897. 1. great Voices in heaven 904. 1. 907. 2. Voluntary humility 655. 1. Vow 409. 1. Upholding 727. 1. Upper chamber 333. 1. turned the world Upside down 405. 2. as from Us 680. 1. the Using 656. 1. Usurie 92. 2. Utter 74. 2. Utterance 512. 1. W. Way of the sea 21. 2. Ways 773. 2. Ways of unrighteousnesse 852. 1. Wait 477. 2. Walk worthily 832. 2. I must Walk 227. 2. Walking after their own lusts 817. 1. Wall 945. 1. of her Want 168. 2. wax Wanton 699. 2. Warre a good Warfare 688. 2. weapons of our Warfare 586. 2. men of Warre 263. 1. Warres and fightings 784. 1. Was and is not 858. Wash 157. 2. Wash hands 79. 1. Washed 309. 1. Washed in his bloud 866. 2. Washing of regeneration 275. 1. a Watch 261. 1. keep Watch 196. 1. Water and bloud 323. 2. came by Water and bloud 837. 1. baptize with Water 17. 1. 332. 1. born of Water 275. 1. by Water 801. 1. living Water 278. 1. a Wave driven by the wind 773. 1. Weak 398. 2. 535. 1. 608. 1. Weaknesse of the flesh 466. 2. Weary me 250. 1. Wearied 764. 1. Wedding garment 106. 1. Weeping 45. 2. Weight of glory 576. 2. lay aside every Weight 763. 1. letters Weighty 586. 2. Went and preached 800. 2. What have I to doe with thee 272. 1. Where it ought not 123. 1. Wherefore 463. 1. in Which 820. 1. White raiment 882. 1. your Whole spirit 674. 1. Why could not 162. 2. that Wicked 680. 2. 683. 1. Wickednesse 801. 1. Widows 698. 1. a sister a Wife 508. 1. 698. 1. Wild honey 16. 2. Wiles of the devil 624. 2. Will 139. 1. his Will 710. 1. Will of the flesh 269. 2. Will of man 269. 2. Will doe 286. 2. for I Will 232. 1. Will he give 40. 2. sin Wilfully 752. 1. 84â— 2. Willingly 538. 1. 818. 1. Will-worship 655. 2. Wine of wrath 139. 1. 919. 2. Wine mingled with myrth 139. 2. under her Wings 237. 1. Winked at 456. 1. Wise 513. 2. Wise men 10. 1. Wisedome 513. 2. here is Wisedome 919. 2. Wisedome of the just 188. 1. Wisedome justified of her children 62. 2. Witchcraft 611. 2. Withdrawn â—60 1. Withdrew 602. 2. trees whoâ—e fruit Withereth 852. 1. Withholdeth 682. 1 2. Within 48. 1. they Without us 760. 2. Witnesse 881. 1. tabernacle of Witnesse 357. 1. Witnesses 763. 1. two Witnesses 906. 1. before many Witnesses 704. 1. three beat Witnesse 837. 2. 838. 1. Woe Woe Woe 899. 1. second Woe 907. 1. Wolves 614. 1. Woman fled into the wildernesse 910. 1. separated from my mothers Wombe 597. 2. Wondered after the beast 913. 1. Wonders 552. 1. Wood hay stubble 518. 1. Word 11. 2. 186. 1. 652. 2. by Word 680. 1. preach the Word 359. 1. Word of God 301. 2. 696. 2. 734. 1. 818. 1. unto whom the Word of God came 301. 1. Work 610. 1. 640. 1. 760. 1. a good Work 692. 1. Work redemption 456. 2. if any not Work let him 684. 2. Works 455. 1. good Works 720. 1. Works of God 286. 1. Worketh 682. 2. effectually Worketh 666. 2. Working to doe 840. 1. World 190. 2. 463. 2. 651. 2. 654. 1. 819. 2. 907. 2. 908. 2. 915. 2. all the World 120. 1. 122. 1. 19â— 1. this World 513. 1. in this World 70. 2. before the World began 716. 1. from the creation of the World 433. 1. World to come 738. 2. a World of iniquity 779. 2. World of the ungodly 801. 1. Worm wood 898. 2. Worship 42. 1. Worship at the feast 307. 1. Worshipped 681. 2. a Worshipper of Diana 414. 2. Worshippers 367. 1. Worthy 697. 2. counted Worthy 699. 2. Worthy of death or of bonds 430. 1. not Worthy of life 286. 2. walk Worthily 832. 2. I Would 611. 1. what ye Would 471. 2. Would 536. 2. Wounded to death 919. 1. 915. 1. Wrath 625. 2. Wrath to come 15. 1. Wrath of the Lamb 8â—3 2. Wrist 156. 2. Written with my own hand 1â—4 1. Written in heaven 765. 1. Written within and on the backside 887. 2. Wrought 98. 1. Y. Yea and nay 570. 1. a Year agoe 583. 2. after two Years 527. 2. fourteen Years after 599. 1. four hundred Years 354. 1. a thousand years 867. 2. unequally Yoked 580. 2. Young men 178. 1. Younger 260. 2. 718. 1. Z. Zacharias son of Barachias 114. 2. Zeal 784. 2. bitter Zeal 779. 1. Zelots 54. 2. Places of the Old Testament incidentally explained Genesis Chap. ver Pag. col II. 4. 6. 1. VI. 2. 801. 1. Â 3. 799. 1. Â 5. 80. 1. 801. 1. Â 11. 524. 2. IX 27. 270. 1. XIV 1. 22. 2. XXI 9. 544. 2. XXXVII 2. 6. 1. Exodus VII â— 190. 1. IX 14 15. 486. 2. XX. 9 10. 48. 2. XXVIII 3. 223. 1. XXXI 2. 223. 1. XXXII 6. 544. 2. Numbers XI 17 25 26 29. 223. 2. XXII 37. 798. 2. Deuteronomie XXIX 3. 710. 1. XXXIII 2. 852. 2. XXXIV 9. 700. 1. Josua XII 23. 22. 2. Judges XIV 6. 223. 2. XVII 2. 134. 1. Ruth III. 1. 731. 1. I. Samuel IV. 21. 269. 2. X. 6. 223. 2. XVIII 10. 190. 1. XX. 25. 883. 2. II. Samuel XVII 23. 138. 1. XXIV 1. 244. 2. I. Kings VIII 31. 134. 1. II. Kings I. 8. 16. 1. II. 9. 699. 2. IV. 16. 485. 1. Â 42. 55. 2. IX 11. 190. 1. I. Chron. III. 17. 6. 2. Ezra X. 1. 116. 1. Job II. 4. 187. 2. XII 18. 233. 2. Proverbs X. 12. 787. 1. XI 18. 7. 2. XX. 21. 18. 1. XXVIII 5. VIII Â XXVII 1. 782. 2. XXIX 24. 134. 1. Ecclesiastes IV. 14. 6. 1. VIII 11. 186. 1. Canticles III. 11. 667. 2. Isaiah VI. 9 10. 149. 1. VII 13 14. 8. 2. 21. 2. VIII 16. 736. 1. IX 1. 21. 2. XXVIII 16. 793. 1. XXXIII 18. 514. 1. XXXV 8. VIII Â XL. 5 6 7. 15. 1. Â 13. 515. 2. XLI 15. 18. 1. LIII 1. 710. 1. LIV. 13. III. Â LXV 1. 59. 1. Jeremiah I. 5. 122. 1. IV. 11. 18. 1. Â 16. 122. 1. XXXI 32. 744. 1. Â 34. III. Â XLIV 19. 525. 2. Ezechiel XI 19. VIII Â XVI 12. 667. 2. XXIII 44. 667. 2. XXIV 17. 36. 1. 49. 2. Daniel VII 9. 883. 2. VIII 10. 124. 1. Hoseah II. 19. 112. 2. IV. 12. 407. 1. Joel II. 17. 117. 2. Â 28. II. Â Amos V. 26. 356. 2. Habakkuk I. 5. 389. 2. Haggai II. 5. IX Â Â 7. 477. 2. Zechariah III. 1. 851. 1. Â 8. 192. 1. IV. 10. 866. 1. VI. 12. 192. 1. XIII 14. 16. 2. XIV 5. 852. 2. Malachie III. 17. 795. 1. IV. 5 6. 87. 1. 88. 1. Â Â 187. 2. Tobit III. 1. 138. 1. Ecclesiasticus XVI 14. 244. 2. XLVIII 14. 189. 2. L. 15. 187. 1. A Note of some few places in Ancient Writers occasionally corrected Alexander Aphrodis 445. 1. Aristeas 131. 1. Aristophanes 95. 1. Cebes Tab. 716. 2. Chalcidius 10. 2. Cyrillus Hierosol Catech.
would be worse with him then before and yet v. 32. as soon as the judgment was removed Pharaoh hardned his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this turn this time also Upon this God sends the sixth plague that of Murrein upon all the cattel of Aegypt c. 9. 6. and the heart of Pharaoh was hardned v. 7. and so still all this while for these six judgments together though Pharaoh were obdurate yet this was not God's hardning his heart but Pharaoh hardens his own heart and will not let Israel goe as the Lord commanded Upon this God sends another judgment that of Boyles and Blaines v. 10. and then 't is said in a new style The Lord hardned Pharaohs heart v. 12. which as it was the very time at first referred to by the prediction of God to Moses c. 4. 21. so was it the judgment implicitly threatned in that speciall warning c. 8. 29. and this God never did till then and therefore as after that warning 't was said that Pharaoh hardned his heart this time also so 't is here said v. 14. that this time this turn now though not before God would pour out all his plagues upon his heart viz. this obduration or the effects of it Upon which followes that passage wherein our common translation hath so much mistaken c. 9. 14 15. not as we read For now I will stretch out my hand that I may smite thee and thy people with the pestilence for the event proves there was no such matter Pharaoh was not smitten with the pestilence nor cut off by that means but drowned in the red sea some time after but thus And or For now I had sent or stretch'd out my hand and I had smitten thee and thy people with the pestilence and thou hadst been cut off from the earth It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense sent or had sent as M r Aynsworth confesses and the learned Paulus Fagius out of the Chaldee Paraphrase Nunc prope erat coram me ut misissem plagam percussissem te deletus esses I was neer stretching out my hand to have sent the plague and have struck thee and thou hadst been blotted out referring probably to the plague of the Murrein at the beginning of the chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 3. and that falling on the cattel might have fallen on him and the people also or else to the Boyles ver 12. which might be plague-swellings and so proper enough to have cut him off But not And in very deed for this cause I have made thee stand kept thee alive to shew or make to be seen so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies my power in thee as when saith Chrysostome a man condemned to death is cut up and anatomized alive that others may be instructed and benefited by that dissection By this then 't is visible what was the point of time wherein 't is truly said of God that he hardned Pharaeohs heart then when 't is said he kept him alive that is after the sixth judgment and a speciall warning before that both contemned by Pharaoh when he had filled up the measure of his obduration and in ordinary course was to be cut off by death and so 't is here added in reference to this example of Pharaoh v. 22. God willing to shew his wrath and make his power to be known to other men that might see or hear of this endured with much long-suffering the vessels of wrath fitted to destruction which notes that he was by himself fitted to destruction when God thus reprieved him at which time also 't is said that he that is God hardned his heart By this observation of the time when God hardned Pharaoh not till after his hardning his own heart six times against Gods signes and judgments will appear what this hardning signifies the total withdrawing of Gods grace of repentance from him in the same manner as when one is cast into hell which Pharaoh at that time had been had it not been more for God's glory to continue him alive a while in that desperate irreversible condition which sure was no whit worse to him but somewhat better and more desirable then to have been adjudged to those flames all that time To this may be added what the Greek Fathers observe that God's giving his respite removing his punishments was all that God positively did toward the hardning of him as saith Theophylact when a Master forbears to punish a wicked servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes him much more wicked as on the other side the great mercy of reforming sinners lives is most effectually wrought by chastisements See Origen Philocal c. 26. This was a notable and withall as farre as we find in Scripture a singular example of God's dealing with an impenitent that had filled up his measure keeping him alive but without all grace and consequent possibility of amending And by this example appears how justly God might now doe the like to the Jewes of that age if so he pleased those who contrary to all his mercies and long suffering continued obstinate resisted all Gods methods by Prophets by Christ himself by the Apostles testifying the Resurrection and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28. and now are justly left to themselves the Gospel taken from them and preach'd to the Gentiles and this upon ends of infinite wisdome first in mercy to them above the proportion of that to Pharaoh that the Gentiles coming in might stirre them up to emulation and so if 't were possible work upon them and 2 ly that if this also prevailed not God might be glorified in their destruction that as Pharaoh by pursuing the Israelites after this came to that most remarkable illustrious destruction in the Red sea so these hardned Jewes persecuting the orthodox Christians and all the false impious professors joyning with them herein might be involved in one common destruction viz. that by Titus and the Roman Eagles the most eminent and notable that ever was in the world V. 28. For he will finish This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 't is in the ordinary copies here only leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the whole world As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here it cannot well accord with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following unlesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in another sense for an Expletive or scilicet not a Causal But the truth is the ordinary reading here beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be the true one so farre but in the processe of it to have some words put in out of the Septuagint viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For without those the King's MS. reads
〈◊〉 〈◊〉 〈◊〉 or meat-offering the flour and oyle Lev. 2. 2. of which part was burnt with fire and the remnant was Aaron's and his sons v. 3. And as of the former of these when it was offered by Noah Gen. 8. 20. it is said that the Lord smelled a sweet savour v. 21. and that as a token that his wrath was pacified as it follows the Lord said in his heart I will not again curse the ground any more c. so Lev. 2. 2. the other is said to be an offering made by fire a sweet savour unto the Lord. And accordingly here to the mention of offering and sacrifice meat-offering and burnt-offering is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a smell of sweet savour which notes this death of Christ which is expressed by it to be a means appointed by God for the averting his wrath from us for the appeasing and reconciling him to us as those sacrifices were wont to doe and an engagement to us to live such lives as may be acceptable to God contrary to the noisome lusts ver 3. V. 4. Foolish talking That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies foolish speaking and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same onely with this addition of designing it as jest to move laughter and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ridiculous person or one that causeth laughter there is no question But that the text may here reasonably be thought to confine them both to obscene and filthy discourse may also appear not onely by the company that they are set with fornication uncleannesse inordinate lust filâ—hinesse but especially by the reason that is rendred for the abandoning of all these v. 5. For this you know that every fornicator or unclean person or inordinate luster which is an idolater hath no inheritance in the kingdome of Christ or of God Where if â—hese two be not of the same sort with the former belonging all to uncleanness that enumeration in the reason would not comprehend the severals in the exhortation which it must be supposed to doe To this purpose therefore it is first observable of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish-speaking that it is the Scripture elegance to expresse uncleannesse by folly so folly in Israel is adultery and so in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matters of Venery are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking folly may be speaking obscenely secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or and so is but an explication of it as it is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish-speaking so it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy unclean speaking thirdly that after all these here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being in the plural belongs equally to all the foregoing words and that signifying not barely that which is not convenient but indecent foul unbecoming doth by a kind of propriety belong to that of immodest unclean behaviour fourthly by this way of rendring these words all manner of uncleannesse will be comprehended in this prohibition that in the members acted through all the sorts will be comprehended in the three words ver 3. that of unseemly behaviour gestures c. under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthinesse v. 4. and that of the tongue in the other two words of foolish speaking or jesting fifthly it is ordinarily known how much of the wit and jesting of wicked profane persons consists in this one subject of obscene and scurrilous discourse and so how reasonable it was in the prohibiting all uncleannesse to name that of obscene jesting which I suppose was meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putrid rotten communication c. 4. 29. Ib. Giving of thankes What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be matter of some question It signifies ordinarily thanks giving and that belonging especially to God from whom all mercies are received and to whom all thanks are due may be meant here by the word though no mention of God be added to it and so the Context may well bear Let there be no unclean scurrilous jests used among you but rather giving of thanks that is Let the Christians way of mirth be farre from that of obscene wit the recounting the mercies of God in Christ calling you from darknesse to his marvellous light will farre better become a Christian and to this purpose see ver 20. But yet it may be observed what notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which this word is compounded several times in the Epistles for piety Christian virtue in general Thus c. 4. v. 29. where the corrupt communication is forbidden and in stead of it the good commanded for profitable instruction or edification this is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may give grace that is afford spiritual advantage in increase of piety in the hearers So Col. 4. 6. Let your speech be alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace that is gracious pious seasoned with salt contrary to the putrid corrupt mentioned to the Ephesians So Col. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace singing that is after the manner of pious gracious persons in a Christian manner and so 't is also Eph. 5. 19. in the reading of the Kings MS. And agreeably to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious pious woman Prov. 11. 16. And so perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie in this place gracious pious religious discourse in general being set opposite to the filthy obscene discourse preceding and not to be restrained to one species of it recounting the mercies of God V. 15. That The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally in the New Testament is not to be rendred that but how especially when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Luk. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed how you hear and 1 Cor. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him take heed how he superstruct And so 't is here to modify the accurate walking and accordingly 't is answered with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that they behave themselves warily between the two dangers of being corrupted on one side and devoured on the other in the first not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as easie seducible people in the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as wise prudent men that can manage their affairs to the best advantage and not run hazards to no advantage V. 16. Redeeming the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a sense very unlike the English words redeeming the time yet cannot well be literally rendred otherwise then either so or buying out or gaining the time Theodotion
made by Moses but that by God ch 8. 2. this consisted of two parts * the first therefore †worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as this world consists of two parts this lower world and the highest heavens so also the Tabernacle had two regions in it the first was called the Holies or the Sanctuary wherein was the candlestick with six branches and one in the midst to signifie the planets and the bread or twelve loaves set upon the table to signifie the fruits of the earth brought forth by that inlivening influence of the heavens saith Philo And the second was a place of more sanctity then all the former which was beyond the former answerable to the place where the Oracle was in the former Temple and is the image of the highest heaven Having a golden censer belonging to it not alwaies kept in it but carried in when the priest went in who was not to goe without incense and the Arke covered round about with gold and in this the pot of Manna and Aaron's rod and the tables of the Commandements in respect of which it is called the ark of the covenant And over it the images of the Cherubim by which God is wont to appear and shew himself Exod. 25. 22. and these shadowing the covering of the Arke from whence God was wont to speak with Moses to give him answers and shew that he was propitious to the people And this being thus described we may ascend to the former things mentioned v. 1. the priests officiating and the statutes about that and that service of the priests was of two sorts the daily service and that was in the former outward part of the tabernacle But into the inner part of the tabernacle or the Holy of holies none entred but the high priest and he onely one day in the year on the fast or great day of expiation and then alwaies he carried with him blood of calves of goats of calves to offer for himself and of goats to offer for the people By which it appears that the offering of Christ which is answerable to this is after his passion performed at his going into heaven which was signified by the Holy of holies * ignorances By which the Holy Ghost typically signified that no man by the power of that first covenant could goe to heaven or that the way to heaven was not there revealed none being then admitted thither but the high priest once a year who was a type of Christ but now that that Holy of holies is destroyed and therewithall the Judaical Law there is now admission for all true Christians or worshippers of God who now have promises and right to heaven though till after death they are not admitted to their possessions And the parabolical typical meaning of this will be appliable to those of this time that still observe and contend for the observation of the Judaical forms of worship and think it is still in force For all these performances will not be able to give any man confidence to pray to God to bring any man to heaven or to obtain for him the pardon of any wilfull or presumptuous sin in the sight of God to free him from any sin that hath wasted his conscience or give him grace to purge himself from such sin see note on 1 Joh. 3. c. †Which parrable belongs to the time approaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to which parable for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being not able to perfect the worshipper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But onely to purge him from legal uncleannesses or pollutions as having eaten any unclean meat drinking wine at any unlawful time Lev. 10. 9. or out of any unclean vessel omitting any washing commanded by the Mosaical Law and neglecting any of those external carnal ordinances upon which they were to be punished here or to be separated from the congregation to gain them impunity for sins of ignorance c. v. 7. for to this end onely these sacrifices were instituted and so onely in order to this life and meant onely to continue till the time of Christ wherein the whole service was to be reformed and the whole course of bringing men to justification and salvation a true and spiritual purity to be introduced and a better covenant to be made with them †Being only imposed for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for once or once for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant see note on the Title of these books †Covenant * be produced †firm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * first was consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Covenant * commanded for or toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †of service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †at the consummat on of the age◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath he been manifested by sacrificing of himself for the putting away of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and where as there is reserved for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for their deliverance sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on â— a. b. †the King's MS. adds here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by the same sacrifices eve y year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sure they would have ceased for many other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others read their not but by way of interrogation so Theophylact †a commemoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thou hast not delighted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †framed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Indenture or folding of the Bill see note on Lu. 4. a. †that I may doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Rood indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath for continuance â—ate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 14. †For the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And the holy Ghost also be 〈◊〉 us witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †first said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Which he hath consecrated for us a new and living way by the veâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that 〈◊〉 his own flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Let us come to him in fulness of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a * burning of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉