same word ought to be so taken in Chap. i. 11 of this Epistle as appears by his Paraphrase For St. Paul did not write this Epistle in the name of the Church of Rome so that when he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should be understood to speak of the Christians who dwelt in that City And besides nothing could be said more flat in the name of the Roman Gentiles than among whom also we all had our Conversation c. seeing every body knew that the Romans had lived in the same Vices with other Heathens yea had been worse it may be than their Neighbours as the Inhabitants of great Cities are generally most devoted to the Vices of the Age. But that might very fitly be said of the Jews whom St. Paul would otherwise have seemed to distinguish from other Nations as to the course of their Lives in which as he would not have declared the truth so he might have offended the Gentiles And for this reason he says here we all that is Jews as well as Gentiles Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of this expression I have shewn at large in my Ars Critica Part 2. Sect. i. cap. 7. to be no more than this that the Jews were a People of as wicked Dispositions and deserved as much the Wrath of God as other Nations Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have set down the whole Verse to shew that the sense of the last words is different from what is vulgarly thought They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by quae praeparavit which he hath prepared and I do not deny but that according to the Greek Construction it may be so rendred but the thing it self and the Phrase ought to have admonished Interpreters that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rather to be understood and that it should be rendred for which he hath prepared us or made us fit The foregoing words in which Christians are called God's workmanship and said to be created by Christ shew that St. Paul speaks of a change made in Men who of bad and indisposed to good Works were made good and fit for the exercise of Christian Vertues And therefore the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been referred to them It 's certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There can scarce be a harsher Phrase and more destitute of examples than this to prepare good Works that Men might walk in them But Men themselves are frequently said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Rom. ix 23 where St. Paul speaks of a like matter God is said to make known the riches of his Glory on the vessels of Mercy which he had before prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Glory whom he also hath called not only us of the Jews but also of the Gentiles God is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have prepared us to good Works because the knowledg and belief of the Gospel has that influence upon us as to fit us for the performance of vertuous Actions So in the Book of the Son of Sirach Chap. ii 1 all that intend to serve God are exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare their Souls for Temptation See vers 18. of the same Chapter and Chap. xvii 25 Vers 14. Note a. The place in Ecclesiasticus is nothing to this business which perhaps our Author did not look into in the Book it self because he quotes it wrong out of Chap. xix 29 whereas it is in Chap. xxix 30 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an honorable Man and the discourse there is about another thing Nor was the stranger commanded to go out of the Sanctuary of Israel but forbidden to enter into it Vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here our Author tells us in the Margin that the Kings Manuscript reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders together but to express that St. Paul should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 19. Note b. It is truly observed by Dr. Hammond that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here refers to the Jews but there was no necessity of recurring to Procopius for the reason of their being so called The Jews are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints because they were consecrated to the true God and not because their Forefathers were holy in their Lives See Exod. xix 6 and my Notes on that place CHAP. III. Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The same thing which is here said in other Ages not to have been made known to the Sons of Men is said in vers 10. to have been unknown also to Angels Which being so I confess I do not well understand how those who are neither Prophets nor Angels can find out so many places in the Prophets in which the calling of the Gentiles is manifestly and directly foretold For certainly if it was of old revealed to the Prophets they understood it for that which is not understood cannot be thought revealed And if it could have been gathered from the literal sense of any Prophecies the Angels might have understood it by those Prophecies But the event you will say which is the best Interpreter of Prophecies has unfolded the sense of them But I demand whether such an event can be easily supposed to be respected in Prophecies which are so obscure that neither Men nor Angels could before understand them to contain any such sense If that can be supposed I do not see what event may not be found in them But you will say again the Apostles and so the Angels came to know that they had a respect to such an event by divine Revelation But as I said before that cannot be called a Revelation which no body understands and therefore it was of no use to the Prophets See what has been alledged out of the learned H. Dodwell on Mat. ii 2 From hence all that I here infer is that we ought not presently to condemn those who look for other events which happen'd before Christ in the antient Prophecies of which number the great Grotius must be reckon'd the chief otherwise this matter would deserve to be more exactly discussed CHAP. IV. Vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a conjecture of a Friend of mine that by Captivity here is meant the dead bodies of Saints which were held captive by Death but were raised with Christ at his Resurrection and ascended with him into Heaven Mat. xxvii And accordingly he thought that St. Paul says Christ descended into the lower parts of the Earth because he descended into the Grave that he might bring them out from thence And there is nothing in the thing it self nor in the words repugnant to this Interpretation Ibid. Note a. I. Marcus Aurelius gave nothing to the common People of Rome in the time of Triumph nor any thing of his own accord The story is thus related by Xiphilinus out of Dio 〈◊〉 〈◊〉 〈◊〉
to signify a divine Mind or God himself did never mean by it a Nature speaking in the Name of God but only understanding and disposing all things into order Timaeus Locrus a Pythagoraean who perhaps first used this word in his description of the Creation of the World speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before therefore the Heaven was made there were in Reason the Idea and Matter and God the Creator of a better So Epicharmus the Comaedian in his Commonwealth as he is cited by Clemens Alexandrinus Strom. Lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Grotius interprets thus Est humana ratio hanc praeter est divina altera Ratio humana circa vitam victum semet occupat At divina Ratio est artis opifex comes omnibus Edocens ipsos quid usus maxime facto siet Quippe homo non reperit artem sed dat hanc auctor Deus Ipsaque illa humana ratio nata est ex ratione Dei Plato Timaeus's Interpreter and Epicharmus's Imitator in his Timaeus calls likewise the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasoning p. 528. Ed. Gen. of Ficinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All this true reasoning of God being reasoned c. But in his Epinomis he uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stoicks who as Diogenes Laertius tells us in Lib. 7. Sect. 135 136. affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it was the same thing which was called God and the Mind and Fate and Jupiter and by a great many other names said also that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did in the beginning being the seminal Reason of the World dispose all things The same Author in Sect. 134. says it was the Doctrin of the Stoicks that there were two Principles of all things viz. an Active and a Passive the latter of which was Matter or Substance without any Quality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the former viz. the Active was REASON which was in it and which was GOD for this being eternal out of all that viz. Matter or Passive principle formed every thing And to this Doctrin of the Stoicks Tertullian in Apol. cap. 21. had a respect when he says Apud vestros quoque sapientes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Sermonem atque Rationem constant artificem videri Vniversitatis Hunc enim Zenon determinat factitatorem qui cuncta in dispositione formaverit eundem fatum vocari Deum animum Jovis necessitatem omnium rerum It is well known that also among your wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Speech and Reason was thought to have been the maker of the Vniverse For this Zeno affirms to have been the Creator who formed and disposed all things and was called Fate and God and the Mind of Jupiter and the Necessity of all things There was no need of joining the word Sermo to Ratio to render the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what place could there be for Speech in the Creation and Disposition of the Universe But there was for Reason and therefore Seneca setting down the Opinion of Plato and the Stoicks makes frequent mention of that as in Ep. 65. Causa autem saith he id est Ratio materiam format quocunque vult versat Quaerimus quid sit causa Ratio faciens id est Deus c. The cause that is Reason formeth Matter and turns or diversities it how it pleases If you ask what is meant by Cause it is Reason creating that is God And in Lib. de Vita Beata cap. 8. he stiles it incorporalis Ratio ingentium operum artifex incorporeal Reason the Author of great Works Consult also Philo wherever he speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Creation of the World and we shall see that he never understands Speech by it but only Reason See his Book de mundi opificio where he says that it was the intelligible Pattern of the World and had no other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than the divine Mind or Reason which disposed those things Other Passages out of him I shall produce afterwards I might alledg also the Testimonies of Modern Platonicks and Ecclesiastical Writers to this purpose but that I have determined to shew only how the Antients used this word The Jews who were more antient than Philo himself called Angels both good and bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same as if they had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers endued with Reason not with Speech which Philo also imitated So the Author of the Book of Wisdom Chap. xviii 15 16. speaking of the revenging Angel that was sent against the Egyptians says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thine almighty Reason leapt down from Heaven out of thy Royal Throne as an inexorable Warrior into the midst of a land of destruction and brought thine unfeigned Commandment as a sharp Sword and standing up filled all things with Death and it touched the Heaven but it stood upon the Earth c. The Writer of this Book attributes a Throne to this Angel in agreement with the custom of the Eastern Nations who called Angels Thrones Otherwise he imitates Homer who Iliad Δ vers 443. speaking of Iris saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She fixes her head in the Heaven and walks upon the Earth I know indeed there are some Interpreters who would make St. John to have a respect to the Expression of Moses who represents God as creating the World by speaking or saying But tho Moses teaches us that God made all things as it were by a Command yet it is manifest he does not mean speech properly so called as I have shewn in my Notes on Gen. Ch. i. So that it would be but a dull Allusion to say upon that account that the Word was with God yea God himself nor are there any such Allusions observable in St. John's stile Ibid. And that Reason was with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is said here that Reason was with God by way of antithesis or opposition to what is afterwards said concerning the manifestation of the divine Reason among men Afterwards it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it dwelt in Jesus Christ nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forasmuch as Christ conversed with men and by the inspiration of the divine Reason called them to a better life I might produce out of Plotinus if he were not a late Author a like expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I shall alledg only the words of Ignatius in his genuin Epistle ad Magnesios concerning Jesus Christ pag. 33. Ed. Voss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who before all Ages was with the Father but in the end appeared Which words allude to this place in St. John and
the Springs are constantly running and the Fields are clothed with Grass And then if we consider what a multitude there is of Cattel partly for Food partly for carrying and partly for clothing our Bodies and the nature of Man it self who seems to be formed for contemplating Heaven and the Gods and to adore and worship them and that the whole Earth and Sea lies open for his use When we see I say and consider these and innumerable other things can we doubt whether there is a superior Being who is either the Creator of these things if they were indeed created as Plato thinks or if they always were as Aristotle supposes who is the manager and disposer of so great a work and charge Vers 23. Note b. P. 394. Col. 2. Lin. 42. after the words used of the Apostles If we add what Mr. Selden has observed concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syned Hebraeorum Lib. 1. c. 14. to what is here said of it by Dr. Hammond there will be nothing material left for us to know either about the various significations of that word or about that particular signification of it for simple constituting which Mr. Selden as well as Dr. Hammond has shewn to belong to it in this place You may add if you please the Testimony of Cicero about the Decrees of the Greeks Orat. pro Flacco Cap. 6. Sunt expressa illa praeclara quae recitantur psephismata non sententiis neque auctoritatibus declarata nec jurejurando constricta sed porrigenda manu profundendoque clamore multitudinis concitatae Those excellent Decrees which are recited among them are expressed not declared by Opinions or Authorities or ratified by Oaths but by the stretching out of the Hand and the loud cries of the heated Multitude By this it appears what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies but it is metaphorically applied to signify any constitution or as Ecclesiastical Writers speak ordination as those learned Men thought and have at large proved CHAP. XVI Vers 13. Note a. I Cannot imagin what took up our Author's Thoughts when he said that the Neapolis here mentioned in vers 11. was the same with that in Epiphanius for St. Luke speaks of a City in Macedonia which was situated upon the Gulph of Strymon and Epiphanius Haeres 80. which is that of the Massalians of the City Sichem in the middle of Palestine But the greatest Men do sometimes commit mistakes through forgetfulness or want of care Of Proseuchae Oratories or places for Prayer consult at leisure the Collections of St. le Moine Var. Sac. p. 74. seqq Vers 16. Note b. 1. What our Author here says about the word Python as a name of the City Delphos he took out of Grotius as he often does other things If you would see more of that matter consult Luc. Holstenius ad Stephanum Byzantinum For my own part I do not think that the Spirit of Python here has any thing common to it with the City Delphos or with Apollo besides the name That name of the City Delphos was grown quite out of date before ever the word Python was in use in this sense nor would the Greeks upon that account have called a divining Spirit Python or the Spirit of Python Apollo himself was not called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Phoenician Language as in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 photh or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phython was used to signify a Womans Privy-parts See Isa 3.17 And hence a Prophetess out of whose Privy-parts the voice proceeded or seemed to come might be called in that Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophetess by Phython i. e. one that prophesied out of her Privy-parts of which kind she that first of all resided at Delphos seems to have been who having been killed by Apollo gave occasion to that Fable about the killing of the Serpent Python because the Phoenician word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nahhasch signifies both a Serpent and a Prophet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phython was looked upon as a proper Name Afterwards by a word borrowed from the Tyrians or Sidonians the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were called Pythons or such as had the Spirit of Python for this word having grown out of use among the Greeks was afterwards brought in again as Plutarch affirms who is cited by Grotius to that purpose And hence the Antients always interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and attribute this kind of Divination chiefly to Women Besides the Passages alledged by Grotius add this out of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man or Woman that speaks or prophesies out of the Belly or a Byzantian by Birth Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an Orator who was a Byzantian by Birth of whom see Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divining Spirit or Devil 2. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob does not signify the Belly but the Womb It is rendered indeed by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not rightly as I have shewn in my Notes on Levit. it being rather to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XVII Vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza has rightly observed that there is a comparison here made between the Jews of Thessalonica and those of Beraea and that by this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to understand an extraordinary excellency of temper in the Beraeans which was not in those of Thessalonica Thus the Philosophers thought a Person had need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make him despise pleasure and set himself to the study of Philosophy Zeno in his Epistle to Antigonus extant in Diogenes Laertius Lib. 8. Sect. 8. has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For having a great desire to become a Philosopher and shunning that pleasure which is so much cried up and which effeminates the minds of some young men thou manifestly shewest thy self enclined to generosity not only by nature but by choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a generous disposition with a little exercise and a good Master easily attains to the perfection of Virtue The Beraeans are as certain and noble an example of this as any that can be given The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly nobility of Birth or Descent but it is metaphorically used to signify greatness of Mind Seneca likewise interprets the Latin generosus thus Epist 44. Quis generosus saith he Ad virtutem bene à natura compositus Who is a generous man He that is by nature well disposed and formed for virtue Plato or as others think Speusippus in his Definitions tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The virtue of a generous disposition a pliableness of mind to good thoughts and actions Vers 19. Note e. Long before I had read what the Doctor here says or had any thoughts of
understood that the Reader or Hearer may comprehend what we say without any pain and the second to omit nothing but what any one may easily supply Nobis say the Masters of that Faculty prima sit virtus perspicuitas rectus ordo non in longum dilata conclusio nihil neque desit neque superstuat Ita sermo doctis probabilis planus imperitis erit They are the words of Quintilian Instit Orat. Lib. viii Cap. 2. But the stile of the Jewish Midraschim is nothing less than Rhetorical and them the Writer of this Epistle follows and not without great reason because he spake to a Nation accustomed to such a stile This by the way which it may suffice to have said once tho we must carry it in our eye throughout this whole Epistle Vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This inference manifestly shews that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another day spoken of in the foregoing Verse must be understood of a day wherein unless we obey the Voice of God we shall fall short of a Rest which he has promised and therefore that this must necessarily be supplied Otherwise there would be more as the Logicians speak in the Conclusion than in the Premises which it would be a crime to suppose of the Sacred Writer Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here the Author of this Epistle renders a reason why he called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a name taken from the Sabbath viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely as the day in which God ceased to create or as Moses speaks rested from his Works was called the Sabbath so the time wherein we shall rest from all those Labours and Troubles we are forced to undergo in this Life may be called a Sabbatism What our Author here says in his Paraphrase of a rest from Persecutions and a liberty to worship God is violent Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What is said here by Interpreters about the Word of God is harsh to which what the Author of this Epistle affirms concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be applied without violence Can any Man think this to be a tolerable way of speaking the Gospel is living and powerful and more piercing than any two edged Sword reaching even to the dividing of Soul and Spirit and of the Joints and Marrow and is a discerner of the Thoughts and Intents of the Heart nor is there any Creature that is not manifest in his sight Yet I can hardly perswade my self the Discourse is about the Divine Reason which is so much spoken of by Philo. But I am apt to think this Phrase is taken from the Custom of the Jews of that Age who for God and any of the divine Attributes used to say the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Custom there are still frequent instances in Chaldee Paraphrases of the Old Testament wherein many places we find the Word of God set for God not for the Messias as some think This conjecture is confirmed by vers 13. where all things are said to be naked and opened unto his Eyes which cannot be said of the Gospel but only of God See about this matter a Dissertation de Verbo vel Sermone Dei cujus creberrima fit mentio apud Paraphrastas Chaldaeos printed at Irenopolis Ann. M.DC.XLVI So that the meaning of the Sacred Writer is this that God who is displeased with Apostates cannot be deceived for God is living c. Vers 13. Note c. I do not indeed doubt but the Metaphor which the Author of this Epistle here uses is taken from the cutting of the Sacrifices But 1 st it is a mistake that this was the business of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who among the Jews searched only for outward blemishes such as we find mention'd in Levit. xx 22 seqq not for inward defects which were unknown to those who deliver'd the Sacrifice to the Priests 2 dly It is as untrue which our Author says that the Sacrifice after its being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was laid upon the Altar to be searched into for the Altar of Sacrifices had a continual Fire kept in it nor was any thing laid upon it but only the pieces appointed by the Law CHAP. V. Vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not to be thought with Dr. Hammond that the Apostolical Writer of this Epistle speaks here so as if no Sacrifices at all were admitted but for Sins that proceeded from mere Ignorance for there were also other Sins committed against Light and Knowledg that were expiated and are mentioned by Moses in Levit. Chap. vi 1 to the 7 th where see my Notes But the Sacred Writer speaks in this manner because the greatest part of those Sinners for which Sacrifices were offer'd up were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 7. Note b. I. Our Author tells us in the beginning of this Note that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Exod. iii. 6 but it is the Root it self which is used in that place It is strange our learned Author should sometimes cite places of Scripture upon trust II. The words of Isaiah are in Chap. viii 12 13. not in vers 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there that which fears to wit the People of the Jews who are there spoken of and not the terrible thing as will appear to any that look into the place I will not say that in the places of Deuteronomy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was ill translated by the Septuagint because they erroneously derived it from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raah he saw which was to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jare he feared For those places in the Septuagint are nothing at all to the purpose and it is true that fear may be taken for the cause of Fear Vers 9. Note c. It is true what our Author here says about the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he might have said before on Chap. ii 10 where see my Note But I think he had better have omitted the Dream of Menander which has no agreement with the thing here spoken of but only in the likeness of some words Vers 14. Note d. Solid Food compared with Milk and fitter for grown Men than Babes in that figurative sense which it is here taken in may be understood two ways It may signify either something more excellent that is more useful than first Elements or simply Doctrins hard to be understood and such as cannot be digested but by skilful and judicious Persons In the first sense it cannot here probably be taken for tho all that is here said be useful yet the Doctrins proposed as Principles and Foundations in the beginning of Chap. vi are much more useful than the Allegories we find in Chap. vii seqq For