officer and to trust himself in God's protection and count that Princes doe not use to punish men for doing well but for doing ill for seditions conspiracies c. and therefore if thou wouldst make a prudent provision for thy self if thou dost desire to be secure from being punished by the magistrate doe not offend against his lawes and thou shalt in all probability receive nothing but reward for it from him 4. For he is the minister of God to thee for good but if thou doe that which is evill be afraid for he beareth not the sword in vain for he is the minister of God a revenger to execute wrath on him that doth evill Paraphrase 4. For that is as considerable a part of the magistrate's office to which he is designed by God and for which thou art to count thy self happy in him to assist and not resist him that God hath set him over thee to secure and defend thee and help thee to a peaceable possession of all God's other benefits which are all worth nothing to thee if thou maist not enjoy them peaceably And that is a reasonable consideration to move thee to adventure the hazard of being injured by magistrates and not to cast off their yoke on every remoter fear of it but to take the possible dangers and certain benefits together and from thence to conclude that 't is for the subjects good that Princes are sâ— over them And generally 't is our own fault if there be any thing formidable in them In that case indeed the Magistrate hath a sword put in his hands by God and 't is his office to be God's executioner of punishment on malefactors and he is obliged to doe so by conscience toward God whose officer and commissioner he is 5. Wherefore ye must needs be subject not onely for wrath but also for conscience sake Paraphrase 5. And consequently our obedience is due to him not onely for fear of punishment from the magistrate for 't is possible a cunning oâ— a prosperous offender or rebell may avoid that but in obedience to the constitution of God whose officer he is and to the command of honouring and paying subjection c. to him 6. For for this cause pay you tribute also for they are God's ministers attending continually upon this very thing Paraphrase 6. For this is the distinct reason why tributes and customes are paid to Kings viz. because they are commissioners sent from God who having full power over all we have as the free donor of all may assign his commissioners what proportion he please and that a liberall one as he did the double portion to the elder brother and this but very reasonable seeing in the discharge of their office they spend themselves with an unwearied patience and constancy attending on it as the hardest and heaviest task that any man in a kingdom undergoes and is therefore in proportion the most richly to be rewarded of any 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Paraphrase 7. This therefore layes all obligation on you to render to Princes as a debt due from subjects all extraordinary or ordinary payments as also that reverence and honour which by the Law of God belongs to them as well as obedience and diligent subjection v. 1. 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the Law Paraphrase 8. For ye Christians must not think that your Christian liberty will free or disoblige you from the discharge of any debt or duty to any man inferior or superior that is either of justice to ordinary men or subjection to those whom God hath set over you One debt onely ye must owe all and yet pay that too as oft as occasions are presented that of charity which must be so pai'd that it be alwayes owing and if this be discharged as Christ requires not onely to friends but to all even those that have behaved themselves as enemies to us the persecuting heathen Emperors c. this is that perfection of the Law which Christ requires Mat. 9. 48. 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self Paraphrase 9. For all the six commandements of the second table the five here named and the sixth that hath all this while been insisted on that of Honour thy parents Kings c. v. 1. all these I say are but parts of that great duty of charity or loving thy neighbour c. so strictly now commanded by Christ and so farre from being now evacuated or abrogated that it is rather heightened in each branch and improved by the Gospell and consequently every of those six and particularly that of duty to Kings is still required under Christianity let the Gnosticks advocates and patrons of liberty or rather licentiousnesse under that pretencâ—â—each what they please to the contrary 10. Love worketh no ill to his neighbour therefore love is the fulfilling of the Law Paraphrase 10. That charity that is required of us Christians is so farre from depriving any other of his right that it gives rules of all abundance of mercy and goodnesse to all for in that consists that perfection of the Law which Christ requires Mat. 5. see note on Mat. 12. e. 11. And that knowing the time that now it is high time to awake out of cep for now is our note c salvation neerer then when we believed Paraphrase 11. And that exhortation to keep close to all Christ's precepts to discharge to all men that duty which Christ requires by prescribing us charity v. 18. is now the rather to be press'd because of the particularity of time which should make us watchfull to the performance of all duties the time of our deliverance or escaping by Christ promised and by us so long expected see note on Mat. 10. 9. and 24. 13. 1 Pet. 1. 5. and 2 Pet. 1. 3. being now â—igher at hand which may encourage us to be diligent and persevere to the end then it was when we first received the faith 12. The night is far spent note d the day is at hand let us therefore cast off the works of darknesse and let us put on the armour of light Paraphrase 12. The present dark state of persecution of the pure Christians by the unbelieving Jews and the Gnosticks among you is now well over and the more joyfull lightsome state of quiet and calm is now as the day approaching see 2 Pet. 1. 19. 1. Joh. 2. 8. which is a mighty obligation to us to perform the deeds or the day all actions of Christian purity casting off the doctrines and practices of the Gnosticks and
Melchisedek as an act of bounty and hospitality opposite to what Amalek after did to Israel Amalek saith he met not Israel with bread and water but Melchisedek met Abraham with bread and wine and presented it to him and blessed him And Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He brought forth gifts and abundance of victuals to Abrahams army and at the feast began to commend Abraham and bless God that had subdued his enemies All agreeing to make this bringing forth bread and wine to Abraham an act of Regal liberality in that King of Salem toward that stranger or passenger as his blessing him was of his Priestly office And therefore thirdly it cannot be imagined that Abraham had all his possessions there with him at that time but only the spoils which his conquest had afforded him and nothing else unlesse there were some small remainders left of provision which he had carried out for his march Nay fourthly the manner of paying tithes being not ordinarily thus that a man should give the tenth of all his possessions but only the tenth of his increase much lesse that he should give a tenth of that all whensoever or as oft foever as he meets a Priest but only at the time of harvest or whensoever he receives from Gods hand any kind of increase it will not appear reasonable that Abraham should at this time pay to Melchisedek a tithe of all his possessions nor indeed of any thing but what he had now reaped by way of harvest that is of the increase that Gods prospering hand had given him in the victory over those Kings And of that it is that it is here said he presented the tithe to Melchisedek and having done that and allowed a portion to them that went with him Gen. 14. 24. he restored all the rest but what was eaten in the war v. 24. to the King of Sodom from whom it had formerly been taken and so the truth is of the whole tithe which Abraham gave Melchisedek no part was of his own possessions but only of the King of Sodom's goods which Abraham had taken as lawful reprizal from the four Kings on whom he avenged the cause of his nephew Lot and the King of Sodom formerly conquered by them All which notwithstanding it still stands good in the fifth place that Abraham did pay full tithe and that of the choicest of this increase of his that is of the spoils taken in that warre and that will be a sufficient example and testimony of the custome in Abrahams time of paying tithes to the Priest of all our increase of what kind soever it is Though that this was paid to a Priest of another country ver 6. was a peculiar dignity and honour to Melchisedek as 't is there intimated the due being only to receive tithes of their own country-men ver 5. Paraphrase 1. 1. Glaph tit de Abr. Melâ—hi V. 5. People according to the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the Jewes that people called oft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people as when Caiaphas prophesies that it was expedient that one man should die for the people and that the whole nation perish not and many the like and so here with an addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that were under the Mosaical Law that is punctually the Jewes And this is more probable then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithe according to the Law for that had been said before in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have commandment and needed not again be so suddainly repeated and secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that follows seems to set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their brethren as an interpretation of what went immediately before which cannot be of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithe according to Law but will very readily be so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people according to Law in this notion of it that people to which the Law was given the legal people the people of the Jewes V. 19. Draw nigh What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will appear by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies promiscuously to draw nigh and to offer From it comes the ordinary word Corban which the Evangelists render a gift viz. that which is presented and consecrated to God in the Temple and the place where the offerings were laid up was also called by that name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts Luk. 21. 4. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also both to draw nigh and to offer From the first notion of it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer seems to be derived the Consonants or Radicals in both being the same and accordingly 't is fitly rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw neer So Exod. 19. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests that draw nigh unto the Lord and Lev. 21. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not draw nigh to offer sacrifices And this and the other signification of the Hebrew words are here both contained under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw nigh which is here answerable to either of those Hebrew For that is the meaning of it here that we by our high Priest Christ are made a kind of Priests our selves enabled to draw nigh to God and offer up our selves to him to present our bodies to him a living sacrifice Rom. 12. 1. to lift up pure hands 1 Tim. 2. 8. that is to doe as the Priests were wont to doe This the vulgar Latine seems to have considered when he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here offerre to offer not as Lucas Brugensis conjectures as if he had read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but out of the exact critical notation of the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among these writers and the translators of the Old Testament V. 24. Unchangeable That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that which doth not passe from father to son from one successor to another is from the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transire to passe and so they are the words of Atbanasius concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath a pontificate or Priesthood that passeth not away or doth not go by succession to others CHAP. VIII 1. NOW of the things which we have spoken this is the summe We have such an high Priest who is set on the right hand of the throne of the Majesty in the Heavens Paraphrase 1. Now to recapitulate all that we have said in this matter of Christs being our high Priest The high Priest The high Priest which intercedes for us Christians is one that is entred into Heaven and there sits at the right hand of God that is reigns there hath all power given unto him and so is a King and Priest together actually bestowes upon us all
to omit any season of charity or supply to any brothers wants that can at any time be offered to you for this is of the same nature and obligation with the former All such are offerings to God very acceptable to him whatsoever yet doe to one of these little ones ye doe unto him and required now of us under the Gospel as our only Christian sacrifice 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may doe it with joy and not with grief for that is unprofitable for you Paraphrase 17. Obey those that are set to rule you in your several Churches the Bishops see note a. whose whole care is spent among you as being to give an account of your proficiency in the Gospel And by your submission to them doe ye endevour to make their task as easie and sweet as you can that they may have joy not sorrow in the execution of it for 't will be small benefit to you that they have no comfort in the discharge of their office toward you and as long as they doe it sadly cannot doe it so effectually as otherwise they might 18. Pray for us for we trust we have a good conscience in all things willing to live honestly Paraphrase 18. I beseech your prayers for me and my fellow-labourers in the Gospel which in all reason you ought to afford us as your reward of our sincere labour and industry for your good wherein we have confidence of our selves that we have discharged a good conscience 19. But I beseech you the rather to doe this that I may be restored to you the sooner Paraphrase 19. And one thing I most earnestly desire you to pray for us that I may come to you the more speedily 20. Now the God of peace that brought again from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant Paraphrase 20. Now our God which delighteth in the peace and unity of Christians that raised Christ from death to life Christ that great pastor and ruler of his Church who that he might shew himself a good shepheard laid down his life for us and therewith is now as the high priest was wont entred into heaven 21. Make you perfect in every good work to doe his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Paraphrase 21. Incline and prepare your hearts for all Christian performances particularly that of peace and concord enabling and exciting you to doe whatsoever will be acceptable in his sight now according to the commands of his son Jesus Christ God blessed for ever Amen 22. And I beseech you brethren suffer the word of exhortation for I have written a letter unto you in few words Paraphrase 22. But I beseech you as you tender your endlesse good that ye embrace and make use of that good advice that I have given you in this brief Epistle against defection from Christianity 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you Paraphrase 23. freed from prison 24. Salute all them that have the rule over you and all the saints They of Italy salute you Paraphrase 24. the Bishops of your several churches and all the flock under them The Christians that from several parts of Italy are in this place send you greeting 25. Grace be with you all Amen Written to the Hebrews from Italy by Timothy Annotations on Chap. XIII V. 4. Marriage is honorable The main difficulty here is what Verb is here to be understood and taken in for the clearing the construction It may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is then the onely remaining difficulty will be what shall be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be mostfitly rendred in all whether denoting all things that is all respects or all men that being of several ages or of several qualities are yet capable of marriage or whether as Theophy lact addes in all times of persecutions or of release from persecutions or whether according to the promiscuous use of prepositions in these writers particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft taken notice of inother places it be to be rendred among all that is among all men noting the general estimation opinion of all men of all nations whether Heathens Jewes or Christians among all whom save the Gnostick-hereticks then newly sprung up marriage had been look'd upon with honor This might easily be shewed out of the Jewish writers and customes Marriage and procreation was the means of taking away their reproach and so a note of peculiar honor among them So likewise among the Heathens the Lacedemonians law appointed a mulct first for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmarried then another for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that married late as the third and the severest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for marrying ill See Aristo's Commentaries in Stobaeus And Musonius in his book whether marriage be any hinderance to Philosophers hath discoursed it at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that marriage is a great and desirable thing as being the beginning of the constitution of families cities kingdomes the onely lawful means of continuing the world and that therefore the Gods have taken special care of it Juno Cupid and Venus and consequently that it is unreasonable to affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is any sort of men philosopher or other for whom this is not convenient See Hierocles also as he there is set down in Stobaeus out of his tract on this subject And plenty of the like observation we have among the antient Romans who have injoyed great privileges by this of marriage and propagation the jus trium liberorum the privilege which they had that had gotten three children in lawful marriage is famously spoken of among them And accordingly to these premisses this sense will be very perfect truth Marriage is honerable among all men Jewes Heathens and Christians also among whom Christ hath lest it in the same dignity in which he found it having instituted nothing to the prejudice of lawful marriage but as Theophylact addes looking upon it with honor as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserves men and women in sobriety and continence or abstinence from all unlawful pleasures All which being granted and supposed to be most true yet it seems most probable from the Context that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let be in the Imperative is the Verb which is here understood Let marriage be honourable among all and let the bed the marriage-bed be undefiled or simply the bed whether in or out of marriage so as to contain the monial as well as conjugal chastity proportionable to