seat upon it, and over them two cherubims covering one another; all these set forth Christ covering the curses of the law, in whom is the ground of all mercy, which things the angels desire to pry into, as into the pattern of God’s unsearchable wisdom and goodness.

Ver. 6. Were thus ordained] Gr. κατεσκευασμενα, prepared, fitted, finished by the hand of the artificer, and therefore called worldly in a good sense, #Heb 9:1.

Ver. 7. For the errors] Gr. αγνοηματα, The not knowings of the people; those errors that they could not help, and yet must else have answered for. Ignorat sane improbus omnis, saith Aristotle. Ignorance is the source of all sin, the very well spring from which all wickedness doth ooze and issue. What will not an ignorant man do, who knows not but he may do anything? "The dark places of the earth are full of the habitations of cruelty," #Ps 74:20. Christ therefore expiated the ignorances of his people.

Ver. 8. The way into the holiest] That is, into heaven, typified thereby.

Was not yet made manifest] In regard of performance, and that evidence of faith and doctrine that is held forth under the gospel. The mystery of Christ was manifested piece meal and parcel wise, #Heb 1:1.

Ver. 9. Which was a figure] Gr. παραβολη, a parable, that is, such a form of service as intimated some greater matter than to the sense appeared; and called upon the people to look through the type to the truth of things, through the history to the mystery.

Ver. 10. And carnal ordinances] Such as carnal men might easily perform, and as were very suitable to the disposition of a carnal heart. Hence, #Eze 20:25, they are called "commandments that were not good," because they commanded neither virtue nor vices in themselves; and ill people rested in the outward acts.

Till the time of reformation] Gr. Of direction or correction, that is, evangelical and spiritual worship, that shall take place in the Church, till the times of the restitution of all things shall come at the last day, #Ac 3:21.

Ver. 11. Of good things to come] i.e. Of spirituals that were expected as things to come, when Christ came with a cornucopia, a horn of salvation in his band. The Latins call prosperous things Res secundas, things to come.

A more perfect tabernacle] i.e. His human nature, not made with hands, nor of this building, that is, not by the power of nature, by the ordinary course of generation.

Ver. 12. Neither by the blood of calves] As the Levitical high priest did, #Heb 9:7.

Having obtained] Gr. ευρομενος, having found. See #Ro 4:1. The Latins also use invenire or acquirere, to find, for to obtain. See also #Mt 16:25. Christ overcame by suffering, and by his own blood purchased his Church, as an Aceldama, or field of blood.

Ver. 13. The ashes of a heifer] Gr. Ashes and cinders mixt together, as a monument of Christ’s most base and utmost afflictions, and of our justification and sanctification through faith in his name. σποδος. Sordidus cinis, et cum carbones extincti permisti sunt.

Sprinkling the unclean] With a hyssop bunch, to note that none can have comfort either by the merit or Spirit of Christ, without true mortification.

Ver. 14. By the eternal Spirit] That is, by his Deity, called the Spirit of holiness, #Ro 1:4, and the Spirit, #1Ti 3:16, that gave both value and virtue to his death, both to satisfy and to sanctify.

Purge your conscience] This is that eternal redemption, #Heb 9:12.

From dead works] The most specious performances of unregenerate persons are but dead works, because they proceed not from a principle of life, and have death for their wages, #Ro 6:23. A will written with a dead man’s hand can hold no law. God will be served like himself.

Ver. 15. For the redemption] Here he showeth the reasons why it was needful that Christ should enter by his own blood, #Heb 9:2, sc. to expiate our sins, and to possess us of heaven.

Ver. 16. For where a testament is] {See Trapp "Heb 8:6"} Here the testator is Christ, heirs the saints, legacies the gifts of the Spirit, executor the Holy Ghost, witnesses apostles, martyrs, &c.

Ver. 17. While the testator liveth] For it is in his power to alter it at his pleasure, as reason requireth. Our Henry II first crowned, and then cast off his eldest son Henry, not suffering him to be what himself had made him.

Ver. 18. Was dedicated] Or initiated to holy use, #Le 16:15,16, εγκεκαινισται.

Ver. 19. He took the blood] See #Ex 24:8.

And sprinkled both the book] Which, as it seemeth, was laid on the altar to be sanctified thereby. The very book of God is sprinkled with the blood of Christ, that it may be opened and of use to the faithful.

Ver. 20. Saying, This is the blood, &c.] A tropical and sacramental expression, whereunto our Saviour seemeth to allude in those words of his, "This cup is the new testament in my blood," &c. The sacraments of the Old Testament had a resemblance unto the New; but that was for works of the law, this is for remission of sins.

Ver. 21. He sprinkled with blood] This sprinkling had a foreshadowing of the sprinkling of the blood of Jesus Christ, #1Pe 1:2 Isa 52:15; by his finger, that is, by his Spirit, #Lu 11:20 Mt 12:28.

Ver. 22. Purged with blood] Which yet of itself impureth and fouleth.

Ver. 23. But the heavenly things] Those spiritual good things set forth by the types of the law; or the Church under the gospel, called Jerusalem that is above, &c.

Ver. 24. To appear in the presence] As a lawyer appears for his client, opens the cause, pleads the cause, and it is carried, εμφανισθηναι.

Ver. 25. Not that he would offer] As Popish mass-mongers will have it. Eamus ad communem errorem (said Domitius Calderinus to his friends, when they persuaded him to go to mass, A.D. 1442), Let us go to the common error.

Ver. 26. To put away sin] To abrogate it, #Heb 1:3, to bind it in a bundle, seal it up in a bag, #Da 9:24, cast it behind him as cancelled obligations, #Mic 7:18-20, blot out the black handwriting with the red lines of his blood drawn over it.

Ver. 27. It is appointed] Gr. αποκειται, it lieth as a man’s lot. Stat sua cuique dies. Our last day stands, the rest run. The Jews at this day pray (such is their blindness) for the dead, that that bodily death may serve as an expiation of all his sins. (Leo Modem Rites of Jews.)

But after this the judgment] Every man’s death’s day is his doomsday. Many of the Fathers held that men’s souls were not judged till the last day. Which opinion is as contrary to purgatory (for which Bellarmine allegeth it) as the truth.

Ver. 28. The second time without sin] Imputed to him, as #Isa 53:6 2Co 5:21. {See Trapp on "Isa 53:6"} {See Trapp on "2Co 5:21"}

Chapter 10

Ver. 1. A Shadow of good things, &c.] That is, of Christ, saith one. When the sun is behind, the shadow is before; when the sun is before, the shadow is behind. So was it in Christ to them of old. This Sun was behind, and therefore the law or shadow was before; to us under grace the Sun is before, and so now the ceremonies of the law, these shadows, are behind, yea, vanished away.

Ver. 2. No more conscience of sin] Christ, though he took not away death, yet he did the sting of death; so though he took not away sin, yet he did the guilt of sin.

Ver. 3. Made of sins every year] A solemn confession of them, and what great need they had of a Saviour to expiate them, laying their hands on the head of the sacrifice, in token that they had in like sort deserved to be destroyed.

Ver. 4. Should take away sins] And so pacify conscience; for sin is to the conscience as a mote to the eye, as a dagger to the heart, #2Sa 24:10, as an adder’s sting to the flesh, #Pr 23:32.

Ver. 5. But a body hast thou prepared] A metaphor from mechanics, who do artificially fit one part of their work to another, and so finish the whole, κατηρτισω. God fitted his Son’s body to be joined with the Deity, and to be an expiatory sacrifice for sin.

Ver. 6. Thou hast had no pleasure] viz. As in the principal service and satisfaction for sin.

Ver. 7. Lo, I come] As an obedient servant bored through the ear, #Ex 21:6 Ps 40:6,7, wise and willing to be obsequious. Servus est nomen officii, a servant is the master’s instrument, and ολως εκεινου, saith Aristotle, wholly at his beck and obedience.

It is written of me] Christ is author, object, matter, and mark of Old and New Testament. Therefore if we will profit thereby, we must have the eyes of our minds turned toward Christ, as the faces of the cherubims were toward the mercy seat.

Ver. 8. Which are offered by the law] To the great cost and charge of the offerers. This we are freed from, and are required no more than to cover God’s altar with the calves of our lips.

Ver. 9. Lo, I come] True obedience is prompt and present, ready and speedy, without shucking and hucking, without delays and consults, #Ps 119:60.

He taketh away the first] Clear consequences drawn from Scripture, are sound doctrine, #Mt 22:32. {See Trapp on "Mt 22:32"}

Ver. 10. By the which will] That is, by the execution of which will, by the obedience of Christ to his heavenly Father.

Ver. 11. Take away sin] Separando auferre, sunder it from the soul, strike a parting blow betwixt them, περιελειν, Undique tollere.

Ver. 12. But this man] Opposed to the plurality of Levitical priests. One sacrifice, and once for ever, not many and often, as they. And he sat down, when as they stood daily offering oftentimes. Note the antithesis, and Christ’s precellency.

On the right hand of God] Which he could not have done if he had not expiated our sins. #Joh 16:10, "Of righteousness, because I go to my Father." He could not have gone to his Father if he had not first fulfilled all righteousness, and fully acquitted us of all our iniquities.

Ver. 13. Expecting till his enemies] Admire and imitate his patience. The God of peace shall tread Satan and the rest under our feet shortly, #Ro 16:20.

Ver. 14. He hath perfected] tie would not off the cross till all was finished.

Ver. 15. The Holy Ghost also witnesseth] viz. By inspiring the pemnen, #2Ti 3:16, acting and carrying them into all truth, #2Ti 2:25, as it were by a holy violence, φερομενοι.

Ver. 16. I will put my laws] {See Trapp on "Heb 8:10"}

Ver. 17. Will I remember no more] Therefore there needs not any repetition of a sacrifice for sin in the New Testament.

Ver. 18. Where remission of sin is] viz. An impletory remission, as now in the New Testament, not a promissory, as under the Old.

Ver. 19. To enter into the holiest] viz. By our prayers, which pierce heaven and prevail with God.

Ver. 20. By a new] Fresh, and as effectual at all times as if Christ were but newly sacrificed for us. Tam recens mihi nunc Christus est, ac si hac hora fudisset sanguinem, saith Luther. Christ is even now as fresh to me as if this very hour he had shed his precious blood. προσφατον, Recens mactatus.

Which he hath consecrated, or new made for us] Paradise had a way out, but none that ever we could find in again. Heaven hath now a way in (sc. this new and living, or life giving, way, a milky way to us, a bloody way to Christ), but no way out again.

Through the veil, that is; his flesh] Whereby we come to God, dwelling bodily therein. Like as where I see the body of a man, there I know his soul is also, because they are not severed; so is it here. The veil or curtain in the sanctuary did hide the glory of the holy of holies; and withal ministered an entrance into it for the high priest.

Ver. 21. Over the house of God] As Jehoiadah was over the temple, presided and commanded there, #2Ki 2:5. All power is given to Christ both in heaven and earth, for our behoof and benefit.

Ver. 22. Let us draw near] Come, for the Master calleth, #Mr 10:49.

With a true heart] That is, with a heart truly and entirely given up to God, uprightly propounding God’s service in prayer, and that out of a filial affection, delighting to do his will, and therefore well content to wait, or, if God see good, to want what it wisheth, desirous rather that God’s will be done than our own, and that he may be glorified though we be not gratified; acknowledging the kingdom, power, and glory to be his alone. This is a true heart.

In full assurance of faith] πληροφορια. Not with a quarter or half wind, but with full assurance, such a gale of faith as fills the sails of the soul, and makes it set up its top-gallant, as it were.

Having our hearts sprinkled, &c.] Faith ever purgeth from sin, and worketh repentance from dead works.

Ver. 23. Without wavering] Gr. ακλινη, without tilting or tossing to one side or other. This amounts to more than that conjectural confidence of the Popish dubitanei, and that common faith that holds men in suspense, and hangs between heaven and earth as a meteor.

Ver. 24. And let us consider] Christians must study one another’s cases, the causes and cure of their spiritual distempers, solicitous of their welfare.

To provoke unto love] To whet on, as #De 6:7, to sharpen and extimulate, as #Pr 27:17, to rouse and raise up their dull spirits, as #2Pe 2:13, to set an edge on one another, as boars whet their tusks one against another, saith Nazianzen, ως υων οδοντες αλληλους θηξαντες.~

Ver. 25. Not forsaking] Schism is the very cutting asunder of the very veins and arteries of the mystical body of Christ. We may not separate, but in case of intolerable persecution, heresy, idolatry, and Antichristianism.

The assembling of ourselves together] επισυναγωγη, in Church assemblies and Christian meetings, as ever we look for comfort at the coming of our Lord Jesus Christ, and our gathering together (the same word as here) unto him, #2Th 2:1; the day whereof approacheth, as in this text. Christ will come shortly to see what work we make in this kind.

As the manner of some is] It was then, it was afterwards, and is still in these siding and separating times. The Donatists made a horrible schism for the life of Caecilian. So did various others for the pride and profaneness of Paulus Samosatenus. But never was there any schism so causeless and senseless as that of our modern sectaries.

Ver. 26. For if we sin wilfully] Against the grace of the gospel, despising and despiting it, as those that fall into the unpardonable sin. Some good souls by mistakes of this text have been much afflicted, as Master John Glover. Other odious apostates have utterly despaired. Others of the ancients have unworthily cashiered this Epistle out of the canon, because of this passage.

There remaineth no more sacrifice] For sins against the law, though against knowledge there was an atonement, #Le 6:1, though it were for perjury; but for this sin against the gospel, that repudiates the remedy, there is no sacrifice; abused mercy turns into fury.

Ver. 27. Fearful looking for] Though judgment be not speedily executed, yet it is certainly to be expected. Winter never rots in the air, or dies in the dam’s belly, as they say. Could but men foresee what an evil and a bitter thing sin is, they durst not but be innocent.

Ver. 28. He that despised] i.e. He that with a high hand violated it, or fell into any capital crime, and it came to light, died without mercy. As for those heinous offences, that not being discovered, and sufficiently proved, came not under the Judge’s cognizance, the Lord, for the easing of men’s consciences, and for the saving of their lives, appointed the yearly feast of expiations, #Le 16:29.

Ver. 29. Who hath trodden under foot] Respecting him no more than the vilest and filthiest dirt in the street, or the most abject thing iu the world, as Ambrose expounds it; he disdains to receive benefit by Christ’s propitiatory and expiatory sacrifice, he would not if he might, he is so Satanized. King Henry VI, going against Richard Duke of York (that ambitious rebel), offered them a general pardon. (Speed, 898.) This was rejected by them, and called "A staff of reed," or "glass-buckler." In Ket’s conspiracy, when King Edward VI’s pardon was offered to the rebels by a herald, a lewd boy turned toward him his naked posteriors, and used words suitable to that gesture. (Sir John Hayward.) Desperate apostates deal as coarsely with Christ; they hold him for a scorn, as an offender that is carted, #Heb 6:6.

The blood of the covenant] That is, the blood of Christ, whereby the covenant is sealed, the Church purchased, the atonement procured, and heaven opened for our more happy entrance.

Wherewith he was sanctified] By external profession, and by participation of the sacraments.

An unholy thing] Gr. A common profane thing, as if it were the blood of a common thief, or unhallowed person, yea, or of a dead dog. In the Passover they sprinkled the door and lintel with blood, but not the threshold, to teach them that they must not tread upon the blood of Jesus, as they do in a high degree that sin against the Holy Ghost.

And hath done despite, &c.] Spitting at him their hellish venom, persecuting and blaspheming his immediate effect, work, and office; and this out of desperate malice and desire of revenge, without any colour of cause or measure of dislike. One that had committed this sin, wished that his wife and children and all the world might be damned together with him.

Ver. 30. I will recompense] And if God will avenge his elect, #Lu 18:7, how much more his Son and his Spirit!

Ver. 31. It is a fearful thing] For who knoweth the power of his anger? even according to thy fear is thy wrath, #Ps 90:11. A melancholy man can fancy vast and terrible fears, fire, sword, racks, strappadoes, scalding lead, boiling pitch, running bell metal, and this to all eternity; yet all these are nothing to that wrath of God which none can either avoid or abide.

Ver. 32. But call to remembrance] q.d. You cannot utterly fall away, as those above mentioned; forasmuch as you have given good proof already of the reality of your graces.

After ye were illuminated] Till they had a sight of heaven they could not suffer; but no sooner out of the water of baptism, but they were presently in the fire of persecution.

Ver. 33. Made a gazing-stock] Gr. θεατριζομενοι, set upon a theatre; take it either properly, or metaphorically, both befell Christians. See #1Co 4:9.

Ye became companions of them] Sympathy hath a strange force; as we see in the strings of an instrument; which being played upon (as they say), the strings of another instrument are also moved with it. (Dr Sibbs.) After love hath once kindled love, then the heart being melted is fit to receive any impression. Two spirits warmed with the same heat, will easily solder together.

Ver. 34. For ye had compassion] Gr. Ye sympathized. {See Trapp on "Heb 10:33"}

And took joyfully] The joy of the Lord was their strength, as it was theirs, #Ac 5:41, who took it for a grace to be disgraced for Christ.

The spoiling of their goods] If a heathen could say when he saw a sudden shipwreck of all his wealth, Well, Fortune, I see thou wouldest not have me to be a philosopher; should not we, when called to give up our treasures, say, Well, I see that God would have me to lay up treasure in heaven, that is subject neither to vanity nor violence

Knowing in yourselves] Not in others, in books, &c., but in your own experience and apprehension, in the workings of your own hearts.

That ye have in heaven] When we lose anything for God, he seals us a bill of exchange of better things, or a double return. He will recompense our losses, as the king of Poland did his noble servant Zelislaus; having lost his hand in his wars, he sent him a golden hand. These Hebrews had lost their goods, but not their God. Here is the dry rod blossoming.

Ver. 35. Cast not away your confidence] Since it is your shield and buckler, #Eph 6:16; but if battered with temptations, beat it out again. Demosthenes was branded with the name of Ριψασπις, one that had lost his buckler.

Ver. 36. For ye have need of patience] Whereas they might object, But where is this recompense you tell us of? Oh, saith he, you have need of patience to wait God’s time of recompense. Good men find it oft more easy to bear evil than to wait till the promised good be enjoyed. The spoiling of their goods required patience, but this more than ordinary.

That after ye have done the will of God] viz. By suffering it, and longsuffering, till he reward it.

Ver. 37. For yet a little while] Tantillum, tantillum, adhuc pusillum. A little, little, little while, ετι γαο μικρον οσον, οσον. God’s help seems long, because we are short. Were we but ripe, he is full ready. Hence this ingemination, "he that shall come, will come," &c., q.d. he will, he will, his mind is always upon it, he is still a coming to deliver. With this sweet promise Rev. Mr Whatley comforted himself a little before his death. And Bishop Jewel, persuading many to patience, oft said, haec non durabunt aetatem, this is but for awhile. (Mr Leigh’s Annotat.)

Ver. 38. Now the just shall live by faith] In the want of feeling; he shall rest upon God in the fail of outward comforts, as the believing Jews were to do in the Babylonish captivity, #Hab 2:4, quoted here by the apostle, though with some variation of words.

But if any man draw back] Gr. υτοστειληται. Steal from his colours, run from his captain, revolt from Christ, turn renegade, relinquishing his religion, as did Julian, Lucian, and other odious apostates.

My soul shall have no pleasure] Christ hath no delights in dastards, turn-coats, run-a-ways, he will not employ them so far as to break a pitcher, or bear a torch, #Jud 7:7. Baldwin the French lawyer, that had religionem ephemeram, as Beza said of him, for every day a new religion, being constant to none, became Deo hominibusque quos toties fefellerat invisus, hated of God and men, whom he had so oft mocked. Theodoric, an Arian king, did exceedingly affect a certain deacon, although an orthodox. This deacon thinking to ingratiate, and get preferment, became an Arian. Which when the king understood, he changed his love into hatred, and caused the head to be struck from him, affirming that if he kept not his faith to God, what duty could any one expect from him? (Melch. Adam.)

Ver. 39. Who draw back unto] Apostates have martial law, they run away but into hell’s mouth. A worse condition they cannot likely choose onto themselves; for they are miserable by their own election, #Jon 2:8, and are wholly destined to utter destruction. Transfugas arboribus suspendunt, saith Tacitus of the old Germans; they hang up run-a-ways. And transfugas, ubicunque inventi fuerint, quasi testes interficere licet, saith the civil law. Run-a-ways are to be received as enemies, and to be killed wherever they be found.

To the saving of the soul] Gr. εις πεοιποιησιν ψυχης, to the giving of the soul. A metaphor from merchants, who either get more or lose what they have; or else haply from gamesters, who keep a stake in store, however the world go with them.

Chapter 11

Ver. 1. Now faith is the substance] Having mentioned the life of faith, #Heb 10:38, and the end of faith (or the reward of it, #1Pe 1:9), the salvation of the soul, #Heb 10:39, he now descends to the description of this glorious grace, #Jas 2:1, and saith that it is the substance or subsistence or basis and foundation of things hoped for. It is the same that our author had called confidence, #Heb 10:35. Polybius, speaking of Horatius’ keeping the field against the enemy’s forces, saith, that the enemies more feared his υποστασις (the word here used), his confidence binding upon the victory, than his strength. Faith is the vital artery of the soul (saith one), #Hab 2:4, and by the eye of it, through the perspective glass of the promises, a Christian may see into heaven. Faith doth antedate glory; it doth substantiate things not seen. Faith altereth the tenses, and putteth the future into the present tense, #Ps 60:6. It is reported of the crystal that the very touching of it quickeneth other stones and puts a lustre and beauty upon them. (Gul. Parisiens.) This is true of faith; it makes evil things present, far off; and good things far off, present.

The evidence of things, &c.] The index, ελεγχος, or the clear conviction by disputation, or by making syllogisms from the word. Indeed it is the word (to speak properly) that is the convincing evidence of things not seen; but because the word profiteth not further than it is mingled with faith in the heart, therefore that which is due to the word is here ascribed to faith.

Ver. 2. The elders obtained, &c.] Gr. εμαρτυρηθησαν, were attested unto; and are here eternalized in this notable chapter, this little book of martyrs, as one fitly calleth it. Faith honoureth God, and gives him a testimonial, #Joh 3:33, such as is that #De 32:4. God therefore honoureth faith, according to #1Sa 2:30, and gives it his testimonial, as here in this truly named golden legend.

Ver. 3. Through faith we understand] It is the nature of faith to believe God upon his bare word, and that against sense in things invisible, and against reason in things incredible. Sense corrects imagination, reason corrects sense, but faith corrects both. Aufer argumenta ubi fides quaeritur. Verba philosophorum excludit simplex veritas Piscatorum, saith Ambrose. I believe, and that is enough, though I cannot prove principles and fundamentals of faith.

That the worlds were framed] Gr. κατηπτισθαι, affabre facta, "were neatly made up."

By the word of God] By that one word of his, Fiat, Let it be so and so. By the way, take notice, that faith here described is taken in a large sense as it hath not the promises only, but the whole word of God for its object. Look how the Israelites with the same eyes and visual faculty wherewith they beheld the sands and mountains, did look upon the brazen serpent also, but were cured by fastening upon that alone; so by the same faith whereby we are justified, we understand that the worlds were framed by the word of God, and believe all other truths revealed; and yet faith as it justifieth looks upon Christ alone, not knowing anything here but Christ and him crucified, as is well observed by a learned divine.

Were not made of things, &c.] Of any pre-existent matter, as Plato held. {See Trapp on "Ge 1:1"}

Ver. 4. A more excellent sacrifice] Good actions and good aims make a man good in the sight of God. Cain may offer as well as Abel. Doeg may set his foot as far within the sanctuary as David, the Pharisee as the publican, but with different success.

God testifying of his gifts] By fire from heaven, or some other visible expression of his gracious acceptation, whereby Abel’s faith was confirmed touching life and salvation in Christ. Paulus Phagius tells us out of the Rabbins, that a face of a lion was seen in the heavenly fire inflaming the sacrifice. (Armor. in Chal. Paraphr.) Which (if it be true) did probably shadow out the "Lion of the tribe of Judah," of whom all the sacrifices were types.

Being dead yet speaketh] λαλειται, or, is yet spoken of, being registered for the first martyr in the Old Testament, as Stephen was in the New, and as Mr Rogers was here in the Marian persecution.

Ver. 5. By faith Enoch was translated] μετετεθη, or carried from one place to another. He changed his place, but not his company, for he still walked with God, as in earth, so in heaven.

That he should not see death] The Arabic version addeth, he was translated into paradise, where a plentiful amends was made him for that which he wanted of the days of the years of the lives of his fathers, in the days of their pilgrimage, #Ge 47:9.

And was not found] And yet the Lord killed him not, as the Chaldee hath, #Ge 5:24, but took him up in a whirlwind, say the Hebrew doctors, as Elijah was. He was changed as those shall be that are found alive at Christ’s second coming, #1Co 15:51, the soul and body being separated, and in a moment reunited. Subitus erit transitus a natura corruptibili in beatam immortalitatem, saith Calvin there.

That. he pleased God] ευηοεστηκεναι, he walked with God in all well pleasing, being fruitful in every good work, #Col 1:10. Hence that testimony given him by his own conscience that he gave God good content.

Ver. 6. But without faith] That is, without Christ, in whom the Father is well pleased, #Joh 14:6.

For he that cometh to God] sc. Forma pauperis, that cometh a begging to him in the sense of his own utter indigence, as Jacob’s sons came to Joseph, and as the Egyptians hard bestead came to him, saying, "We will not hide it from my lord, how that our money is spent," &c., #Ge 47:18

Must believe that he is] Zaleucus, lawgiver of the Locrians, speaketh thus in the poem to his laws, Hoc inculcatum sit, esse Deos, let this he well settled in men’s minds that there is a Deity, and that this Deity will reward the devout. But what an odd conceit was that of the Cretians, to paint their Jupiter without either eyes or ears! And what an uncertainty was she at that prayed, O Deus quisquis es vel in coelo, vel in terra, O God, whoever thou art, for whether thou art, and who thou art, I know not. (Medea.) This uncertainty attending idolatry caused the heathens to close up their petitions with that general Diique Deaeque omnes, Hear, all ye gods and goddesses. (Servius in Geor. lib. 1.) And those mariners, #Jon 1:5, every man to call upon his god; and lest they might all mistake the true God, they awaken Jonah to call upon his God. Christian petitioners must settle this, that their God is Optimus, Maximus, such in himself, and such toward them, as he stands described in his holy word.

Ver. 7. Moved with fear] Opposed to the security of the old world, who would know nothing till the very day that the flood came, #Mt 24:39 Noah trembled at God’s judgments, whilst they hanged in the threatenings; and was no less affected than if himself had been endangered. See the like in Habakkuk, after that he threatened the Chaldeans, #Hab 3:16, and in Daniel, #Da 4:19. Noah took things foretold him by God by the right handle, as the word ευλαβηθεις properly signifieth.

By the which he condemned the world] Of deep and desperate security, that dead lethargy where into sin and Satan had cast them. Their heathen posterity in scorn termed him Prometheus; and feigned him to be chained to Caucasus with a vulture feeding upon his entrails, in regard of his foretelling the flood, and providing an ark to escape it, near the mountain Caucasus.

And became heir] Heir apparent; he was hereby evidently declared to be such.

Ver. 8. When he was called] A man may follow God dryshod through the Red Sea. He is to be obeyed without sciscitation, with a blind obedience. Abraham winked, as it were, and put his hand into God’s to be led whithersoever he pleased. Magnus est animus, qui se Dee tradidit; pusillus et degener qui obluctatur. (Seneca.) That is a brave man indeed that can wholly resign himself up to God— Quo fata trahunt, retrahuntque, sequamur. (Virgil.)

Ver. 9. He sojourned in the land] There he had his commoration, but in heaven his conversation, content to dwell in tents till he should fix his station above.

With Isaac and Jacob] Perhaps together, as near neighbours. When Abraham parted with Lot, he would part with him no further than the right hand is from the left, #Ge 13:9. There is singular comfort in the society of saints.

Ver. 10. Which hath foundations] Heaven hath a foundation, earth hath none; but is hanged upon nothing, as Job speaketh. Hence things are said to be on earth, but in heaven.

Whose builder and maker] Gr. Whose cunning artificer and public workman. God hath bestowed a great deal of skill and workmanship upon the third heaven.

Ver. 11. Because she judged him, &c.] At first she laughed, through unbelief, at the unlikelihood; but afterward she bethought herself, and believed. This latter is recorded, the former pardoned. So #Ge 18:12, "Sarah laughed within herself, saying, After I have waxen old shall I have pleasure, my lord being old also?" Here was never a good word but one, viz. that she called her husband lord, and this is recorded to her eternal commendation, #1Pe 3:6. Isaac then was not a child of nature, but of the mere promise; so are all our graces. We bring forth good things, as Sarah’s dead womb brought forth a child.

Ver. 12. As the stars, &c.] The seed of Abraham (saith one) are of two sorts. Some are visible members of a Church, yet have earthly hearts, dry and barren as the sand. Others as the stars of heaven, of spiritual hearts, minding things above.

Ver. 13. And embraced them] Gr. Saluted them, kissing Christ in the promises, and interchangeably kissed of him, #So 1:1, being drawn together (as the word signifies) by mutual dear affection, αοπασαμενοι ab α simul et σπαω, traho.

Ver. 14. That they seek a country] Fugiendure est ad clarissimam patriam; ibi pater, ibi omnia. Away, home to our country, saith one, there is our Father, there is our all, saith Plotin. (ap. Aug. de Civ. De;). To die, is, in Bernard’s language, no more than redoatriasse, to go home again.

Ver. 15. If they had been mindful] But to that they had no mind at all, because there idolatry too much prevailed, #Jos 24:2 Ge 31:19, yet not so much as among the Canaanites, #De 12:31.

Ver. 16. God is not ashamed] But honoureth them as his confederates, because for his cause they renounced the world. No man ever did or suffered anything for God that complained of a hard bargain.

Ver. 17. Abraham when he was tried] Of ten trials wlfich Abraham passed, this last was the sorest. No son of Abraham can look to escape temptations, when he seeth that bosom in which he desireth to rest so assaulted with difficulties.

Offered up his son Isaac] Ready he was so to have done, and therefore it is reputed and reckoned as done indeed, #2Co 8:12. {See Trapp on "2Co 8:12"}

Ver. 18. Of whom it was said] This was one of those many promises that Abraham might think were all lost in the loss of his Isaac. Never was gold tried in so hot a fire.

Ver. 19. That God was able] He founded his faith upon God’s fidelity and omnipotency. These are the Jachin and the Boaz, the two main pillars whereupon faith resteth.

Ver. 20. By faith Isaac blessed] Patriarchal benedictions were prophetical; the blessing of godly parents is still very available for the good of their children; and justifying faith is not beneath miraculous in the sphere of its own activity and where it hath warrant of God’s word.

Ver. 21. When he was a dying] The Spirit’s motions are then many times quickest when natural motions are slowest; most sensible when the body begins to be senseless; most lively when the saints lie dying. The sun shines most amiably toward the descent. The rivers, the nearer they run to the sea, the sooner they are met by the tide. So here.

Ver. 22. Gave commandment concerning] He died upon the promise, and held possession by his bones, to testify his firm hold of heaven.

Ver. 23. Hid three months of his parents] That they hid him no longer argued weakness of their faith, which yet is both commended and rewarded.

He was a proper child] αστειον, fair to God, #Ac 7:20, having a divine beauty and comeliness. Special endowments are a foretoken of special employment. The very heathen in choosing their kings had a special eye to bodily beauty. See #1Sa 10:23 16:19 17:42.

Not afraid of the king’s commandment] Because unjust and impious. {See Trapp on "Ac 4:19"}

Ver. 24. When he was come to years] Gr. μεγας γενομενος, grown a great one, and so knew what he did, understood himself sufficiently.

Refused to be called the son of Pharaoh’s] And so to succeed in the kingdom (for we read not of any son that Pharaoh had), yea, in the kingdom of Ethiopia too; for being sent on his fosterfather’s quarrel against the king of Ethiopia, histories tell us that he afterwards married thai king’s daughter; for the which he was checked of his brother and sister, #Nu 12:1. But he could have told them, that for denying the title of son of Pharaoh’s daughter, he was soon after called Pharaoh’s god, #Ex 7:1; and what he lost in Ethiopia, was sufficiently made up to him when he became king in Jeshurun. Howsoever, gratius ei fuit nomen pietatis quam potestatis, as Tertullian saith of Augustus, he more prized piety than power.

Ver. 25. Choosing rather to suffer] The happiest choice that ever the good man made. It was a heavy charge that Elihu laid upon Job, that he had chosen iniquity rather than affliction, #Job 36:21. The Church is said to come from the wilderness (of troubles and miseries), leaning on her beloved, #So 8:5. The good soul will not break the hedge of any commandment to avoid any piece of foul way. Quas non oportet mortes praeeligere? saith Zuinglius. What deaths had we not better choose, what punishment undergo, yea, what hell not suffer, rather than go against our consciences rightly informed by the good word of God?

The pleasures of sin for a season] Job fitly calleth sparks the sons of fire, being engendered by it upon fuel, as pleasures are by our lusts upon the object. But they are not long lived, they are but as sparks, they die as soon as begotten, they perish with the use, #Col 2:22. Good God, saith Lysimachus, for how short pleasure how great a kingdom have I lost! May not the voluptuous epicure say so much better? Oh, what madmen are they that bereave themselves of a room in that city of pearl for a few carnal pleasures in this land of Cabul, or of dirt, as Hiram called the cities that Solomon had given him, #1Ki 9:13.

Ver. 26. Esteeming the reproach, &c.] Reproach is here reckoned as the heaviest part of Christ’s cross. And if we can bear reproach for him, it is an argument we mean to stick to him, as the servant in the law that was content to be bored in the ear would stick to his master.

Than the treasures in Egypt] Egypt for its power and pride is called Rahab, #Ps 87:4: famous it was for its learning, #1Ki 4:30 Ac 7:23; and is still for its fruitfulness; so that where the Nile overfloweth, they do but throw in the seed, and have four rich harvests in less than four months. Thence Solomon had his chief horses, #2Ch 9:28, and the harlot her fine linen, #Pr 7:16, and yet Moses upon mature deliberation esteemed the reproach of Christ, &c. So did Origen choose rather to be a poor catechist in Alexandria than, denying the faith, to be with his fellow pupil Plotinus in great authority and favour. To profess the truth while we may live upon it, this argues no truth; but to profess it when it must live upon us, upon our honours, profits, pleasures, this is praise worthy, and argues not only truth, but strength of grace, #1Sa 14:26. It argued there was much power in that oath when none dared to touch one drop of that honey; so, to resist strong temptations, argues strong grace.

For he had respect, &c.] We may safely make any of God’s arguments our encouragements; look through the cross, and see the crown beyond it, and take heart, Quis non patiatur, ut potiatur? Moses cast an eye (when he was on his journey) to cheer him in his way, απεβλεπε, he stole a look from glory; he goes to his cordial, and renews his strength, gets fresh encouragement. Columbus, when his men were weary, and resolved to come back, besought them to go on but three days longer. They did so, and discovered America. Heaven is but a little before us. Hold out, faith and patience.

Ver. 27. As seeing him who is invisible] An elegant kind of contradiction. Let us study Moses’ optics, get a patriarch’s eye, see God, and set him at our right hand, #Ps 16:8. This will, support our courage, as it did Micaiah’s, who, having seen God, feared not to see two great kings in their majesty.

Ver. 28. Through faith he kept the passover] It is the work of faith rightly to celebrate a sacrament. Speak therefore to thy faith at the Lord’s supper, as Deborah did to herself, "Awake, awake, Deborah, awake, awake, utter a song."

Ver. 29. They passed through the Red Sea] Which threatened to swallow them, but yet preserved them. Faith will eat its way through the Alps of seemingly insuperable difficulties, and find unexpected exits.

As by dry land] "Israel saw no way to escape here, unless they could have gone up to heaven, which because they could not, saith one, heaven comes down to them, and paves them away through the Red Sea.

Assaying to do were drowned] Here that holy proverb was exemplified, "The righteous is delivered out of trouble, and the wicked cometh in his stead," #Pr 11:8. See #Isa 43:3. God usually infatuateth those whom he intendeth to destroy, as these.

Ver. 30. By faith the walls of Jericho] So do daily the strongholds of hell, #2Co 10:4. {See Trapp on "2Co 10:4"} Wherein, albeit the Lord requite our continual endeavours for the subduing of our corruptions during the six days of this life, yet we shall never find it perfectly effected till the very evening of our last day.

Ver. 31. With them that believed not] To wit, that gave not credit to those common reports of God and his great works, but despised them as light news, and refused to be at the pains of further inquiry.

When she had received the spies] Whom to secure she told a lie, which was ill done. The apostle commends her faith in God, but not her deceit toward her neighbour, as Hugo well observeth.

Ver. 32. Of Gideon, of Barak, &c.] Here the names only of various worthies of old time per praeteritionem conglobantur, are artificially wound up together for brevity’ sake. All these were mot alike eminent, and some of them such as, but that we find them here enrolled, we should scarce have taken them for honest men; yet by faith, &c. Christ carries all his, of what size or sort soever, to the haven of heaven, upon his own bottom, as a ship doth all the passengers that are therein to the desired shore.

Ver. 33. Wrought righteousness] Civil and military, spiritualized by faith and heightened to its full worth. The Scripture maketh it a great matter, that Abraham should have a child when he was a hundred years old, whereas Torah his father was 130 when he begat Abraham. But because Abraham had his child by faith, therefore it was a great matter. And so in all things whatsoever that we have, do, or suffer, if they be by faith, they are great things indeed.

Obtained promises] Faith winds itself into the promises, and makes benefit thereof. A bee can suck honey out of a flower, so cannot a fly do. Faith will extract abundance of comfort in most desperate distresses out of the precious promises, and gather one contrary out of another, honey out of the rock, &c., #De 32:37.

Ver. 34. Escaped the edge of the sword] As David by the force of his faith escaped Saul’s sword, Elijah Ahab’s, Elisha the Syrians’, #2Ki 6:8-23, and various of God’s hidden ones at this day have escaped by a strange providence, when studiously sought after as sheep to the slaughter. See the Prefatory Epistle to Mr Shaw’s Sermon.

Out of weakness were made strong] And here their strength was to sit still, as theirs was, #Isa 30:7. They thought their strength had been in the help of Egypt; but the prophet tells them, whatsoever strength they expect from Egypt they shall have it here. Your Egypt "is to sit still" (so the words may be read); by sitting still you shall have an Egypt; whatsoever help you might think to have that way, you shall have it this way.

Ver. 35. Women received] As the Sareptan Shunammite, widow of Nain, &c. No such midwife as faith; it hath delivered even graves of their dead.

Others were tortured] Gr. ετυμπανισθησαν, they were tympanized, distended, stretched upon the rack, as a sheep’s pelt is upon a drum head. Others render it, "They were bastonaded or beaten with bars or cudgels to death," as if it were with drum sticks.

Not accepting deliverance] On base terms; they scorned to flee away for the enjoyment of any rest, except it were with the wings of a dove, covered with silver innoceney. As willing were many of the martyrs to die as to dine. The tormentors were tired in torturing Blandina. And, We are ashamed, O emperor! The Christians laugh at your cruelty, and grow the more resolute, said one of Julian’s nobles. Illud humiliter sublime et sublimiter humile, nisi in Christi Martyribus non videmus, saith Cyprian. This the heathens counted obstinacy (Tertul. in Apelog.); but they knew not the power of the Spirit, nor the private armour of proof that the saints have about their hearts.

That they might obtain a better resurrection] The resurrection they knew would recruit and rectify them. This held life and soul together. So #Da 12:3. These miserable captives, saith Lucian (the atheist of the Christians of this time), have vainly persuaded themselves of a glorious resurrection, and hence their fool hardy forwardness to die. Other of the heathens jeered the Christians, and told them they needed not to care for their lives, since they should rise again. Will you, said they, rediturae parcere vitae, spare your carcases that shall rise.

Ver. 36. Of cruel mockings] As Jeremiah, Amos, Elisha, "Go up, bald head, go up," so. "To heaven, as they say" (but who will believe it?) "that your master Elijah did." So they mewed at David, mocked at Isaiah, #Isa 28:10 (the sound of the words, as they are in the original, carries a taunt), jeered our Saviour, #Lu 16:14. See these Hebrews upon the stage, as mocking stocks, #Heb 10:33.

Ver. 37. Were tempted] επειρασθησαν, or (as others read the words) They were burned. One saith that it was almost as great a miracle that Joseph did not burn when his mistress tempted him, as it was for the three children not to burn in the Babylonish fire. Luther was oft tempted to be quiet, with great sums of money and highest preferments. Julian by this means drew many from the faith.

In sheep skins and goat skins] That might have rustled in silks and velvets, if they would have yielded. Saepe sub attrita latitat sapientia vesta .

Afflicted, tormented] None out of hell were ever more afflicted than the saints, to the wonder and astonishment of the beholders.

Ver. 38. Of whom the world] They were fitter to be set as stars in heaven, and be before the Lord in his glory. The world was not worthy of their presence, and yet they were not thought worthy to live in the world.

Ver. 39. Received not the promise] viz. Of Christ’s incarnation.

Ver. 40. Some better thing] i. e. Christ, that great mystery, as #1Ti 3:16; that chief of ten thousand, &c.; that gift, #Joh 4:10; that benefit, #1Ti 6:2.

Chapter 12

Ver. 1. With so great a cloud] Or, cluster of witnesses, whose depositions we should hearken to, and rest in. Justin Martyr confesseth of himself, that seeing the pious lives and patient sufferings of the saints, he concluded that this was the truth they professed, and sealed with their blood. These, in things imitable, are as the cloud that led Israel; but in things unwarrantable (for in many things we fail all) as the black of the cloud, which whoso followeth with the Egyptians, is like to be drowned as they.

Let us lay aside every weight] ογκος, or burden, or swelth. He that runs in a race will not have a burden upon his back, or shut up himself in a straight jacket.

The sin which doth so easily beset us] ευπεοιστατος, or that sticks so close to us, or that troubles and puzzles us, or that curbs and girds us in, that we cannot run at liberty. Inordinate passions (saith one) come like foul weather, before we send for them; they often prevent all action of the will; but good affections are so overlaid with sin (which compasseth us about), that if we gather not wind under their wing (so ponderous the flesh is) they cannot mount up to purpose.

Let us run with patience] This seems to be a contradiction (as one observeth), for running is active, patience passive; but he that here runs without patience never gets to the end of the race; for in the race of God’s commandments, men have foul play; one rails, another stops him, &c.

The race] Gr. αγωνα, the strife race, for we must run and fight as we run, strive also to outstrip our fellow racers.

Ver. 2. Looking unto Jesus] Gr. αφορωντες, looking off those things that may either divert or discourage, and looking unto Jesus with loving and longing looks. A Persian lady being at the marriage of Cyrus, and asked how she liked the bridegroom? How? said she; I know not. I saw nobody but mine own husband. Saints have a single eye, an eye of adamant, which will turn only to one point, to Christ alone.

The author and finisher] The Alpha and Omega, the beginner and ender. In all other things and arts, non est eiusdem invenire et perficere, the same man cannot begin and finish. But Christ doth both, #Php 1:5.

Endured the cross] Ran with courage, though he ran with the cross upon his back all the way.

Despising the shame] Whereof man’s nature is most impatient. Christ shamed shame (saith an interpreter), as unworthy to be taken notice of in comparison of his design. So, according to his measure, did that nobleman, who when he came into jeering company of great ones, would begin and own himself for one of those they called Puritans. This was much better than that scholar in Queen’s college, mentioned by Mr Burroughs, who professed he had rather suffer the torments of hell than endure the contempt and scorn of the Puritans.

Ver. 3. For consider him] Gr. αναλογισασθε, comparationem instituite. Make the comparison betwixt Christ and yourselves, betwixt his sufferings and yours, and then you will see a difference. Our troubles are but as the slivers and chips of his cross. I am heartily angry (saith Luther) with those that speak of my sufferings, which if compared with that which Christ suffered for me, are not once to be mentioned in the same day.

Lest ye be wearied and faint] Gr. εκλυομενοι, loosened, as the nerves are in a swoon or palsy; or, let go, as water spilt upon the ground. This to prevent keep your eye upon your Captain and that cloud before mentioned. There were in Greece certain fields called Palaestrae, where young men exercised themselves in wrestling, running, &c. In these were set up statues of various valiant champions, that the young men that ran or wrestled, might fix their eye upon them. and be encouraged. When Jerome had read the life and death of Hilarion, he folded up the book, and said, Well, Hilarion shall he the champion that I will follow.

Ver. 4. Ye have not yet resisted] q.d. You may do, and must look to do. And if you cannot endure words for Christ, how will you endure wounds? If you have run with the footmen, and they have tired you, how can ye contend with horses? #Jer 12:5.

Striving against sin] That is, against sinners that persecute you, or the sin that doth so easily beset you, and solicit you to spare yourself, and rather to yield a little than to suffer so much. The tabernacle was covered over with red (and the purple fathers tell us they take that colour clothes for the same intent), to note that we must defend the truth even to the effusion of blood. If we cannot endure martyrdom (if called thereunto) and sweat a bloody sweat for Christ’s sake, we cannot be comfortably assured that we are of his body. Christo submittemus (said that Dutch martyr) sexcenta si nobis essent colla: We will submit to Christ, though we should suffer never so many deaths for his sake. John Leaf, a young man burnt with Mr Bradford, hearing his own confession, taken before the bishop, read unto him, instead of a pen took a pin, and so pricking his hand, sprinkled the blood upon the said bill of his confession, willing the messenger to show the bishop that he had sealed the same bill with his blood already. See the story of William Pikes, Acts and Men., p. 1853.

Ver. 5. And ye have forgot the exhortation] Or, have ye forgot the consolation? {a} Are the consolations of God small unto you? #Job 15:11. Do ye, instead of wrestling with God, wrangle with him, refusing to be comforted (as Rachel), out of the pettishness of your spirits, as he, #Ps 77:2? Will ye not, as children, eat your milk, because you have it not in the golden dish? Will ye be like the hedgehog, of which Pliny reporteth, that being laden with nuts and fruits, if the least filbert fall off, will fling down all the rest in a pettish humour, and beat the ground with her bristles.

Despise not thou the chastening] See my Love Tokens, p. 37. Count it not a light matter, a common occurrence, such as must be borne by head and shoulders, and when things are at worst, they will mend again. This is not patience but pertinacy, strength but stupidity, "the strength of stone, and flesh of brass," #Job 6:12. When Gallienus the emperor had lost the kingdom of Egypt, What? said he, Sine lino Egyptio esse non possumus? cannot we be without the hemp of Egypt? but shortly after he was slain with the sword. When the Turks had taken two castles in Chersonesus, and so first got footing in Europe, the proud Greeks said that there was but a hog’s sty lost, alluding to the name of the castle. But that foolish laughter was turned within a while into most bitter tears. When Calais was lost under Queen Mary, those of the faction strove to allay the Queen’s grief, saying that it was only a refuge for runaway heretics, and that no Roman Catholic ought to deplore, but rather rejoice, at the damage:

At regina gravi iamdudum saucia cura,

Vulnus alit venis—

Nor faint when thou art rebuked] If we faint in the day of adversity, our strength is small, saith Solomon, #Pr 24:10; and it is, Non quia dura, sed quia molles patimur, saith Seneca; not for that we suffer hard things, but because we are too soft that suffer them. As is the man, so is his strength, said they to Gideon, #Jud 8:21. Joseph’s bow abode in strength, even when the iron entered into his soul, #Ge 49:24; and Job’s stroke was heavier than his groaning, #Job 23:2. Invalidum omne natura querelum, saith Seneca: It is a weakness to be ever whining. See my Love Tokens.

{a} Legenda haec sunt cum interrogatione. Pisc.

Ver. 6. For whom the Lord loves] Whom he entirely loveth and cockereth above the rest of his children. That son in whom he is well pleased, saith Mercer on #Pr 3:12, whom he makes his white boy, saith Theophylact here. See my Love Tokens.

And scourgeth every son] Lays upon them hard and heavy strokes. When Ignatius came to the wild beasts, Now, saith he, I begin to be a Christian. Omnis Christianus crucianus, saith Luther. And he hath not yet learned his A B C in Christianity, saith Bradford, that hath not learned the lesson of the cross. When Munster lay sick, and his friends asked him how he did, and how he felt himself, he pointed to his sores and ulcers (whereof he was full), and said, Hae sunt gemmae et pretiosa ornamenta Dei, &c., These are God’s gems and jewels wherewith he decketh his best friends, and to me they are more precious than all the gold and silver in the world. (Joh. Manl. loc. com.)

Ver. 7. God dealeth with you, &c.] Corrections are pledges of our adoption and badges of our sonship. One Son God hath without sin, but none without sorrow. As God corrects none but his own, so all that are his shall be sure to have it; and they shall take it for a favour too, #1Co 11:32.

Ver. 8. Then are ye bastards] Qui exclpitur a numero flagellatorum, excipitur a numero filiorum, saith one. He that escapes affliction may well suspect his adoption. I have no stronger argument against the pope’s kingdom, saith Luther, than this, quod sine cruce regnat, that he reigns without the cross. They have no changes, surely they fear not God.

Ver. 9. And we gave them reverence] Pater est, si pater non esses, &c., It is my father, &c. This cooled the boiling rage of the young man in Terence. Nicolas of Jenvile, a young French martyr, when he was condemned and set in the cart, his father coming with a staff would have beaten him; but the officers, not suffering it, would have struck the old man. The son crying to the officers, desired them to let his father alone, saying he had power over him to do what he would.

And live] For corrections of instruction (and God never chastiseth but withal he teacheth, #Ps 94:12) are the way of life, #Pr 6:23 15:31. See my Love Tokens.

Ver. 10. After their own pleasure] To ease their stomachs, vent their choler, discharge themselves of that displeasure they have (and perhaps without cause) conceived against us. Not so the Lord; "Fury is not in me," saith he, #Isa 27:4. Though God may do with his own as he pleaseth, yet he doth never over do. For it goes as much against the heart with him, as against the hair with us; it is even a pain to him to be punishing, #La 3:33.

That we might be partakers] Thus bitter pills bring sweet health, and sharp winter kills worms and weeds, and mellows the earth for better bearing of fruits and flowers. The lily is sowed in its own tears, and God’s vines bear the better for bleeding. The walnut tree is most fruitful when most beaten, and camomile the more you tread it, the more you spread it. Aloes kill worms, and stained clothes are whitened by bleeching.

Ver. 11. The peaceable fruit of righteousness] That crown of righteousness wrought out unto us by afflictions, #2Co 4:17, These are the preludes of our triumph, yea, a part of our salvation. Look therefore through the anger of God’s corrections, saith one, to the sweetness of his love therein, as by a rainbow we see the beautiful image of the sun’s light in the midst of the dark and waterish cloud. And look upon these afflictions as on so many wayward and touchy guests, which while they stay, watch every officer, but when they depart, they pay freely.

Unto them which are exercised thereby] Gr. exercised naked in the fencing school, as invincible champions. By suffering they are made more able to suffer, as well beaten soldiers, or porters to the cross. Thus David was better able to bear with Shimei, because he was under that great affliction of Absalom’s rebellion.

Ver. 12. Lift up the hands] Pluck up your good hearts, and buckle close to your business; how else will you run the race that is set before you? #Heb 12:1. Gird up the loins of your minds; a drooping spirit makes no riddance of the way. Set all to rights, as the word ανορθωσατε signifieth.

Ver. 13. Make straight paths] Seek not byways (those highways to hell), leap not over the hedge of any commandment, so to escape any piece of foul way; but as those kine of the Philistines held straight on their way to Bethshemesh, #1Sa 6:12, though they had calves at home; so let us to heaven, though we have various things to divert us. "Let thine eyes look right on; and let thine eyelids look straight before thee," #Pr 4:25.

Ver. 14. Follow peace] Gr. pursue it, though it flee from you. I am for peace (saith David), but when I speak of it, they are for war, #Ps 120:7.

And holiness] Or chastity, #1Th 4:4; such a holiness as is opposed to fornication and profaneness, #Heb 12:16.

Without which] The article may be neuter; and then the sense is, without which following peace and holiness, or a holy peaceableness, none shall see God to their comfort.

Ver. 15. Lest any man fail] Or, fall short, as #Heb 4:1; see the note there. Short shooting loseth many a game. He that in a race lieth down ere he come to the goal, gets not the garland. Perseverance crowns all our virtues. But it is an easy thing to fall a napping with the foolish virgins (yea, the wise also slumbered), which will prove to our cost when God shall send forth summons for sleepers.

Lest any root of bitterness] Any scandalous sin, to the corrupting of others and the corroding of our own consciences, and out of which we recover not without much ado, till we have felt what an evil and bitter thing sin is, as David did, #Ps 51.

Ver. 16. Fornicator or profane] He instanceth in some roots of bitterness. Esau’s profaneness appeared in these particulars: 1. In that he was no sooner asked for the birthright but he yielded. 2. That he parted with it for a trifle, a little red, red, as he called it in his haste and hunger. 3. That he did this, being, as he thought, at point of death. 4. That he went his way when he had done, as if he had done no such thing, he showed no sign of remorse or regret. Hence he is four or five several times branded with, "This is Edom." This is he that had a low esteem of spiritual privileges, that judged a jewel of greatest price worth forty pence.

Who for one morsel, &c.] Many such Edomites now-a-days that prefer earth before heaven; a swine sty before a sanctuary, as the Gadarenes; their part in Paris before their part in Paradise, as that carnal cardinal. Vale lumen amicum, said Theotimus; Farewell, eyes, if I may not drink and do worse, ye are no eyes for me. (Ambrose.) He would rather lose his sight than his sin; so will many rather part with heaven than with their lusts. Oh, what madmen are these that bereave themselves of a room in that city of pearl for a few carnal pleasures, &c. Pope Sixtus V sold his soul to the devil to enjoy the popedom for seven years.

Ver. 17. For ye know how that afterward] Sero inquit Nero,

Ad praerepta venit possessaque gaudia sero.

(Sueton. Ner. c. 49. Ovid. Epis. Hel.) Esau came too short because too late. Think of the uncertainty of the gales of grace, and be nimble.

He was rejected] απεδοκιμασθη, or, repulsed. For Isaac, when he saw that he had done unwilling justice in blessing Jacob, he durst not reverse the blessing, for he feared an exceeding great fear, #Ge 27:33. Neither natural affection nor Esau’s importunity could make him repent and repeal what he had done.

Though he sought it carefully with tears] Tears they were of discontent, for he cries and at same time threatens his brother Jacob. Some weep for sin, some for misery, some for joy, some for compassion, some for revenge and in hypocrisy, as Esau here, who rued his deed, but repented not his sin.

Ver. 18. For ye are not come, &c.] q.d. You are not under the law, but under grace, beware therefore of profaneness and licentiousness. For think you that God hath hired you to be wicked? are you delivered to do all these abominations #Jer 7:10. Ought you not to walk gospel high? #Php 1:27. Will not the angel (Christ) that goeth along with you, destroy you after that he hath done you good, if ye turn not and repent according to the rules of the law, the gospel? #Ex 33:2-4.

Ver. 19. And the sound of a trumpet] Showing the nature of God’s law, to manifest God’s will, men’s sins, and to warn them of the wrath deserved; likewise to summon them to appear before the Judge.

The voice of words] That is, the delivery of the decalogue, called the words of the covenant, #Ex 31:18, the ten words.

Ver. 20. For they could not endure] This shows the nature and use of the law, contrary to that of the gospel. It is a killing letter, written in blood, holding forth justice only, and no mercy.

Ver. 21. Moses said, I exceedingly] This Paul might have by tradition, or rather by revelation, unless he gathered it from #Ex 19:19, compared with #Da 10:8,16,17,19.

Ver. 22. But ye are come to Mount] And the blessings that come out of Sion (grace and peace that come by Jesus Christ) are better than all other blessings of heaven and earth, #Ps 134:3.

The heavenly Jerusalem] As Jerusalem was distinguished into two cities, the superior and the inferior; so is the Church into triumphant and militant; yet both make up but one city of the living God.

To an innumerable company] Gr. To myriads, or many ten thousands of angels. Some have said that they are 99 to one, in comparison of the saints; grounding their conceit upon the parable of the lost sheep, #Lu 15:4-7.

Ver. 23. To the general assembly] Or public meeting of a whole country, as at a great assize, or some solemn celebrity. The Roman emperors raised up ample amphitheatres in a circular form, that the people sitting all around, might have a commodious sight of such pleasant spectacles as were set before them. That which Pompey erected was of such extent, that it was able to receive 40,000 men, as Pliny witnesseth. But, oh, what a glorious amphitheatre is that of heaven! What a stately congregation house! O praeclarum diem cum ad illud animorum concilium caetumque proficiscar, et cure ex hac turba et colluvione discedam! (Cie. de Sencetute.) Surely, if Cicero or some other heathen could say so, how much more may we exult and say, Oh, that dear day when we shall go out of this wretched world, and wicked company, to that general assembly of holy and happy souls! And how should we in the mean while turn every solemnity into a school of divinity; as when Fulgentius saw the nobility of Rome sit mounted in their bravery, it mounted his meditation to the heavenly Jerusalem. And another, when he sat and heard a sweet concert of music, seemed upon this occasion carried up for the time beforehand to the place of his rest, saying very passionately, What music may we think there is in heaven! (Mr Esty, Art of Meditat., by Dr Hall.)

Which are written in heaven] In Jerusalem records were kept of the names of all the citizens, #Ps 48:3; so in heaven. And as the citizens of Rome might not accept of freedom in any other city; so neither should we seek things on earth, as those whose names are written in the earth, #Jer 17:13.

Ver. 24. That speaketh better things] Every drop whereof had a tongue to cry for vengeance; whence it is called bloods, in the plural, #Ge 4:10. But the blood of sprinkling (so Christ’s blood is here called, either in allusion to the blood of the paschal lamb sprinkled on the door posts, #Ex 12:7, or else to the sprinkling of that blood, of the covenant described #Ex 24:8, with #Heb 9:18) speaketh reconciliation, peace, and eternal life.

Ver. 25. See that ye refuse not, &c.] Gr. παραιτησησθε, that ye shift him not off by frivolous pretences and excuses, as those recusant guests did, #Mt 22:1-14 It is as much as your souls are worth. Look to it therefore.

That speaketh from heaven] By his blood, word, sacraments, motions of his Spirit, mercies, &c. If we turn our backs upon such bleeding embracements, and so kick against his naked bowels, what will become of us? And mark, that he speaketh of himself, as one.

Ver. 26. Whose voice then shook, &c.] viz. When he gave the law; what shall he do when he comes to judgment?

Not the earth only, &c.] Not men only, but angels, who stand amazed at the mystery of Christ. As for men, they will never truly desire Christ till they are shaken, #Hag 2:7. God’s shaking ends in settling; it is not to ruin, but to refine us.

Ver. 27. And this word, yet once more] The apostle commenteth upon the prophet whom he citeth, and from that word of his, Yet once, conchdeth the dissolution of the present frame of the world by the last fire, and the establishing of that new heaven and new earth, wherein dwelleth righteousness, #2Pe 3:12,13. The force of Scripture words is then well to be weighed by those that will draw therehence right consequences. And they have done singular good service to God and his Church that have employed their time and their talents for the finding out the sense of the text, by fishing out the full import and signification of the original words. In which kind learned Mr Leigh, by his Critica Sacra upon both Testaments, hath merited much commendation. And now much more on his late elaborate Annotations upon the New Testament, whereby I confess I have received much help in this review.

Ver. 28. A kingdom which cannot be moved] As the mighty monarchies of the world could; for those had their times and their turns, their ruin as well as their rise, so that now they live but by fame only. Not so the kingdom of heaven. You may write upon it the Venetian motto, Nec fluctu, nec flatu movetur; Neither winds nor waves can stir it. We must so endeavour after grace, as if it were to be gotten by labour, and not bestowed by favour; yet must we acknowledge it to be free, as if we had not laboured at all.

With reverence] Gr. With bashfulness, as in God’s holy presence. See #De 23:14.

Ver. 29. A consuming fire] viz. To profligate professors, ungirt Christians, #Isa 33:14. And whereas the apostle saith Our God, he means the God of Christians also (as well as of Jews) is a consuming fire, see #Ex 23:20, with the note. As he is Pater miserationum, a Father of mercies to the penitent, so he is Deus ultionum, a God of vengeance to the rebellious. And as there is a legal and evangelical repentance, so also faith, to be exercised of all his people. There is an evangelical faith, which is in applying of Christ in the promises. There is also a legal faith, which consists in believing the threatenings and the terrors of the Lord. And if any would dwell safely with this devouring fire, let him read and practise that in #Isa 33:14,15. Hypocrites shall be afraid, and as women’s paint falls off when they come near the fire, so shall theirs.

Chapter 13

Ver. 1. Let brotherly love continue] It shall continue in heaven; pity therefore but it should on earth. No such heaven upon earth, next unto communion with God, as the communion of saints.

Ver. 2. Have entertained angels] As Abraham and Lot, who pursued hospitality, as the apostle speaketh, #Ro 12:13, and had such guests as they hoped not for. The Galatians received St Paul as an angel; so did Cornelius entertain Peter. Every child of God is an earthly angel; and by entertaining them, angels also (which are their guardians) are entertained. The philosopher told his friends when they came into his little low cottage, εντευθεν ουκ απεισι Θεοι, the gods are here with me. God and his angels are the place where the saints are.

Ver. 3. Remember them that, &c.] Learn hence, saith one, that it is no new thing for the world to put bonds on them, who seek to bring them out of bondage. It is very probable that Micaiah was that disguised prophet, who brought to Ahab the fearful message of displeasure and death for dismissing Benhadad, for which he ever after hated him, and held him in prison.

As being yourselves also in the body] Not the body of Christ, or the Church, as Calvin senseth it, but in the body of flesh and frailty, subject to like afflictions; so Erasmus, Beza, Pareus, and others. Now such as these must be remembered, so #Heb 13:7,16. Hence this chapter is called by a divine, the Chapter of Remembrances, or the Remembrancer’s Chapter.

Ver. 4. Marriage is honourable] And yet say the Rhemists, upon #1Co 7:9, marriage of priests is the worst sort of incontinency. Is not this to play the Antichrist

And the bed undefiled] Admonemus in ipso etiam matrimonio quandam esse scortationis speciem, siquis pure Dei done pure et sanete non utatur, ad eum finem cuius causa est institutum, saith Beza. The marriage bed, though lawful, may be defiled by excess, &c., and a man may be an adulterer of his own wife.

God will judge] The Anabaptists of Germany inferred from hence that therefore men ought not to punish adulterers; for God reserved them to his own judgment. (Joh. Manl. loc. com.) Two of them, Monetarius and Hetserus, were notorious whoremongers; being a pair of such preachers, as Zedekiah and Ahab were, whom the king of Babylon roasted in the fire, because they committed adultery with their neighbours’ wives and spake lies in God’s name, &c., #Jer 29:22,23. But what a bold man was Latimer, bishop of Worcester, who presented to Henry VIII, for a new year’s gift, a New Testament with a napkin, having this posie about it, "Whoremongers and adulterers God will judge."

Ver. 5. Let your conversation] Gr. προπος, your turnings and windings in the world for a livelihood. Do your business not out of a desire to get silver, αφιλαργυρος, but to humble yourselves by just labour.

Be content with such things] Not to be content is to be covetous. If men cannot bring their means to their mind, let them bring their mind to their means. (Clem. Alex.) A little will serve to bear our charges till we come home to heaven. Bonus paucis indiget. {See Trapp on "1Ti 6:6"} {See Trapp on "1Ti 6:7"} {See Trapp on "1Ti 6:8"} The contented man sits and sings,

Hoc alii cupiant: liceat mihi, paupere cultu

Securo, chara coniuge posse frui.

For he hath said] Five times in Scripture is this precious promise renewed; that we may press and oppress it, till we have expressed the sweetness out of it, #Isa 66:11.

I will not forsake thee] Gr. ουδε ου μη, I will not not not forsake thee. Leave us God may to our thinking, but forsake us he will not. Only we must put this and other promises in suit, by praying them over. God loves to be bound by his own words, to be sued by his own bond. Now all this is nothing to the wicked, who are strangers to the promises. These God will bring into the briers, and there leave them, #Eze 22:20 29:5. His own he will never leave nor forsake; or if he does, as sometimes he seems, yet he will not forsake them utterly, #Ps 119:8; no, that he will not. The Greek here hath five negatives, and may thus be rendered, "I will not not leave thee; neither will I not not forsake thee." God may desert his people, but not disinherit them; forsake them in regard of vision, not of union; change his dispensation, not his disposition.

Ver. 6. So that we may boldly say] Having such a promise to build and found our faith upon, we may well proceed to this holy gloriation against all opposition.

Ver. 7. Them which have the rule] Gr. ηγουμενοι, your captains, your guides (so ministers are called), your chieftains and champions, that bear the brunt of the battle, the heat of the day, and upon whom, as upon his white horses, the Lord Christ rideth about conquering and to conquer, #Re 6:2.

Considering the end] Gr. αναθεωρουντες, reconsidering, perusing it over and over, and passing into the likeness of so holy a pattern.

Ver. 8. Jesus Christ, the same] This was the sum of their sermons, and is the substance of their and your faith; which therefore you must stick to, standing fast in the street which is called Straight, #Ac 9:11, and not whirred about with various and strange doctrines.

Ver. 9. Be not carried about] πεοιφερομενοι. Error is a precipice, a vortex, or whirlpool, which first turns men round, and then sucks them in. Islebius Agricola, that first Antinomian, did many times promise amendment; and yet afterwards not only fell to his error again, but turned Papist, fell into the other extreme. So hard a thing it is to get poison out when once swallowed down. {See Trapp on "Eph 4:14"}

With divers and strange doctrines] That agree neither with themselves nor with the truth.

That the heart be established] Ballasted as a ship, balanced as the bee with a little stone taken up by her, when she hath far to fly in a high wind, Ne leve alarum remigium praecipitent flabra ventorum, as Ambrose observeth, lest the bigger blast should dash her to the ground.

Not with meats] As if they were holy, or helpful to salvation. By meats understand all the legal ceremonies, opposed here to the gospel, that doctrine of grace.

Ver. 10. We have an altar] That is, a sacrifice, even Christ our passover, whose flesh is meat indeed, #Joh 6:35,53, but to believers only, not to those that pertinaciously plead for ceremonies and services of the law, #Ga 5:4. Hic edere, est credere.

Ver. 11. Are burnt without the camp] And so the priests had no part of the sin offering; to show that they have no part in Christ that adhere to the Levitical services. See #Le 16:27.

Ver. 12. Without the gate] See how punctually the Old Testament is fulfilled in the New. Hardly could those before Christ divine what this meant, till he had suffered it, and the apostle had opened it. Event is the best key to types and prophecies.

Ver. 13. Bearing his reproach] The reproach of saints is the reproach of Christ, and their sufferings his, #Col 1:24 Ne 4:3-5. God is more provoked than Nehemiah. He that saith, "Vengeance is mine, I will repay," repays ofttimes, when we have forgiven, when we have forgotten; and calls to reckoning after our discharges.

Ver. 14. For here we have none] Improve this argument for the working our hearts off from the things of this world; the beauty of all which is but as a fair picture drawn upon the ice, that melts away with it.

But we seek one to come] And here we must all turn seekers. "Seek ye first the kingdom of God," &c., #Mt 6:33. {See Trapp on "Mt 6:33"}

Ver. 15. The fruit of our lips] Covering God’s altar with the calves of our lips, #Ho 14:2. This shall please, the Lord better than an ox or bullock, that hath horns and hoofs, #Ps 69:31. This also is the seeker’s sacrifice, #Ps 69:32.

Ver. 16. Forget not] We very easily forget what we care not to remember. The richer, the harder usually.

For with such sacrifices] How improvident are we that will not offer a sacrifice of alms when God sets up an altar before us.

Ver. 17. That have the rule over you] Gr. That are your leaders or captains. But now, as once in Alcibiades’ army, most will be leaders, few learners. {See Trapp on "Heb 13:7"}

And submit yourselves] Obey their doctrine, submit to their discipline.

As they that must give an account] These are fulmina, non verba, as Erasmus saith of a like place, #Eze 3:18; not words, but thunderbolts. Chrysostom (though he usually preached every day, and so excellently that it grew to a proverb, Better the sun shine not than that Chrysostom preach not, yet he) was exceedingly affected and affrighted with this dreadful passage: being ready to say with Job, "What shall I do, when God riseth up? and when he calleth to reckoning, what shall I answer?" #Job 31:14.

Ver. 18. Willing to live honestly] Tantum velis, et Deus tibi praeoccurret. David could wish well to the keeping of God’s commandments, #Ps 119:4,5, and affect that which yet he could not effect.

Ver. 19. That I may be restored] Prayer reigns over all impediments. See this excellently set forth by Mr Harris in his Peter’s Enlargemeat.

Ver. 20. Now the God of peace] He that would reap prayers must sow them. What could the Hebrews do less than pray for him that prayed so heartily for them?

Our Lord Jesus] Here is his kingly office. God hath made him both Lord and Christ, #Ac 2:36.

That great Shepherd] That feedeth his people daily and daintily with divine doctrine. Here is his prophetical office.

Through the blood] Here is his priestly office. And here we must begin, if we will reckon them right.

Ver. 21. In every good work, &c.] Works materially good may never prove so formally and eventually; as when they are but external, partial, coactive, inconstant, &c.

Ver. 22. Suffer the word] Sharp though it be, and to the flesh tiresome, yet suffer it. Better it is that the vine should bleed than die. But many are like the nettle, touch it never so gently, it will sting you. Tange montes et fumigabunt. Offer to wake men out of their sleep, and they will brawl in that case with their best friends; yea, though it be with them here, as once it was with those that had the sweating sickness, if they slept they died. Few are now-a-days of Vespasian’s mind, of whom Quintilian reporteth that he was patientissimus veri, very patient of truth, though never so tart. Or of Gerson’s temper, who delighted in nothing more than a friendly reproof. This is now become as stronger physic, not fit for every complexion and state, &c.

Ver. 23. Know ye that our brother] Good news should be spread abroad, and are a fit matter for Christian epistles, as one well observeth from these words.

Ver. 24. Salute all them] This Epistle then was first read to the people, who are required to deliver the apostle’s comments to their ministers. The Papists debar the people, not of the Scriptures only, but of all books of the reformed religion; and for a terror not to retain such books prohibited, I have seen (saith Sir Edwin Sands) in their printed instructions for confession, the hearing or reading of books forbidden set in rank among the sins against the first commandment.

They of Italy salute you] Few saints there now; the Italians hold integrity for little better than silliness; they blaspheme oftener than swear, they murder more than revile or slander. And yet even in Italy there are fully four thousand professed Protestants. But their paucity and obscurity (saith mine author) shall enclose them in a cipher.

Ver. 25. Grace be with you] {See Trapp on "Phm 1:25"}

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13