AN EXPOSITION OF ALICE St. PAUL'S EPISTLES, TOGETHER With an Explanation of those other Epistles of the Apostles, St. James, Peter, John & Judas: Wherein the sense of every Chapter and Verse is Analytically unfolded, and the Text enlightened.  
By DAVID DICKSON, Professor of Divinity in the University of Glascoe.  
Published for the Benefit of such as desire clearly to understand, and rightly to improve the Scriptures.  JOHN 15.4. 
Abide in me, and I in you; As the Branch cannot bring forth fruit of itself, except it abide in the Vine, No more can ye, except you abide in me.  
LONDON, Printed by R. I. for Francis Eglesfield, and are to be sold at the S in St. Paul's Churchyard, 1659.   

TO THE MOST ILLUSTRIOUS marquis, Earl of Kintar, Lord Cambel, Lord of Lorn, etc. AND To the most Noble Lord, the Lord Archibald Cambell▪ Lord of Lorn, his Eldest Son and Heir, etc.  
David Dickson wisheth all happiness.  
THe name of Wisdom and Happiness (most Illustrious Marquis) hath always and every where been very eminent, and all men have justly commended him that hath been studious of both; But few they are who well understand the things themselves: For they that place their Happiness in any thing besides the enjoyment of God, in the matter of true Wisdom, are much mistaken: That indeed is the true Wisdom, by which we are directly and infallibly led to solid and eternal Happiness. It is a most sad spectacle, and to wise observers not unprofitable, to behold the misery of mankind, joined with madness. Man is banished from Heaven, and as a Vagabond wanders upon Earth, tossed up and down with the stings of misery, and a certain blind desire of Happiness, inquires after his Remedy. But the Felicity he should seek after above, he looks for among terrene trash, and so misseth of it every where. For the chiefest Good he embraceth the meanest things, and the deceitful shadows of Vanity: By the frequent frustration of his conceived hopes, he is minded of his error, and urged with the perpetual agitation of a restless spirit, to seek after the heavenly Country, and his Father's house. But he goes astray from the womb, and his error is endless, increasing and multiplying the miseries that he flies from.  
The contemplation of Divine Goodness, conflicting with man's obstinacy and stubbornness, heightens the sadness of this spectacle; The fountain of happiness descends from Heaven (clothed with Majesty and Light, as with a garment) manifesting to those that are in the dark, his invisibility, to wit, his eternal power and Godhead, shining forth in the works of Creation, that he might invite rebels into favour with him. But they either look not towards God, or looking to him, they acknowledge him not, or knowing him in some measure, they glorify him not as God, but become vain in their imaginations, and bowed downward, they cry out, Who will show us any good? None seriously pray, Lift up the light of thy Countenance upon us.  
God comes nearer in the works of his providence, and leaves himself not without witness, but communicates his good things to men unworthy; gives Rain from Heaven, and fruitful seasons, filling the hearts of his most ingrateful enemies, with food and gladness, that they might feel after the Lord, and find him, whom they had lost; so by the riches of his goodness and forbearance, they might be reduced to repentance; But they receive these benefits, and sacrifice them to gluttony and intemperance. And even with these things which Divine bounty vouchsafed (arming themselves with the weapons of iniquity) they rebel against God.  
But here the Man-kindness of God doth not end, but he comes close to us, reacheth forth his hand, knocks at every man's breast, produceth the Law written legibly upon every man's heart, shakes their consciences, stirs up their thoughts to summon those fugitive enemies to the Tribunal of Justice, to accuse the guilty, and convince them of their odious ingratitude, takes away all excuse from those that are convicted, and all this, that men might repent, and sue out for pardon. But they convinced of their iniquity, contumaciously lift up themselves against God, fall out with conscience, and lay violent hands upon it, to be silent; they invade that truth of God, written upon their hearts, which once suppressed they imprison, and withhold in unrighteousness. It's no wonder if God suffer such desperately stubborn, and self-condemned creatures, to walk in their own ways, and leaves them to Satan, giving them up to their own corrupt affections. Alas! Alas! millions are lost, and will be so.  
By how much the more this spectacle is lamentable, by so much the goodness of God is more lovely, which will not endure that Divine Grace should suffer a repulse, by those which the good pleasure of God will have to be his own, to come to themselves, and be saved. You will easily affirm that to be a joyful sight, which for ever will bless the beholders, and make them happy. The Eternal Wisdom, the Beloved of the Father, the Delight of Angels, the Light of the World, the Life of Men, the Son of Righteousness, under whose wings is healing, and salvation, Our Lord Jesus Christ came down from the bosom of his Father: Who having discharged the price of our Redemption, conquered our enemies, gets up into his triumphant Chariot; passes through all places where his redeemed ones abide; for their sakes he sets up the banner of his love; he sends forth the voice of saving wisdom in the Gospel of Peace: By the Ministry whereof, he opens the fountain of man's misery wider, reproves of sin, creates in them a sorrow after God, holds forth wrath to come, and terrifies; demonstrates to them their folly, unworthiness and impotency to deliver themselves from those evils, and humbles them to an abnegation of their own wisdom and strength. He offers himself a Mediator, for the restoring of amity betwixt God and man, provokes in us a thirst after Life and Righteousness, holds forth to us freedom from the Law of works, as also the ratification of the New and Free Covenant of Grace, to which he causeth them to consent; persuades them to embrace Christ, that great gift of God, and wholly resign themselves up to him: He exhibits also to them Remission of sins, and causes them to lay hold upon it to Justification: He wills those that are justified, to mortify the old man, and enkindles in them no less desire after holiness, than after Heaven and Happiness itself: He requires the fruits of Faith, in obedience to the Divine Law, and causes them to suck vital juice from the vine, which they send forth in fruits worthy of the Gospel. He commands that every one take up his own Cross, which lies in his way to Heaven, causing them to observe his commands, and after the Lord of Glory, bearing reproach for him, through prosperity and adversity to pass on unto eternal life.  
This is that saving Wisdom which deceives no man, but justifies and blesseth all her Children, and in like manner is justified, asserted and defended by all her Children. This is that Wisdom from above, which every where is diffused through the Holy Scriptures, in the thrice seven Apostolic Epistles, more than twenty times drawn into a Compendium, and is fitted to the present use of the Children of Light.  
I have sent abroad an Explication of these Epistles, Noble Hero, that I with my fellow-Ministers (who have dedicated their labours to your honour) might perform some portion of that gratitude, which long since the Reformed Church of Scotland is indebted to your most Illustrious family; And yet it is more obliged to yourself, who have not only revived the glory of your famous Progenitors by your studious endeavours in the reforming Religion, but also the seven ●ast years (even with the manifold hazards of your life and fortunes) you have much advanced it, having undergone t●ose difficulties, which would have altogether exhausted the strength and courage of meaner persons.  
The University of Glasco is indebted to you this honour, to which you have committed the education of your noble Sons, enlarging it in the number of its professors of Divinity; most chiefly with the Delegates of the National Synod, by your Presence, Counsel, and Authority, once and again you have been helpful to them.  
And here because it concerns myself, it's fitting I should own it, which you may record, as a debt that may be required of me, by whose Authority, amongst the chief Delegates of the Synod, I was advanced to the Chair of Divinity Professor, the task enjoined, was to open the scope of difficult places of Scripture to younger students. Wherefore after an Autumn or two equal it is that you should receive some fruit for that your seeds-time in the University; both from it, and namely from myself.  
But this our smaller Offering bears no proportion with your Merits, whose admirable Prowess▪ both in peace and war, constancy and fidelity in all conditions (which by no temptations on the right hand or on the left to this very day, could be taken off from promoting the Civil and Ecclesiastic Republic) hath in all Delegations, as well Ecclesiastic as Politic, rendered the name of the Marquis of Argile, both to the States of the Kingdom, as also to the Synods of the Nation, most acceptable and renowned, Neither could the envy, or obloquy of open enemies, or of friends less faithful to the Church and Commonwealth (who with their adherents, unskilful Judges of matters, are wont to inveigh against none but those that deserve best of the Commonwealth) either take away, or cast a cloud before equal Arbitrators, upon that honour which virtue merited, the Council of the Kingdom, and the National Synods have conferred.  
I have also mentioned your name, Illustrious Hero, born of most Noble Parentage, promising the fairest hopes, because it is equal, that you should participate of your Father's honour, as you are heir to his inheritance. Your Name prefixed to this Apostolical Doctrine, may it be an Argument and an incitation to you more firmly to embrace the Wisdom and the Virtue of Christ. Imitating your Father, follow that way, wherein this doctrine is compendiously contained, to the prosecution of solid felicity, that One thing necessary▪ Finally, that this conjunction of your names may make you zealous after your Fathers, and Grandfather's virtue, according to that hope, which the ripeness of your ingenuity hath begotten in us all, who observe that virtuous disposition in you, ascending to great things (which we earnestly desire) that the ancient renown of your family may be continued and greatned in yourself.  
Your Honour's Servant in Christ jesus, DAVID DICKSON.   

To the Reader.  
ALL Sciences have their introductions and rudimentary Preparatives, by which the learner may be fitted and instructed to a farther and more researched knowledge of things; All Noble families have their Porters to open unto their Visitors, and courteously to conduct them from the Gate to the Parlour: I doubt not (Candid Reader) but to find thee of my judgement, that the explication of the Scriptures should have its Introduction too, and the Learned, and therefore Noble Family of Commentators, their Ostiaries and janitors. Now that I might become a Servant in this Family, and show my officiousness to give entrance unto the Suitors of the holy Ministry, whereby they may have access unto the richer Providores in God's Family, I have taken up my standing at the threshold of the house of God.  
'Tis well known in the Schools, in how little time, how many and great volumes are to be read, how many facilitating and perascevastical exercises young Clients to Divinity must run thorough; and in apportionating either of days or hours, to the several sorts of studies, how little time is spent in reading the Holy Scriptures, to get a right understanding of which, ought to be the chief labour of all men, especially of those that would hear the Lord himself speaking, that they may believe, and that what they believe as the Oracles of God they may publicly preach; He that shall conduce what he can to the furtherance of such Noble Bereans, Scripture-Disciples, I'll be his warrant, he shall not lose his labour.  
For their sakes that are students in Theology, by the authority of the National Synods Delegates, I made in my public Lectures an Analytical Exposition of all the Apostolic Epistles, and those Lectures, though somewhat rude, I committed to the Press, that I might spare many's labour of transcribing them, and I purposed candidly to give you an account of my intent therein, to the end that I might render thee more equitable to me in thy censure of me.  
For younger Students, for whom the reading of the Scriptures is necessary, but the perusing of larger Commentaries is impossible, according to my duty, I was to set forth an Explication of the main scope of the Text, and of the obscurer words, and harder sentences, and of their coherence one with another, and also with the principal scope; now here was need of an Analysis, Glosses, and some Exposition, or Paraphrase which might be instead of an Exposition. Brevity was so necessary for the intended Introduction, that it would have been better never to have undertaken it, than not to have made it short; for if there had been no hope of brevity, it had never been at all. Now to the brevity of the Explication, perspicuity was also necessary, lest a trussing together of many things in few words should entangle the Reader.  
That I might therefore obtain my designed end, I have packed the Analysis, and Commentaries, and Exposition or Paraphrase altogether, every one of which could not singly be disposed of, without great tediousness: But whether or no, or in what measure I have effected what I aimed at, be thou thyself judge, when having compared the Explication with the Text, thou shalt see how each thing hath reference to other. Only know thus much, that I could with a great deal less labour have made my Explication longer, than so short as it is. I have not followed the Logical Analysis any further▪ than was necessary to demonstrate the Scope of the Text; for to mince every member of the sentence by piecemeal, would be the work of a prolix Commentary: those that are called Logical terms of Art, I have used very sparingly, otherwise, I saw I should raise a quarrel against myself, and a trouble to thee, who mightest more easily understand the matter itself, than thou couldst examine, whether those terms were by me rightly assigned, and wouldst sooner consent with me in the main matter, than subscribe to my use of those Logical notions: For every one hath his several way of Analysing, so that you shall hardly find two Writers that do agree in all their Logic terms, in the Resolution of but one Chapter, even when they unanimously accord in sense. For Logic terms according to a various respect had to the subject and attribute of the proposition to be proved, are, and aught to be changed, the sense of the place remaining still entire and safe. The Precepts and Exhortations which are emphatically proposed in that which they call (Modus Imperativus) or any other Rhetorical Modus, according to the Rules in Logic, I have turned in Modum Indicativum, that the position to be confirmed may be the more clearly illustrated. The emphasis and forcibleness of the Spirit, I have left to be unfolded in larger Commentaries and Sermons. For your memory's sake, I have made the parts of every Chapter, and the chief Positions in every part (as far as the truth of the matter would suffer) very few. Arguments for the confirmation of that Proposition that expresses the scope, I have made more or fewer, all after as perspicuity required; one while contracting the force of many Arguments into one, other while unfolding them severally.  
Arguments that make to confirm the chief scope, and the next foregoing matter, I have referred to both. But I have disposed all things by way of Enthymem for brevity and perspicuities sake. If the scope or conclusion seems to be repeated oftener than was needful, I hope you will pardon me this labour, when you shall see the conclusion or purpose suppressed to be more easily gathered by me, than you can fetch it from what went before. Although at first blush some Arguments seem to be the same, you shall see some new force the Apostle adds, doth make a difference. Nor let it not trouble you, that the Arguments that I refer to the confirmation of any Proposition, are used by learned men to prove other conclusions: For the same medium may fitly serve for the proving of several Propositions. Where the sense of the verses is obvious, and the connexion plain, there will be no need of this help of mine, which is to take place chiefly in the obscurer passages; but lest there should be any gap, I have made the work all along similar and homogeneous. He that likes not this concise way of writing, I beg of him that he would not deter others from the reading of it. If this Introduction shall but open a door to the Students of Divinity unto larger Commentaries, I have my desire. A Key, the less it is, the higher it is wont to be valued. In so great variety of Writers, he consults best for the Commonwealth, that handles only necessary things well, or at least, briefly, that the Reader may lose as little labour and cost as may be.  
If this labour of mine be welcome to thee, your admonition shall not be unwelcome to me, though it pitch upon something to be amended, or if in your prudence you think fit to give me any advice. I will do my endeavour (God willing) to satisfy thee as to an English Translation, which many of my friends put me upon, if it shall be found worth the while. In the mean time I humbly beseech the Father of Lights, that he would send more learned and able servants of his into this Harvest, that what I cannot, they may do in this kind of writing. For I hope, that very many that are now kept off by the only prolixity of Commentaries, that they read little or nothing, and with very small benefit, will now read the Scriptures more eagerly, having some short helps for the opening of their scope and sense tendered them.  
Farewell. Most desirous of your Edification and Salvation in Christ, DAVID DICKSON.   

The Translator to the READER.  
THis Reverend Author having so well approved himself to the Church of God, by his several labours upon the Holy Scriptures, was a great motive to us, to make these elaborate Expositions upon the Epistles, of universal use, by putting them into the same language, with his pious Commentaries on the Psalms of David, St. Matthews Gospel, and other Tractates that have promoted sober minds in the practical understanding of the word of God. And for this in thy hands, as many learned men (with great commendation) have taken much pains in the explication of these sacred Letters of St. Paul; so this Learned Professor of Divinity▪ hath very much served the Church of God, by the addition of his Analytical Exposition, wherein he is true to his Method, solid in his Explication, and learned in both. Yet possible it is, that matters of the best desert, may fall under the censures of some, amongst the rest, perhaps the translating of this book into the English tongue; I hope the suspicion of an offence will not appear so great, when we shall have showed the reasons that carried us thereunto, which among the rest were such as these▪  
Whilst this Commentary remained in the same language wherein the Author sent it into the world, it was more confined in its use, and could be helpful only to some, and those men of learning; By this means it becomes instrumental to all, both learned and unlearned. And surely it is very meet that the learned should condescend to the good of others, when they cannot ascend to their own.  
We conceived that this eminent part of the Holy Scriptures, being plainly opened (seeing that so many have, and do wrest the Scriptures to their own destruction) might prove very useful to all Families, where the word of God is conscionably read, and diligently studied, for their direction in the true intent and meaning of the Holy Ghost; for want whereof, many have abused their own understandings, and the apprehensions of others about the mind of God in his revealed word; whereas this Commentary, being near at hand, will readily lead them, not only to the sense of every single verse in any Chapter throughout this work, but to the scope and aim of the Apostle, in the whole design he hath in hand: For by abstracting a particular sentence (or verse) from the body of the Epistle, it may seem to look another way, than the contexture of the discourse doth import.  
Another motive of this translation, was that which sometime moved King Alured (or Alfred) to procure the turning of Gregory's Pastorals into English, because some of his Churchmen did not understand the Latin tongue. Thus it pleases God to have it at this day; Many Preachers in England, who take upon them to teach others, understand nothing but their Mother-tongue themselves, nor ever came they where Learning grew. But seeing they will undertake to minister to the people, and the wind blows for their turn; That the Church of Christ, purchased with his most precious blood, might not be left qu●●e destitute, and totally subverted by comments of their own, we thought it meet to commend this useful Author to their understandings, whereby they might have some assistance proportionable to their capacities.  
These were the main inducements we eyed in attempting this work, and we hope its general serviceableness▪ will answer to whatever might be objected against the undertaking. Sometimes through the mistakes of printing the Latin book, the sense was here and there disturbed, whereupon we were forced to take the more care in finding out the Author's mind, that we might accordingly commend it to ●hy benefit.  
Another thing I should signify to the Reader: Some years since this Author set forth his Explanation of the Epistle to the Hebrews, a Book so useful and solid, that it became deservedly acceptable to most men: This we have inserted in its proper place, in this Volume and Edition: So that besides the Analytical Exposition of these Epistles (which was the sole intendment of the Author in this present work) yo● have his practical observations formerly set forth, upon the Epistle to the Hebrews.  
〈…〉 remains, but that thou apply thyself to the perusal of the whole, and before thou undertakest ●o be a judge become a Reader; and while thy meditations are employed in these sacred Oracles of God, I shall pray that the Spirit of truth and goodness may come down and rest upon thee: For 〈◊〉 he breathes from these mountains of spices, and we delude ourselves with the visions of our own heart●▪ while we think to find the Holy Spirit, God blessed for ever, in any other Channels, but these wherein he is determined to convey his holy and heavenly motions.  
Farewell. Thine in the work of the Lord, WILLIAM RETCHFORD.   

THE EPISTLE of PAUL to the ROMANS, Analytically Expounded.  
THE SUM OF THE EPISTLE.  
THe Apostle determined to visit the Romans, that he might by his presence confirm them in the faith. In the mean time when he observes his coming delayed, being moved by the Spirit of the Lord, he writes this famous Epistle unto them.  
The parts of the Epistle, besides the beginning and conclusion, are two. The first shows the only and spiritual ground of sinner's justification by faith in Christ, to Chap. 12.  
The other part treats concerning the holy course of life, which justified persons should live; to the end of the Chapter.  
That which appertains to the first part, presently after the beginning of the Epistle, the Apostle undertakes to prove, THAT NO MAN CAN BE JUSTIFIED BY INHERENT RIGHTEOUSNESS, BUT BY THE RIGHTEOUSNESS OF CHRIST ONLY, APPREHENDED BY FAITH ALONE, AND FREELY OF HIS GRACE IMPUTED, BY GOD, TO US THAT BELIEVE.  
This Position he proves by ten Arguments; whereof the two first are in the first Chapter. The third in the second Chapter; the seven other in the third Chapter.  
To the further fixing of these Arguments, he subjoins a sevenfold proof of this doctrine  
The FIRST is, That Abraham was justified by Faith alone. Chap. 4.  
The SECOND is, That this only reason of our justification, affords us comfort against the just anger of God, and original sin, the poison which Adam derived upon us. Chap. 5.  
The THIRD is, That this ground of our justification very much conduces to promote sanctification in them that are justified. Chap. 6.  
The FOURTH is, That this ground of our justification only yields comfort to the afflicted consciences of them that are justified upon their imperfect obedience, and the relics of sin dwelling in them. Chap. 7.  
The FIFTH is, That this ground of our justification fenceth those that are justified, and sanctified, not only against condemnation, or all the evils to be feared after this life; but also confirms and comforts against all the troubles and afflictions, to which the Children of God are obnoxious in this life. Chap. 8.  
The six proof is, That by experience it is found, that the jews seeking righteousness from their works, fall short of it; and that the Gentiles, destitute of all show of inherent righteousness, by faith in jesus Christ, have obtained true and saving righteousness. Chap. 9 Where, from occasion of the jews cutting off, election and reprobation is handled.  
The which rejection of the jews, being apparent and manifest to all the Churches, (because of their foolish incredulity and obstinacy) he proves to be just. Chap. 10.  
Yet all the jews not to be despised, because the obstinacy of that Nation is to last but for a time, which he shows. Chap. 11.  
In the other part of the Epistle, wherein he treats of sanctification in the lives of all those that are justified, (1) After a serious obtestation, that all who are justified should consecrate themselves unto God, and all the Ministers of the Gospel, maintaining peace amongst themselves, every one according to his ability should promote the sanctification and salvation of the faithful; He gives general Precepts about Sanctity. Chap. 12. (2) He descends to more special duties towards the Magistrate, and their neighbours of all degrees, according to the Law of Charity. Chap. 13. (3) He handles the mutual duties of the faithful, in a prudent use of their Christian liberty. Chap. 14. and in the former part of Chap. 15.  
Lastly, Assuring the Romans of his love, and authority, in the remaining part of Chapter 15. with salutations of the Saints, he concludes his Epistle. Chap. 16.  

CHAP. I.  
THere are two parts of this Chapter. The first contains the beginning of the Epistle, to verse 17. The other is an entrance, to prove the principal Proposition of the Epistle, viz. THAT WE ARE JUSTIFIED BY FAITH IN JESUS CHRIST, AND NOT BY WORKS.  
The beginning contains the inscription of the Epistle to verse 8. And the proemial discourse to verse 17. and all is ordered to the preparing of the faithful Romans, that with all submission of mind, they would receive the subsequent doctrine; which design may be comprehended to the same sense, in this or the like maxim. You O Romans ought with all subjection of mind to receive this following doctrine: To this end he insinuates eighteen Arguments, whereof some are contained in the inscription, and the rest in the proemial discourse of the Epistle.  Vers. 1. Paul a Servant of jesus Christ, called to be an Apostle, separated to the Gospel of God. 
In the inscription of the Epistle, you have the description of the Penman to verse 7. and of those to whom he writes, verse 7.  
A Servant] Argument 1. I Paul the writer of this Epistle unto you, am a Servant of Jesus Christ, i. e, The matters of Christ Jesus my Lord, are in hand (not mine own) and to him I am to be countable for my service; Therefore you Romans ought with all readiness of mind to entertain the things which I write in this Epistle.  
By Calling] Argu. 2. By Calling I am an Apostle, i. e. A Servant extraordinary, who (as an Ambassador) am sent from Christ with instructions to preach the Gospel, having received power to found and govern Churches, which office I have not invaded, but immediately called, I have received it; Therefore you ought with all submission to receive those things which I have writ unto you.  
Separated] Argum. 3. I am set apart to the Gospel of God, i. e. I am designed by the Counsel of God, that I should give up myself to this Office alone, being separated from the womb, Gal. 1.15. appointed by the special authority of Christ, separated by the Holy Ghost (Act. 13.2.) Sent to preach to you Gentiles the glad tidings of man's redemption by Christ: Therefore with all reverence and willingness ought you to receive the things I have written unto you.  Vers. 2. (Which he had promised afore by his Prophets in the holy Scriptures.) 
Before] Argum. 4. The Gospel which I preach, is not new, or feigned, but that most ancient Word of God, which in times past, God promised by his Prophets should be revealed, as it is set forth to be read in the Holy Writings of the Old Testament; Therefore ought ye to embrace the following doctrine with all readiness of mind.  
Vers. 3. Concerning his Son jesus Christ our Lord, which was made of the Seed of David according to the flesh.  
4. And declared to be the Son of God with power, according to the spirit of holiness; by the resurrection from the dead.  
Argum. 5. The matter of the Gospel which I preach, is not any common or ordinary thing, but Jesus Christ our Lord, the Son of God, God-man, in the unity of person, truly man, conceived by the Holy Ghost, of the substance of the Virgin Mary, of the seed of David according to the flesh, or his humane nature: Also very God, as is apparent by many signs, so especially by his resurrection from the dead, whereby he is expressly manifested to be the most powerful Son of God, according to his divine nature, which is called the Spirit most holy, 1 Tim. 3.16. and 1 Pet. 3.18. Therefore ought you with reverence and willingness to receive the subsequent doctrine.  Vers. 5. By whom we have received grace and Apostleship for obedience to the faith, among all Nations, for his Name: 
Argum. 6. To this very end, the glorious office of the Apostleship was freely bestowed upon the other Apostles, and myself by Christ; that according to that authority which Christ hath, and hath granted to us, we might obtain amongst all Nations that saving obedience which is due to the doctrine of faith; Therefore you ought with all subjection of mind to entertain this doctrine of the Gospel.  Vers. 6. Among whom are ye also the called of jesus Christ. 
Argum. 7. Amongst the Gentiles, to whom I am sent, you believing Romans are the chief, because you are effectually called by Christ, and to him are you subjected in obedience of the faith; Therefore ought you to receive this doctrine of the Gospel with all submission of mind.  Vers. 7. To all that be in Rome beloved of God, called to be Saints; Grace to you, and peace from God our Father, and the Lord jesus Christ. 
In the inscription of the Epistle, there remains the description and salutation of those to whom he writes, wherein the Eighth Argument is contained, to this purpose.  
You are the Beloved of God, effectually called, and in part sanctified, and heirs of grace and peace; so that I may justly in the Name of God, apply to you the blessing of the Gospel, and wish you Grace (i. e. All good things which by way of Sanctification flow from the special favour of God.) Peace, (i. e. all those things which conduce to your happiness, either in this present life, or that which is to come) from God, through Christ the Mediator, to be communicated to you; Therefore ought you with all willingness of mind to hearken to my doctrine.  Vers. 8. First, I thank my God through jesus Christ for you all, that your faith is spoken of throughout the whole world. 
In the other verses of the beginning we have his procmial speech, whereof this is the scope,  
Argum. 9 Throughout the world, the report of your faith is famous, which you yield to the Gospel, whereat I rejoice, and give thanks to God by Christ our Mediator, for you all; Therefore you ought to attend to my Gospel with all readiness of mind.  Vers. 9 For God is my witness, whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention of you always in my prayers. 
Argum. 10. The care which I have of your salvation, and the desire I have of your good, will not let me be unmindful of you in my prayers, which because it cannot otherwise appear to you, I call God to witness, who best knows, with what sincerity of heart I serve him in the Ministry of the Gospel of his Son; Therefore ought you to obey me in what I write to you.  Vers. 10. Making request (if by any means now at length I might have a prosperous journey by the will of God) to come unto you. 
Argum. 11. That I may be profitable unto you, I do not only not decline the labour of coming unto you, but I earnestly desire of God, that he would at length grant me a prosperous journey unto you, when it shall seem good to him; Therefore ought you willingly to hearken.  Vers. 11. For I long to see you, that I may impart unto you some spiritual gift, to the end you may be established. 
Argum. 12. I am very desirous to see you, not that I might partake of your outward enjoyments, but that I might communicate to you a fuller knowledge of the Mystery of the Gospel, as some spiritual gift, whereby you may be established in the faith against what ever tentations; Therefore you ought willingly to entertain this doctrine.  Vers. 12. That is, that I may be comforted together with you, by the mutual faith both of you and me. 
He unfolds this Argument (lest it might seem arrogantly spoken) modestly intimating that he was as ready to receive comfort and edification from their faith, as he was to administer the same to them, from his.  Vers. 13. Now I would not have you ignorant, Brethren, that oftentimes I purposed to come unto you, (but was let hitherto) that I might have some fruit among you also, even as among other Gentiles. 
Argum. 13. Although I have been hitherto hindered from coming to you, yet after many impediments, I resumed my purpose of coming unto you again, that, by the preaching of the Gospel, I might not only confirm you in the faith and obedience of the Gospel, but might be a means of converting some amongst you to the faith, even as among the other Gentiles I have gained some to God; Therefore ought you to hearken to my doctrine.  Vers. 14. I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 
Argum. 14. By the office of my Apostleship, and the special command of Christ, I am a debtor to all sorts of men to preach the Gospel; Therefore you ought to hearken to my doctrine.  Vers. 15. So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also. 
Argum. 15. I have much respect to you Romans, and according to the liberty granted of God, as much as in me lies, I am ready to preach the Gospel no less to you, than to others, for your salvation; Therefore you ought to obey my doctrine.  Vers. 16. For I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to every one that believeth, to the Jew first, and also to the Greek. 
I am not ashamed] Argum. 16. Although the Gospel which I preach is commonly dis-esteemed, and goes along with the Cross, yet because it is not mine, but the Gospel of Christ (holding forth that grace which by him is communicated unto us) honourable and glorious, whereof I am no wise ashamed; Therefore you ought to hearken to my doctrine.  
Power] Argum. 17. Confirming what was said before; The Gospel which I preach is a powerful and effectual instrument of salvation to every one that believes, without exception of Nation, whether Jews or Gentiles, the Jews prerogative being regarded, to whom the Gospel ought first to be preached, because of the Covenant long since made betwixt God and the Jews; Therefore you ought, etc.  Vers. 17. For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith. 
Argum. 18. Confirming the former; In the Gospel which I preach is revealed and discovered the righteousness of God from faith to faith, which before was hid under Ceremonies and shadows; that is to say, That means of justifying sinners, which God himself hath found out, in which only we can stand before God, and in which alone he is well pleased: To wit, the righteousness of Christ our Lord, which is made ours from faith to faith, i. e. from faith (increasing by degrees) from less to a greater measure; or from faith merely, only, and not of works; or our inherent righteousness; Therefore ought you to receive the things which I write; with all willingness and submission of mind.  

The second part.  
He passeth to the second part of the Chapter, wherein he lays down a Proposition to be confirmed in the following part of the Epistle, which is this, That Righteousness which is revealed in the Gospel, is the Righteousness of Christ, imputed to us by the grace of God, apprehended by faith alone, and not inherent righteousness in men, which is works. Or which is to the same sense, we are justified by faith in Christ, and not by works.  
The Arguments brought to confirm this Position are ten, whereof two are contained in this Chapter, one in the second, the rest in the third Chapter. To all which, this dis-junction is to be premised. Either we are justified by Faith, or Righteousness freely imputed, or by works, or inherent Righteousness.  
The Just] Argum. 1. By the Righteousness of faith only we obtain life; Therefore by the righteousness of faith alone we are justified; for by an indissoluble connection Righteousness and Salvation are joined together, and there is the same reason or ground of both. This Argument he confirms by a Testimony, Hab. 2.4. Who rejects those as Hypocrites, from life, that trusted in themselves, or their own works, and the righteous by faith, he pronounceth heirs of life only.  Vers. 18. For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, who hold the truth in unrighteousness. 
Argum. 2. We are so far from being justified by works, that the wrath of God openly pursues the unjust and wicked works of all men, of the Gentiles and the Jews, to wit, of those that are out of Christ; Therefore we are justified only by the righteousness of faith, or the Righteousness of Christ apprehended by faith, and through grace imputed unto us.  
The Truth] He confirms this Argument by several parts; and first he shows the unrighteousness of men, in the example of the Gentiles, to verse 24. and the wrath of God poured out upon the wicked; and their unrighteousness he further shows to the end of the Chapter. He proves the impiety and unrighteousness of the Gentiles, inasmuch as the wisest of men (to wit, the Rulers and Philosophers among the Gentiles) withheld the truth in unrighteousness, i. e. That true knowledge which they obtained from God (through unrighteousness, or the pravity of their own will) they suppressed, and detained in themselves as a captive, whilst they neither communicated it unto others, nor showed it forth in works of piety; Therefore they are all impious and unrighteous. This Argument is much to the purpose; for if this be true concerning the prime part of mankind out of Christ; 1 Concerning the wisest Lawmakers and Philosophers amongst the Heathens, much more is it true, touching the rest; for if the flower and principal part be corrupted, what shall we think of the dregs and lower sort?  
Vers. 19 Because that which may be known of God is manifest in them, for God hath showed it unto them.  
20. For the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead, so that they are without excuse.  
This Argument he explains two ways; First, By showing, that the Gentiles had certain remnants of the light of Nature, concerning the worshipping of God; because that which may be known of God by natural light, was manifest to them, to wit, The Eternity▪ Power▪ and Divinity of God, with the rest of his Attributes, which are apprehended by the light of Nature, even from the Creation of the World, were manifested (by the things that were made) clearly as in a glass, that they could not plead ignorance.  
Vers. 21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened.  
22. Professing themselves to be wise, they became fools:  
23. And changing the glory of the incorruptible God, into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.  
Secondly, He explains the former Argument, by showing that the Gentiles detained and imprisoned the known truth, partly, in that they gave not God the glory of his Attributes, and divine works, as also that they were not thankful for his benefits, which the light of Nature would have taught them. Partly, because they became vain in their imaginations, and deceived themselves, being blind where they seemed most of all to be wise, leaving those true Principles concerning God, through their own false reasonings, they drew false conclusions about God, and the worshipping of him. Lastly, They apparently manifested their ingratitude and folly by their works; they framed the images of men and beasts, whereby they would represent God, or the properties of God, to the eye; thus, as much as in them lay, they changed the glory of God, dishonoured by so vile a comparison, into those abominable images.  
Vers. 24. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves:  
25. Who changed the Truth of God into a Lie, and worshipped, and served the Creature more than the Creator, who is blessed for ever. Amen.  
The impiety and unrighteousness of men against God, being manifested in the Example of the Gentiles, he shows the wrath of God to be poured out upon the wicked; and withal the greatness of their iniquity, In that God gave them up judicially to their own affections, and most justly left them to themselves, for a punishment of their abominable Idolatry: That they which rob God of his glory, might suffer in, and by themselves, the foulest ignominy: And that they which changed the glorious Attributes of God into lying images (which are nothing less than what they are called) should change themselves into beasts by their unbridled lusts. They are said to worship and serve things created, passing by the Creator: For although Idolaters seem, in the false representation of God by an Image, to intend him honour and worship, yet God altogether rejects that worship, and leaves it wholly to the Image or Creature, with whom he will not by any means share his worship.  
God is called in this place, Blessed for ever, that we may know that the injurious carriage of Idolaters can detract nothing from the felicity of God; But that his glory and blessedness will abide for ever, to whom we all of us aught with the Apostle to ascribe it, saying, AMEN.  
Vers. 26. For this cause God gave them up unto vile affections; for even their women did change their natural use into that which is against nature:  
27. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet.  
In the Example of the Gentiles is propounded a further demonstration of man's unrighteousness, and God's wrath against the wicked: To wit, that God gave them up judicially to the hands of their own lusts, and defiled spirits (who served their own corrupt affections in matter of Religion) that (against Nature) the men and women in their abominable Sodomitical filthiness (below beasts, in their unnatural lusts) by way of requital should debase themselves, who by their Idolatry had abased the glory of God, in resembling him to Creatures and fictions of their own.  
Vers. 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.  
29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers,  
30. Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to Parents,  
31. Without understanding, Covenant-breakers, without natural affections, implacable, unmerciful;  
He proceeds further to manifest the unrighteousness of man, and the wrath of God; to wit, That God most justly gave them up to a reprobate mind, who refused to retain in their minds the knowledge of him, which by the light of nature was apparent in all the works of Creation, that being deprived of the use of common judgement, as if they had turned beasts, they ran mad into all wickedness against the Law of Nations and Nature, without the least show of Reason.  
Filled] That we might not imagine them guilty of one fault only, the Apostle reckons up a Catalogue of about three and twenty, with which these were filled, that were left to themselves.  
With all unrighteousness] That is, with all unrighteousness against their neighbour.  
Fornication] Under this he comprehends all unlawful lying of the Man with the Woman.  
Maliciousness] That is, a desire to hurt, joined with fraud and endeavour.  
Wickedness] That is, a frowardness of mind, openly discovering itself.  
Malignity] That is, with roughness and harshness of manners.  
Whisperers] Such as privily backbite their neighbours, on purpose to dissolve the bonds of friendship.  
Backbiters] Such as injure the reputation and fame of others.  
Haters of God] Such are they, who (out of an evil conscience) will not endure to hear any thing of God.  
Spiteful] Such are those that are cruel, oppressing others by force.  
Boasters] Such as make a show of great matters.  
Inventors of evil things] Such as devise new kinds of sins.  
Without understanding] Such are they which are hurried like brute beasts, without any show of reason, which way soever their lust draws them.  Vers. 32. Who knowing the judgement of God (that they which commit such things are worthy of▪ death) not only do the same, but have pleasure in them that do them. 
The last demonstration of man's unrighteousness, and the wrath of God in his justice leaving them to themselves, appears with a threefold aggravation. (1) They practised the foresaid wickednesses against the dictate of conscience; for they knew that those wickednesses were displeasing unto God. (2) They s●●ned against the knowledge of the judgement of God, and the due desert of sin; They knew them worthy of death that committed such things. (3) They themselves only did not commit such things, but (not only by their silence, but consent, flattery and authority) became Patrons to them that did, confirming and hardening them in their sins. This is the condition of the wisest men out of Christ, who are so far from the righteousness of works, that they do nothing but abuse the known principles of Righteousness, provoke the wrath of God against themselves, and more and more pollute themselves with all manner of filthiness, to their final perdition.    

CHAP. II.  
IN this Chapter we have the third Argument set down to prove the Position, viz. CONCERNING THE RIGHTEOUSNESS, NOT BY WORKS, BVY BY FAITH. Which is propounded in the first and second verses; in the remaining part of the Chapter it is confirmed, and the objections removed.  
Vers. 1. Therefore thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thyself, for thou that judgest, dost the same things.  
2. But we are sure that the judgement of God is according to truth, against them which commit such things.  
The third Argument against Justification by works, from the self-condemnation of all men, drawn from the last verse of the former Chapter. Every man (condemning others, and doing the same things which he condemns) in his own judgement is condemned without excuse. Therefore every man is so far from being justified by works, that on the contrary he is condemned.  
In the second verse a reason of this is subjoined, because the judgement of God is just, and according to the merit of the deed, condemns every sinner, both him that judgeth, and him that is judged. Therefore he which according to the judgement of God condemns another to death for sin, condemns himself doing the like things.  Vers. 3. And thinkest thou this, O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? 
This Argument in the following part of the Chapter is confirmed, removing the four pretended Objections, whereby men may evade the force of the Argument.  
Object. 1. He securely contemns the judgement of God, who (because God hath hitherto spared him) promiseth himself impunity (or freedom from punishment) when he judgeth others: I am not afraid (saith he) of the judgement of God. The Apostle refutes this Objection, and proves it null by six Reasons.  
Reas. 1. That such an imagination is vain and foolish; for Thinkest thou, etc. which is the same, as if he had said, In vain dost thou think to escape the judgement of God.  Vers. 4. Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? 
Despisest] Reas. 2. Such an imagination puts contempt and abuse upon the riches of the bounty, forbearance, and gentleness of God, when any one (because God hath spared hitherto) goes on in sin, and conceives hopes to go unpunished.  
Bounty] Reas. 3. That the bounty of God ought to invite, and move to repentance, not to go on in sin, out of hopes to go unpunished.  Vers. 5. But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgement of God: 
Hardness] Reas. 4. That such a thought is the hardening of our hearts in sin, and a sealing of them up that we cannot repent.  
Treasure] Reas. 5. That he who securely contemns the judgement of God, heaps up unto himself a kind of treasure of punishments, from divine justice, to the time of that last and terrible judgement, wherein that whole treasure of punishments, in the most righteous anger of God shall be openly poured out upon him.  
Vers. 6. Who will render to every man according to his deeds:  
7. To them, who by patient continuance in well-doing seek for glory, and honour, and immortality, eternal life:  
8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath;  
9 Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile:  
10. But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile.  
Reas. 6. God will give to every man in the day of Judgement according to his works, good or evil; his rewards of grace, or punishments of his justice; To wit, eternal life to them that persevere in obedience to the truth, hoping for a reward, vers. 6, 7. And besides the signs of wrath in this life, eternal death also after this life (as it is just for an angry God to inflict) upon the adversaries of the truth, and the servants of unrighteousness, verse 8. He confirms this reason, in that God will have no respect to any Nation or outward Privileges in the inflicting of his punishments; But the Jews which had the chiefest favours of God, should be first in their punishments; and that he would inflict upon the soul and body of the Heathens, or Gentiles, their deserved torments, verse 9 And to the same manner, in his rewards, without difference of Nations, he will glorify (i. e. with all gifts that may externally accomplish a man, such as Glory, and Honour; and inwardly, which is signified by Peace) and will heap upon the pious and honest Jew, according to all the privileges which he hath vouchsafed to that Nation; and will crown the pious and honest Gentile in his place, with eternal life, verse 10. from whence it follows, that he is deceived, who indulges hopes of impunity, because God hath hitherto spared him.  Vers. 11. For there is no respect of persons with God. 
He confirms the former reason from the equity of God, in that he is no respecter of persons; and he meets with the second Objection, propounded verse 2. against the severe judgement of God against sinners. Some might object. In the executing of Judgement, respect is to be had, as well of the Heathen, who lives out of the Church, without the knowledge of the Law, or the doctrine of God; as also of the Jew, which is a Disciple of God, and an hearer of the Law; God forbid that either of them should perish, for both seems unjust, although they are sinners. He refutes this Objection, and proves it just that every sinner should perish, by five Reasons.  
Reas. 1. Because there is no respect of persons with God, that he should exempt from condemnation those that persevere in sin, whether Jews or Gentiles, for any reason which appertains to the person, not the cause. And here it is to be observed, that God looks with an equal eye upon the Jew and Gentile out of Christ, not in the degrees of punishment, but in the guilt of eternal death, which all sinners are worthy of, although not in the like degree.  Vers. 12. For as many as have sinned without Law, do by nature the things contained in the Law, those having not the Law, shall be judged by the Law. 
Reas. 2. This confirms and unfolds the other, because they that have sinned without the Law (scil. written) Against the Law, written upon their hearts by nature, even by the same Law within them, shall perish without the written Law by the sentence of Justice. And whoever have sinned in the Law, or in the knowledge of the Law written, shall be condemned even by the sentence of the written Law.  Vers. 13. (For not the hearers of the Law are just before God, but the doers of the Law shall be justified.) 
Reas. 3. Especially intended against the Jews, who according to the rule of Righteousness, cannot be accounted for Righteous before God, even they that are hearers of the Law, unless they perform perfect obedidience to the Law, which because neither Jew nor Gentile can do, by consequence neither can they be exempted from deserved condemnation; but on the contrary, especially the Jews, which are hearers of the Law, and do not keep it, are most worthy of judgement.  
Vers. 14. For when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves:  
15. Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another.  
Reas. 4. Especially intended against the Gentiles, which though they have not the written Law, yet they have a Law within them, and by nature do some external works of the Law, although they have not the written Law, yet that Law within them is a Law, and that really and indeed written upon their hearts, as their consciences witness, accusing them when they do ill, and excusing them when they do well; Therefore they have nothing to pretend why they should not undergo deserved condemnation, when they sin, much less the Jews.  Vers. 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel. 
Reas. 5. Because in the day of judgement God will bring forth the secrets of the heart, and according to this my doctrine in the Gospel, will pronounce the condemnation of sinners to be just, whether Jews or Gentiles; Therefore they cannot be excused who sin, but perish by their own just desert.  
Vers. 17. Behold thou art called a Jew, and restest in the Law, and makest thy boast of God,  
18. And knowest his will, and approvest the things that are more excellent, being instructed out of the Law,  
19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness:  
20. An instructor of the foolish, a teacher of babes, which hath the form of knowledge, and of the truth in the Law.  
The third Objection. But something must be allowed to the privileges of the Jews, that they come not into the like condemnation with the Gentiles; And here he seems to conflict with some principal teacher of the Law, and Patron of Righteousness by works, and brings forth seven props of his vain confidence, by way of concession granting all. (1) The first that he grants is, the external honour of a worshipper of God: Thou art called a Jew, which was a name not of Nation only, but of a confessor of the true Religion. (2) A submission of mind to the doctrine of the Law: Thou restest in the Law, and thou applaudest thyself in this, as an eminent benefit. (3) Thou makest thy boast in God, viz. that thou art of that people, chosen above all other Nations, & in Covenant with God, vers. 17. (4) The knowledge of God's will, taken out of the Law. (5) The discerning of good and evil, and of things that differ, and controversies, by the benefit of the same Law, verse 18. (6) The confidence of such abundant knowledge, and certainty, that they could teach others. (7) That they had a system and collection of that knowledge, which was here and there contained in the Law, and that all the rest besides this our Rabbi, are infants and foolish, verse 19, 20.  
Vers. 21. Thou therefore that teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal?  
22. Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege?  
23. Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God?  
The Apostle answers the Objection, and all these being granted, he shows them insufficient to righteousness, by two Reasons.  
Reas. 1. Because thou dost not teach thyself, i. e. thou dost not show forth thy doctrine by thy deeds, but either pollutest thyself with those vices, or the like, which thou forbiddest in others. Therefore those things suffice not to free thee from condemnation.  Vers. 24. For the Name of God is blasphemed among the Gentiles, through you, as it is written. 
Reas. 2. Confirming the former, Because through your fault the Gentiles speak evil of God, as if he had or could bear profane worshippers: Therefore the forecited privileges make nothing to Righteousness.  
This reason he confirms by the testimony of Ezekiel 36.22. who complains of the Hypocrites of his time, boasting in the same privileges.  Vers. 25. For Circumcision verily profiteth ●f thou keep the Law; but if thou be a breaker of the Law, thy Circumcision is made uncircumcision. 
The fourth Objection. But because of the Covenant of God, the sign whereof is Circumcision, I shall not perish, who am circumcised, saith the Jew, confiding in the outward Ceremony.  
The Apostle answers and proves, that Circumcision does not exempt us from condemnation, or death, by four Reasons.  
Reas. 1. Because Circumcision if it be joined with perfect obedience to all the rest of the commandments, if it could be, it would profit as a part of that obedience to justification by works, for which the Jew did contend; but if the transgression of the Law be found in him that is circumcised, as touching justification by works, circumcision and uncircumcision will be the same; Therefore circumcision exempts not from condemnation.  Vers. 26. Therefore, if the uncircumcision keep the righteousness of the Law; shall not this uncircumcision be counted for circumcision? 
Reas. 2. Because the Gentiles uncircumcision joined with perfect obedience to the Law, if it could be, shall be of the same account with the Jew's circumcision; If so be God require to justification by works nothing but a perfect observation of the Moral Law; Therefore circumcision frees not from condemnation.  Vers. 27. And shall not uncircumcision, which is by nature, if it fulfil the Law, judge thee, who ●y the letter and circumcision dost transgress the Law? 
Reas. 3. Because the Gentile being by nature uncircumcised, if it was possible that he could keep the Moral Law, compared with thee who are outwardly circumcised, and yet transgressest the Law, by thy own judgement, he shall argue thee worthy of condemnation; Therefore circumcision doth not free from condemnation.  
Vers. 28. But he is not a Jew, which is one outwardly, neither is that circumcision, which is outward in the flesh.  
29. But he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and no● in the letter, whose praise is not of men, but of God.  
Reas. 4. Because neither the outward profession of the true Religion (long ago erected among the Jews by God himself) is to be accounted for a true profession of the true Religion, nor outward Circumcision of the flesh is to be reckoned for true Circumcision, ver. 28. But he is a true Professor of the true Religion, who is such an one in the Spirit; and that is true Circumcision which is of the heart, spiritual in the inward soul, and not that which is outwardly in the body, or the letter, which is commonly called Circumcision. He that is a Jew indeed, and that which is true and spiritual Circumcision, hath commendation and praise, not only among men, (who only see things that are open and manifest) but with God, who looks into the heart: Therefore outward Circumcision perfects not our righteousness, nor frees any man from condemnation, ver. 29.   

CHAP. III.  
THere are two parts of this Chapter; in the FIRST he answers five objections against the foresaid Doctrine, to ver. 9 In the SECOND part, he proceeds to prove the POSITION, touching JUSTIFICATION NOT BY WORKS, BUT BY FAITH.  
Ver. 1. What advantage then hath the jew? or what profit is there of Circumcision?  
2. Much every way; chiefly, because unto them were committed the Oracles of God.  
The first objection is, from this Doctrine some might say, than the Jew hath no prerogative above the Gentile, nor is there any profit of Circumcision, ver. 1. He answers, ver. 2. that this is the principal and chief privilege of the Jews; that the Covenant was made with the Jews, and this Nation had the custody of the holy Scriptures, i. e. the Tables of the Covenant committed to them of God, and the Jews were made Depositaries, (Treasurers) which was a singular benefit, and a famous honour.  Vers. 3. For what if some did not believe; shall their unbelief make the Faith of God without effect? 
The second Object. But they are fallen from that honour, because they have not believed the Oracles of God, and so the Faith of God given in that Covenant is made void; to which he answers four ways.  
First; It follows not that the faithful Promises of God made to this Nation were void, because some of them believed not.  Vers. 4. God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 
Secondly; He answers, by detesting the Objection, because it is absurd to imagine, that God should fail our Faith.  
Thirdly; He answers, by laying down a most true assertion to the contrary, that God is to be avouched always true, and that every man by nature is a liar.  
Fourthly; That the sins of men, and their lies, are no hindrance to God in the performing of his Promise, but rather serve to illustrate his Truth, Mercy and Justice; because by how much the greater and more the sins of men are, so much the more is the Justice of God eminent when he punisheth, and his mercy and truth when he spares; which he confirms out of Psal. 51.4. Where David in the Confession of his sins, commends the truth of God, and pronounceth God always to overcome when he judges, as often as any one Undertakes to judge of what he doth, or saith.  Vers. 5. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) 
The third Object. From the words of the Psalm perverted to blasphemy; If our sins illustrate the righteousness of God, than God seems to be unrighteous, who avenges those sins whereby he is glorified. This is objected by the Apostle in the person of a man, ignorant of God.  Vers. 6. God forbid; for then how shall God judge the world? 
He answers▪ (1) By rejecting the Objection as blasphemous; God forbid, saith he.  
(2) He answers, by giving a reason why he rejects the Objection; Because it is impossible that he which shall judge the world should be unjust.  
Vers. 7. For if the truth of God hath more abounded through my lie unto his glory; why also yet am I judged as a sinner?  
8. And not rather as we be slanderously reported, and as some affirm that we say, Let us do evil, that good may come; whose damnation is just.  
The fourth Objection, urging the former: If by my sin, to wit, my lie, the truth of God is more glorified, I am not only not to be condemned for sin, but I may follow after it, that the glory of God may be more advanced. In answer, he saith (1) They were malicious slanderers that thus charged the Apostles Doctrine; Let us do evil, that good may come of it. He answers. (2) That these calumniators, and those that teach and follow this Doctrine, doing evil, that good may come, were justly to be condemned of God.  Vers. 9 What then? Are we better than they? No, in no wise; for we have before proved both jews and Gentiles, that th●y are all under sin. 
The fifth Object. But by this Doctrine we Jews have no pre-eminence of the Gentiles, to wit, in the matter of justification by Works, which is the principal question.  
He answers, that in this respect the Jew is no better than the Gentile, and he renders a reason of it, because hitherto we have proved that both Jews and Greeks are under sin.  

The second Part.  
In the second part of the Chapter he returns to prosecute the Dispute concerning justification, not by works but by faith.  
Vers. 10. As it is written, there is none righteous, no not one.  
11. There is none that understandeth, there is none that seeketh after God.  
12. They are all gone out of the way, they are together become unprofitable, there is none that doth good, no not one.  
Argument 4. Concerning Justification not by works, but by faith: The Scripture witnesseth, that all men are under sin, and liable to condemnation, to ver. 20. therefore no man is justified by the works of the Law, ver. 20.  
The testimonies of Scripture are six: (1) Out of Psa. 14.1, 2, 3. and Psalm 53.1, 2, 3. where the Prophet speaking of the unregenerate in his time, and of all in their natural estate out of Christ, pronounceth; first, that no man is righteous, ver. 10. Secondly, that all are blind, and ignorant of the things which make for their Salvation. Thirdly, that there were none which were affected with a desire of knowing, or worshipping, or having any communion with God, ver. 11. Fourthly, that all were guilty of Original Apostasy from God, and his known Will. Fifthly, that all were unprofitable, polluted, abominable, by reason of the filthiness of their wickednesses. Sixthly, that there were none, viz. of those that were unregenerated, that did any good, and by consequence that there was none but did evil, and only evil; for when he does the work commanded, not to God commanding, being unregenerate, he serves himself, and sacrificeth to his own idols.  Vers. 13. Their throat is an open sepulchre, with their tongues they have used deceit, the poison of Asps is under their lips. 
The second testimony is from Psalm 5.9. wherein David, under the type of his enemies, condemns all unregenerate men, or men not reconciled to God, of impurity of heart, from whence proceeds nothing but that which is abominable and loathsome unto God; that the throat of every one is as a Sepulchre newly opened, sending forth a pestilential smell of wicked thoughts, out of whose mouth comes forth nothing but pestilent, injurious and deceitful speeches.  
Poison] The third testimony is from Psalm 140.3. In which the same is confirmed of David's enemies, which were types of persons unreconciled unto God, in that they are always ready to send out from their mouths, as from a quiver, poysonful speeches, no less hurtful than the poison of Asps.  Vers. 14. Whose mouth is full of cursing and bitterness. 
The fourth testimony is from Psalm 10.7. to the foresaid sense, wherein the Psalmist complains of the natural man, that his mouth is full of cursing, and reproachful words, whereby the glory of God, and the fame of our Neighbour is wronged.  
Vers. 15. Their feet are swift to shed blood.  
16. Destruction and misery are in their ways:  
17. And the way of peace have they not known.  
The fifth testimony is from Psalm 59.7, 8. In which unregenerate men are pronounced guilty of cruelty, violence, oppression and manslaughter, who create nothing but misery and destruction to themselves and others, in the whole course of their lives, who are very far from procuring peace, or any thing that is good, either to themselves or others.  Vers. 18. There is no fear of God before their eyes. 
The sixth testimony is from Psalm 36.2. Wherein unregenerate men by their deeds, are condemned of profaneness and contempt of God; for seeing they are void of the fear of God, there is nothing to restrain them from falling headlong into all kind of wickedness.  Vers. 19 Now we know that what things soever the Law saith, it saith to them that are under the Law; that every mouth may be stopped, and all the world may become guilty before God. 
He prevents an Objection, lest any man should elude the force of the testimonies before recited, as if they belonged but to some few, and those certain impious men, who lived in the times of David or Isaias. Here he shows that the common disposition of mankind is taxed, which live unde● the Law, or the Covenant of Works, and not under grace; and hereupon these forecited sentences of the Law, are directed against all men, under the state of corrupt nature, chiefly the Jews; whereupon a threefold conclusion is inferred. First, from hence every mouth is stopped, lest any man should glory in himself, or excuse himself in the judgement of God. Another conclusion, Hence the whole world is made liable to condemnation, and obnoxious to punishment.  Vers. 20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight, for by the Law is the knowledge of sin. 
The third conclusion and principal, drawn from the forecited testimonies; therefore by the works of the Law no flesh shall be justified in the sight of God, for it matters not, that some may be justified by their works before men.  
For by the Law] Argument 5. Serving to prove the same assertion: All men are convinced of sin, and condemned by the Law; for by the Law is the knowledge of sin, not a procurer of righteousness to any one: Therefore no man is justified by the works of the Law.  
Vers. 21. But know, the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets.  
22. Even the righteousness of God, which is by the Faith of jesus Christ unto all, and upon all them that believe, for there is no difference.  
Argum. 6. Tending to the asserting of the affirmative part of the position. Now in the Gospel, the righteousness of God is manifested without the works of the Law, approved by the testimony of Scripture, to wit, that the righteousness of God, which is imputed and given to all believers, apprehending by Faith the righteousness of Christ Jesus, without distinction of Nations or persons; therefore by this Righteousness alone, which is through Faith in Jesus Christ, are we justified. The Argument is good, for if we cannot be justified by the works of the Law, and yet there is another way to justify us found out, to wit, that which God commends to us in the Law, and in the Prophets: As for example, when he hath said in the Law, In the Seed of Abraham all Nations shall be blessed: And in the Prophets, The Justice shall live by Faith. It's fitting we should believe ourselves to be justified only upon this latter ground, to wit, by Faith.  
Furthermore, seeing we can conceive only a twofold Righteousness; one is of the Law, or of works inherent, or a man's own righteousness; another, which is Evangelical, called the Righteousness of Faith, or the Righteousness of Christ imputed unto us, to wit, that Righteousness which he imputes to all that believe: After the exclusion of the former Righteousness, that being now impossible, the other is of necessity to be admitted, which is commended to us in the Old Testament, now revealed in the New, and only is possible and acceptable to God, deserving alone the name of Righteousness.  
Vers. 23. For all have sinned, and come short of the Glory of God.  
24. Being justified freely by his Grace, through the Redemption that is in jesus Christ.  
Argum. 7. Wherein is showed the common disease of all men, as also the necessity of the common remedy; all men without exception have sinned, and by Law are shut out from the glory of God, or Eternal Life; therefore all are no otherwise justified but freely, or by Divine Grace through the Redemption of Jesus Christ; that is to say, they cannot otherways be justified, than by Faith in Christ the Redeemer, who by his Blood hath purchased for us Righteousness and Salvation, and hath freely of his Grace made it ours.  
Vers. 25. Whom God hath set forth to be a Propitiation, through Faith in his Blood, to declare his Righteousness for the remission of sins that are past, through the forbearance of God.  
26. To declare, I say, at this time his righteousness, that he might be just, and the justifier of him which believeth in jesus.  
Argum. 8. God hath set forth Christ that he might be a Reconcilement, and Propitiatory Sacrifice, whereby the wrath of God is appeased towards all that lay hold on him by Faith; therefore it is not possible that a man should be justified, but by Faith in Christ, offering up this atonement in his Blood, unless God should alter the means of appeasing himself.  
To show forth.] Argum. 9 God in this present time of the Gospel hath set forth Christ as the means of appeasing his anger, to those that embrace it by Faith, that by this way of justifying, his Righteousness might be manifest in the time past, in his forbearance and forgiveness of sins past, which from the beginning of the world he hath forborn and forgiven, to wit, that God did not pardon the sins of his own, but upon the account of the Propitiatory Sacrifice of Christ, which was to come, and that without any violation of his Justice: Therefore this ground of our Justification is no less to be asserted, than the glory of God's Justice is to be manifested. The matter is clear: For if Justification by Faith in the Blood of Christ, shows that God never pardoned sins, but upon satisfaction made to his Justice by the Blood of Christ, certainly he would have the righteousness of God concealed, that would determine any other ground of our Justification than by Faith.  
That he might be just] This confirms the Argument, that God hath set forth Christ, that he might be a Propitiation through Faith in his Blood; not only that he might declare himself just in sending the promised Messias, for whose sake freely and also justly he would pardon sin, but that he might show himself the Author and Donor of true Righteousness to us, (that were without any righteousness of our own) by believing in Jesus Christ: Therefore this ground of our Justification by Faith, is no less to be maintained, than the glory of God's Justice, Faithfulness and Goodness, to be declared in justifying Believers.  
Vers. 27. Where is boasting then? it is excluded. By what Law? of Works? nay, but by the Law of Faith.  
28. Therefore we conclude, that a man is justified by Faith without the deeds of the Law.  
Argum. 10. Because by the Law of Faith, or the Covenant of Grace, which requires Faith to our Justification by the Righteousness of another, man's boasting in himself is excluded, and not by the Law of Works, or the Covenant of Works, which exacts perfect obedience, and affords matter of boasting to men in their Inherent Righteousness; Therefore (saith he) we conclude▪ that a man is justified by Faith without the Works of the Law. The Argument is good: For if men were Justified by their Works, and Inherent Righteousness, they might boast of the meritorious cause of their Justification to be in themselves; but they that are Justified by Faith, are compelled to renounce their own Inherent Righteousness, and to place their only Confidence in the imputation of the Righteousness of Christ, and solely in the grace of God.  
Vers. 29. Is he the God of the jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.  
30. Seeing it is one God which shall justify the Circumcision by Faith, and uncircumcision through Faith.  
He concludes this Disputation with the resolution of two questions, which give much light to the present Doctrine. The first question is, Whether this way of our Justification by Faith be common both to Jews and Gentiles? To which he answers, That it's common to both, whereof he adds a reason, because there is one God of those that are Justified; therefore there must be but one way of justifying all, to wit, by Faith, or of Faith. For if he should Justify the Jews upon one ground, and the Gentiles upon another, God would seem to differ from Himself in communicating Righteousness and Salvation to sinners, both to Jews and Gentiles, which is absurd.  Vers. 31. Do we then make void the Law through Faith? God forbid; yea, we establish the Law. 
Another question is, Whether the Doctrine of Faith, or Justification by Faith, makes the Law of none effect, or to be given in vain, while it is denied that men are Justified by the Law? He answers, that the Law is no ways rendered void, but is rather established by the Doctrine of Faith; for Faith, or the Doctrine of Faith, establishes the Law three ways. First, in respect to the threatenings, showing that Christ was dead by the Sentence of the Law, that he might satisfy the Law, and that we were liable to death, unless freed from it by Christ. Secondly, in respect to the Precepts, because he demonstrates that perfect obedience was yielded to the Law, in the Righteousness of Christ. Thirdly, Faith establishes the Law in respect to Believers, because being justified by Faith, by virtue of Christ, they are initiated into new obedience, who before they were justified by Faith, could do nothing but sin.    

CHAP. IU.  
UNto the twelfth Chapter the Apostle illustrates, commends, and further by many Arguments establishes this Divine ground of our justification by Faith, not by Works. We, for the more easy method, shall make the Confirmation of this Doctrine sevenfold.  
The first Confirmation of justification by Faith, which is contained in this Chapter, is chiefly from the example of Abraham, the ground of whose justification is common, both to jews and Gentiles, whose Faith is set before us all of God for a pattern.  
There are three parts of the Chapter. In the first, the example of Abraham's justification is set down, to ver. 9 In the second, he proves this ground of justification to be common both to jews and Gentiles, to ver. 18. In the third, the Faith of Abraham is commended to the use of Believers, to the end of the Chapter.  Vers. 1. What shall we say then, that Abraham our Father, as pertaining to the flesh, hath found? 
So much as pertains to the example of Abraham, under the form of an interrogation, he denies that Abraham was justified according to the flesh, or by the Law of Works, or Inherent Righteousness, which is called flesh, Galat. 3.3. in respect to the Spiritual Righteousness of Christ: From whence it follows that no man is justified by Works.  Vers. 2. For if Abraham were justified by Works, he hath whereof to glory, but not before God. 
This Thesis concerning Abraham, is asserted by five Reasons.  
Reason 1. If Abraham was justified by Works, he hath whereof he may glory, but not before God; therefore he is not justified by Works before God. The reason is sufficient; because boasting in ourselves is not taken away by the Law of Works, but by the Law of Faith, Rom. 3.27. For in the question before men, Whether Abraham is just, Abraham can produce his Works, and boast, saying, I will show thee my Works; and so he shall be justified before men by his Works: But the question is, Whether he be righteous before God, whereupon he must renounce his own works, and fly to the Promise of Blessedness in Christ, to come of Abraham's Seed, that he might be justified in Christ by Faith alone.  Vers. 3. For what saith the Scripture? Abraham hath believed God, and it was counted to him for righteousness. 
Reason 2. The Scripture testifies, Gen. 15.6. that Abraham was justified by Faith, or that Righteousness was imputed to him by Faith; therefore he was justified by Faith, not by Works.  Vers. 4. Now to him that worketh, is the reward not reckoned of Grace, but of debt. 
Reason 3. The reward cannot be of Grace, but of debt, to him that seeks after righteousness by his works; we may assume thus, But to Abraham it was imputed of Grace. Therefore Abraham did not mercenarily seek after righteousness by the works of the Law.  Vers. 5. But to him that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for righteousness. 
Reason 4. To this purpose Faith is imputed for righteousness to him that is not mercenary, but renouncing his own righteousness, believes in God, who freely justifies the ungodly that flees to Christ Jesus; But such was the Faith of Abraham. Therefore Abraham was not justified by works before God, but Faith was imputed to him for righteousness; or the Blessing promised in Christ to come, received through Faith by Abraham, was imputed to him for righteousness.  
Vers. 6. Even as David also describeth the blessedness of the man unto whom God imputed righteousness without works,  
7. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.  
8. Blessed is the man to whom the Lord will not impute sin.  
Reason 5. David testifies, Psalm 32.12. that Blessedness is given to him, to whom Righteousness is imputed without works, and whose righteousness consists not in good works, but in the forgiveness of sins: therefore such was of necessity the Justification of Abraham: consisting not in the perfection of his works▪ but in the remission of his sins. Understand the same of the Justification of all, which the Apostle even now hath showed.  Vers. 9 Cometh this Blessedness then on the Circumcision only, or upon the uncircumcision also? for we say, that Faith was reckoned to Abraham for righteousness. 

The second Part.  
The second part of the Chapter, wherein he proves this to be the ground of Abraham's Justification, and obtaining Eternal Life, (to wit, by Faith) is common to the uncircumcision, or the Gentiles, and to Circumcision; or the Jews. The question is propounded in this verse, the answer whereof follows, till he hath proved it common both to Jews and Gentiles.  Vers. 10. How was it then reckoned? when he was in circumcision, or in uncircumcision? not in circumcision▪ but in uncircumcision. 
He proves this ground of Justification▪ and obtaining of happiness, to be common to the uncircumcised, or the Gentiles, no less than to the Jews that were circumcised: By seven Arguments.  
Argum. 1. From the state of incircumcision, where●n Abraham was, when he was pronounced righteous; as it appears in the History, Gen. 15.6. Righteousness was imputed to Abraham by Faith, while he was yet uncircumcised: Therefore this way of Justification is common, even to Believers while uncircumcised.  
Vers. 11. And he received the sign of circumcision, as a seal of the Righteousness of the Faith, which he had yet being uncircumcised, that he might be the Father of all them that believe, though they be not circumcised, that Righteousness might be imputed to them also.  
12. And the Father of Circumcision to them who are not of Circumcision only, of our Father Abraham, which he had, being yet uncircumcised.  
Argum. 2. Abraham received from God the Sign of Circumcision, as a Seal of the Covenant of Grace, or the Righteousness of Faith, which he had yet being uncircumcised, to that end, that he might be the Father as well of the Faithful that were uncircumcised, as of those that were circumcised, which were the children of the flesh, and also of the Faith of Abraham. Therefore the righteousness of Faith is common to Believers, both circumcised and uncircumcised, or those that follow the steps of the Faith of Abraham, not yet circumcised. Abraham is called the Father of the Faithful, because he was the first eminent example of Faith, the Righteousness which is imputed by Faith, and by his example, a Leader to all, that they may believe.  Vers. 13. For the promise that he should be the heir of the world, was not to Abraham, or to his Seed through the Law, but through righteousness of Faith. 
He proves that Abraham was not the Father of any but Believers, both circumcised, and uncircumcised; and with this he adds a third Argument: The Promise was made to Abraham, and to his Seed, that he should be afterwards heir of the Land of Canaan, in a type, and of the World and Heaven, in truth, being restored to that right which Adam lost; and he came not to this by the Law, or upon the condition of works, but by the absolute Promise, being justified ●y Faith, or having the Righteousness of Faith; therefore his children are not they which are by the Law, looking for righteousness by Works, but only they which are of Faith, looking for righteousness by Faith; i. e. All and only they that believe, circumcised and uncircumcised, who have an equal community in the righteousness of Faith, and the promise of the inheritance. The Argument is valid; for if Father Abraham is not heir of the world, and hath any righteousness but by Faith, certainly none are his sons but the faithful, who have their righteousness by Faith, and from Righteousness the Inheritance.  Vers. 14. For if they which are of the Law be heirs, Faith is made void, and the promise made of none effect. 
Argum. 4. This confirms the former Argument: If those which are of the Law, or seek Righteousness by Works, are the children of Abraham, and heirs of Life, and partakers of Righteousness, than Faith is vain, and the Promise is void: But this is absurd; therefore they which are of the Law, are not heirs, but only Believers are the children of Abraham, and heirs of Righteousness and Life. The Argument is strong, for if Righteousness and the Inheritance are given through Faith and the Promise, than they are freely given: But if by the works of the Law, then of debt, and merit, and not of grace, for merit or debt leaves no place for free grace, and by consequence, makes faith and the promise void.  Vers. 15. Because the Law worketh wrath; for where no Law is, there is no transgression. 
Argum. 5. Confirming the former, the Law worketh wrath to them that seek for Righteousness by their Works, i. e. it pronounceth condemnation and death upon the guilty for their transgressions, which should be none, if there was no Law. Therefore they that are of the Law, are not heirs of Righteousness and Life, but all and only they which are of Faith, both circumcised and uncircumcised.  Vers. 16. Therefore it is of Faith, that it might be by Grace, to the end the Promise might be to all the Seed, not to that only which is of the Law, but to that also which is of the Faith of Abraham, who is the Father of us all. 
Argum. 6. God hath determined that the Inheritance should be of Faith, to this end, that it might appear to be of Grace, or through Grace; therefore all and only Believers, circumcised, and uncircumcised, are heirs. The Argument is good, because Faith and Grace concur, mutually standing and falling together: Faith is wholly maintained by Grace, which Grace is only promised and given to them that believe. It being granted, that the Inheritance is through Grace, it follows, to be through Faith also; and it being granted that it is through Faith, it follows, that it is by Grace also, and that Believers are heirs only through Grace.  
That it might be firm] Argum. 7. The Inheritance is of Faith, and by Grace, that the Promise might be firm to all the Seed, not only to that which is of the Seed of Abraham by the Law of Nature, and with all Believers, i. e. to the believing circumcised Jews; but also to that seed which is not after the flesh, but only of the Faith of Abraham, that is, to the believing uncircumcised Gentiles. Therefore unless we would make the Promise of Righteousness, and the Inheritance (hanging it upon the condition of performing the Law) infirm and uncertain, the whole Seed of Abraham (or all and only they that believe, both circumcised and uncircumcised) are heirs by Faith with Father Abraham, who according to Faith, is the Father of all us that believe, both Jews and Gentiles. The matter is clear, because the Law, or the condition of Works, would render the Promise of the Inheritance infirm, and altogether uncertain, seeing that whatever depends upon our works can no wise be firm, both because we are mutable, as also the condition of works, by reason of our infirmity, is impossible; but that which is of Grace, that which is by Faith, that which is in Christ, is necessarily firm, because it leans upon the unchangeable good pleasure of God, and the Merit of Christ.  Vers. 17. (As it is written, I have made thee a Father of many Nations) before him whom he believed, even God who quickeneth the dead, and calls those things which be not, as though they were.  

The third Part.  
The third part of the Chapter follows, in which the Faith of Abraham is commended to the use and benefit of all Believers, that they may learn by his example to believe more and more. T●e grounds upon which the Faith of Abraham is commended, are six.  
Reason 1. Because Abraham (through his Faith) by the special Sentence of God, is declared the Father of many Nations, and so the Father of us that believe, according to the Faith: For as Abraham begat Isaac by virtue of the Divine Promise, and not by the power of Nature; even so by virtue of the Divine Promise, promising that he should be the Father of many Nations, Abraham took all Believers into the number of his Children, to be reckoned amongst his Seed. And thus in the virtue of the Promise, he begot, or conceived the Faithful, as Children of the Promise; which he shows more clearly, by calling Abraham the Father of the Faithful, not only before God, or in the sight of God, that is, after a spiritual manner, and in the account of God, but also to the likeness of God, by a kind of similitude answering to God, whom he believed; for in the Act of Faith, Abraham standing in the light of the countenance of God Almighty who spoke unto him, believed the Promise. Those sons which God promised, he looked upon as present by Faith: And thus after a sort he became the Father of them, after the similitude of God.  
Quickening] Reason 2. Because Abraham by Faith fixed his eyes upon the truth and Omnipotency of God effectually bringing life out of death, and a being out of nothing; and effectually calling things that were not yet, as if they were or had a being; to which Omnipotent Truth when Abraham believed, his Faith put on a kind of similitude to the Truth of God Almighty.  Vers. 18. Who against hope believed in hope, that he might become the Father of many Nations, according to that which was spoken, So shall thy Seed be. 
Reason 3. Because Abraham believed in Spiritual hope, i. e. he had in his heart a firm and invincible confidence, with a lively and strong hope of the promised issue: Against hope, viz. of the flesh, and natural reason, which did object nothing but impossibility, and as it were affirmed that they could not be his Seed, as God had spoken.  Vers. 19 And being not weak in Faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb. 
Reas. 4. Because he was not weak in faith; he did not consider, or did not stand upon those impediments that lay before his Faith, from himself and his wife, as now dead, in respect to natural generation, but rather magnified the power and faithfulness of God which had promised.  Vers. 20. He staggered not at the promise of God through unbelief, but was strong in Faith, giving glory to God. 
Reas. 5. Because he disputed not against the Promise, not was stopped by those objections, which unbelief suggested, but valiantly defended the Promise of God, and set himself against temptations, ascribing to God the glory of his truth and Omnipotency.  Vers. 21. And being fully persuaded, that what he had promised, he was also able to perform. 
Reas. 6. Because he gave to God speaking, the glory of his truth, out of a most full persuasion of God's power for the performance of his Promise. For the Promise once made, there is no doubt to be made of his will to perform what he promiseth: But the question which remains, is touching the Power of him that promiseth. Which question being laid aside, Abraham rests in the promise of him whom he knew to be Almighty.  Vers. 22. And therefore it was imputed to him for righteousness. 
Reas. 7. Wherein the Faith of Abraham is commended, in that his Faith (by this act showing itself to be true, such a Faith which uniteth, humbled and emptied man (in the sight of God) to God that promiseth) was imputed to him for righteousness. Because he embraced for his righteousness, the blessing promised in that Seed which was to come, i. e. Christ.  
Vers. 23. Now it was not written for his sake alone, that it was imputed to him;  
24. But for us also, to whom it shall be imputed, if we believe on him that raised up jesus our Lord from the dead.  
Now the Apostle shows forth the example of Abraham's Faith, fitted to the common use of Believers, giving a pledge as it were by this example, promising that our Faith in Christ Jesus, in like manner, should be imputed unto us for righteousness. And that he might invite us to believe, he first compares the Gospel (ministered unto us in the Name of God, touching the Death and Resurrection of Christ for us) to the promise made unto Abraham: And further, he requires of us Faith in God, who offers us this grace by the preaching of the Gospel, that we might believe with Abraham. And lastly, he affirms our Faith in God, who hath willingly satisfied himself in the death of Christ, whom he hath raised also from the dead (that he might impute, and apply to us, the righteousness obtained by the death of Christ) no less certainly to be imputed unto us for righteousness, than it is certain that Abraham's Faith was imputed to him for righteousness; and so sure it is that this was not written for his sake alone, but for us, to whom in like manner this Faith was to be imputed for righteousness.  Vers. 25. Who was delivered for our offences, and was raised again for our justification. 
He lays the foundation of this certainty in a twofold judicial act of God towards Christ. The first act is, the delivering up of Christ our Surety to death for our offences. The other is, the raising of him for our Justification. In the first whereof, God testifies that the sins of the Redeemed were translated upon Christ by Covenant. And in the other, that he is abundantly satisfied for their sins, and that the Redeemed in the person of their Surety are justified: From whence it follows, that to those who are Redeemed, (seeing they by Faith agree in this Covenant revealed in the Gospel) Faith is imputed to righteousness, or the Righteousness obtained by Christ is applied to them, that as in the person of their Surety they are justified, so also they may be justified in themselves.    

CHAP. V.  
THe first Confirmation of this Divine ground of the justification of sinners by Faith in Christ, you have had; the second assertion follows, from a solid consolation, which this way of our justification affords against wrath and sin.  
The parts of the Chapter are two. In the first is propounded a consolation in repeating the several fruits of our Righteousness by Faith in Christ, to verse the sixth. In the other, is set forth the solidity of this comfort, to the end of the Chapter.  Vers. 1. Therefore being justified by Faith, we have peace with God through our Lord jesus Christ. 
The first part of the Chap. in which he recites nine benefits or fruits, which depend upon each other, to show the consolation, which Justification by Faith in Christ affords to us.  
The first fruit is peace, or reconciliation with God, now appeased by our Mediator, or through Christ who hath made peace for us.  Vers. 2. By whom also we have access by Faith into his Grace wherein we stand: 
The second fruit, is a daily leading by the hand, as it were, through Christ by Faith, into the favour and grace of God, that we might use and enjoy it more and more, and be even wholly taken into it.  
Stand] The third fruit, is the confirmation of us in this state of grace, that we may not fall from it, but constantly stand.  
And rejoice] The fourth fruit, is a rejoicing in the most assured hope of enjoying of celestial glory hereafter with God.  
Vers. 3. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience:  
4. And patience, experience: and experience, hope.  
The fifth fruit, is a glorying in all tribulations, and that in the midst of afflictions, to which we are liable in this life, after we are justified.  
Knowing] The sixth fruit, is the giving occasion of rejoicing in tribulations, upon a certain knowledge or persuasion of persevering in holiness by the Cross. Because thereby God teacheth us patience, and by patience in us, affords us new instructions of his grace towards us, giving us experience, and by experience increaseth and confirms our faith, and hope of present and full freedom hereafter from tribulations.  Vers. 5. And hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us. 
The seventh fruit, is a certainty of the possession of the good hoped for, or freedom from being ashamed, which the frustration of conceived hope causeth: for hope arising from Justifying Faith, after this manner stirred up and increased, deceiveth not, nor maketh him that hopes ashamed.  
Shed abroad] The eighth fruit confirming the former, is a sense of Divine Love towards us, shed abroad in our hearts, and filling them; which as a certain earnest, stablisheth us in the hope of future good things.  
The Spirit] The ninth fruit, is the Holy Ghost more plentifully given to us who believe in Christ, which Spirit works in us this sense of Divine Love towards us, and witnesses together with our Spirits, that we are the sons of God, and works in us all his other works belonging to Regeneration, Consolation and Salvation. All that are justified by Faith have right to all these privileges: If there be any that are Babes in Christ, or under any tentation, and know not that they are justified, and are not acquainted with the Consolations of the Spirit, and sorrow under their sins, no wonder that they receive no comfort from these fruits.  
Vers. 6. For when we were yet without strength, in due time Christ died for the ungodly:  
7. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die.  
8. But God commendeth his love toward us, in that while we were yet sinners, Christ died for us.  
9 Much more than being now justified by his Blood, we shall be saved from wrath through him.  

The second Part.  
The second part of the Chapter, wherein he shows the solidity of Consolation against wrath and sin, by a twofold comparison; whereof the first is of Christ with Christ; to ver. 12. The other is of Christ (which is the second Adam) with Adam our first parent; to the end.  
There are three members of the comparison of Christ with Christ, wherein is proved, that they which are justified shall be saved from wrath, by three Arguments.  
The fi●st member of the comparison, is of the efficacy of Christ's love towards us before Justification, with the efficacy of his love towards us after our Justification. To this sense, when we lay in misery and sin, destitute of all strength to deliver ourselves, Christ in the fullness of time died for us sinners, ver. 6. Such great love amongst men is scarcely found towards a righteous man, unless perchance for a good man, and some way profitable to us, some would dare to die, ver. 7. Whereupon the love of Christ is commended to us from this, that when we were yet sinners, not yet justified, Christ died for us, that we might be delivered from wrath, ver. 8. Therefore much more effectual shall the love of Christ be towards us, now justified by his blood, that we might be delivered by him from wrath, ver. 9 The Argument is sufficient, because the love of Christ towards us now justified, cannot be less than it was towards us when we lay in our sins. This is the first Argument.  Vers. 10. For if wh●n we were enemies▪ we were reconciled to God by the Death of his Son; much more being reconciled, we shall be saved by his life. 
The second member of the comparison, is the efficacy of Christ's death before Justification, and of his life after Justification, after this manner: If when we were enemies, the Death of Christ was effectual for the reconciling of us unto God, it shall be effectual to free us from wrath now being justified and reconciled; because it is absurd to determine, that Christ being raised from the dead, and living in heaven, should not preserve us from wrath, for whom that we might be freed, he both died and arose from the dead. And this is the second Argument.  Vers. 11. And not only so, but we also joy in God, through our Lord jesus Christ, by whom we have now received the atonement. 
The third member of the comparison, is of the efficacy or virtue of Christ to procure and effect, that God might be ours, (as a thing properly our own) which is greater, with the virtue and efficacy of Christ to preserve us from wrath, which is less: To this sense, we have not this advantage only by Christ, that we should be preserved from wrath, but that which is chiefest of all, we make our boast (or rejoice) in God as our peculiar possession, through our Lord Jesus Christ, who hath not only obtained reconciliation for us, but hath applied it to us now justified by Faith, and hath made God reconciled peculiarly ours; therefore we are sure to be preserved from wrath. And this is the third Argument. In all which is showed the solid consolation of those which are justified by Faith.  Vers. 12. Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. 
Another comparison is of Christ and Adam, tending to show, that the righteousness of Christ is no less effectual to save those that are justified by Faith, than the sin of Adam was of force to destroy those that are not justified. There are six parts of the Comparison.  
The first, As by one man, viz. Adam, sin entered into the world, and death by sin; and so death passed upon all men that are the sons of Adam by nature, in as much as in him, as in a common parent, all have sinned; so by one man Christ Jesus, the second Adam, Righteousness entered into the world, and Life by Righteousness, and so life was communicated to all men which are the sons of Christ by grace, (such as all are which are justified by Faith) in as much as in him, as in a common parent, surety, and advocate, all are justified. This Antithesis remains to be collected from what follows, and especially from the end of ver. 14. where Christ is made the Anti-type of Adam, because he is the Gate and Fountain of Righteousness and Life, as Adam was the Gate and Fountain of sin and death.  
Vers. 13. For until the Law sin was in the world, but sin is not imputed when there is no Law.  
14. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.  
He proves that sin entered into the world, by one man Adam, and was propagated to his posterity: For from Adam, to the Law written by Moses, sin was in the world, and imputed; and that could not be, unless there had been some Law, at least unwritten, and innate; for had there been no Law, neither written nor innate, sin could not be imputed, ver. 13. but it was imputed, because the punishment was inflicted: If so be the wages of sin is death, it reigned from Adam to Moses, not only over those that were of riper years, but also over infants, which sinned originally in him, (seeing all men were in Adam one man) though not actually, or after the similitude of Adam's actual transgression, ver. 14. The sum of all is, there was death, the wages of sin, therefore there was sin, therefore a Law, and sin from one passed unto all. He calls Adam a type of him that was to come, viz. of the second Adam, Christ, that we might understand how Christ ought to answer in his saving effects, to those destructive effects of Adam, and that by the purpose of God, who would represent Christ the Saviour of men, in the lost original of mankind, that Christ might be no less acknowledged the Fountain, Head, and Root of Righteousness and Life, to be derived to those that are his, as Adam was the Fountain, Head and Root of propagating sin and death to his.  Vers. 15. But not as the offence, so also is the free gift; for if through the offence ●f one, many be dead, much more the grace of God, and ●he gift by grace, which is by one man jesus Christ, hath abounded unto many. 
The second member of the Comparison wherein they disagree, which is first briefly propounded, afterward more largely explained. The offence is not like the gift of God, for that good which proceeds from God, is of Divine efficacy and virtue, therefore infinitely surpasses the evil which is from man: Wherefore if the offence of one man, i. e. Adam, could bring forth death to many that were naturally propagated from him; much more the infinite grace of God, and the free gift of one m●n Jesus Christ, who also is God, shall abundantly convey life to them which are spiritually born of Christ. The sum of all is, He would have us know, that the grace of Christ is more potent to save, than the sin of Adam to destroy; and the gifts which are bestowed through the grace of God, are more excellent than those which Adam lost.  Vers. 16. And not as it was by one that sinned, so was the gift; for the judgement was by one to condemnation, but the free gift is of many offences unto justification. 
The third branch of the Comparison, showing the dissimilitude between the evil that entered only by Adam sinning, and the gift, which is by Jesus Christ; because the just judgement of God from one sin of Adam, proceeded to the just condemnation of himself, and of all, that by the Law of Nature were comprehended in his loins: But grace, or the free gift of God, not only frees us from that one Original sin, but from a multitude of actual sins committed by every one, to a full justification from all sin. The sum of all is, condemnation is from one offence, but the gift of grace is an acquittal from all offences.  Vers. 17. For if by one man's offence death reigned by one, much more they which receive abundance of grace, and the gift of righteousness, shall reign in life by one, jesus Christ. 
The fourth branch of the Comparison, with a confirmation of the former, after this manner: If by one only sin of Adam, death entering, as a King, subdued mankind to it; much more being justified by Faith, receiving that abundant grace of God, and the gift of Righteousness, shall reign in life, by one, Jesus Christ; By how much the more excellent therefore the Kingdom of Life is (which makes its Subjects Kings, and companions with Christ in Life Eternal) than the Kingdom of death (which destroys all its subjects) by so much the gift of Christ (in respect to its efficacy) excels the offence of Adam.  Vers. 18. Therefore as by the offence of one, judgement came upon all men to condemnation; even so lie the righteousness of one, the free gift came upon all men unto ●ustification of Life. 
The fifth branch of the Comparison: As by the fall of Adam only, the guilt came upon all, (that sprang of Adam by a natural propagation) to their condemnation; so by the obedience of Christ only (wherein he was obedient to his Father unto the death) the satisfaction came, to justification of all men, which spring of Christ by a spiritual regeneration.  Vers. 19 For as by one man's disobedience many were made sinners; so by the obedience of one, shall many be made righteous. 
The sixth branch of the Comparison, illustrating and confirming the former, after this manner: As by the disobedience of Adam only, it comes to pass, that many are accounted and dealt with in the judgement of God as sinners, because they are derived from him according to the flesh; so by the obedience of Christ only, many shall be made righteous, that is, shall be accounted as righteous; to wit, all they that are in Christ by Faith, born of him after the Spirit: For equal it is, that the poison of sin should not pierce deeper, or the sin of Adam spread further upon his Offspring, than the virtue of Christ's obedience upon his: And it is mere, that as one sin of Adam was imputed to his children, to condemnation and death; so the entire obedience of Christ only should be imputed to his sons to Justification, and the obtaining of Eternal Life.  
Vers. 20. Moreover, the Law entered, that the offence might abound; but where sin abounded, grace did much more abound.  
21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by jesus Christ our Lord.  
He illustrates and concludes this whole comparison, by showing the abundance of sin in those that are justified, renders the grace of Christ more illustrious; and this he does by answering an objection concerning the end and use of the published Law.  
It may be questioned, if death reigned by the Law of Nature, not written before Moses, what need was there of any written Law; and seeing righteousness comes not by the Law, as is said before, to what end was the Law?  
He answers, by showing a threefold end of giving the Law.  
First: The Law entered, that the offence might abound; i. e. The Law forbidding sin, and enjoining righteousness, in that space of time betwixt Adam and Christ, came in, that sin, (which was daily committed, and yet because of ignorance not acknowledged) might be known to be sin, and that the natural wickedness of men might appear, which occasions, that by how much the more the Law requires righteousness, by so much the more concupiscence is stirred up against the Law; and that by this, the sin which lies hid in men might be manifested, and known to abound.  
But where] The second end, that from the abundance of sin in those that were to be justified, the exceeding abundant grace of Christ towards those that are justified might appear: seeing that where sin abounds in the conviction of men that are to be justified, there the grace of Christ justifying is found to superabound.  
Even as] The third end, that the power of sin, (as a King) by the Law, might more clearly appear, showing forth its condemning power, the power of the righteousness of Christ (as a Superior King) held forth in the Gospel, might be more ●minent, prevailing, not only to the abolishing of the Kingdom of sin, but also to the conferring of Eternal Life upon those that are justified: Therefore by how much the more the force of sin (reigning over men not justified) crowding them to the prison of Eternal death, might more clearly appear; by so much the more, the virtue, power, and excellency of the grace of Christ, overcoming and subduing sin, leading men powerfully unto Eternal Life, might more manifestly be declared.    

CHAP. VI  
THe third proof of the Doctrine of justification freely by Faith in Christ, in that it conduceth very much to the promoting of Sanctity and Holiness.  
There are two PARTS of the Chapter: In the first he shows, that by Faith in Christ, or the Doctrine concerning the free ground of justification, several ways promotes endeavours after Sanctification; to verse 12. In the other part, he exhorts those that are justified to follow after holiness; to the end.  
Vers. 1. What shall we say then? Shall we continue in sin, that grace may abound?  
2. God forbid: how shall we that are dead to sin, live any longer therein?  
By answering an objection, which seems to arise from this Doctrine, he sets down a confirmation of the Proposition; That this Doctrine of Grace, or of Free Justification, makes for the promoting of holiness. Some may say, Shall we persevere in our sins, we that are justified by Faith, that the grace of God may appear more abundant, as this Doctrine of Free Justification, by the imputation of the Righteousness of Christ, seems to intimate? He answers, by denying and rejecting: Far from us be such a thought. As if he had said, They that are justified by Faith, ought not to indulge themselves in any sin, but to endeavour after holiness: And this Proposition he confirms by ten Arguments.  
Argum. 1. We are dead unto sin, in as much as when we gave up our names unto Christ, that we might be justified and sanctified by him, we renounced sin, that we might not have any more to do with it, than the dead have with the living. Therefore we that are justified, ought not any longer to live in sin.  Vers. 3. Know you not, that so many of us as were baptised into jesus Christ, were baptised into his death? 
Argum. 2. We (as you know) which are freely justified by Faith in Christ, are also taken into the fellowship of his Death, by Baptism; by which Sacrament we have bound ourselves to die unto sin, and Christ hath bound himself unto us, to communicate the power of his Death, that we might die unto sin. Therefore we ought not to undulge ourselves in our sins, but endeavour after holiness.  Vers. 4. Therefore we are buried with him by Baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 
Argum. 3. Our communion with Christ in his Death, is sealed to us in our Baptism, for the abolishing of the old Man of Sin, i. e. Not only that we might be bound to mortify the old man, but also that we might be made certain concerning the mortifying and subduing of sin, by virtue of Christ's Death. Therefore we ought not to indulge ourselves in sin, but endeavour the mortifying of it.  
Argum. 4. As our communion with Christ in his Death is sealed to us in our Baptism, so also in his Resurrection; that as Christ was raised from the dead, to a blessed and immortal life, by the glory of the Father, who powerfully raised him; so should we endeavour by Faith, applying the virtue of Christ, to arise from sin, and to walk in newness of life, to the glory of the Father powerfully renewing us. Therefore ought we not to continue in sin, but follow after holiness.  Vers. 5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. 
Argum. 5. Drawn from our spiritual and nearest union with Christ by Faith, which union is the ground of the communication of that virtue which flows from the Death and Resurrection of Christ; for by Faith we are planted into Christ, as the Branch into the Vine, and this engrafting brings us into that conformity with the Death and Resurrection of Christ, that we dying unto sin, Christ dying, and following after newness of life, Christ rising again, may be clearly seen in a certain likeness to himself. Hence he confirms his former Argument; when we are planted together with Christ by Faith, we are so nearly united to him, that there follows of necessity a conformity with him in his death, to the mortification of sin, and in his resurrection, to newness of life. Therefore unless we will acknowledge no union with him, and implanting into him, we must renounce all sin, and endeavour after holiness.  Vers. 6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 
Argum. 6. From that judicial union which we have with Christ crucified. The force of which Argument, that it may be seen, four things are to be maintained. 1. That Christ hanging upon the Cross as our Surety, sustained our persons before God's Tribunal. 2. That he underwent the punishment due to our corrupt nature, or the old man, so called, because the evil of nature in those that are regenerated waxeth old, and hastens to destruction. 3. That he took upon him to slay the old man in us. 4. In that he took upon him to represent our persons, we are thereby obliged to labour after mortification of sin by his Spirit, that after Justification we should no longer serve sin. From hence the Argument, we know, or believe that our old man is crucified judicially with Christ, to this end, that in us who are justified by Faith, might be weakened the body of death, (so that filthiness of habitual corruption, compacted, as it were, into one monstrous body, prepared with all its members to actual sinning) that we should no more, after we are justified, serve sin. Therefore we ought to endeavour the mortification of sin, unless we will cast away the Faith of our judicial union with Christ, hanging upon the Cross.  Vers. 7. For he that is dead, is freed from sin. 
Argum. 7. From the fruit of this union with Christ dying on the Cross; whosoever is dead to his old Lord sin, is justified and freed from the yoke and dominion of sin, that he might not serve it any longer, nor obey the commands of it: You may assume, But we are justified by Faith in Christ dying for sin upon the Cross, we are dead to ●our old Master Sin, therefore we are justified and freed from the yoke and dominion of sin, that we should not any longer obey its commands; for what service can sin further exact from us, whom Christ in his death upon the Cross hath slain, as it were?  Vers. 8. Now if we be dead with Christ, we believe that we shall also live with him. 
Argum. 8. If we die with Christ, i. e. are united to him dying, in his power endeavouring to mortify sin, we need not doubt but we shall live a spiritual, new and heavenly life with him; therefore it behoves us to endeavour the mortifying of sin.  Vers. 9 Knowing that Christ being raised from the dead, dieth no more, death hath no more dominion over him. 
Argum. 9 Confirming the former; We believe that Christ rose to an immortal life, neither is he for ever hereafter liable unto death, but always living; he both will, and is able to perpetuate in us a new life, that death may no more have dominion over us. Therefore as we do not believe in vain, that by his power we shall live a new and eternal life, so ought we to labour, that the new life, to which we have risen with Christ, may be continued, not to suffer sin should any more prevail, or have dominion over us.  
Vers. 10. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God.  
11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through jesus Christ our Lord.  
Argum. 10. As Christ died but once to wash away and abolish sin, and rising from the dead, he lives for ever to the glory of God; so you that are justified, by arguments of Faith gather, and reckon yourselves in the death of Christ to be once dead, nor to be obliged to die for sin any more; that ye were once dead by the dethroneing of sin, neither are ye bound to serve sin any longer; that ye were once dead to the destroying of sin, nor can ye be destitute of the strength of Christ to mortify sin, but in his resurrection ye are bound to live unto God, or the glory of God, and that ye might so live, ye have strength and help enough by Jesus Christ our Lord. Therefore the Doctrine of free Justification by Faith, is so far from opening a door of liberty to sin, that on the contrary, nothing is more effectual and conducible to the promoting of Sanctity and Holiness.  

Second Part.  Vers. 12. Let not sin therefore reign in your mortal bodies, that you should obey it in the lusts thereof. 
The second part of the Chapter follows, wherein the Apostle infers, out of what went before, an exhortation to all that are justified by Faith, that they follow after Holiness. The Proposition to be proved is the same with the former, viz. They that are justified, ought not to continue in sin, but labour after Holiness. He produceth thirteen Arguments, whereof the three former are included in the following Exhortation.  
The branches of this Exhortation are three, and the Arguments as many, couched in the Exhortation, to the confirming of the Proposition.  
The first branch of the Exhortation is, that they would not obey sin, by indulging the sinful lusts of the body.  
Argum. 1. The first Argument is this; To obey the sinful lusts of the body, is to suffer in your mortal body the reign of sin, or of the Devil, from whence ye are freed, which they that are justified should tremble at. Therefore being now justified, you ought not to follow after sin, but holiness.  Vers. 13. Neither yield you your members as instruments of unrighteousness unto sin, but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 
The second branch of the Exhortation is, that they would not fight for this Tyrant, viz. sin, making use of the faculties of their souls or bodies as servants to contend for it, wherein is the second Argument: To serve sin, is to yield the faculties of the Soul, and members of the body, as weapons of iniquity to fight for sin and the Devil against God, and our own Salvation, which all that are justified aught to abhor. Therefore they that are justified, ought not to serve sin.  
Yield] The third member of the Exhortation, that they would yield themselves Soldiers and Servants unto God, who hath freed them from death, wherein is the third Argument. God hath called you back from death in sin, and Eternal Perdition, unto Life, that you might be Servants unto righteousness, and might contend for God against his enemies; therefore ought you to labour after Holiness.  Vers. 14. For sin shall not have dominion over you; for ye arae not under the Law, but under Grace. 
Argum. 4. If you contend and fight against sin, the Tyrant shall not recover his dominion over you, which he hath lost, neither shall sin reign over you, but you shall become Conquerors through Christ; therefore ought you to labour after Holiness.  
For you are not] Argum. 5. Confirming the former, you are not under the Law, under the Covenant of works, wherein the Commandment exacted strict obedience, but affords no strength to assist in our obedience; but you are under Grace, or the Covenant of Grace, wherein the Grace of God, with the Command, confers life to Believers, and strength to obey; therefore certain of the victory against sin, ye ought to endeavour after Holiness.  Vers. 15. What? then shall we sin, because we are not under the Law, but under grace? God forbid. 
He repeats and rejects the absurd objection of Libertines, who take occasion from the grace of God to sin more freely, when the contrary follows, viz. because we are under grace, therefore we ought not to indulge to ourselves a liberty of sinning.  Vers. 16. Know you not, that to whom you yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness? 
Argum. 6. Serving by the way to confute the objection; seeing there is a necessity that you be servants to him whom you obey, and that you receive a reward proportionable to your work, whether you obey sin, or the Divine Commands, unless you will be accounted the servants of sin, and will receive the reward of eternal death, it behoves you to beware that you indulge not yourselves in sin, and if you will be accounted the Servants of God, that you may be pronounced Righteous, and Heirs of Life, of necessity you must labour after Holiness.  Vers. 17. But God be thanked that ye were the servants of sin: but ye have obeyed from the heart that form of doctrine which was delivered to you. 
Argum. 7. By the grace of God, the time of your bondage is past, in which you were servants to sin, before your regeneration, and now converted, you have begun to yield sincere obedience to the Gospel, the impression whereof you have received as from a print: Therefore to return to the service of sin, or to depart from the sound Doctrine, is unworthy, but it behoves you to persevere in your obedience to the Doctrine into which you were delivered.  Vers. 18. Being then made free from sin, ye became the servants of righteousness. 
Argum. 8. Being now freed from sin, by the Omnipotent Arm of God, ye are servants of righteousness to holiness: Therefore by the Law of servitude, being servants to righteousness, ye are bound to become servants also unto holiness.  Vers. 19 I speak after the manner of men, because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness, and to iniquity, unto iniquity; even so now yield your members servants to righteousness, unto holiness. 
After his excuse of his homely similitude, which in many things holds no proportion with these spiritual things, yet notwithstanding the Holy Ghost is pleased to use, because of the infirmity of the Romans, for the sake of those that were carnal, which could not so easily apprehend an higher, or more spiritual way of speaking: He repeats the exhortation, and addeth:  
Argum. 9 You have sometimes yielded your members unto uncleanness, and have been altogether servants to unrighteousness; therefore now 'tis fitting, that with equal industry at least, you yield your members servants unto righteousness, and to holiness, not to be less studious of doing well, than heretofore you have been of sinning, and doing ill.  Vers. 20. For when ye were the servants of sin, ye were free from righteousness. 
Argum. 10. Confirming the former: When you were servants of sin, ye were free from righteousness, for you were not at all servants unto righteousness: Therefore now 'tis equal, seeing you are the servants of righteousness, that you should be free from sin, and not at all servants unto it.  Vers. 21. What fruit had you then in those things, whereof ye are now ashamed? for the end of those things is death. 
Argum. 11. You have gained no other fruit for your former sinful course of life, but shame, which is now upon you, nor could you expect any other fruit for the future but eternal death, which is the end of sin; Therefore it behoves you to beware that you serve sin no longer.  Vers. 22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 
Arg. 12. After you gained your liberty from the bondage of sin, you became servants unto God, and have your fruit unto holiness, increasing and abounding daily therein, at length you shall obtain eternal life; therefore ought you diligently to follow after holiness.  Vers. 23. For the wages of sin is death; but the gift of God is eternal life, through jesus Christ our Lord. 
Arg. 13. Confirming those which went before, after this manner; Whatsoever hath hitherto been spoken in this Argument, is sufficient and firm; for it is decreed by a Divine Sentence, to render a reward to sinners according to their deserts, which is eternal death; and to bestow life eternal, with Justification and Sanctification, which are chained to eternal life, not of debt, but freely of his grace, and that no way but in our Lord Jesus Christ: Therefore ought we not to continue in sin, lest we perish, but with Faith in Christ we must join the practice of holiness, which holiness with eternal life, God will freely give to those that believe in Christ, and follow after holiness, as it is largely proved before.    

CHAP. VII.  
IN the former Chap. he exhorts those that are justified by Faith, to Holiness; and because they who most follow after Holiness, are most sensible, and lament the power of sin dwelling in them, not yet extinguished: Therefore for the sake of these ariseth the fourth Confirmation of the Doctrine of Free justification by Faith in Christ, in that it yields consolation to the afflicted consciences of the Saints, by reason of their imperfect obedience to the Law, and the relics of sin that dwell in them.  
There are three parts of the Chapter; in the first, that they who are justified should take comfort against their imperfect obedience to the Law, he handles the freedom of justified persons from the Covenant of Works, and their interest in the Covenant of Grace, which is the first place of Consolation, to ver. 7. The second contains an Apology for the Holiness of the Law, two objections against the Law being answered, to verse 14. In the third, is contained the second place of Consolation, wherein from the Doctrine of justification by Fait● in Christ, the Apostle propounds the wrestling which he had with the remnants of sin, and the victory which he gained, that by his example and experience, troubled consciences might take comfort.  

The first Part.  
Vers. 1. Know ye not, Brethren, (for I speak to them that know the Law) how that the Law hath dominion over a man, as long as he liveth.  
2. For the Woman which hath an Husband, is bound by the Law to her Husband, so long as he liveth: but if the Husband be dead, she is loosed from the Law of her Husband.  
3. So then, if while her Husband liveth, she be married to another man, she shall be called an adulteress: but if her Husband be dead, she is free from that Law, so that she is no adulteress, though she be married to another man.  
As to the first part, taking a comparison from Marriage, he shows that the Justified which are delivered from the conjugal Covenant of the Law, and Espoused by a new Covenant of Grace, to a new Husband Christ, should bring forth the fruits of holiness, in new obedience to the Law, to the glory of our new Husband, Christ.  
In the three first verses he propounds the protasis of the comparison, after this manner: As no Law hath dominion over the dead (as ye know) but only over them that are alive, ver. 1. and particularly the Law of Marriage is dissolved, the one being dead, so that the Wife, (the Husband being dead) without adultery may marry another, ver. 2, & 3. so you, etc. as it shall appear by and by.  Vers. 4. Wherefore my Brethren, ye also are become dead to the Law by the Body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 
The Apodosis of the comparison, to this manner; So you that were espoused formerly to the Law by a Covenant of Works, Christ being dead for you, that he might satisfy the Law, Justice, and the Covenant of Works in our name, you are judicially dead to the Law, in the body of Christ (for the Law, or Covenant of Works hath slain Christ, and you in him) and by consequence you are delivered from the matrimonial Covenant of the Law; so that without the breach of Justice you may enter into a new Covenant of Grace, with Christ, being raised from the dead. To this end he shows, that the purpose of marriage being disannulled, betwixt the Law of Works and us, not that we should live as we list, but being raised from a state of death, by the Resurrection of Christ, that we should be espoused to another Husband, viz. to him which is raised from the dead, i. e. to Christ, who rose from the dead, and hath raised us with himself to newness of life, and hath espoused us to himself, according to the Covenant of Grace, that being married unto Christ, we might bring forth fruits of obedience to the glory of God.  
There are five Arguments of consolation to the Justified, who bewail the imperfection of their own obedience.  
Become dead] Argum. 1. You are freed from the Covenant of Works, which admits no obedience besides what is perfect, and every way complete: Therefore all you that are Justified have consolation, which bewail the imperfection of your new obedience.  
Of another] Argum 2. You are now married to another Husband, viz. to Christ, who is raised from the dead, who when he could answer the imperfections of your obedience, and (according to the Covenant of Grace) render your begun obedience acceptable unto God, he took it upon himself: You have this consolation that mourn over the imperfections of your new obedience.  
Fruit] Argum. 3. Ye● are married unto Christ, which is raised from the dead, that you may not abide unfruitful, but may bring forth fruit to the glory of God: Therefore take ye comfort, who bewail your imperfect obedience.  Vers. 5. For when we were in the flesh, the motions of sins which were by the Law, did work in our members to bring forth fruit unto death. 
Argum. 4. Confirming the former, from the change of our condition, while we were unregenerate (and by consequence under a Law-Covenant) evil affections by the holy Law of God were stirred up, and put forth themselves powerfully in our members, and all our faculties both of soul and body, to the production of the deadly fruit of actual sin: Therefore it will follow, when we are now regenerated, and under the Covenant of Grace, holy desires stirred up by the New Covenant, powerfully show forth themselves in our members, to the bringing forth the fruit of good works unto God, that we might not abide unfruitful. Which is no small consolation; for if we by Faith would lay hold upon the Covenant of Grace, and would stir up our souls by the promises thereof applied unto us, there is no doubt but we should more plentifully bring forth good works; That is it which Christ saith, Joh. 15.5. I am the vine, ye are the branches, he that abides in me, and I in him, he brings forth much fruit: for without me you can do nothing.  Vers. 6. But now we are delivered from the Law, that being dead wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter. 
Argum. 5. Opening and confirming the former, from the end of our changed condition, Now, to wit, after Justification, through the Grace of Christ we are freed from the Law-Covenant (that Covenant being dead in which we were held, or we being dead in Christ, in whom we were contained judicially) to that very end, that we should serve God, by the power of the Holy Ghost, bestowing new strength upon us, by bringing forth new and spiritual fruit, not superficial and hypocritical, which the letter of the old legal Covenant (now abolished) at the most, brought forth: Therefore God will not fail of his end, but will cause those that are justified, bewailing their imperfect obedience, to bring forth much fruit in the newness of the letter, for the fruits which are brought forth by virtue of the Covenant of Grace, are truly new, and arise from the regenerating Spirit, furnishing us with new strength forthwith to good works; But the fruits which are brought forth by virtue of the Covenant of Works, either are open rebellion of corrupt Nature against God's Law, or counterfeit obedience only in the outward performance; such as the fruits of the Pharisees are, who in the letter, that is, the outward show, and formality obeyed, without any renovation of the heart.   

The second Part.  Verse 7. What shall we say then? Is the Law sin? God forbid. Nay, I had not known sin, but by the Law: For I had not known lust, except the Law had said, Thou shalt not covet. 
The second part of the Chapter, containing an Apology for the holiness of the Law, in answering two Objections, arising out of what was said before. The first Objection; seeing that evil and sinful motions are excited by the Law, as was said, the Law seems to be sin, or the cause of sin.  
He answers by way of negation; far be it from us to entertain any such thought; he gives three Reasons of his negation, illustrated by his own experience, wherein he pleads for the Law.  
The first Reason, Because the Law discovers sin, and manifests the evil that is in it, which he confirms by his own experience, who had not known that lust which lurked in his heart to be sin, had he not seen it forbidden by the Law: Therefore the Law is holy.  Vers. 8. But sin taking occasion by the Commandment, wrought in me all manner of concupiscence; for without the Law sin was dead. 
Reason 2. Because the sin that dwells in us, or the habitual pravity of our nature, is the cause of actual sins; but the Law is not the cause, but the occasion to sin, not given, but taken. For sin that dwells in us (saith he) or the evil of nature, taking occasion from the Law forbidding lust, so much the more is inflamed and excited; And endeavouring after what was forbidden, begat in me all manner of concupiscence, and evil motions against the Law.  
For without the Law] Which he confirms by a sign, Because the Law not being known, sin lies hid, and is as dead, but when the Law comes, it is stirred up, and appears; as filthiness is not seen in the absence of the Sun, but that arising, it appears and stinks, not by the Sun's fault, but by its own: Therefore the Law is holy.  Vers. 9 For I was alive without the Law once, but when the Commandment came, sin revived, and I died. 
By his own experience he further explains the matter, showing, that formerly when he was a Pharisee and unregenerate, in his own opinion he was alive, that is, very just, and in no wise guilty of eternal death; but when his eyes were opened by the grace of God, the true sense of the Law was unfolded, than he understood the force of sin, and that he was guilty of eternal death.  Vers. 10. And the Commandment which was ordained to life, I found to be unto death. 
From this experience he saith that he learned two things; First, That the end of the command, and the effect was good in itself, because the command is good in itself, and by itself ordained to life, if men obeyed it: The other, that the effect of the Law by accident was death, so far as it threatened death to the sinner, and urges him from justice with the sentence of death.  
Vers. 11. For sin taking occasion by the Commandment, deceived me, and by it slew me.  
12. Wherefore the Law is holy, and the Commandment holy, and just, and good.  
The third Reason, in defence of the Law; The sin that dwells in us, is the cause of death, only taking occasion from the Law, or the command, as he had learned by experience: for sin (while he thought of what was forbidden in the Law) invited and enticed him to forbidden things, and polluted him, and so by the Command made him more and more obnoxious to death: Therefore the Law is altogether holy; and particularly that which forbids Concupiscence, is holy, just and good, because it is given by an holy God, according to equity, and for our profit.  Vers. 13. Was that than which is good made death un●o me? God forbid. But sin, that it might appear sin, working death in me by that which is good, that sin by the Commandment might become exceeding sinful. 
The second Objection; Some might say, Therefore hath that which is good been the cause of death? He answers, by rejecting the reproach; for the occasion is to be distinguished from the cause, and the use of a thing from the abuse of it. He therefore acquits the Law, and casts all the blame upon the sin that dwells in us. Truly (saith he) it is not the Law, but sin that dwells in me, which is the cause of death, and discovers itself to be sin, so far forth as it is stirred up in me, and kindled by the good Law of God, it enkindles rebellious motions to the Law of God, and so much the more upon this account doth it cause death, that so sin in me, by the Command might appear above measure sinful. Which is spoken most seasonably, to stop the mouths of all, who otherwise would deny inborn concupiscence (now natural to all) to be sin, was it not found to be the cause of actual sins and death; and this defence he makes for the Law.   

The third Part.  Vers. 14. For we know that the Law is spiritual, but I am carnal, sold under sin. 
The third part of the Chapter, wherein is set down the second head of comfort, to those who bewail the imperfection of their obedience to the Law, from the Apostles example, wrestling with the same evil, and getting the victory, by the favour and benefit of free justification, as appears from verse. the last. This is the force of the Argument; I bewailing in myself the power of sin, wrestle against it, taking comfort, from justification by faith in Christ: Therefore you holy Champions take comfort in your wrestling and conflict.  
In the conflict of the Apostle appears a threefold difficulty, and a threefold victory in the retreat; in all which are mixed some Arguments of comfort, drawn from the Apostles experience: The first difficulty arises from a threefold contention; The first is of the Law and himself; I (saith he) with the rest of believers, acknowledge the Law to be spiritual, which wholly favours the holiness of the Spirit of God; and is wholly referred to a spiritual course of life; But when I look upon myself, and compare the imperfection of my obedience with the spiritualness of the Law; I am compelled (in respect to the Old Man in me not yet mortified) to acknowledge myself carnal, and as a slave sold to subjection under sin, out of whose bonds I cannot deliver myself, but I am carried away whither I would not.  Vers. 15. For that which I do, I allow not: for what I would, that do I not; but what I hate, that I do. 
He proves what he hath said, and shows the second contest betwixt his actions, and his judgement renewed. That which I do, I do not approve, viz. when I examine my actions to the perfect Rule of the Law, I am forced not to approve, but condemn many things in my actions.  
The third disagreement he shows to be betwixt his actions, and his will renewed; I do not that good which I would (saith he) hindered by the body of death in me; and that evil which I hate, that I do, failing of the Rule, where I would not; for I would perform perfect obedience to the Law of God, but I fall short, and in many things I offend.  Vers. 16. If then I do that which I would not, I consent unto the Law, that it is good. 
The first difficulty you have seen, the victory follows, and three Arguments of Consolation, whereby the Apostle comforts himself, and the rest of his fellow-combatants.  
Argum. 1. I myself, am in the number of those, who bewail their imperfect holiness, and find the same conflict in myself as they do, from the imperfection of my obedience: Therefore they have Consolation, that mourn over the imperfection of their holiness, seeing they suffer nothing different from other Saints, nay, not from the Apostles themselves.  
I consent] Argum. 2. Of Consolation; Because from this con●●ict it appears, that sanctification is begun in him that wrestles, and a consent to the Law of God, that it is holy and good; for if I do what I wo●ld not, than I assent to the Law of God, that it is good: and the same sign of their sanctification have all those that bewail the imperfection of their obedience.  Vers. 7. Now than it is no more I that do it, but sin that dwelleth in me. 
Argum. 3. Of Comfort; Because to him that laments his imperfection, and disallows it, that evil shall not be imputed (which is also to be understood of all the other holy Combatants) but to sin dwelling in him: Because God esteems those that weep over the evil of their nature, from their better part, viz. that which is renewed, which doth, and shall prevail in the mortification and abolition of sin that dwells in us; from which renewed part he is called the Christian Champion; It is no more I (saith he) but sin that dwells in me.  Vers. 18. For I know, that in me (that is in my flesh) dwelleth no good thing; for to will is present with me; but how to perform that which is good, I find not. 
The other difficulty or sharp contest, consisting in a threefold conflict. First, Betwixt himself and the Old Man, or that part which was not yet renewed, and himself, the New Man, or the renewed part; and here he himself renewed, condemns himself unrenewed, as void of any good, and a fit receptacle for all evil. I know (saith he) that there doth not dwell in me, that is in my flesh (or corrupt and unrenewed nature, which I receive from my carnal Generation) any spiritual good thing, whereby I may please God.  
He proves what he said, and propounds the second conflict, betwixt his will renewed, and the weakness of his flesh, or his perverse nature, hindering that the holy motions, stirred up by the Spirit, were not brought into act and performed.  Vers. 19 For the good that I would, I do not, but the evil which I would not, that I do. 
The third conflict, betwixt the regenerated Will and the Flesh, or the Old Man, not only hindering the execution of the Will renewed, but also producing evil effects, contrary to the renewed Will. Some may wonder what he means, when he speaks of the commission of evil; seeing we all know from the Scriptures, how holily and unblamably our Apostle behaved himself in all things, after his conversion. But it will be no wonder, when we consider, that, by reason of the abundant measure of holiness, which was bestowed upon him, he could not behold those rebellious motions of his nature, but he would accuse himself of the omission of good, and the commission of evil; for he took notice of those motions, either hindering him from performing all the parts of his duty towards God and men, which he strictly desired to do; or polluting some way or other all his actions in the sight of God: What wonder therefore, if after this manner, he set out himself as a great sinner?  Vers. 20. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 
The Conquest follows, after this sharp conflict, repeating the consolations of himself, and the rest of the Saints, That the sin committed would not be imputed to him, bewailing this his imperfection; but to the corruption of his nature, or his habitual corruption indwelling, designed to destruction and abolition: And because he conflicted with sin, therefore is he denominated from the better and renewed part, as above, vers. 17. and not from the worse part.  Verse. 21. I find then a Law, that when I would do good, evil is present with me. 
The third sharp Conflict follows, consisting of a threefold contention: The first is betwixt himself regenerated, endeavouring after holiness; and an evil inclination cleaving unto him, and impelling him with a kind of necessity, and as it were by a Law inciting and provoking to evil.  
Vers. 22. For I delight in the Law of God, after the inward man.  
23. But I see another Law in my members, warring against the Law of my mind, and bringing me into captivity to the Law of sin, which is in my members.  
The second Contention is betwixt the inner spiritual man, renewed with his affections, and the Law of God, on the one part; and the outward or Old Man not renewed, furnished with his instruments and faculties, with his rebellious motions, on the other side; Against the Law of God, and the Law or inclination of his renewed mind, fight, and sometimes prevailing, and making him captive to the evil disposition of his nature. This is the fight, whereof he speaks, Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary, that you cannot do the things which you would. Which wrestling only they understand, that feel it within them, and the force of sin some way or other polluting their most holy actions, all their life long.  Vers. 24. O wretched man that I am, who shall deliver me from the body of this death? 
The third Contention is betwixt evil Concupiscence, and the holy servant of God, lying prostrate under the oppression of the conquering perverseness of his nature, or this body of death, groaning, lamenting, and crying out to God for deliverance.  Vers. 25. I thank God through Jesus Christ our Lord. 
After this fierce combat follows the victory, and Comfort by faith in Christ justifying, together with his thanksgiving to God his deliverer, who hath provided comfort in his Son, not for those that continue in sin, but which bewail their sins and imperfections.  Vers. 25.— So then, with the mind I myself serve the Law of God: but with the flesh, the Law of sin. 
At length with a composed mind, after his being affected with sorrow for sin dwelling in him, and with joy, because of his hoped-for liberty by Christ, the Apostle at length propounds himself a fellow-soldier with other Saints, in this holy war, against the remainder of sin. After this manner; I therefore an Apostle (that for comfort to those who bewail their sins, I may briefly recollect what I have spoken of myself) I profess that I have not attained to that measure of Sanctity, after which I aspire: But together with the rest of the Saints mourning and conflicting, under the hope of freedom I go forward; and as if I was divided from myself, the spirit and the flesh wrestling in me: with my mind, or my spiritual part, delightfully I serve the Law of God; but with my flesh, or my unregenerate part, I am as a Captive to the Law of sin, or the prevalency of corrupt nature.    

CHAP. VIII.  
THe fifth Confirmation of Justification by Faith is this, That this way of justifying, affords solid consolation, not only against all evil to be dreaded after this life, but also against all troubles and afflictions to which the children of God are liable in this life.  
There are three parts of the Chapter. The first is to comfort those that are justified, against the fear of Condemnation, which might trouble those that bewail the imperfection of their Sanctification, and the relics of sin. Which consolation he appropriates to those that are justified, endeavouring after holiness, secluding those that are unregenerate, and delight in sin, to ver. 9 which he applies to the Romans, to ver. 12. and thus applied, he shows the use of it, to ver. 17. The second part contains the Consolations of the justified in respect to the calamities of this life, to which the godly are liable, to ver. 31. The third part contains the triumph of those that are justified, over all their enemies, to the end.  Vers. 1. There is therefore now no condemnation to them which are in Christ jesus, who walk not after the flesh, but after the spirit. 
From what hath been spoken, he infers consolation to those that are justified, against the fear of condemnation; which the conscience of sin dwelling in us, may easily affright us with. There is no condemnation (saith he) to those which by true Faith are engrafted into Christ: And because many profess the Faith they have not, he describes true Believers and justified persons from this property, that they do not indulge themselves in sin, neither do they willingly follow the guidance of the flesh and corrupt nature, but walk after the Commands of God, and the motions of the Holy Ghost, inwardly persuading them, to direct the course of their life according to the Rule of the Word of God.  Vers. 2. For the Law of the Spirit of Life in Christ jesus, hath made me free from the Law of Sin and Death. 
That this consolation belongs to them that are truly justified, and endeavour after holiness, he proves by three Arguments.  
Argum. 1. The Law of Faith, of Life, and the Spirit in Christ, or the Covenant of Grace, hath freed every Believer, and me in particular, from the law of sin and death, or the Covenant of Works. Therefore to them that are justified, truly united unto Christ, there is no condemnation. For by the Law of the Spirit of Life in Christ Jesus, he understands the Law of Faith, or the Covenant of Grace, because by Faith, or the Covenant of Grace, the Spirit is received, and communion with the Life of Christ. And by the Law of Sin and Death, he understands the Law of Works, as Rom. 3.27. or the Covenant of Works, by which Law or Covenant conviction of sin is made, and condemnation unto death of them that are guilty.  Vers. 3. For what the Law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh; 
Argum. 2. Seeing the Law was found weak, to procure for us Justification, by reason of the infirmity of the flesh, or humane nature, now corrupted; not able to yield perfect obedience to the Law. God sending his Son in the flesh, of the same nature with us, and in all things like unto us (sin excepted) in the flesh of his Son crucified, condemned our sin, that satisfaction being made for us, it might be abolished in us. Therefore sin in us that are justified, who are in Christ, cannot be the cause of condemnation, and thus there is no condemnation to us.  Vers. 4. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the spirit. 
Argum. 3. To this very end sin is condemned, in Christ that is condemned and dead for us, that we being once dead and condemned in him, it might appear that the Law is satisfied; in us, I say, who follow not the lusts of the flesh, but the guidance of the Holy Ghost: Therefore now no condemnation remains us.  Vers. 5. For they that are after the flesh, do mind the things of the flesh: but they that are after the spirit, the things of the spirit. 
He gives four reasons why he makes this consolation peculiar to them that follow after holiness, secluding all that are unregenerate, and continue in sin. The first reason, They that are carnal and unregenerate, savour and affect only those things that are carnal and wicked; but those that are regenerate, savour and affect spiritual things▪ Therefore its no wonder, that only they that follow after holiness, are admitted to the consolation of an immunity from condemnation; and they which are carnal are excluded.  Vers. 6. For to be carnally minded, is death: but to be spiritually minded, is life and peace. 
Reason 2. The wisdom of carnal men, which is the Governor of their counsels and actions, and is carried only to those things, which please the flesh, whether in respect to God, or eternal life, and so it inclines to death. But the wisdom of the spirit, or an habit directing the actions of regenerate men, is carried to those things which belong to spiritual life and peace: Therefore it's no wonder, if only they that are regenerate, and spiritual, are exempted from condemnation, but not they that are carnal.  Vers. 7. Because the carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can be. 
Reason 3. Confirming the former; the wisdom of the flesh itself, the principal virtue of politic wits, is enmity against God, for it only seeks and cares for its own, rejecting God; neither is it subject to the Law of God, or can be subject: for it cannot but subject to its own carnal ends, the Soul, Heaven, God, and all things; and pursue after these so far as it thinks them conducible to carnal ends: Therefore it's no wonder that carnal men are not freed from condemnation.  Vers. 8. So then, they that are in the flesh, cannot please God. 
Reason 4. Whoever are unregenerate, in the state of corrupt nature, or the flesh, cannot please God, because they cannot but follow after those things which please them: Therefore no wonder they are not freed from condemnation.  Vers. 9 But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 
Applying the character of justified persons out of the judgement of charity to the Romans, he also applies to the same Romans, to whom he writes, the consolation which arises from freedom from condemnation: he prudently in the mean time bespeaks them, that they would not indulge hypocrisy in any; and he gives four Reasons of this application.  
The first Reason; You are not subject to the dominion of the flesh, you are not unregenerate, but in a spiritual condition, following the guidance of the Spirit: Therefore there is no condemnation to you, or, which is the same, to you belongs the foresaid consolation.  
Reas. 2. Confirming the former, the Spirit of God dwelling in you, framing your hearts and lives unto holiness; for unless I should thus judge of you, I should think you did not belong unto Christ; for he that hath not the sanctifying Spirit of Christ, is not yet a living member of Christ: Therefore there is no condemnation unto you.  Vers. 10. And if Christ be in you, the body is dead, because of sin; but the Spirit is Life, because of righteousness. 
Reas. 3. Seeing that Christ is in you, though your body indeed, in respect to the remnants of sin, not to be abolished, but by death, is destined to death, and shall certainly die; Yet the Spirit of Regeneration, which is given to you, is eternal life itself in you, or begun in your souls, because of the Righteousness of Christ imputed unto you: Therefore there is no condemnation unto you.  Vers. 11. But if the Spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. 
Reas. 4. The Spirit of Christ dwelling in you, will never forsake his habitation, but will render you to himself a glorious and immortal receptacle; To which end, God will no less certainly and powerfully raise even your mortal bodies, to life immortal, as he hath raised the body of Christ from the dead: Therefore to you there is no condemnation.  Vers. 12. Therefore, Brethren, we are debtors, not to the fl●sh, to live after the flesh. 
The Consolation which he had applied to the Romans, from their immunity from condemnation, be draws into use, exhorting them to the study of holiness, by which they should strengthen their consolation: The Arguments of his exhortation are six.  
The first Argument; We are bound by all means to obey the Holy Ghost, continually minding us of our duty, both inwardly, and by the Word: But we ●re no debtors to the flesh, or to serve the lusts of our nature, because we are nothing indebted to that, besides hatred, and all means of mortification: Therefore ought we to follow after holiness.  Vers. 13. For if ye live after the flesh, ye shall die, but if you through the Spirit do mortify the deeds of the body, ye shall live. 
Argum. 2. If you set up the lusts of the flesh, and corrupt Nature for a Rule, that you may order your lives according to that, ye shall eternally die: Therefore as you would not perish, follow after holiness.  
Argum. 3. If you obey the Holy Ghost, using only those means prescribed by it, and make use of that power communicated by the Spirit to you that believe in Christ, for the mortifying the corrupt affections and deeds of your bodies, without doubt you shall obtain Eternal Life through the grace of God: Therefore ought you to follow after holiness.  Vers. 14. For as many as are led by the Spirit of God, are the Sons of God. 
Argum. 4. Confirming the former: All that follow the command, and guidance of the Holy Spirit, testify themselves to be the Children of God, by virtue of the regenerating Spirit: Therefore that you may prove yourselves the Sons of God, obeying the Spirit of God, follow after holiness.  Vers. 15. For ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry, Abba, Father. 
Argum. 5. Further confirming that they are the Sons of God; Because after they fled to Christ, and embraced the Covenant of Grace, being set free by Faith from the servile fear of condemnation (which the Spirit strikes all those with, who seek Life from the Covenant of Works) and are endued with the Spirit of Adoption: from hence the Argument, After ye have embraced the Covenant of Grace, by Faith in Christ, a servile fear of Condemnation, according to the tenor of the Gospel, is no more given unto you; but the Spirit of Adoption, that you may most familiarly call upon God the Father, with the people of God, every one in his own tongue: Therefore you are both the Sons of God, and also it becomes you to behave yourselves as the Sons of God, in following after holiness.  Vers. 16. The Spirit itself beareth witness with our spirit, that we are the Children of God. 
Argum. 6. The Spirit of God seals up in our hearts, and witnesses together with our spirits, or consciences, that we are the Children of God: We are therefore bound, as it becomes the Sons of God, to follow after holiness.  

The second Part.  Vers. 17. And if Children, than Heirs, Heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 
The second part of the Chapter, comprehends the consolations of justified persons by Faith, against the sharpness of afflictions in this life.  
He premises a Conclusion, drawn from what was said before, wherein he proves that they who are justified by Faith, are not only Heirs of God, and have right to all his good things, but also coheirs with Christ, and brought by Adoption into communion with the only begotten Son, and into the inheritance with him, being the Sons of God. This is the right of those that are justified, to the inheritance, which inheritance that they might be brought into the possession of, he subjoins the condition of suffering with Christ. And this affords thirteen Arguments of consolation.  
The first Argument of Comfort. Communion with Christ in the Kingdom of Heaven, and the possession of the glorious inheritance, will follow our communion with him in his sufferings: Therefore let us comfort ourselves in our afflictions.  Vers. 18. For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. 
Argum. 2. This is no hard condition; because, casting up the account, I find that whatever we suffer in this life, for righteousness sake, is unworthy to be compared with the glory that shall hereafter be revealed, and at length be bestowed upon us, whether we respect the quality of the things, or the duration of time: Therefore let us comfort ourselves in our tribulations.  Vers. 19 For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God. 
Argum. 3. Figurately propounded; the whole frame of the world, in its kind, suffering together with us, sustains itself in the hope of the glory of God, to be revealed in the day of judgement, and very earnestly, as it were with the head stretched out, expects that wished-for time: Therefore we also, with this hope ought to support ourselves.  Vers. 20. For the Creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. 
He explicates this Argument, showing first that created things are subject to vanity, i. e. a corruptible condition, and to the abuse of the vainest men, who abuse the Creature to all manner of sin, and prostitute it to their service, to the fulfilling of their vainest lusts. Secondly, That the Creature is not subject to this vanity willingly, or of its natural propensity, or its natural use, to which it was created of God, but for the will and pleasure, or the judgement of God, which hath subjected the Creature to this curse, with sinful man (for whose sake the fabric of the world was created;) whence,  
Argum. 4. The Creatures are subject to vanity and misery, not for their own, but our fault, and they patiently endure it: Therefore much more we, who are subject to miseries by our own fault, ought patiently to suffer afflictions under the hope of freedom.  Vers. 21. Because the Creature itself also shall be delivered from the bondage of corruption, unto the glorious liberty of the Sons of God. 
Argum. 5. There is hope of the Creatures, that they may be freed from that servitude into a state proportionable to the future glorious condition of the Sons of God: Therefore much more this freedom may be expected by the Sons of God.  Vers. 22. For we know that the whole Creation groaneth and travaileth in pain together until now. 
Argum. 6. We know that the whole frame of the World, from the time that sin came into it, to this day, doth groan together, and travail together, that being freed from the burden of man's sin, it might bring forth into the eternal light of all the Sons of God, a perfect birth: Therefore unless we would call this a vain instinct of nature, at the time appointed of God, a full freedom of the Sons of God is to be expected.  Vers. 23. And not only they, but ourselves also which have the first fruit of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of the body. 
Argum. 7. Not only created things, but we ourselves, who have received peace and joy, the first fruits of the Spirit, the pledges and beginnings of eternal life, do groan, expecting a full manifestation of our adoption, in the resurrection of our bodies (by the power of redemption wrought by Christ) to be freed from all evils: Therefore unless we undervalue the first fruits of the harvest of eternal life, and the desires of the Spirit, we ought to take consolation from the certainty of our freedom.  
Vers. 24. For we are saved by hope; but hope that is seen, is not hope: for what a man seeth, why doth he yet hope for?  
25. But if we hope for that we see not, then do we with patience wait for it.  
Argum. 8. From the nature of hope, which is said to save us, because it waits for the fulfilling of the promises to salvation. Saving Hope is given to us, which is a certain and patient expectation, not of visible and present things, but of good things to come: Therefore unless we renounce saving hope in our afflictions, we shall not want comfort, expecting the freedom that is promised from all our troubles.  Vers. 26. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, with groan which cannot be uttered. 
Argum. 9 We are not alone in our afflictions, but we have the assistance of the holy Spirit our Comforter, who supports us labouring under infirmities, and instructs us how to pray, exciting in us groans, which cannot be uttered, being as an advocate for us with the Father: Therefore ought we to take comfort in our afflictions.  Vers. 27. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God. 
Argum. 10. With the prevention of an objection. Some might say, we do not discern the feeling of those confused and indistinct groan: The answer affords an Argument of Consolation: God which searcheth the hearts, well knows the meaning of the Spirit stirring up those groan in us, accepts of them as agreeable to his will: Because he stirs up in the Saints desires according to the Will of God, and after his own manner intercedes: Therefore being certain that our prayers are heard, we ought to take comfort in our afflictions.  Vers. 28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 
Argum. 11. As all things, so afflictions work together for the good of them that are justified believers: Therefore they may take comfort in the greatest afflictions. He describes persons justified, or believers. First, That they love God, as those who by faith have embraced the mercy and good will of God in Christ, and cannot but love him from their hearts. Secondly, That they are effectually called, being by the Spirit in the Word moved, that they should obey the heavenly calling which invites sinners unto Christ. Thirdly, That they are called according to his purpose, as the Elect of God, out of his mere good will, before all time, without any respect to their merits, or worth, and upon that ground they are called, that they might be led to eternal life, to which they were predestinated.  Vers. 29. For whom he did foreknow, he also did predestinate to be conformed to the Image of his Son, that he might be the firstborn amongst many Brethren. 
Argum. 12. Confirming the former, by an indissoluble chain; God hath joined in his decree of Election and predestination, a conformity (of those that are justified, and effectually called) to Christ in his likeness every way, viz. of his Cross, of his holiness and happiness, to this very end, that the glory of Christ might more appear, whilst he the chieftain, as it becomes the firstborn, is found amongst his Elect Brethren, as in an holy and patient enduring of afflictions, so in wearing the Crown of Glory after the afflictions are past: Therefore they that are justified, aught to take comfort in their afflictions, while they behold how they make for their own good, and the glory of Christ.  Vers. 30. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified▪ and whom he justified, them he also glorified. 
Argum. 13. Effectual calling and justification, which in this life are granted to believers; the gifts of God (as the rings of an indissoluble chain) are so firmly joined with Election and Predestination before all time, and with glorification after all time, so that he which is called effectually and justified, may be certain of his Predestination to Eternal Life, and certain of his future glorification with God, for ever. For whom he hath praedestinated, them he hath called, etc. Therefore they that are justified, have solid consolation, though afflicted in this life.   

The third Part.  Vers. 31. What shall we then say to these things? if God be for us, who can be against us? 
The third part of the Chapter, containeth a sixfold triumph of those that are justified by Faith in Christ, over the enemies of their salvation.  
To this boasting in God, he premiseth an interrogation, to show the undoubted verity of the whole preceding doctrine, which no man could justly contradict▪ what shall we therefore say to these things? In answer to this, the triumph of all that are justified by Faith in Christ follows, amongst which the Apostle reckons himself, and in their names, as some leader, he speaks in the singular number. The first triumph is, over all enemies together in one, by reason of the conjunction of those that are justified with God. If God be for us, who shall be against us? i. e. Seeing God is for us, about to fulfil in us his eternal purpose of sanctification, and glorification, who, or men or Devils, may rise up against us, to hinder our salvation?  Vers. 32. He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things? 
The second triumph, is concerning the want of some good necessary to salvation, leaning upon such great love of God towards us, that he gave his Son to death for us; After this manner, God who spared not his own Son (than whom he hath nothing dearer) but gave him up to death for the salvation of all the Elect, cannot but give us his Son, and with him all other gifts, necessary to salvation, and lastly salvation and glory itself; what therefore can be wanting to us to salvation?  Vers. 33. Who shall lay any thing to the charge of God's Elect? it is God that justifieth: 
The third triumph, is over every accuser, the Devil, the World, our own conscience, leaning upon the absolving sentence of God justifying us; Who shall lay any thing to the charge of those whom God hath elected? That is, none will do it, but in vain. It is God that justifies, i. e. from our sins, and from any action brought against us, he absolves the Elect: Therefore in Christ we triumph over all.  Vers. 34. Who is it that condemneth? it is Christ that died, yea rather that it is risen again, who is even at the right hand of God, who also maketh intercession for you. 
The fourth triumph is, over every judge, or any one that shall assume that office, and shall undertake to condemn those that are justified. Seeing God hath justified us, who shall dare to condemn us? Seeing Christ is dead for us, yea as a Conqueror is risen from the dead, and ascended into Heaven, and there in glory intercedes for us, no condemnation is to be feared by us, unless we should say, that the death, resurrection, and ascension of Christ, his sitting in glory, and intercession is in vain, which is blasphemous: Therefore we triumph in Christ.  Vers. 35. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 
The fifth triumph is, over outward afflictions, whereof he reckons up six kinds, wherein he comprehends all adversities, with which Christians in any kind, by the unthankful world, are used to be persecuted for Righteousness sake: Denying concerning all, that any enemy, by these evils, can hinder the fullest effect, and sweetest sense of divine love towards us, but that we should at length partake of it.  Vers. 36. (As it is written, for thy sake we are killed all the day long, we are accounted as sheep for the slaughter.) 
Lest he should seem to triumph over a feigned enemy, he proves out of Psal. 44.22. That all the true servants of God, which then lived, were liable to all those miseries, that they may apply to themselves the words of the Psalm, saying, For thy sake, O God are we killed all the day long, and are handled as if we were sheep for the slaughter.  Vers. 37. Nay, in all these things we are more than Conquerors, through him that loved us. 
He follows his triumphing, declaring the excellency of the victory, which Christians in his time had over these evils, by the power of Christ: for they returned always from the battle more than Conquerors, neither wounded, nor wearied, suffering no loss, but more healthy and strong, more holy and increased in every grace, even then when they seemed to the world to be most overcome, the glory of which triumph he wholly ascribes to the love of Christ.  
Vers. 38. For I am persuaded, that neither death, nor life, nor principalities, nor powers, nor Angels, nor things present, nor things to come,  
39 Nor height, nor depth, nor any other Creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord.  
The sixth and last act of triumph, is over unbeleef, and all doubtings, which might arise from any Creature, or, any present or future cause. By Life and Death he understands prosperity and adversity, by which we might be either alured or affrighted. By Angels he understands good and evil spirits, if it was possible they should concur to the separating of us from Christ. By Principalities and Powers, he means the power of Kings, Emperors, Governors, Tyrants in the whole world. By things present, and things to come, he understands, all those occurrences which had already fallen out, or might before death come upon us. By height and depth, he means the creatures placed above or below us. By any other Creature, any created thing, universally in the whole world, or any thing besides God that may seem terrible. Over all these, in a full confidence of Faith, he triumphs, because of the powerful, and efficacious, certain and immutable love of God, whereby he is pleased to promote us to Eternal Life; from the embracing of whose love, and a saving sense thereof, nothing shall ever separate those that are justified by Faith in Christ. Whereof he gives this reason, because the efficacy of God's free love conveyed unto us, is founded in Christ's infinite merit, and omnipotent power, whereby we are kept through Faith unto salvation.    

CHAP. IX.  
THe sixth and last Confirmation remains, of free Justification by faith in Christ, and not of works, from EXPERIENCE; Partly of the rejected Israelites, who seeking after Righteousness by Works, did not attain it, or were not justified at all; Partly of the believing GENTILES, who being destitute of works, are justified by faith in Christ, without the works of the Law, whence it follows; that justification by Faith in Christ, without the works of the Law, only is true and solid.  
Because he saw this Argument liable to several cavils, he is careful every way to fortify it, and opens it in the three next Chapters.  
There are three parts of the Chapter. In the first, four Objections are prevented against the Doctrine of the Apostle, touching the rejection of the Jews: In the answering whereof, he exactly handles the doctrine of Predestination, to vers. 24. In the second, he proves out of the Scriptures, the rejection of the Jews, and the calling of the Elect, of the Jews and Gentiles, to vers. 30. In the third, to confirm the Doctrine of Justification by Faith without works, he produces the EXPERIENCE of the Jews, who seeking for Righteousness by works, are not justified; and the EXPERIENCE of the believing Gentiles, who being destitute of the pretence of works, are justified by Faith in Christ.  Vers. 1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 
In the first part of the Chapter, he prevents those Objections, which might be moved about the rejection of the Jews: The first Objection. Some might say, Paul, whatsoever thou shalt produce about the rejection of the Jews, seems to savour of that hatred wherewith thou hatest them. This Objection he prevents, and rowles away the suspicion, with seven Reasons.  
The first Reason, I clear myself by an oath, that I speak the truth sincerely, without hatred or prejudice, as it becomes a man which is in Christ, acted and inspired by the Holy Ghost, in what he speaks; which two witnesses (of the truth I shall speak) I attest with my own conscience.  Vers. 2. That I have great heaviness, and continual sorrow in my heart. 
Reas. 2. Because my conscience bears me witness, and the Spirit of Christ, who searcheth the hearts, how sorrowful I am, and how much I am troubled for the rejection of my Nation.  Vers. 3. For I could wish that myself were accursed from Christ, for my Brethren, my Kinsmen according to the flesh. 
Reason 3. Because so great is my love towards the jews, that if it might be, I would redeem their ruin, with the loss of my own salvation; and truly, I could wish to be as an accursed thing, (separated from Christ) out of an eager desire of their salvation, and the glory of God, if by any means the Jews might be saved, who are now separated from Christ. With so great zeal was he carried out to the glory of God, and the salvation of so many thousand souls, that he did not think his own salvation to be compared with the salvation of so many Myriad.  
Kinsmen] Reason 4. Because I am bound to love them as my Kinsmen, and Brethren according to the flesh, which I do from my soul.  Vers. 4. Who are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises. 
Reason 5. Because I am bound to honour the people of the jews, because of the privileges wherewith God hath dignified them: Seven he reckons up; whereof the first is, That the Israelites are partakers of the honour, which the Name of Israel (divinely imposed upon the Patriarch jacob) brought with it. Secondly, the Adoption into the people of God, before other Nations. Thirdly, the presence of the glory of God in the Ark, and other representations. Fourthly, that God had entered into Covenant with them. Fiftly, that the Law was especially given to them. Sixthly, that the Worship of God was set up amongst them. Seventhly, that to them in special the Promises were made.  Vers. 5. Whose are the Fathers, and of whom, as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. 
Reason. 6. Because of their Progenitors, Abraham, Isaac, and jacob, I think it fitting to magnify them.  
Reason. 7. Because of this people, Christ was born, according to the flesh, who in the unity of his person, is true man, and true God, blessed for evermore, and eternally to be celebrated, to whom we all say, Amen. Which Lord whoever honours, cannot maliciously detract from that people, whereof according to the flesh, he came. Therefore there is no reason that any man should suspect me in those things which I speak of the rejection of my Nation, or shall say.  Vers. 6. Not as though the Word of God hath taken none effect, for they are not all Israel, which are of Israel. 
The second objection; Some might say, But if the jews be accursed from Christ, as thou teachest, the Word of God is of no effect, and the promise of Grace made to the Israelites is void, when God said to Abraham, I will be thy God, and the God of thy Seed.  
He answers, Although the Nation of the Jews, for the most part is rejected, yet it cannot be that the Word of God should fail, or the promise should be void. The reasons of this answer are six.  
The first reason, Not all that were born of Israel the Patriarch, according to the flesh, are true and elect Israelites, or the elect people Israel, to whom the promise of Communion with God is made: Therefore although many born of the Patriarch Israel, are rejected, it follows not, that the Word of God, or the Promise of God should fail, because it is fulfilled in the Elect.  Vers. 7. Neither because they are of the Seed of Abraham, are they all children, but in Isaac shall thy Seed be called. 
Reason 2. Neither doth it follow, because the Jews are the Seed of Abraham according to the flesh, therefore they are all children, or in a Scripture sense, that promised Seed: For so the Ishmaelites should be reckoned the Seed of Abraham, contrary to the Scripture which restrains the right of sons to Isaac and his family, saying, In Isaac shall thy Seed be called: Therefore although the Jews for the most part are rejected, it does not follow that the Promise should fail.  Vers. 8. That is, they which are the children of the flesh, these are not the children of God, but the children of the Promise are counted for the Seed. 
Reason 3. The children of the flesh are to be distinguished from the elect children of God: For this God intended, when Ishmael was secluded, he called Isaac the Seed of Abraham, to wit, the children of the flesh of Abraham, not that they were all the elect children of God▪ but only the children of the Promise (or those whom God out of his grace, did appoint to make children of the Faith of Abraham with Isaac,) were the children of God, and the Seed to whom the promise was made: Therefore although▪ the Jews are rejected, which are now alive for the most 〈◊〉, it does not follow that the promise is of no effect.  Vers. 9 For 〈◊〉 the word of promise, At this time will I 〈◊〉 Sarah shall have a son. 
Reason 4. Confirming the former, The word of promise, (which is this, At the very same time will I come, and Sarah shall have a Son) The word of promise, I say, (showing that Isaac, not by any privilege after the flesh, but born by virtue of the Divine Promise) proves that the Blessing was given not to the Seed after the flesh, but to the elect Seed, raised up by grace: Therefore, although the Jews are rejected for the most part, it follows not that the promise is null, because there remain Elect, which are heirs of the Promise.  Vers. 10. And not only this, but when Rebecca also had conceived by one, even by our Father Isaac, 
Reason 5. After this manner; not only the former examples show that all the children are not the true Seed, to whom the promise is made, but also more clearly, the example of Rebecca, who conceived Twins of the same Isaac our Father, viz. Esau and jacob, whereof one only was truly a son, to whom the Promise of the Blessing was made: Therefore it follows, that some Seed of Abraham may be rejected, and yet the Promise not be void, but abide firm, and be fulfilled in the Elect Seed.  
Vers. 11. (For the children being not yet born, neither having done any good or evil, that the purpose of God according to Election might stand, not of works, but of him that calleth)  
12. It was said unto her, The elder shall serve the younger.  
He unfolds this difference of the Seed, or of the choosing some, and rejecting others, from their causes, to wit, that it depends not upon works good or bad in the creature, but upon the mere good pleasure of God calling. For the children being not yet born, neither having done any good or evil, that the purpose of God according to Election might stand, not of works, [or man's merits] but of him that calleth, or solely upon the Will of God that calls; It was answered to Rebecca, concerning her Twins, upon all accounts now equal, that it should be, that the Blessing under the type of the Birthright, or Dominion, should accrue to the younger, but the Curse; under the type of Servitude, to the elder. Hence,  
Reason. 6. The purpose wherein God hath determined concerning every man, according to the Decree of Election, abides firm, not depending upon any of man's works, but upon the mere and most free pleasure of God, calling whom he will, as from the answer given to Rebecca, it appears, touching the twins not yet born: Therefore these, or those Jews being cast off, the Promise of God might abide firm to the rest.  Vers. 13. As it is written, Jacob have I loved, but Esau have I hated. 
Reason 7. Confirming and explaining the former; God loves some (of those which are every way alike) from eternity, and in time makes his love appear: and some he hates▪ and in time shows that he hates them; as in the example of jacob and Esau it appears, Malac. 1.2. Therefore the Jews in part rejected, make not void the promise of God.  Vers. 14. What shall we say then? is there unrighteousness with God? God forbid. 
Hence ariseth a third Objection, If God choose and love some, every ways alike and equal, and hates others passing them by, what shall we say? Is there not injustice (or unrighteousness) with God, who does not deal equally with those that are in the same condition? The Apostle answers with abhorrence, God forbid.  Vers. 15. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion, on whom I will have compassion. 
He gives an account of his denial, first in Election, then in Reprobation: from which grounds being granted, he draws conclusions: The reason why there is no unrighteousness in Election, is this: Because it is the most supreme and free pleasure of God to exercise his mercy: he hath free power to do what he will with his own, as it appears out of the Word of the Lord to Moses, Exod. 33.19. Therefore there is no unrighteousness in God, seeing that in Election he does with his mercy what he will.  Vers. 16. So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. 
From hence he draws a conclusion, to this sense, If the sole cause of showing forth divine mercy and goodness, be the most free pleasure of God, than the cause thereof is not in man's will, or pleasure, nor actions or good works, but alone in God: It is not of him that willeth, saith he; Therefore it is not from man's free will. It is not of him that runneth, saith he; Therefore it is not from humane endeavours and actions, that any one is loved, chosen, or obtains mercy and the blessing; and by consequent it solely depends upon God that shows mercy.  Vers. 17. For the Scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I might show my power in thee, and that my Name might be declared throughout all the earth. 
In the second place he gives an account of Reprobation, why there is no unrighteousness in that, from the mo●● holy end of Reprobation: Because Reprobation tends to the illustrating the glory of God, as it appears out of the Scriptures speaking of Pharaoh, whom God raised up for this very end, that his Name might be glorified in him: Therefore there is no unrighteousness with God reprobating whom he will.  Vers. 18. Therefore hath he mercy, on whom he will have mercy, and whom he will, he hardeneth. 
Hence he draws a Conclusion common both to Election and Reprobation: That the cause of Reprobation and Election is to be sought only in the most free and holy Will of God, who most freely, and without unrighteousness, hath mercy on whom he will, and most freely without unrighteousness, after most holy ways hardens whom he will.  Vers. 19 Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his will? 
The fourth Objection, arising out of what went before, If God hardens whom he will, than he undeservedly reprehends those that are hardened in their sins; and by consequence, undeservedly punishes, because no man can resist his will.  Vers. 20. Nay but, O man! who art thou that thou repliest against God? shall the thing form say to him that form it; Why hast thou made me thus? 
The Apostle gives a fourfold answer to this Objection, Because in such disputations carnal and corrupt reason pleaseth itself. The first Answer is to the person of the Objector; Nay but, O man! who art thou that repliest against God? In which words he shows two things; First, That this Objection is made by a corrupt man, who by nature is a liar, and from his own free will a sinner, whose conscience might stop his mouth, from speaking against God; Who art thou, O man!  
The second is, That he against whom the Objection is made, is God, whose ways to us are past finding out, yet always holy, even then when the reasons of his Counsel lest of all appear to us, who are of a short understanding: Who art thou that repliest against God?  
The second Answer is from the absolute authority of God over his Creatures, in the words of Isaiah 45.9.110 unto him that striveth with his Maker, let the potsherd strive with the potsherds of the earth, shall the Clay say to him that fashioneth it, what makest thou? By which answer the Apostle shows this objection to be contrary both to Scripture, and sound reason (because it intrencheth upon the absolute and unlimited right that God hath over the Creatures) and therefore the curse and woe is pronounced upon all that after this manner dispute against God, Vers. 21. Hath not the Potter power over the Clay, of the same lump to make one Vessel to honour, and another unto dishonour?  
The third Answer is propounded by way of comparison of the power of God over men, with the power of men over other creatures, after this manner. As much power as man hath over any creature of God, so much hath God over man, whom he hath created: But man hath power of the same mass of Clay, to make one Vessel to honour, another to dishonour, according as he please: Therefore God may, of the mass of mankind, fashion some to honour, others to dishonour, as he please; and by consequence, unrighteousness is not to be objected against God, in the matter of Election and Reprobation.  Vers. 22. What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the Vessels of wrath fitted to destruction: 
The fourth Answer, not only freeing God from all unrighteousness in this his free choice of some, and the reprobation of the rest, but also showing the wisdom, and exact justice, in this whole business, that neither the Reprobate can complain of unrighteousness, nor the Elect glory in their merits. The force of the answer (by way of question) to touch the consciences of men the more sharply, is urged thus. What if God willing to show his wrath, or his vindicative justice, and would make known his power, in the execution of his justice (which was most just) he hath endured with much patience the vessels of wrath, by their own wickedness, fitted to destruction, before he would give up their deserved condemnation to execution? What is here I say, that common reason can reply against God? what is here, which any man may not commend in this Counsel of God? Thus the matter was in the casting off the Jews, whom God rejected not from the grace of the Gospel, until they had refused the grace of Christ, and abused much gentleness and lenity; which Righteousness, in the execution of the decree, frees God from all unrighteousness, in making the difference; seeing that he executes no otherwise than he hath decreed.  Vers. 23. And that ●ee might make known the riches of his glory on the Vessels of mercy, which he had afore prepared unto glory? 
A question yet depends, therefore we must repeat, What if God, that he might render the riches of his glorious grace more illustrious, towards the Vessels of mercy whom he hath prepared unto glory, will have his wrath and power manifested in the just destruction of the vessels of wrath? what is there in this decree that any one can blame, in the execution whereof there is so much Righteousness, and wisdom, and goodness manifested?  

The second Part.  Vers. 24. Even us whom he hath called, not of the Jews only, but also of the Gentiles. 
The second part of the Chapter, wherein that he might satisfy all, concerning the calling of the Gentiles, and the casting off the jews, and strengthen the Faith of the Romans, that they might not be offended with doubtful thoughts of Reprobation.  
First, he applies the Doctrine of Election to the Christian Jews and Gentiles, whose election and future glorification God had made manifest by their effectual calling to Faith in Christ.  
Vers. 25. As he saith also in Hosea, I will call them my people, which were not my people: and her beloved, which was not beloved.  
26. And it shall come to pass, that in the place where it was said unto them, ye are not my people, there shall they be called the children of the living God.  
Secondly, he proves the calling of the Gentiles to be foretell by the testimony of Host 2. ver. 23. after this manner; Those that were not my people, I will effectually call, or make them my people, and they that were not endued with the gifts of my grace and love, shall partake of the same, Chap. 1.10. to this purpose; The Gospel was preached in Greece, Italy, and other places among the Gentiles, (where they lived that were alienated from the Covenant of God) that they might be effectually called the children of the living God, or the Elect should be converted to the true Worship of God.  
Vers. 27. Esaias also cryeth concerning Israel, Though the number of the children of Israel be as the sand of the Sea, a remnant shall be saved.  
28. For he will finish the work, and cut it short in righteousness, because a short work will the Lord make upon the earth.  
29. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodomah, and been made like unto Gomorrah.  
Thirdly, he proves the rejection of the Jews to be foretell, by the testimony of Isai. 10.22. crying out on this manner; Although the people of Israel, according to the flesh, after the promise of God, should be so multiplied, that they might be compared with the sand which is on the Sea shore, yet a remnant only, i. e. a very few▪ shall be saved; but a multitude shall be rejected, and perish, ver. 27. For God after much abuse of his lenity, will in short time end his controversy with that people, following the exactness of Justice: because God determined quickly to execute and complete his severity in casting off that people. And Chap. 1. ver. 9 the same Isaias foretold, Except the Lord of Hosts had left to the people of Israel a very small remnant, in which the promised blessings should be fulfilled, we should have been wholly consumed and destroyed, as Sodom and Gomorrah.   

The third Part.  Vers. 30. What shall we say then? that the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of Faith: 
The third part of the Chapter, wherein the Apostle opens this, as his scope to what went before, that the experience of Believers among the Gentiles, and of Justiciaries among the Jews, might confirm his former Doctrine of Justification by Faith, and not of Works. The first part of the experience touching the Gentiles, is this, The Gentiles (saith he) which did not follow after the righteousness of works, attained true righteousness, viz. that righteousness which is by Faith: Therefore that is the only ground of Justification, which is by Faith, and not of Works.  Vers. 31. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 
The other part of the experience, is of the unbelieving Jews; The Israelites (saith he) followed after the law of righteousness, that they might be justified according to that, but attained not that righteousness which is by works, because righteousness by the Law is impossible▪ Therefore Justification is not by Works, or according to the Law, but of Faith.  Vers. 32. Wherefore? because they sought it not by Faith, but as it were by the works of the Law; for they stumbled at that stumbling stone. 
That he might further make use of this experience, he inquires after the cause, why the Jews that followed after the Law, did not attain to righteousness: By way of answer, he assigns a threefold cause: The first is, because they did not seek after righteousness by Faith, which is the only ground of Justification.  
Another cause, in as much as they sought after righteousness by works, which way is impossible, not only because no man could perfectly observe the Law, but also because good works, which the followers after legal righteousness, without Faith perform, are not worthy the name of good works, they have only the show of good works, and they that affect Justification thereby, fond desire to be justified, as it were by works, or a show of good works. The third cause, because they knew not Christ, by reason of his humility, and the infirmity of his flesh, in whom they should believe, that they might be justified, but despised him, and to their own destruction set themselves against him, stumbling at him, as at a stumbling stone.  Vers. 33. As it is written; Behold, I lay in Zion a stumbling stone, and rock of offence; and whosoever believeth on him shall not be ashamed. 
Both parts of this experience he confirms from the Prophet's prediction, Isai. 8.14. and 28.16. after this manner: Behold I will lay (saith God) Christ in the Church, whose beginning is out of Zion, a tried stone, a rock of offence (as the incredulous Jews have experienced) and whoever believeth in him, in the expectation of him, that is, in his righteousness and life eternal, he shall not be frustrated, as the believing Jews have found by experience: And thus the Apostle hath firmly proved that we are justified by Faith.    

CHAP. X.  
HE further prosecutes the argument of the Jews temporal rejection; showing this to be the cause, in that the Jews foolishly and stubbornly rejected the righteousness of God in Christ.  
There are two parts of the Chapter. In the first he shows the folly of the Jews, to ver. 14. In the other, their stubbornness, to the end of the Chapter.  Vers. 1. Brethren, my hearts desire, and prayer to God for Israel is, that they might be saved. 
The Apostle being about to show the just causes of the Jews rejection, he prefaces, as before, from his good affection, lest any thing should be thought to be spoken by him, out of hatred.  Vers. 2. For I hear them Record, that they have a zeal of God, but not according to knowledge. 
He shows their preposterous zeal for God to be the cause of his affection, which zeal was worthy of humane commiseration, though it was not to be commended, because it did not arise out of knowledge, but ignorance, therefore it was blind zeal, the zeal of fools.  Vers. 3. For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. 
He proves the folly of the Romans, by six Arguments.  
The first Argument. Out of ignorance of the righteousness of God, imputed to us by Faith in Christ, they affected the inherent righteousness of their own works, and proudly rejected the righteousness of Christ offered to them: Therefore they betrayed their folly.  Vers. 4. For Christ is the end of the Law for righteousness to every one that believeth. 
The second Argum. Christ is the end of the Law, for righteousness, to him that believes, i. e. the whole Law is therefore given, that men acknowledging their sins, manifested by the Law, might flee unto Christ, and might obtain righteousness by Faith: Therefore the Jews did foolishly, who making a show of the Law, did not acknowledge Christ, which is the end of the Law.  Vers. 5. For Moses describeth the righteousness which is of the Law, that the man which doth those things shall live by them. 
Argum. 3. The righteousness of the Law, or Works, as Moses testifies, confers life upon none, but those that perform all things that are commanded in the Law, which is impossible: Therefore the Jews foolishly affected such a kind of righteousness.  
Vers. 6. But the righteousness which is of Faith, speaketh on this wise; Say not in thine heart, who shall ascend into heaven▪ that is, to bring Christ down from above.  
7. Or who shall descend into the deep? that is, to bring Christ up again from the dead.  
Argum. 4. The righteousness of Faith (as the same Moses witnesseth) forbids those that believe in God, from being troubled for those things, which are so difficult, or impossible, as to ascend into heaven, or to descend into the deep: Because seeing Christ hath already overcome those difficulties, descending from heaven, and rising from the dead, to be any further troubled, how to attain righteousness, life eternal, and freedom from death, is no less than to destroy the foundations of the Christian Religion, and to inquire how it was possible to descend from heaven, or rise again from the dead: Therefore the Jews betray their folly, who renounce this righteousness of Faith.  Vers. 8. But what saith it? the word is nigh thee, even in thy mouth, and in thy heart, that is, the word of Faith which we preach. 
Argum. 5. The righteousness of Faith, as it gives security to those that believe, touching the difficulties in the way of salvation, so also it holds forth an easy way to righteousness and salvation: For the Word of God, or the Word of the Gospel, the same which the Apostles preached, is near us, that receiving it into our hearts, we may acquiesce in it, and confess the truth of it with the mouth; As if he should say to us, Be not troubled, cast your care upon God, and believe him that speaks in the Gospel, and show forth your Faith by your works: Therefore the Jews rejecting this easy way of righteousness propounded, are very foolish.  Vers. 9 That if thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. 
Argum. 6. Opening and confirming the former; The sum of the Gospel is propounded under this most sweet condition, viz. If thou appliest with sincere affection to thyself the redemption procured by Christ, and manifested in his Resurrection by the power of God, and studiest to glorify Christ with a sincere confession, without doubt thou shalt obtain salvation: Therefore the Jews refusing this condition of Justification and Salvation, betray their folly.  Vers. 10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. 
This he confirms with five reasons:  
The first Reason is, From the connection of Faith in the heart, and confession in the mouth, according to the order appointed by God, which is, that by Faith from the heart in Christ Jesus, we might obtain righteousness or Justification; and that, justified by Faith, we might proceed to the possession of Salvation, glorifying Christ, by confession of the mouth, or outward works: Therefore they ought to be joined, Faith in Christ from the heart, and confession of Christ in the mouth: or inward Faith, and outward works, aught to be joined together.  Vers. 11. For the Scripture saith, Whosoever believeth on him, shall not be ashamed. 
Reason 2. Confirming the connection of true Faith and Salvation, from the testimony of Isai. 28.16. which shows, that they shall not be frustrated in their hope, or their expected salvation, whoever believe in Christ: Therefore the connection of Faith and Salvation is firm.  Vers. 12. For there is no difference between the Jew and the Greek, for the same Lord over all, is rich unto all that call upon him. 
Reason 3. Confirming the generality of the connection, betwixt Faith and Salvation, there is no distinction of Jew or Gentile, nor exception made with God of any that believes: Therefore every one that hath Faith, without exception, shall be saved, as well Jew as Greek.  
The same] Reason 4. Confirming the universality of the connection, between Faith, and confession of the mouth, or sincere calling upon God and Salvation: The Lord Jesus Christ is the same, and always like himself, and rich in his grace to all that call upon him: Therefore all that believe, and call upon Christ by Faith, or confessing him with their mouth, shall be saved.  Vers. 13. For whosoever shall call upon the Name of the Lord, shall be saved. 
Reason 5. Confirming the connection betwixt true confession of the mouth, or calling upon Christ through Faith, and Salvation, from the testimony of joel 2.32. who pronounceth, All that call upon the Name of the Lord, shall be saved.  

The second Part.  
Vers. 14. How then shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher?  
15. And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!  
The second part of the Chapter, wherein he shows the stubbornness of the Jews, answering the objections which might have made for their excuse.  
The first objection is from the conjunction of the means ordained to the righteousness of Faith, after this sense.  
Seeing it is impossible for those that believe not to call upon the Lord Jesus, or for those that hear not the Word, to believe; or those that have not the Word preached to them, that they should hear, or the Word to be preached to whom the Messengers are not sent, (which connection is gathered from the words of Isaiah, who joins together the Gospel and the Preachers; the sending of Messengers, and the Hearers rejoicing; the fear, or the coming of the Preachers with gladness in those that received them.) It follows, that the Jews are to be excused, at least from a stubborn rejecting of Gospel righteousness, because they heard not the Gospel.  Vers. 16. But they have not all obeyed the Gospel: For Esaias saith, Lord, Who hath believed our report? 
The Apostle answers, That the Jews heard and did not believe, which he proves from the Prophet's complaint, bewailing, that few believed the word of the Prophets: Therefore the Jews are not to be excused from stubbornness.  Vers. 17. So then Faith cometh by hearing, and ●earing by the Word of God. 
From the same testimony he confirms the connection of Faith, hearing, and the Word of God, that he might draw on the unbelieving Jews, and provoke those that believed to use the means.  Vers. 18. But I say, have they not heard? yes verily, their sound went into all the earth, and their words unto the ends of the world. 
He repeats the Objection, and answers that the allegation, to wit, that the Jews did not hear the Gospel, was false; because the sound of the Gospel went throughout the whole world, as the voice of the day and night, as it is said, Psal. 19.5. to which place the Apostle alludes.  Vers. 19 But I say, Did not Israel know? first Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish Nation I will anger you. 
Another Objection, But perhaps the Israelites did not know, or understand the offer of the Gospel, but through ignorance refused the doctrine they understood not: Therefore they may be excused in point of pertinacy.  
He refels this Objection, by a threefold testimony of Scripture; The first is out of Moses, Deut. 32.21. who foretells, that because of the Covenant of Grace rejected, or the conjugal Covenant violated, it should come to pass that the Jews should be rejected from the Covenant, and that the Gentiles should be taken in, in their stead: Therefore the Jews are guilty of stubborn refusing grace.  Vers. 20. But Isaiah is very bold, and saith, I was found of them that sought me not, I was made manifest to them that asked not after me. 
The second Testimony from Isaiah 65.1. who boldly, i. e. not fearing persecution from his people, foretells, that, for the Jews frowardness, and stubborn rejecting of grace, it should come to pass, that God casting off the Jews, would take the Gentiles that sought him not, into communion with him by faith.  Vers. 21. But to Israel he saith, All day long I have stretched forth my hands, unto a disobedient and gainsaying people. 
The third Testimony, wherein out of Isa. 65.2. he proves in express terms, that the Jews were condemned for their rebellion: Because God all the day long, or all the time of his forbearance, did offer himself to them as a Father, with his arms spread forth, but they refused him: Therefore the Jews are guilty of rejecting his grace, and for this cause are justly cast off by God.    

CHAP. XI.  
THe Apostle mitigates his speech of the Jews rejection in this whole Chapter: And that the Gentiles might not wax proud against the Jews, as altogether abjects and lost, he proves by eighteen Arguments that the Jews are not to be despised.  Vers. 1. I say then, hath God cast away his people? God forbid; for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 
Argum. 1. God hath not cast off all and every one of the Jews, He hath not cast off his Elect people: Therefore the Jews are not to be despised, as if they were all castaways. This Argument he backs with three Reasons.  
Reas. 1. I Paul come of that Nation, and yet not a castaway: Therefore not all and every one of the Jews are cast off.  Vers. 2. God hath not cast away his people which he foreknew. 
Reas. 2. The Elect people whom he fore-knew is not rejected because of the Election, and the unchangeableness of his love: Therefore all are not cast-off.  
Vers. 2.— Wot ye not what the Scripture saith of Elias? how be maketh intercession to God against Israel, saying,  
3. Lord, they have killed thy Prophets; and digged down thine Altars, and I am left alone, and they seek my life.  
4. But what saith the answer of God unto him? I have reserved unto myself seven thousand men, who have not bowed the knee to the Image of Baal.  
5. Even so then at this present time also there is a remnant according to the election of Grace.  
Reas. 3. As in the times of Elias, when the whole Nation seemed to him to be lost and cast away, God reserved to himself seven thousand of his Elect: So in this temporal rejection of the Jews, God hath reserved some, according to the Election of Grace: Therefore all are not cast off.  Vers. 6. And if by Grace, then is it no more of Wo●ks; otherwise Grace is no more Grace. But if it be of Works, then is it no more Grace, otherwise Work is no more Work. 
From hence the Apostle infers two Conclusions; the first answering the design of this Epistle, viz. That the Election, seeing it is of Grace, not of any Works foreseen, because in the matter of Election, Grace and Works (as causes) mutually destroy each other: For if Grace be the cause of Election, Works are not; And on the contrary: But Grace is the cause, as hath been said: Therefore Works fore-seen are not the cause.  Vers. 7. What then? Israel hath not obtained that which he seeketh for, but the Election hath obtained it, and the rest were blinded. 
The second Conclusion, showing what was said before, Chap. 9 vers. 31. of the Israelites, who sought for Righteousness by the Law, and did not attain it, is to be understood only of the Reprobate: For the Elect Israelites obtained Righteousness, which they sought for by Grace, in the Messiah, but the rest, that is the Reprobate, were hardened.  Vers. 8. According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear unto this day. 
That the Reprobate were hardened, he proves by a twofold Testimony: The first is of Isaiah 29.16. and 6.9. where God is said in his Righteous judgement, to have smitten this perverse people with the punishment of blindness and stupidity, or, for the contempt of his Word, to have given up to a reprobate sense, that they might not discern the Grace of God offered in the Gospel; which judgement lay upon the multitude, till the time of the preaching of the Gospel.  
Vers. 9 And David saith, Let their Table be made a snare, and a trap, and a stumbling-block, and a recompense unto them.  
10. Let their eyes be darkened, that they may not see, and bow down their back always.  
Another Testimony is from David, Psal. 69.23, 24. who (as a type of Christ) prays against his enemies, that all the benefits of God, and the Gospel also tendered to them, might be to them an occasion of ruin, that afterwards they might savour nothing but earthly things, who being so often warned of God, would not relish heavenly things, and that in just revenge of their unthankfulness.  Vers. 11. I say then, have they stumbled that they should fall? God forbid. But rather through their fall, salvation is come unto the Gentiles, for to provoke them to jealousy. 
He repeats the first Argument, to prove that the Jews were not to be despised, and he adds a second: The Jews are not cast off, that all, and every one of them should perish, that are of this Nation; but that salvation through Christ refused by the Jews, might come to the Gentiles, that the Gentiles being converted unto God, might provoke the Jews to jealousy, and by consequence to Repentance: Therefore the Jews are not to be despised.  
The Jews are provoked to jealousy, when they see themselves shut out from God, and scattered, that they might not be a Church: But the Gentiles in their room to be taken of God into his bosom, wherein before the Church of the Jews had been cherished.  Vers. 12. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles: how much more their fullness? 
Argum. 3. As the ruin of the Jews turned to the good of the Gentiles, so also, and much more, the restitution of the Jews, shall prove an advantage to the world, and the Gentiles: Therefore, so far should it be from us to despise the Jews, as wholly cast away, that on the other side, their Conversion is to be wished and hoped for.  
Vers. 13. For I speak to you Gentiles, in as much as I am the Apostle of the Gentiles, I magnify mine office:  
14. If by any means I may provoke to emulation them which are my flesh, and might save some of them.  
Argum. 4. I myself am an Apostle of the Gentiles, so much the more earnestly do I bestow my Ministry in converting as many as I can, and magnify my office, to this end, that I might provoke the Jews, my Kinsmen, not to suffer you only to enjoy the privilege of the Sons of God, but that they would join themselves unto you, and so might be saved: Therefore it is your duty not to despise them, as altogether cast off, but to labour with me that they may be saved.  Vers. 15. For if the casting away of them be the reconciling of the world: what shall the receiving of them be, but life from the dead? 
Argum. 5. If the casting off the Jews, is through the goodness of God turned to an occasion of reconciling the Gentiles, from the conversion of the Jews, is not such a change for the better to be expected amongst the Gentiles, as if it was a kind of Resurrection from the dead? Therefore the Jews are not to be despised, as altogether cast off, but their conversion is to be desired and hoped for: For when God shall again resume his ancient people, what wonder if he shall pour out upon all the Churches a greater plenty of his Spirit? What wonder if he take away those destructive Heresies and Schisms, wherewith the Christian Churches amongst the Gentiles, was almost oppressed even to death, and unite them more firmly among themselves, and with the Church of the Jews? That this hereafter shall be the happy condition of the Churches, about the time of the Jews conversion, the Apostle would not have us despair, who propounds to us, as it were, a Resurrection from the dead, to be hoped for by us, in the change of the Church's condition.  Vers. 16. For if the first fruit be holy, the lump is also holy; and if the root be holy, so are the branches. 
Argum. 6. The Nation of the Jews, by virtue of the Covenant with their Fathers, is consecrated unto God, and is honoured with the dignity of Federal Holiness, descending from their Fathers that were in Covenant: As the lump and harvest is sanctified in the first fruits, and the branches in the consecrating of the root: Therefore the Jews are not to be contemned as wholly cast away.  Vers. 17. And if some of the branches be broken off, and thou being a wild Olive-tree wert graffed in amongst them, and with them partakest of the root and fatness of the Olive-tree: 
Some unbelieving Jews, as branches, are broken off from the Olive-tree, (from the Church of the holy Patriarches) and thou a Gentile, being as a wild Olive, far from the Covenant of God, art implanted in their stead, and so made partaker of the privileges of that Church, and holy Covenant, as of the fatness of the Olive-tree: Therefore thou oughtest not to despise the Jews.  Vers. 18. Boast not against the branches: But if thou boast, thou bearest not the root, but the root thee. 
Argum. 8. If thou shalt boast against the Jews, as more worthy than they, thou behavest thyself no less foolishly, than the branches born by the root, should boast against the root which bears them: Therefore thou oughtest not to despise the Jews.  
Vers. 19 Thou wilt say then, the branches were broken off, that I might be graffed in.  
20. Well; because of unbelief they were broken off, and thou standest by Faith: Be not highminded, but f●ar.  
Argum. 9 In answering the objection it is propounded; It's true the Jews are rejected, that upon this occasion thou mightest succeed them in the Church, but seeing they for their unbelief are rejected, and thou standest by Faith, thou hast no reason to insult over and despise the Jews, but rather to fear and to take heed to thyself that thou sin not, and be punished: Therefore oughtest thou not to contemn the Jews, as if altogether cast off.  Vers. 21. For if God spared not the natural branches, take heed lest he also spare not thee. 
Argum. 10. Confirming the former; If God spared not the proud Jews, the natural branches of the holy Church, he will not spare the Romans, or any insulting Gentiles, to wit, branches graffed in: Therefore thou being a Gentile, oughtest not to despise the Jews.  Vers. 22. Behold therefore the goodness and severity of God: on them which fell, severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou shalt be cut off. 
Argum. 11. Unless thou continue in the Faith and obedience unto Christ, considering the severity of God against the Jews, and his goodness towards thee, thou also shalt be broken off, and cast away: Therefore unless thou wilt be rejected, keep thyself in the fear of God, and despise not the Jews.  Vers. 23. And they also, if they bide not still in unbelief, shall be graffed in: for God is able to graft them in again. 
Argum. 12. Even as thou, unless thou continue in the Faith, shalt be cut off: So the Jews, if they continue not in unbelief, they shall again be graffed into the holy Church of the Patriarches; yea, verily, the restoring of the Jews, according to the omnipotent goodness of God, is not to be despaired: Therefore the Jews are not to be despised by thee.  Vers. 24. For if thou wert cut out of the Olive-tree, which is wild by nature, and were graffed contrary to nature in a good Olive-tree: how much more shall these which be the natural branches, be graffed into their own Olive-tree? 
Argum. 13. If God implant the Gentiles, (as branches out of the Covenant of Grace) into the Church of the Patriarches, much more will he restore the Jews, which are natural branches of that Church.  
Vers. 25. For I would not brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits) that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.  
26.— And so all Israel shall be saved, as it is written,  
Argum. 14. I open a mystery unto you, and out of special Revelation declare, that this hardening of the Jews, was not universal, nor of all, but in part, or of some only, and that but for a certain time, viz. till the fullness of the Gentiles was brought in: Therefore ought you not to lift up yourselves, or contemn the Jews. By the fullness of the Gentiles, he means, that great multitude of the Gentiles, such as was not before the conversion of the Jews; with the coming in of which multitude to the true Religion, Israel shall be provoked to return unto the Lord Jesus Christ, or to true Faith in the Messias, from whom they had departed through unbelief; and so all Israel, i. e. the multitude of the Jews, the body of that dispersed people, shall be converted.  
Vers. 26.— There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob.  
27. For this is my Covenant unto them, when I shall take away their sins.  
He confirms this Prophecy out of that of Isai. 29.26. and 27.3. Where he foretelleth that the Messias should come of the Jews Church, according to the flesh, the true REDEEMER, to redeem his Nation from the guilt and bondage of sin, pardoning their sins, and that he should take them into the Covenant of Grace, to the full abolishing of sin, which when it should be, the Apostle hath now declared.  Vers. 28. As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the Father's sakes. 
Argum. 15. Although the rejected Jews (so much as concerns the Gospel, refused by those reprobate Jews) are accounted of God, as enemies, for your advantage: yet in respect to the election of this people, that they might above all other Nations be esteemed the people of God; and in respect to the Elect in this Nation, the Jews are loved, because of the Covenant betwixt God and their Fathers: Therefore for the very same reason ought they not to be despised, but loved by you.  Vers. 29. For the gifts and calling of God are without repentance. 
Argum. 16. Preventing an objection; Although this Nation by just desert, may seem to fall from all its privileges, yet because of the gifts of special grace bestowed, (and in particular, their calling according to his purpose) whether upon any Nation above others, or upon any man above others, are unchangeable, which God will never wholly cut off, or recall, but will in the conversion of this people make it appear that they are firm: Therefore this Nation ought not to be contemned by you, but to be had in honour rather.  
Vers. 30. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:  
31. Even so have these also now not believed, that through your mercy they also might obtain mercy.  
Argum. 17. It is every way to be believed, that God will manifest as much grace to the Jews, by occasion of that mercy showed to you Gentiles, as he hath showed to you Gentiles heretofore disobedient, by occasion of the stubbornness and unbelief of the Jews: Therefore the Jews are not to be despised, as altogether cast off, but their conversion is rather to be endeavoured.  Vers. 32. For God hath concluded them all in unbelief, that he might have mercy on all. 
Argum. 18. After this manner, The most wise Providence of God hath so ordered the business of saving his own, that all being found in sin and rebellion, might have no matter of boasting, and whoever should obtain Salvation, might ascribe all to Divine bounty: Therefore the Jews are not to be despised, as wholly cast off, but the work of Divine mercy towards this people, in the time appointed, is to be expected.  Vers. 33. O the depth of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his waves past finding out? 
The Apostle shows a twofold use of this argument, as also of the foregoing Doctrine, especially concerning the election of some, and the reprobation of others.  
The first is, that we may admire and celebrate the depth of the riches of the ineffable Wisdom of God: Another is, That we seek no further than is revealed, touching the Counsels of God, but even in things revealed, we be wise to sobriety, (because the Counsels of God exceed our capacity, and are indeed unsearchable) glorifying God in all.  Vers. 34. For who hath known the mind of the Lord? or who hath been his Counsellor? 
Three Reasons he adds of both those deductions.  
Reason 1. No creature hath pierced into the mind of God, none was ever of his Counsel: Therefore the Counsels of God are past finding out, we ought not to search after them, but admire and magnify the riches of his Wisdom.  Vers. 35. Or who hath first given to him, and it shall be recompensed to him again? 
Reason 2. God is in no man's debt, or can be, no man merits at his hand, no man can come forth and say, that he hath obliged God by any act of goodness in himself: Therefore they cannot boast, any of the Elect, as if God was bound to them by any Law, that he should appoint them unto life: neither can any of the Reprobates complain, as though he paid not what he ought, seeing he is a debtor to no man.  Vers. 36. For of him, and through him, and to him, are all things, to whom be glory for ever. Amen. 
Reason 3. Confirming the former; All things are of God, as the first Author; All things are upheld by him, as the Preserver; All things tend to him, as the ultimate end: Therefore when it seems good to him to promote his own glory, in the rejection of the Jews, or calling of the Gentiles, in the Election of some, and Reprobation of others, all honour and glory ought to be ascribed unto him by all men for ever. Amen.   

CHAP. XII.  
WE have had the first part of the Epistle, of the way to justification, the latter follows, concerning the right ordering the life of those that are justified.  
There are three parts of the Chapter. In the first he exhorts to Sanctity in general, to ver. 3.  
In the second, he instructs Ministers of the Church particularly, concerning the right use of gifts, to ver. 9  
In the third, he gives common precepts concerning Christian virtues.  Vers. 1. I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 
By an allusion made to the typical manner of sacrificing, under the Levitical Law, he most friendly exhorts them to show forth the fruit of free Justification granted to them by Christ.  
There are three branches of the Exhortation.  
First, That we would present our bodies to God, that is, offer and consecrate ourselves wholly, not only our souls, but bodies also to God as a Sacrifice of thankfulness. The reasons of the exhortation are five, which also contain the properties of this sacrifice.  
The first reason is contained in a vehement entreaty; because the mercies of God before rehearsed, to wit, Election, of his Mercy; Redemption, of his Mercy; Calling, of his Mercy; and Justification, of his Grace and Mercy, require of you this gratitude and thankfulness.  
Living] Reason 2. Because this is a living Sacrifice, wherein nothing is to be slain but sin; and you yourselves shall live consecrated unto God, and shall be preserved unto eternal life.  
Holy] Reason 3. This Sacrifice is truly holy, in the daily offering up whereof, Holiness itself consists.  
Acceptable] Reason 4. Because this Sacrifice will not be rejected of God, as those many legal shadows offered up by hypocrites, but accepted of God.  
Reasonable] Reason 5. Because the act whereby you offer up this Sacrifice to God, is your reasonable, or spiritual service, pre-figured by that typical worship, and so much above that, as spiritual things are above carnal, and the bodies of Saints to be preferred before the carcases of brute beasts.  Vers. 2. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect Will of God. 
The second branch of the Exhortation, That we take heed in life and conversation, that we do not make the pleasure and manners of worldly men our Rule, to which we conform ourselves: This exhortation contains a Reason in itself; because men of the world only savour the honours, pleasures, and profits of this present world.  
Be ye transformed] The third branch of the Exhortation, That we endeavour the transforming of our carnal mind into that which is spiritual, by the daily renewing of our understanding and will. Two Reasons he gives of this Exhortation.  
Discern ye] Reason 1. Because the Law of God, or his Will revealed in the Word, is the Rule to which we ought to conform. 1. Good, teaching and leading us to those things which are good, and making us good. 2. It is acceptable to God, who accepts no obedience, but what is prescribed in the Word. 3. It is perfect, comprehending all things, which appertain to the worship of God, and our salvation: Therefore endeavour after renewing your minds.  
Discern ye] Reason 2. Because without a renewed mind, and spiritual, we cannot discern the proper sense of the divine Will revealed in the Word, and knowing it, we cannot approve, and approving it, we can have no experimental knowledge, how good, acceptable to God, and perfect it is in it srlf: Therefore ought we to endeavour after renovation of mind.  

The second Part.  Vers. 3. For I say, through the Grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of Grace. 
The second part of the Chapter follows; wherein according to his Apostolical authority (which he calls Grace, because granted to him out of ineffable Grace) he charges every one that was among them, in any public office, or any excellency of gift, that he would not think of himself above his fellows, or above the value of his talon, or the measure of his knowledge, but that he would carry himself soberly, and moderately in all things, towards all. The Reasons of this Exhortation are five.  
Reas. 1. God hath distributed to every one not a fullness, but a measure of Faith: Therefore it is fitting that every one should modestly contain himself within that measure.  Vers. 4. For as we have many members in one body, and all members have not the same office: 
Reas. 2. As in the natural body, divers members are deputed to divers operations; So in the Ecclesiastical body of Believers, or the society of the Officers of the Church, divers functions are designed to divers employments: Therefore it is fitting, that each contain himself modestly in his office.  Vers. 5. So we being many, are one body in Christ, and every one members one of another. 
Reas. 3. Included in the same similitude, as in the natural body, many members constitute one body, so in the Ecclesiastical body, all the faithful, in particular all Church-Officers, are one body in Christ: Therefore all aught to concur modestly, every one for his part, to maintain the unity of the body.  
In particular] Reason 4. As in the natural body, so in the Ecclesiastical body, each of the members, are not only of the whole body, but of one another; or every member is intended to promote the benefit of another: Therefore all aught to serve each other, mutually promoting the benefit of each other, and not proudly and imprudently hinder one another.  Vers. 6. Having then gifts, differing according to the Grace that is given to us, whether prophecy, let us prophecy according to the proportion of faith: 
Reas. 5. Those divers gifts which we have, are communcated through the Grace and good pleasure of God, who hath bestowed them: Therefore let us not grow proud, but modestly demean ourselves.  
Whether Prophecy] He descends to particular ordinary public gifts, and to each he prescribes their operations and bounds: He makes two kinds of functions. The first is Prophecy; The second of a Deacon; Prophecy comprehends the handling of the Word; He saith, having Prophecy, let us prophesy, according to the proportion of Faith, i. e. Let us only teach that which God hath propounded to be believed in the Scripture, and that which we solidly know or believe to be the sense of Scripture.  Vers. 7. Or Ministry, let us wait on our Ministering; or he that teacheth, on teaching: 
The second kind of Ecclesiastical functions, is that of Deacon, which contains all the gifts subservient to the Ministry of the Word, as afterward he declares. Concerning which he prescribes, that he which is employed in that office, would contain himself in it, and would not aspire higher, unless orderly called.  
He that teacheth] He subdivides Prophecy into the office of Teachers and Pastors: By Teachers he understands those, who teach by office, and labour in informing of our minds in the knowledge of the Truth, and these he commands that they diligently use their ability in teaching, and wholly give themselves to it.  Vers. 8. Or he that exhorteth, on Exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. 
By Pastors he understands, those who exhort, and labour in moving the affections, and have ability, not only for interpreting the sense of the Scripture, but prudently to apply the Word for the present benefit of hearers, with stirring up the affections. These he commands to attend to Exhortation.  
He that distributes] He reckons up three kinds as it were of Deacons, subservient to the Ministry of the Word. The first is of those that distribute, i. e. by way of Office they are set over the treasury of the Church; the goods of the Church, and the collections of the Saints they dispense to the public uses of the Church; he commands these, that they distribute with simplicity, that is with good fidelity, without acception of persons, and respect to private advantage.  
He that Rules] The second kind, is of those which are otherwise called, 1 Cor. 12.28. Ruling Presbyters, and by office were set to oversee the manners of the people, that scandals might be avoided, and removed from the Church; These he commands, that they diligently and carefully attend to their duty.  
He that shows mercy] The third kind of Deacons, is of those who by office were to show pity, and were set to oversee the poor, the sick, those that were banished, and others that were afflicted in the Church: These he commands, that they attend to their duty with cheerfulness; lest with their frowardness they more afflict those, whom a disease, or poverty, or banishment hath already afflicted. In all these Precepts he distinguishes betwixt themselves divers functions by divers gifts, and divers subjects, setting several kinds of Officers over divers employments; using the like way of commanding in all of them.   

The third Part.  Vers. 9 Let love be without dissimulation: abhor that which is evil, cleave to that which is good. 
The third part of the Chapter, wherein he changes the form of command, and delivers Precepts touching Christian virtues, in number about sixteen.  
Love] The first Precept, That the signs whereby we express our love, should come from a sincere heart, without dissimulation.  
Abhorring] Precept 2. That we so abhor evil or sin, that we suffer not ourselves to be drawn into fellowship with it. And that we so embrace goodness, or virtue, that we suffer not ourselves to be drawn away from it.  Vers. 10. Be kindly affectioned one to another with brotherly love, in honour preferring one another. 
Precept 3. That the love of Christians among themselves, which is founded by the bond of Grace, should be as the love of Brethren, which is founded by the bond of nature, viz. constant and earnest.  
In honour] Precept 4. That in the testifying our opinion by outward signs, concerning the virtue or worth of any one, we do not expect what is due to ourselves, but that we go before others, giving them the honour which belongs to them.  Vers. 11. Not slothful in business; fervent in spirit, serving the Lord: 
Precept 5. Concerning diligence in the duties, which by our Calling are due to God, and our neighbour, That we be not slothful, dull, and cold, as if we had no mind to the doing of the things, but that we undergo those offices with fervency of spirit, and intenseness of zeal, taking the occasion of doing well in the just opportunity; consecrating this ferventness of spirit to God, not to our own private affections.  Vers. 12. Rejoicing in Hope; patient in Tribulation, continuing instant in Prayer: 
Precept 6. Concerning remedies to be used in our afflictions. 1. That we glory in the hope of deliverance. 2. If evils increase, that we behave ourselves patiently. 3. If help seem to be delayed, that we continue in prayers, and give not way to evil.  Vers. 13. Distributing to the necessity of Saints, given to hospitality. 
Precept 7. That we communicate of our goods to the necessities and want of the Saints, especially of those that live amongst us: and that we (by our hospitality freely tendered to them) secure strangers, and those that are banished, which come unto us.  Vers. 14. Bless them which persecute you, bless, and curse not. 
Precept 8. That we do not recompense slanders and reproaches (the ordinary persecution of the world) with revile again, but that we dissolve them by patience, and blessing. And because this is very contrary to flesh, he twice commands it, and the third time forbids the contrary.  Vers. 15. Rejoice with them that do rejoice, and weep with them that do weep. 
Precept 9 He commends to us a brotherly sympathy or fellow-feeling, as well in the adversities, as prosperity of our neighbour, as it becomes the members of the same body.  Vers. 16. Be of the same mind one towards another. Mind not high things, but condescend to men of low estate▪ Be not wise in your own conceits. 
Precept 10. That we promote mutual concord, and bear ordinary infirmities in those that differ from us, and that we do not proudly lift up ourselves against, or above others, but that we condescend to men of low degree, so far as the truth shall give way, always bewaring that we be not puffed up with an opinion of our own wisdom.  Vers. 17. Recompense to no man evil for evil, provide things honest in the sight of all men. 
Precept 11. That we do not recompense injuries with injuries, and because the flesh is ready to make exceptions, he saith, Requite no man evil for evil.  
Providing] Precept 12. That following after honesty, and innocency of life, we cut off all occasion, as well from our-selves of doing evil, as from our adversaries of hurting us, or reviling us.  Vers. 18. If it be possible, as much as lieth in you, live peaceably with all men. 
Precept 13. That we follow peace with all men, Whereunto is added a limitation, if it be possible, and as much as lies in us, that we use all means of peace, and if any thing falls out to the contrary, let it be by another's fault, not by ours.  Vers. 19 Dear beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, and I will repay, saith the Lord. 
Precept 14. Forbidding in particular, more than before, requiring like for like, because we are more prone to revenge. Therefore he friendly forbids private revenge, and commands that we let our anger, and the anger of our adversary to cool, exciting neither by words or deeds, adding a grave Argument, because it belongs to God, either immediately by himself, or else by the Magistrate, to revenge all injuries offered unto us. What is to be done in case of unblameable defence, is to be inquired amongst common places.  Vers. 20. Therefore if thine enemy hunger, feed him, if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. 
Precept 15. Of doing good to our enemies, when opportunity and their necessity requires it: And this Reason is subjoined, because by this we heap coals upon them, that they may either be softened (as metal is melted in the fire) if there be any ingenuity in them; or that their conviction and condemnation might be made so much the more heavy, and that not by ours, but their own fault.  Vers. 21. Be not overcome of evil, but overcome evil with good. 
Precept 16. Tending to the same purpose, but more generally, That in contending with our enemies, we judge rightly of the victory; which is, not that we requite, or overcome evil with evil; for than we are rather overcome of evil, than overcome; but this is the only victory, that by doing well we overcome evil, and this is the victory which here he exhorts us to seek after.    

CHAP. XIII.  
He proceeds to exhort them, that they bring forth fruits worthy of their profession, towards the Magistrate, and men of all conditions. There are two parts of the Chapter. The first of Civil Subjection, to vers. 8. The other of Love; as it respects the second Table of the Law.  Vers. 1. Let every soul be subject to the higher powers; for there is no power but of God, the powers that be, are ordained of God. 
The Exhortation is propounded in the first words: That every soul, or every man, be subject, or subordinate to the higher Powers, i. e. To the Civil Magistrate: The Arguments of the Exhortation are ten.  
For there is no] Argument 1. Because the Magistrate of what kind or order soever, is from God's institution and ordination.  Vers. 2. Whosoever therefore resisteth the Power, resisteth the Ordinance of God; and they that resist, shall receive to themselves damnation. 
The Ordinance] Argum. 2. Because he that is not subject, but resists and opposes the Magistrate, sets himself against the Ordinance of God.  
Damnation] Argum. 3. Because he that resists, brings upon himself revenge, and punishment, as well from God, as the Magistrate.  Vers. 3. For Rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the Power? do that which is good, and thou shalt have praise of the same. 
Argum. 4. Because the office of the Magistrate is ordained of God, that it may restrain the evil, and punish evil deeds, but not what is good: Therefore we ought to be subject unto him.  
Praise] Argum 5. Because the Magistrate confers rewards and praise upon those that do well, and observe the Law.  Vers. 4. For he is the Minister of God to thee for good: but if thou do that which is evil, be afraid, for he beareth not the Sword in vain: for he is the Minister of God, a Revenger to execute wrath upon him that doth evil. 
Argum. 6. Because the Magistrate is the Minister of God for our good; for by the Magistrate God enjoins us things honest and profitable, and takes away those that are evil, which is very advantageous to us.  
For he bears not the sword] Argum. 7. Because he is armed with the sword to punish them that are evil, by that authority which is divinely given him: Therefore it behoves them that are guilty of evil, even in danger of life, to fear, and to be subject.  Vers. 5. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. 
Argum. 8. Because it is necessary to be subject, not only for avoiding the anger of the Prince, and civil punishments, but also for the sake of a good conscience, in respect to the command of God, commanding subjection.  Vers. 6. For, for this cause pay you tribute also, for they are Gods Ministers, attending continually upon this very thing. 
Argum. 9 Because we owe tribute to Magistrates, as to the Ministers of God, who are employed in the defence of the public, and solely attend that: Therefore ought you to be subject unto them.  Vers. 7. Render therefore to all their deuce, tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honour, to whom honour. 
Argum. 10. Brought in by way of conclusion: Because as it is just to give every one his due, so also to the Magistrate tribute, fear, honour is to be paid: Even as all, or some of these belong to the Supreme or inferior Magistrate, and their Ministers.  

The second Part.  Vers. 8. Owe no man any thing, but to love one another: for he that loveth another, fulfilleth the Law. 
The second part of the Chapter follows, wherein he handles holiness of life and love, as in respect to duties of the Second Table. There are six Arguments of this exhortation.  
Except this] Argum. 1. Because love is a perpetual debt: Therefore always to be paid.  
Fulfilled] Argum. 2. Because love to our neighbour is the fulfilling of the Law: Therefore always to be endeavoured.  Vers. 9 For this, Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false witness; Thou shalt not covet: And if there be any other Commandment, it is briefly comprehended in this saying; namely, Thou shalt love thy neighbour as thyself. 
Thou shalt not] He strengthens this argument with two reasons: The first is taken from an enumeration of the precepts of the Second Table, all which are referred to love.  Vers. 10. Love worketh no ill to his neighbour, therefore Love is the fulfilling of the Law. 
Reason 2. Because love does no evil to our neighbour, which we are forbidden by the Law: Therefore love is the fulfilling of the Law, and we ought to follow after it.  Vers. 11. And that knowing the time, that now it is high time to awake out of sleep; for now is our salvation nearer than when we believed. 
Argum. 3. Wherein he urges the fruits of Faith in the loving ourselves and neighbours; because this fruitfulness hath been long enough neglected, when we were asleep by nature, and now 'tis time, that we show ourselves raised out of this sleep of sin, and bring forth the fruits of Regeneration.  
For now] Argum. 4. Because our salvation is nearer than when we were first converted to the Faith. We must endeavour so much the more to bring forth the fruits of Faith, and hope of Salvation.  Vers. 12. The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the Armour of light. 
Argum. 5. The night of ignorance and darkness is past, and for the greatest part gone, so much as belongs to the state of corrupt nature, i. e. the end of this corrupt world, and the abolishing of the corruption of our nature: Therefore let the works of darkness and ignorance pass away.  
Let us put on.] Argum. 6. The day, or state of illumination, and complete regeneration in future glory approaches, and in our now begun regeneration shines forth, as in the breaking of the day: Therefore let us put on armour, that we may withstand the Devil, Sin, and the World, always doing that which is good.  Vers. 13. Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: 
Hence he draws a fourfold hortatory conclusion.  
Let us walk] The first exhortation is, that we walk orderly, as it becomes children of the light, regenerate through the grace of the Gospel.  
Riotousness] The second exhortation is, that we abstain from intemperance and all filthiness, particularly from riotousness, and drunkenness, and adulteries, and filthy lasciviousness, (wherewith profane men are wont to pollute themselves in their chambers) and strife, and envy.  Vers. 14. But put ye on the Lord jesus Christ, and make not provision for the flesh, to fulfil the lust thereof. 
The third exhortation is, That we put on Christ, which he saith, rather, than let us put on temperance, and other virtues, contrary to the forementioned vices; for unless in the first place we closely embrace Christ, and his righteousness imputed to us by Faith, that we fetch virtue from this Fountain to good works; our righteousness will not exceed the righteousness of Philosophers and Pharisees. For even then when we perform any thing holy, it is by virtue of the Spirit of Christ. Again, we ought to put on Christ, that his righteousness may cover our nakedness, the imperfection and pollution of our works.  
For the flesh] The fourth exhortation, That being contented with the necessary and lawful use of the creatures, to the health of the body, we take no care to satisfy the immoderate lusts of the flesh, or indulge ourselves in carnal delights; for he that takes too much care for his body, takes too little for his soul.    

CHAP. XIV.  
INstructions concerning the mutual duties, in the use of Christian liberty, of the Faithful, follow: Some of the faithful, as the converted Gentiles, were persuaded of their Christian liberty, or freedom from the yoke of Moses, and did not observe legal Holidays, or choice of meats. Others there were, as some Jews, somewhat weaker in this Article, not sufficiently confirmed about their liberty, who abstained from meats forbidden by Moses, out of a reverence to the Divine Law: They observed Fasts, Holidays, Sabbaths, Calends: Amongst these, there arose a dissension, which hindered the work of the Gospel. To both jointly the Apostle gives precepts, to ver. 13. To them that were strong in the Faith, or in the persuasion of their liberty by themselves, in the remaining part of the Chapter.  Vers. 1. Him that is weak in the Faith, receive you, but not to doubtful disputations. 
The Apostle counsels that they mutually adjoin themselves to those, with whom they were persuaded concerning the abrogation of the Ceremonial Law; as also with those that were weak in the Faith, or in this persuasion, and that they would forbear contentious disputes, concerning which he exhorts both, beginning with those that were strong in the Faith.  Vers. 2. For one believeth he may eat all things; another who is weak, eateth herbs. 
He shows the occasion of the difference and dispute, in the instance of meats, whilst some eat any flesh without any fear of the ceremonial prohibition: Others not persuaded, abstain from those meats forbidden, content with herbs, or any other sort of meat.  Vers. 3. Let not him that eateth, despise him that eateth not: and let not him that eateth not, judge him that eateth, for God hath received him. 
The Apostle forbids discords, betwixt these, and condemning of each others in such a case; using nine Arguments.  
For God] Argument 1. Because God hath taken both into the fellowship of the grace of his Son; therefore it is unworthy that in such a case one should despise or condemn another. For it was unequal that they which were weak, should be contemned by them that were stronger, as superstitious, and Novices: and in like manner, that they which were strong in the Faith, should be condemned as profane by them that were weak.  Verse 4. Who art thou that judgest another man's servant? to his own Master he standeth or falleth; yea, he shall be holden up; for God is able to make him stand. 
Argum. 2. It is unequal to judge another man's servant, without a Call from God, because it concerns his Master, not another, whether he perish or be saved: Therefore in this thing one ought not to condemn another.  
He shall be holden up] Argum. 3. Because he that is a servant of Christ, shall be established by him, who both can and will keep him: Therefore this Judgement is contrary to the judgement of Christ, or, mutual condemning of each other, is a sin.  Vers. 5. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 
He propounds another instance of the occasion of this contention, in observing the days prescribed by Moses, which days some (to wit certain converted Jews) affirmed to be observed before others: But others, (to wit, the Gentiles) out of conscience of their liberty purchased by Christ, equally esteemed those days, with others, not prescribed by the Ceremonial Law. Here the Apostle prohibits contention, and condemning of each other, propounding a rule of due carriage of themselves in such a case, to wit, that every one of them should labour after solid grounds for the supporting their Faith, either for the doing or omitting those things, which were controverted touching the Ceremonial Law; and thus he addeth a fourth Argument; That they would not condemn one another, because in the foresaid case, some might do it with a well-grounded persuasion, and another upon the like foundation might abstain: Therefore it was not fitting that they should condemn one another. For the Apostles in the Council at Jerusalem, freed the Gentiles from the Law of Moses, for the Ceremonial Law was never imposed upon them: But the Apostles taking away from the Jews the necessity of Ceremonies, for some time left them to a free use, till after a season, the Gospel shining forth more clearly, they might plainly see that their Synagogue was to be buried; wherefore the Gentiles might with a full persuasion lay aside those ceremonies, and the Jews observe them; at least so long as the favour of God suffered the Temple at Jerusalem to stand, whereunto the chief ceremonies were tied.  Vers. 6. He that regardeth a day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it; he that eateth, eateth to the Lord, for he giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks. 
Argum. 5. Because the Jew observing a day prescribed by the Law of Moses, and abstaining from meat forbidden, in like manner the Gentile, not observing the Law of Moses, both of them acted (with Thanksgiving) to the glory of God: The Jew, because he had meat enough, not forbidden: The Gentile, because he might eat any meat, gave thanks: Therefore neither to be condemned by the other.  
Vers. 7. For none of us liveth to himself, and no man dieth to himself.  
8. For whether we live, we live unto the Lord: and whether we die, we die unto the Lord: whether we live, therefore, or die, we are the Lords.  
9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.  
He confirms the end propounded to him that did observe, and to him that did not observe the ceremonies, and withal adds a sixth Argument. They that are not in their own power, but another's, nor live to themselves, nor die to themselves, but only to Christ, they are bound to direct their actions, and omissions, to the glory of Christ, as also not to condemn their fellow-servants: But we, or none of the Faithful lives or dies to himself, nor is at his own dispose, ver. 7. But we live and die to Christ, to his honour, to whom appertains the care over us in life and death, ver. 8. which he proves, because Christ died and rose again to this end, that he might be Lord over his Redeemed ones, living and dying: Therefore it follows, that the Faithful ought not to condemn or contemn one another.  Vers. 10. But why dost thou judge thy Brother? or why dost thou set at nought thy Brother? for we shall all stand before the judgement Seat of Christ. 
Argum. 7. The Faithful are Brethren, whether Jews or Gentiles: Therefore they ought not to judge or contemn one another.  
We shall appear] Argum. 8. All are to be judged at the Tribunal of Christ: Therefore all aught to take heed that they do not rashly condemn one another.  Vers. 11. For as it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 
That he confirms by the testimony of Isaias, foretelling, Chap. 45.23. that Christ shall be Judge of all, and that all shall acknowledge subjection to him, as to God.  
Vers. 12. So then every one of us shall give account of himself to God.  
13. Let us not therefore judge one another any more.  
Argum. 9 Drawn from the former, Every one is to give an account of himself to Christ, ver. 12. Therefore every one ought to prepare himself for the Judgement Seat of Christ, and not to judge his Brother.  

The second Part.  Vers. 13. But judge this rather, that no man put a stumbling-block, or an occasion to fall in his Brother's way. 
The second part of the Chapter follows, wherein after the conclusion of his general Exhortation, he begins a special, properly belonging to them that are strong, that they abuse not their liberty, with offence to the weak, vers. 13.  Vers. 14. I know and am persuaded by the Lord jesus, that there is nothing unclean of itself: but him that esteemeth any thing to be unclean, to him it is unclean. 
He prevents an Objection: Some might say, I am persuaded by the Grace of Christ, that no meat is impure or prohibited under the Gospel: Therefore I may eat any meat indifferently: He answers by denying the consequence, because pure meat, is made impure to him that eats, after two sorts: First, if he that eats thinks it unlawful.  Vers. 15. But if thy Brother be grieved with thy meat, now walkest thou uncharitably; Destroy not him with thy meat, for whom Christ died. 
Secondly, Meat is impure, if any one (persuaded of his liberty) eat to the offence of his Brother: In which case, he proves that he must not eat with scandal, or that he must take heed, that he abuse not his liberty, and that by eleven Arguments.  
Argum. 1. It fights against charity, to act in things indifferent to the offence of the weak: Therefore we must not abuse our liberty.  
Destroy] Argum. 2. To lay a stumbling block before the weak, from the nature of the deed, tends to the destruction of a Brother for whom Christ died, and he that puts an offence in his Brother's way, in a judicial sense, destroys his Brother: For as much as in him lies, he is the cause of bringing destruction upon him: Therefore we must not abuse our liberty.  
For whom] Argum. 3. He that eats with offence, thereby opposes the merit of Christ's death, and the intent of it, for he died that the weak might be saved: but he that eats with offence, doth what is in him, to destroy him that is weak: Therefore we must not abuse our liberty.  Vers. 16. Let not then your good be evil spoken of. 
Argum. 4. Eating with offence causeth the Christian Faith to be evil spoken of, and to be brought into contempt, and that Christian liberty be evil reported of, by those that are weak, and without: Therefore we must not abuse our liberty.  Vers. 17. For the Kingdom of God, is not meat, and drink, but righteousness, and peace, and joy in the Holy Ghost. 
Argum. 5. Because (as it is, 1 Cor. 8.8.) meat and drink nothing promote the spiritual Kingdom of Christ, but righteousness, peace, and joy, and the other fruits of the Spirit: Therefore we are bound to abstain from meats, or things indifferent, when there is danger, that by an unseasonable use of our liberty we should disturb the Kingdom of Christ.  Verse▪ 18. For he that in these things serveth Christ, is acceptable to God, and approved of men. 
Argum. 6. They that use these, as meat, drink, and the like indifferent things, wisely to the service of Christ (taking them by his leave, and abstaining, that the work of Christ may be promoted) are acceptable to God and men: Therefore we are to use our Christian liberty without offence.  Vers. 19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 
Argum. 7. By way of Consequence from the former Argument, drawn by way of Exhortation. So must we use our liberty, that, by peace and edification of others, the Kingdom of Christ may be promoted: Therefore we must not use our Christian liberty, but so far as it may be most serviceable to peace and edification.  Vers. 20. For meat, destroy not the work of God: all things indeed are pure; but it is evil for that man who eateth with offence. 
Argum. 8. The work of God ought not to be destroyed, or the salvation of thy Brother brought into danger, for a light matter (as the use of a certain kind of meat at a certain time:) Therefore we must not eat with offence.  
All things] He prevents an Objection: Some might say, all things are lawful, i. e. those meats whereof we speak. He answers, It is true, considering the things by themselves, but they are unlawful (in case of scandal) to him that eats with offence, to them that are weak.  Vers. 21. It is good neither to eat flesh, nor to drink Wine, nor any thing whereby thy Brother stumbleth, or is offended, or is made weak. 
Argum. 9 It is good to abstain from all meat and drink, when there is danger that our Brother, in the matter of Religion, may be made worse, by our using meats and drinks: Therefore in such a case we ought to abstain.  Vers. 22. Hast thou Faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 
He here meets with an Objection: I have Faith concerning my liberty, and it is necessary that I profess it. He answers, by denying that profession is necessary, by way of fact, in matter of scandal, because liberty consists no less with abstinence, than the use of the thing; wherefore he commands that the Objector be content in such a case, concerning the liberty of his Faith, by an inward professing of it towards God.  
Blessed] He confirms his assertion by an Aphorism, wherein the tenth Argument is contained. He is blessed, who (in that he certainly knows to be lawful for him, that he may use it, or refrain from it) so using his liberty, that by abusing of it to the offence of others, he make not himself guilty of condemnation: Therefore in such a case we must refrain.  Vers. 23. And he that doubteth, is damned if he eat, because he eateth not of Faith; for whatsoever is not of Faith, is sin. 
Argum. 11. There is danger, lest a weak and doubtful person, should be drawn by the mere example of him that eats, to eat with a doubting conscience, and sin, running headlong into the guilt of condemnation: Therefore in such a case we must abstain.  
By this Argument he deters the weak, from eating with a doubtful conscience by the example of any man; and he deters the strong from unseasonable eating, lest he be the cause of another man's sin and guilt.  
Whatsoever] He proves him to sin that eats with a doubting conscience, because he eats not of Faith, or out of persuasion, that the deed is lawful; and whatever is not done of Faith, that it may be a lawful deed, he pronounceth it to be sin.    

CHAP. XV.  
THere are two parts of the Chapter: In the former part the Apostle proceeds in his Exhortation to them that are weak in the Faith, touching Christian Liberty, how they should carry themselves towards the weak, to vers. 13. In the other part is contained the conclusion of the Epistle, to the end.  Vers. 1. We then that are strong, aught to bear the infirmities of the weak, and not to please ourselves. 
That which concerns the first, Because no agreement in differences about the use of things indifferent can probably be expected without sin, unless they that are strong carry themselves decently towards them that are weak in the use of their liberty: Therefore he exhorts, that they would so do, and bear the infirmities of the weak, patiently bearing with them, and by prudent counsel, pardoning them as those that are weak in that matter. The Arguments of his Exhortation are seven.  
To bear] Argum. 1. It's the duty of the stronger, both by the Law of Nature, and by Divine Law, to bear the burdens of the weak: Therefore the strong in Faith in these things indifferent ought to bear with the infirmities of the weak.  
Please] Argum. 2. The stronger which refuse to perform this duty towards the weak, will be found guilty of self-love, only minding their own private advantages: Therefore the weak are to be born with.  Vers. 2. Let every one of us please his neighbour for his good to edification. 
Argum. 3. Because every man is bound to please his neighbour, when it may be done to his edification, and for his good. He adds to Edification, lest we fall into sin for the sake of any one.  Vers. 3. For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee, fell on me. 
Argum. 4. Whereby the former is confirmed, from the example of Christ: Christ not respecting his own profit, but our infirmity, and salvation, pleased not himself, but us: which he proves, because our sins (which in their nature are injuries unto God) Christ bore, that he might free us from deserved punishments, and he put his shoulders to bear our burden: Therefore for the sake of them that are weak, we ought to depart from our right, at least in things indifferent, that they may be saved.  Vers. 4. For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. 
He proves that this example is to be imitated, from the general scope of the Scriptures, which is our edification (in faith and obedience) by promises, precepts and examples: that we in all our tribulation, patiently obeying the Will of God, might have consolation and hope through the Scriptures.  Vers. 5. Now the God of patience and consolation, grant you to be likeminded one towards another, according to Christ jesus. 
He concludes the Argument with prayer, that God, who is the fountain of patience and comfort, would give unto them the same affection one towards another, according to the example of Christ, i. e. that they might think the same thing, according to the doctrine of Christ, and might love one another, for if love abounded, there would be agreement in things indifferent.  Vers. 6. That you may with one mind, and one mouth, glorify God, even the Father of our Lord jesus Christ. 
The end of his prayer is, that all strife and discord being removed, with one heart and mouth they might glorify God, even the Father of Christ, who hath given us the adoption of Sons, and joined us amongst ourselves, by the bond of Brethren, with Christ.  Vers. 7. Wherefore receive ye one another, as Christ also received us to the glory of God. 
Argum. 5. In like manner by the example of Christ, drawn from what was abovesaid, by way of exhortation, Christ had compassion on us, took us weak ones, and unworthy into fellowship with him, to the glory of God, pardoning our sins: Therefore we ought to take into our fellowship of love and peace, those that are weak, and (as they may seem) unworthy, passing by their infirmities.  Vers. 8. Now I say that jesus Christ was a Minister of the Circumcision for the truth of God to confirm the promises made unto the Fathers. 
Argum. 6. Again also from the example of Christ; Christ was a Minister of the Circumcision, or to the Jews, preaching amongst them, and undergoing all the offices of a Minister, by reason of the Covenant that was made with their Fathers: Therefore it behoves all Christians, to be of the same mind with Christ, towards the Jews (which are weak in the Faith) even because of the Covenant with their Fathers.  Vers. 9 And that the Gentiles might glorify God for his mercy, as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy Name. 
Argum. 7. Again from the example of Christ, who preached among the Jews, not only that he might promote the completing of the Truth of God, and the promises made to the Patriarches, but also to this end, that the Gentiles converted by and with the Jews, might glorify God together: Therefore it is most unworthy that the Jews and Gentiles should contemn one another for things indifferent.  
Wherefore] As concerning the Gentiles, he proves out of the Scripture, that Christ intended to call them into the fellowship of the Jews, by a fourfold testimony: first, out of Psal. 18.50. Wherein Christ under the type of David, promiseth that he will preach the Name of God amongst the Gentiles.  Vers. 10. And again he saith, Rejoice ye Gentiles, with his people. 
The second proof is taken out of Deut. 32.43. wherein the Gentiles are commanded to rejoice, with the Jews, as the people of God: Therefore the Gentiles are joined with this people.  Vers. 11. And again, Praise the Lord, all ye Gentiles, and laud him all ye people. 
The third proof is taken out of Psal. 117.1. The Gentiles are commanded to praise God: Therefore they shall obtain mercy.  Vers. 12. And again, Isaiah saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. 
The fourth proof is taken out of Isaiah 11.10. Christ shall reign as King over the Gentiles, and the Gentiles shall believe in him: Therefore they shall be converted.  Vers. 13. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy Ghost. 
He concludes this whole Exhortation, concerning abstaining from the unseasonable use of our liberty, about meats, in case of scandal, with a most ardent prayer: That God would recompense this their Christian abstinence from meats, with the abundance of spiritual gifts, which would create to them more joy, from the comfort of Faith, and the holy Spirit of Peace, than they could otherwise find in all the delights of what meats soever.  
Vers. 14. And I myself also am persuaded of you, my Brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.  
15. Nevertheless, Brethren, I have written the more boldly unto you, in some sort, as putting you in mind, of the grace that is given to me of God:  
16. That I should be the Minister of jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified of the Holy Ghost.  
The other part of the Chapter, containeth the conclusion of the Epistle: wherein he first shows the cause of his writing, and of his not coming yet unto them, that although he was persuaded, that the Romans abounded in grace, and knowledge, whereby they were able to exhort, and instruct one another in all those things whereof he had spoken before; Yet notwithstanding he shows that he hath written the more freely and fully to them; First, Because the advice which he gave them was profitable unto them: Furthermore, because of his Apostolical authority given him by the Grace of God, it behoved him so to attend to his Ministry among the Gentiles, that they being converted and crucified according to the old man, by his Gospel, might be offered unto God, as a Sacrifice sanctified by the Spirit of holiness, and accepted of God through Jesus Christ.  Vers. 17. I have therefore whereof I may glory through jesus Christ in those things which pertain to God. 
That by what is said before his authority might appear, he commends his Apostleship upon a sevenfold account.  
First, from the spiritual effects produced by the power of Christ, which with God is highly esteemed, however men undervalue it.  Vers. 18. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed. 
Secondly, From the conversion of the Gentiles, whereof he durst not speak more than was truth, neither could he say how much he hath done, or what Christ had effected by his Ministry, to the conversion of the Gentiles.  Vers. 19 Through mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ. 
Thirdly, From the signs of his Apostleship, viz. the power and miracles of the Holy Ghost, by which the Gentiles were convinced, touching the certainty of the Doctrine of the Gospel.  
So that] Fourthly, From the multitude of the Gentiles which he conquered by his Ministry, amongst which were all those which lie betwixt jerusalem and Dalmatia, containing as it is thought the space of about a thousand four hundred miles, besides the Provinces adjacent.  Vers. 20. Yea, so have I strove to preach the Gospel, not where Christ was named, lest I should build upon another man's foundation. 
Fifthly, From his founding the Churches of God in those places, the bringing in of whom, as Christ was the only Author, so was it only by Paul's Ministry, and not by any other of the Apostles.  Vers. 21. But as it is written, To whom he was not spoken of, they shall see: and they that have not heard, shall understand. 
Sixthly, Because in his Ministry was most evidently fulfilled what was foretell by the Prophet.  
Vers. 22. For which cause also I have been much hindered from coming to you.  
23. But now having no more place in these parts, and having a great desire this many years to come unto you;  
24. Whensoever I take my journey into Spain, I will come to you, for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.  
Laying a foundation for his excuse in what he said before, that hitherto he had not come to the Romans, ver. 22. and 23. he gives them hopes of his coming, and tarrying a while with them, in his journey, which he intended for Spain: After he should have been refreshed with their company, as with Aromatic odours.  
Vers. 25. But now I go unto Jerusalem to minister unto the Saints.  
26. For it hath pleased them of Macedonia and Achaia, to make a certain contribution for the poor Saints which are at Jerusalem.  
He expresses the time of his coming, after he had been at jerusalem, and had brought the charitable benevolences of the Greek Churches for the relief of the poor Saints in judea.  Vers. 27. It hath pleased them verily, and their debtors they are; for if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things. 
He proves that this benevolence was to be bestowed upon the Jews, because the Gospel came from the Jews to the Gentiles.  
Vers. 28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.  
29. And I am sure that when I come unto you, I shall come in the fullness of the blessing of the Gospel of Christ.  
After he had delivered this collection to the Saints, and had sealed to them this fruit without diminution, he promiseth that he would come unto them. In the mean time he gives them hopes of spiritual blessings by his Ministry to be conferred upon the Romans at his coming, which he speaks, that his coming might be more acceptable, and more fervently desired and expected by them.  Vers. 30. Now I beseech you, brothers, for the Lord jesus Christ's sake, and for the love of the Spirit, that you strive together with me, in your prayers to God for me. 
Lastly, he earnestly entreats their prayers to God, that they would be importunate for him in three requests.  Vers. 31. That I may be delivered from them that do not believe in Judea, and that my service which I have for Jerusalem, may be accepted of the Saints. 
The first is, that he might be delivered from the snares of those that did not believe in judea, which vehemently thirsted after his blood.  
My Ministry] The second Petition is, that the contribution which he was carrying to jerusalem, might be acceptable to the Jews his Brethren.  Vers. 32. That I may come unto you with joy by the will of God, and may with you be refreshed. 
The third Petition is, that he might come with joy to Rome, and rejoice together with them.  Vers. 33. Now the God of peace be with you all. Amen. 
In the mean while, he prays that God would keep them in peace, that the work of the Gospel might not be hindered amongst them.   

CHAP. XVI.  
THe parts of this Chapter chiefly are two. In the first, after the commendation of Phebe, who, as it seems, carried this Epistle to the Romans, Some Saints he salutes honourably of tried fidelity, to ver. 17. In the second part, after exhortations to them that they would beware of Schismatics, he adjoins to his own salutations, the salutations of certain Saints by name, who were with him when he sent this Epistle, and concludes the Epistle with earnest prayers.  
Vers. 1. I commend unto you Phebe our Sister, which is a servant of the Church which is at Cenchrea:  
2. That ye receive her in the Lord, as becometh Saints, and that ye assist her in whatsoever business she hath need of you, for she hath been a succourer of many, and of myself also.  
At Cenchrea there was a Haven near to Corinth, in which little Town a Church collected, the charge which this Church could not bear, it seems Phebe sustained, whose house was freely set open as a common receptacle for Christian strangers, and therefore she is called the Servant of the Church: For it does not seem that she was of the company of poor Widows, which the Church maintained at their public charge, (1 Tim. 5.) but it is likely, that she supplied the office of them, and sustained them at her own cost, because she succoured both the Apostle, and many others: And that she took so great a journey from Greece to Rome, having the care of secular affairs at Rome, (which deserved the cognizance and assistance of the whole Church, and to that end, Apostolical intercession) are not the signs of a poor, but wealthy famous woman, whom therefore he would have received by the Romans in the Lord, i. e. with Christian affection, and for the Lords sake, and treated fairly by the Saints, i. e. as became the outward condition of the Romans and Phebe, adorned with holiness.  
Vers. 3. Greet Priscilla and Aquila, my helpers in Christ jesus:  
4. (Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the Churches of the Gentiles.)  
The salutations, with the names and commendations of the Saints, are so clearly distinguished, that here is no need of any Analysis, some observations shall suffice for our purpose.  
How could Priscilla and Aquila be helpers to the Apostles? It appears, Act. 18. that although they were private persons, yet as much as could be privately done by them, keeping themselves in their calling, they did vigorously labour in propagating the Doctrine of Christ, according to their knowledge, and with singular zeal; in which business, as the wife is named before the husband, so she seems to precede him [in piety.]  
Their necks] It appears that Priscilla and Aquila courageously stood up in the defence of the Apostle in some dangerous persecution or tumult, and that they rescued his life with hazard of their own lives; upon which account, all the Church which regarded the welfare of the Apostle, aught to render thanks to them.  Vers. 5. Likewise greet the Church that is in their house, salute my wellbeloved Epenetus, who is the first fruits of Achaia unto Christ. 
By Church, he seems to understand only their family, (piously instructed, and daily employed about holy things, amidst their manual labours) by reason of its resemblance to a Church; because he saith not the Church which met in their house, but which is, or dwells in their house, unless we suppose them to have given entertainment also to the whole Church, as Gaius, of whom ver. 23.  
Epenetus is said to be the first fruits of Achaia, because he was converted to the faith amongst the first, as 1 Cor. 16.15. the family of Stephen also, upon that account is commended amongst those that are of chief note, and approved Christians in the faith.  Vers. 6. Greet Mary, who bestowed much labour on us. 
The pains of Mary toward the Faithful, and the Apostles, he would have the Church take notice of and acknowledge, that he might encourage or exci●e the like pains in others.  Vers. 7. Salute Andronicus, and Junia, my Kinsmen, and my fellow-prisoners, who are of note amongst the Apostles, who also were in Christ before me. 
Andronicus and junia of the Apostles Kindred, are said to be of note among the Apostles, because they were known and approved of by the Apostles, and highly accounted of among them, who also were converted to the Faith before the Apostle Paul, and were partners of his sufferings for the Gospel, in prison and bonds.  Vers. 8. Greet Amplias my beloved in the Lord. 
Amplias is said to be worthy of love in the Lord, for the faith and piety which was vouchsafed of the Lord.  Vers. 9 Salute Urbane our helper in Christ, and Starchys my beloved. 
Urbane seems to be one of the Pastors of the Church at Rome, and an helper of the Apostle in his labours in the Gospel.  Vers. 10. Salute Apelles approved in Christ. Salute them which are of Aristobulus household. 
Apelles he calls approved, because he gave certain evidences of his faith and constancy.  Vers. 11. Salute Herodion my Kinsman. Great them that be of the household of Narcissus, which are in the Lord. 
He doth not salute Aristobulus and Narcissus, because they continued unbelievers, as we may safely conjecture, but their Christian household servants, that they might be confirmed in the Faith, and continue their obedience towards their Masters, though unbelievers.  Vers. 12. Salute Traphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 
He salutes the approved Matrons, which contributed their labours, zealously and successfully for the promoting of the Gospel.  Vers. 13. Salute Rufus chosen in the Lord, and his Mother and mine. 
He salutes Rufus an eminent young man, whose Mother very much respected Paul, even as much as she did Rufus her own Son.  
Vers. 14. Salute Asyncritus, Phlegon, Hermas, Patrabas, Hermes, and the Brethren which are with them.  
15. Salute Philologus and Julia, Nerius and his Sister, and Olympias, and all the Saints which are with them.  
Because he could not insist upon the rehearsal of all, setting down some Saints by name, the rest he salutes in general.  Vers. 16.— Salute one▪ another with an holy kiss. 
Because in those times, amongst the signs of mutual love, a kiss was, (as now the shaking of right hands amongst us) he commands that they salute one another holily, without fraud and deceit.  Vers. 16.— The Churches of Christ salute you. 
Salute] The second part of the Chapter follows, wherein the Apostle salutes the Romans in the name of the Churches amongst which he was conversant, who understood his purpose of writing to the Romans.  Vers. 17. Now I beseech you, Brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them. 
He interposes (as it were in a Parenthesis) his admonition to observe, restrain and excommunicate those which should move any thing against the Apostolical doctrine, or discipline (already received by them) to the renting of the Church, and commands to avoid fellowship, viz. after they were excommunicated by the Church.  Vers. 18. For they that are such serve not our Lord jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the people. 
He adds four Reasons of this his admonition; First, because such men whoever they be, serve not God, but their own belly, minding worldly things, i. e. their own lusts, and advantages, but not the welfare of the Church.  
Reason second; Because unless they be observed by the wiser sort, the more simple are easily deceived by their feigned words, by which means they make a schism in the Church.  Vers. 19 For your obedience is come abroad unto all men, I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 
Reason the third; Because there was danger, le●t the commendable readiness of the Romans to believe the Preachers, might be exposed to some impostures, unless they were wary, viz. except they tempered that simplicity with prudence, respecting simplicity only as to mischief, but in other things, following after prudence, lest they be wronged by the subtlety of others.  Vers. 20. And the God of Peace shall bruise Satan under your feet shortly. The grace of our Lord jesus Christ be with you. Amen. 
The fourth Reason; Because although we must conflict with Satan, the author of contentions, yet the Go● of Peace will give victory to us, when we have a while combated with those that trouble us: which Argument the Apostle concludes with an Apostolical benediction.  Vers. 21. Timotheus my work-fellow, and Lucius and Jason, and So●ipater my kinsmen salute you. 
The Parenthesis being shut up, he subjoins the salutations of other Saints with him to the Romans, the first of wh●m is Timothy the Evangelist, after him Lucius▪ who as it seems is that Cyrenean, Act. 13.1. jason, of whom, Act. 17.5. Sosipater, of whom, Act. 20.4.  Vers. 22. I Tertius, who wrote this Epistle, salute you in the Lord. 
Tertius Paul's Secretary who wrote this Epistle, in honour of his Ministry, he receives this mentioning of himself from the Holy Ghost, as it were in reward of his faithfulness.  
Vers. 23. Gaius mine Host, and of the whole Church, saluteth you. Erastus the Chamberlain of the City saluteth you, and Quartus a Brother.  
24. The grace of our Lord jesus Christ be with you all. Amen.  
Gaius, of whom Act. 20.4. and 1 Cor. 1.14. commends himself to the Romans, and in the mean while is commended by Paul to the Romans, that his house did not only give entertainment to Paul, but also the whole Church in which they met for the performance of religious duties.  
Erastus, the Chamberlain of the City of Corinth, to whom is added Quartus a Brother by name; he shuts up these salutations, repeating his Apostolical wish.  Vers. 25. Now to him that is of power to establish you, according to my Gospel, and the preaching of jesus Christ, according to the revelation of the mystery, which was kept secret since the world began: 
In the three last verses he concludes this excellent Epistle with a solenm thanksgiving, in which he asserts the Faith, and the certainty of the Romans salvation, against all fear, which dangers, persecutions, Impostors, Schismatics, or their own infirmities, or any other temptations might cause in them, and that by reason of the power and good pleasure of God, which God by the Gospel set down in this Epistle, as it were holds forth his arms for their salvation; and also he commends his Gospel upon a sixfold account; First, Because it is the preaching of Jesus Christ, 2. Because it is the Revelation of the Grace of God which was kept secret: for although Grace was made known to the Fathers, yet in comparison of the present light, which hath shined in the world by the doctrine of the Apostles, it may be termed secret and hidden.  
Vers. 26. But now is made manifest, and by the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all Nations for the obedience of Faith.  
27. To God only wise, be glory through jesus Christ for ever. Amen.  
Because 3. This Gospel is agreeable to the Old Testament, and is confirmed out of that. 4. Because it hath God's command, and appointment for its authority. 5. Because it is not contained, as the Old Testament, in the narrow bounds of the Jews, and one people, but shines forth for the use of all Nations. 6. Because it tends to the obedience of Faith, that is, that the hearers being brought to the Faith of Christ, may be made obedient subjects to the Grace of that Kingdom: Withal he ascribes the glory of all these to God, as the only wise, in himself, and of himself, who owes his wisdom to none; To him, through Christ, be glory for ever and ever. Amen.    

The First Epistle of Paul to the Corinthians, Analytically expounded.  
The Contents of the Epistle.  
COrinth is a famous Mart-Town of Achaia, in the narrow strait of Peloponnesus, situate between the Egean and Ionian Seas, in which City the Apostle taught a year and half, where he founded a Church with great difficulty. This Church Satan endeavoured by many ways to rend, infect, and corrupt, of which crafts of Satan the Apostle being assured, that he might produce a seasonable remedy to so great evils, he writes this Epistle to the Corinthians.  
The heads of this Epistle are ten. The first is concerning the removing of Schism, which arose amongst them, by the vain kind of preaching of their Teachers, and to that end, he largely handles the right manner of preaching the Gospel, Chap. 1, 2, 3, 4.  
Secondly, Concerning the excommunication of the incestuous person, Chap. 5.  
The third, about the avoiding of strifes, with which they vexed one another even before Infidel judges.  
The fourth, of keeping chastity, or avoiding fornication, Chap. 6.  
The fifth, of prudence to be used in cases of marriage and single life, and secular employments, Chap. 7.  
The sixth, of avoiding things dedicated to Idols, Chap. 8, 9, 10.  
The seventh, of the order, and decency to be observed in the worship of God, and chiefly in the Supper of the Lord, Chap. 11.  
The eighth, of the right use of spiritual gifts, Chap. 12, 13, 14.  
The ninth, of the certainty of the resurrection to come, which some amongst them called in question, Chap. 15.  
The tenth, of charitable contribution to be collected, for the relief of the Saints in Judea▪ Chap. 16.  

CHAP. I.  
THere are three parts of the Chapter; The first is the preface of the whole Epistle, to vers. the 10th.  
The second, is the beginning of his dissuasion from Schism, which was the disease of the Corinthians, to that end be propounds five Arguments, to vers. 17.  
The third is an illustration and confirmation of the fifth Argument, to the end.  
The whole Preface is laid down, to prepare the minds of the Corinthians, for ready obedience to the doctrine and admonitions of the Apostle: And in this or the like conclusion, the scope of the Preface may be represented: It is your duty, O ye Corinthians, with a ready and submissive mind to obey my Doctrine and Admonitions, or to believe and obey.  
Eleven Arguments to this end are subjoined, whereof some show forth the Apostles authority, others his favourable respect towards the Corinthians.  Vers. 1. Paul called to be an Apostle of jesus Christ, through the will of God, and Sosthenes our Brother, 
An Apostle] The first Argument: I Paul, who write these things unto you, am an Apostle of Jesus Christ: Therefore ought you to obey my Doctrine, and receive my Counsels.  
By the will of God] Argum. 2. I perform my Embassage by the special command and will of God, not by my own usurpation, so I write these things unto you: Therefore ●nless you will be disobedient to the will of God, you ought to obey my admonition and teaching.  
Sosthenes] Argum. 3. I have taken in Sosthenes as a witness to my admonition, (touching whom, Act. 18.17.) that by two witnesses this testimony might be confirmed: Therefore ought you to obey my admonition and Doctrine, unless you will have the witness of us two against you.  Vers. 2. Unto the Church of God which is at Corinth, to them that are sanctified in Christ jesus, called to be Saints, with all that in every place call upon the Name of jesus Christ our Lord, both theirs and ours. 
Argum. 4. In the description of those to whom he writes: you are the Church of God, called out of the world, consecrated unto God, brought into communion with Christ, called unto holiness: Therefore if you will be accounted worthy of your privileges, you ought to hearken and obey me in my doctrine and admonitions, which make for holiness.  
With all that call upon] Argum. 5. My Apostleship, and the authority of this doctrine, the use, and fruit of it, is not extended only unto you, but to the Church of God universally, and all the Saints which adore Jesus Christ, the true God, and our Lord: Therefore ought you to hearken and obey my doctrine and admonitions.  Vers. 3. Grace be unto you, and peace from God the Father, and from the Lord jesus Christ. 
In this salutation is the sixth Argument. I acknowledge you, to whom (with the rest of the Saints, living in any place, according to the authority committed to me) I may apply the blessing of the Gospel, as also grace and peace, i. e. all things that pertain to virtue and glory, to holiness and happiness, that being made more certain by me of the favour of God, you may expect the same things with a stronger faith, through the Mediator Jesus Christ: Therefore ought you cheerfully to obey my doctrine and admonition.  
Vers. 4. I thank my God always on your behalf, for the grace of God which is given you by jesus Christ,  
5. That in every thing ye are enriched by him, in all utterance, and in all knowledge.  
In the other verses of the Preface, because he was about to reprove many vices among the Corinthians, he commends what was good in them, confirming their faith in God, lest being sharply reproved they should faint; withal he shows what opinion he had of them, and what good will towards them, whereby he might better reach the end which he aimed at.  
Argum. 7. I do not envy you, but rather rejoice and render continual thanks to God, for the rich grace of God towards you, especially in your reconciliation to him by Jesus Christ, ver. 4. I rejoice much for the abundance of spiritual gifts bestowed on you, pertaining to the knowledge and preaching of the Gospel, ver. 5. Therefore ought you readily to obey me, advising you concerning the right using of that grace, and those gifts.  Vers. 6. Even as the testimony of Christ was confirmed in you. 
Argum. 8. Those gifts are conferred upon you for the confirmation of our testimony, and your faith, concerning this Gospel of Christ: Therefore ye ought (that you might more abound in the gifts of the Spirit) to give credit, and yield obedience to me, admonishing and teaching the things which are sound, from the same Author, Christ.  Vers. 7. So that ye come behind in no gift, waiting for the coming of our Lord jesus Christ, 
Argum. 9 You want no kind of Ecclesiastical and Spiritual gifts, which are necessary for those that are travellers in the way, yet notwithstanding you are not perfect, you must expect your fullness at the coming of Christ: Therefore that you may with joy receive Christ at his coming to Judgement, you ought to yield obedience to my admonitions and doctrine, which may promote your perfection.  Vers. 8. Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord jesus Christ. 
Argum. 10. I am persuaded (I speak concerning the Elect, such as in charity it is fitting I should think you to be) that Christ will confirm you, and cause you to persevere in grace, and will purge you from all spot, and at length will present you without blemish in the presence of God: Therefore to this very end ought you to hearken to my teaching and admonition.  Vers. 9 God is faithful, by whom ye were called unto the fellowship of his Son, our Lord jesus Christ. 
Argum. 11. Confirming that he had said before: Your effectual calling into communion with Christ, which is a lasting and saving gift, as also the faithfulness of God, (who hath promised perseverance and confirmation in grace to that very end, to those that are effectually called into the fellowship of his Son) are pledges of this my persuasion of you: Therefore that you may answer my expectation, and your calling, you ought to obey my counsel and doctrine.  

The second Part.  Vers. 10. Now I beseech you, Brethren, by the Name of our Lord jesus Christ, that ye all speak one thing, and that there be no divisions amongst you, but that ye be perfectly joined together in the same mind, and in the same judgement. 
The second part of the Chapter follows, wherein he endeavours to recall them from Schism, exhorting, that if Christ was dear unto them, laying aside their making of parties, they would follow after unity in Doctrine, and the manner of reaching, and to this end, that they might be knit together in the same affections, in the same mind, and the same judgement.  Vers. 11. For it hath been declared unto me of you, my Brethren, by them which are of the house of Cloe, that there are contentions among you. 
That he might not exhort them in vain, he shows that he heard of their Schism, from Authors of credit.  Vers. 12. Now this I say, that every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ. 
Now he comes to the Schism; they contend concerning their Teachers, preferring some before others, as if they were more perfect, denominating themselves from them, with envy and contempt of each other: Which Teachers he names not, but by concealing them, he pacifies the minds of the Schismatics, that the Schism might more easily be laid aside: And as it were for example sake he names himself, and Apollo's, and Cephas, although in the following part of the Epistle, it is plain, that their own vain babbling Teachers were the Authors and furtherers of Schism, who also brought Paul himself so far into contempt amongst the Corinthians, that he could scarcely keep his own place amongst them, they were so far from having their denomination from him.  Vers. 13. Is Christ divided? Was Paul crucified for you? Or were ye baptised in the name of Paul? 
He strives now to cure and take away this Schism, the arguments of dehorting and reproving, are five.  
The first argument is this; By this Schism, the mystical body of Christ is rend, and its unity divided into so many parts, as there are Sects: Therefore Schism is to be cured, and abolished.  
Crucified] The second argument. None of your Teachers purchased the Church to himself by death: Therefore this honour is due to none, that the Church should have its name from him, and be rend in pieces for his sake.  
In the Name] The third argument: You were baptised in the name of none of your Teachers, that you should take your denomination from them: Therefore for the sake of your Teachers, you are not to be divided into parties.  
Vers. 14. I thank God that I baptised none of you, but Crispus and Gaius,  
15. Lest any should say, that I had baptised in mine own name.  
16. And I baptised also the household of Stephanas: besides, I know not whether I baptised any other.  
The fourth argument. Schismatic Teachers among you are to be blamed, who by affecting the baptising of many confusedly, endeavour to challenge to themselves the Disciples taken away from others, as if they had been baptised into their name; and that God by his Providence using my help but to the baptising of few, I give thanks unto him who hath freed me from the suspicion of this evil: Therefore you are not to be divided in parties for the sake of your Teachers.  Vers. 17.— For Christ sent me not to baptise, but to preach the Gospel, not with wisdom of words,— 
He adds another reason, why so few were baptised by him, because he endeavoured to exercise his chief parts in the discharging of the trust committed to him, i. e▪ by preaching, to convert one after another, committing the care of those that were converted, to be baptised by others, lest he himself should be distracted, because Christ sent him not to baptise, viz. chiefly, to hinder his preaching, but specially to preach the Gospel.  
Not with wisdom of words] The fifth argument. Those Schismatics, your Teachers, who endeavour to draw Disciples after them by their specious eloquence, do not follow my example in the spiritual manner of teaching; for I preach not with the wisdom of words, or the elegancy of speech, or acuteness of wit, with set form of speech (as the Precepts of Oratory enjoin) but in the plainness and simplicity of speech, ordered for edification, I preached according to the mind of our Lord: Therefore for the vain eloquence of such Teachers, your Church is not to be rend in pieces.  Vers. 17. Lest the Cross of Christ should be made of none effect. 
Lest of none effect] The third part of the Chapter, wherein he confirms his practice in the manner of preaching, and also his duty, viz. that he might not preach with the wisdom of words, but in the simplicity of the truth, to the capacity of all his Auditors, and to their edification, not to please their ears; and he proves that it was no wonder that Christ sent him to preach the Gospel, not with wisdom of words; to this end he brings twelve arguments in this Chapter, adding more in the following.  
Lest of none effect] The first Argument is from the rule of contraries; if I compose my speech in preaching rhetorically, to the rules of Eloquence, the Cross of Christ had been made of none effect, or (as it is, Chap. 2.5.) the Faith of my hearers, had rather stood in the wisdom of men, than in the power of God, i. e. the plain Doctrine concerning Christ's humiliation to his Cross, had wanted its glory of men's conversion, and Humane Eloquence had carried away the Garland: Therefore it is no wonder that Christ sent me to preach not with the wisdom of words.  Vers. 18. For the preaching of the Cross is to them that perish, foolishness: but unto us which are saved, it is the power of God. 
By answering an objection, he adds a second argument. Some might say, but the Doctrine of the Cross shall be made contemptible, and exposed to scorn, as foolishness, if it shall not be commended to us with the splendour of wisdom. He answers, its true in respect of the reprobate, and those that abide in the way of perdition, but not so in respect of the Elect, and converted, who highly esteem plain preaching, finding it to be the effectual means of God to Salvation. Hence the Argument riseth why the Apostle used simplicity of speech, and not artificial flourishes in preaching of the Gospel. God is wont powerfully to convert, and to promote the salvation of the Elect, by this plain manner of preaching: Therefore it's no wonder that Christ sent me to preach not with wisdom of words.  Vers. 19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 
Argum. 3. God will curse those wise ones, who despising the simplicity of Divine Truth, dare in the place of it, substitute their own wisdom in the preaching of the Gospel, which he proves by the testimony of the Prophet Isaiah, Chap. 29.14. Where God threatens that he will turn their wisdom into foolishness, who mind only words in his Worship, and not the power of godliness, to inward sanctification: Therefore it's no wonder that Christ sent me to preach not with wisdom of words.  Vers. 20. Where is the Wise? Where is the Scribe? Where is the Disputer of this World? Hath not God made foolish the wisdom of this World? 
Argum. 4. Is taken from experience, because God in the calling of his Church, rejected the works and the persons of the most wise amongst the Jews and Gentiles, by suffering the greatest part of wise Politicians, and Scribes, or Interpreters of the Law, the Disputers of this World, or Philosophers, to walk in their own ways, for he suffered almost the whole multitude of the wise men of this world, to wallow like fools in the mire and dirt with their worldly wisdom and learning, without the bounds of his Church, or the Kingdom of Heaven. In this Argument the Apostle alludes to the Prophecy of Isaiah 29.14. For if you ask, Where are the Wise, & c? they are not to be found in the Church, for their wisdom not directing them to the true knowledge of their misery, and their only remedy in Christ, is foolishness. This is the force of the argument; in the calling and building up of the Church, neither did God use the wise men of this world, nor their eloquence: Therefore it is no wonder that Christ sent me to preach not with wisdom of words.  Vers. 21. For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 
Argum. 5. Which is for confirmation of the former: Because afterward in the wisdom of God, which shines forth in the works of Creation, and daily providence, worldly men, neither by that natural knowledge remaining in them, nor by the help of Philosophy, nor by any wisdom of their own, have known God aright; but having neglected all means of knowledge, shutting their eyes, God hath revealed another way of Salvation, by the plain, and as it were foolish way of preaching the Gospel (as it seems to unregenerate men) that he might save the Elect through Faith: No wonder therefore that Christ sent me to preach the Gospel, not with wisdom of words.  
Vers. 22. For the jews require a sign, and the Greeks seek after wisdom.  
23. But we preach Christ crucified, unto the jews a stumbling block, and unto the Greeks foolishness:  
He adds a sixth Argument, illustrating what he had said before, not only from his own practice, but of the other Apostles, who, neither for the Jews sake (seeking after miracles) nor of the Gentiles (seeking after wisdom) studied to satisfy the curiosity of men, with a polished stile; but following the plain manner of preaching the Gospel, prescribed by God himself, they preached redemption by the humiliation of Christ, nothing regarding that the Jews would be offended at the meanness of the Cross, nor that the Gentiles would account this kind of preaching foolishness. No wonder therefore that Christ sent me to preach the Gospel, not with wisdom of words.  Vers. 24. But unto them which are called, both jews and Greeks, Christ the power of God, and the wisdom of God. 
He excepts some of the Jews and Gentiles, and annexeth the seventh Argument; from the judgement and experience of the Elect, powerfully called out of Jews and Gentiles, who had experienced and acknowledged Christ preached in plainness of speech, to be the evidence of the power of God, above all miracles; and the manifestation of the wisdom of God, above all (which the Gentiles seek after) worldly wisdom. No wonder therefore that Christ sent me to preach the Gospel not with wisdom of words.  Vers. 25. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. 
Argum. 8. By which he confirms that this judgement of the faithful is true; because the Institutions of God, (however they may seem most foolish and weak to the world) are more prevalent than all the wisdom and power of men, as we may see in the Sacraments. No wonder therefore that Christ sent me to preach the Gospel, not with wisdom of words.  Vers. 26. For ye see your calling, Brethren, how that not many wise men after the flesh; not many mighty, not many noble are called. 
Argum. 9 Whereby he shows that God made choice of this plain manner of preaching, but not lofty and specious, by his like good pleasure, in the selecting of persons by his calling: He chose not many wise, mighty, noble, according to the flesh, or outward condition and degree in the world, but men, for the most part, of no wisdom, power, or greatness of birth, as to the world, yea not at all accounted of: No wonder therefore if God choosing also the like manner of preaching hath sent me to preach the Gospel not with wisdom of words.  
Vers. 27. But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty;  
28. And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are.  
With this Argument he brings in the tenth, from the subalternate end of this Counsel of God, viz. that he might show that he nothing esteemed those things which were highly valued by men, that so whoever swollen with pride because of these things, might be ashamed, confounded, and looked upon as vile, and of no account; neither is it therefore to be wondered at, that God hath chosen this plain manner of preaching, and that I should stick to it, that the vain wisdom of words might be shamed, seeing that all the pomp of words is found only to tickle the fancies of men, and avails nothing to the conversion of the heart.  Vers. 29. That no flesh should glory in his presence. 
Argum. 11. From the ultimate end of God's good pleasure in choosing, things, and persons, and weak means to salvation, which end is here negatively propounded, lest any should glory in himself: No wonder therefore that God hath sent me to preach not with wisdom of words, lest I should glory in myself when any are converted by my preaching.  Vers. 30. But of him are ye in Christ jesus, who of God is made unto us wisdom and righteousness, and sanctification, and redemption: 
In the mean time he comforts the Corinthians against this their abasement and mean condition, before the World, granting to them by way of recompense of nobleness of stock in regeneration, riches in wisdom and righteousness, and finally freedom from all sin and misery in Christ: and for the greater confirmation of their faith, he discovers that Christ was appointed by God, and given to them for righteousness and life, for Christ is made all these things by merit, imputation, application, and effectual accomplishment to the use of all the faithful.  Vers. 31. That according as it is written, He that glorieth, let him glory in the Lord. 
He sets down affirmatively the ultimate end of God's good pleasure in choosing weak means and persons, and in debasing all men in themselves, that (as it is, jer. 9.23.) all the glory might be given to God; from whence arises the twelfth Argument, God so order all things, that no man should glory save in the Lord: Therefore it's no wonder, that God sent me not to preach the Gospel with wisdom of words, that in the success of the Gospel we might all glory in God alone.    

CHAP. II.  
He goes forward to confirm the same doctrine which he delivered in the foregoing Chapter, viz. That in the preaching of the Gospel he rejected Rhetorical Elegance, but was pleased with plainness, and spiritual demonstration, not that the Apostle defends the rashness or rawness of any in preaching, as if we might speak whatsoever comes to the tongues end, without Method, or sense, in a rude stile, and contemptible kind of speaking; for the right way of preaching hath its excellency, which neither approves of dissembling, or sordidness, but condemns the affectation of eloquence (which causes the hearer more to admire him that speaks, than that which is spoken:) for the truth thought upon, and rightly understood (when the Preacher delivers it out of Faith and Love) the simple willingly follow it, and a speech fitted to the building up of all auditors, which relishes better with the wisest hearers, than all the flourishes of Rhetoricians. This plain kind of preaching he proves more excellent than artificial eloquence, by eight Arguments, the former of which are taken from the experience of Paul himself, and the Corinthians to whom he writes.  Vers. 1. And I, Brethren, when I came unto you, came not with excellency of speech, or of wisdom, declaring unto you the testimony of God. 
The first Argument. I Paul, when I came to you Corinthians to preach the Gospel, by which you were converted to the Faith, did advisedly abstain from the eminency of eloquence: Therefore plainness of speech in preaching the Gospel is better than artificial Rhetoric.  Vers. 2. For I determined not to know any thing among you, save jesus Christ, and him crucified. 
Argum. 2. I did not at all value it, to show amongst you, or discover of myself the knowledge of any thing, save of the person, offices, efficacy, and virtue of Jesus Christ, and specially of his Passions and Humiliation: Therefore this way of preaching is most excellent.  Vers. 3. And I was with you in weakness, and in fear, and in much trembling; 
I, being mindful of humane infirmities, in the midst of dangers, composing myself to humility without pride, preached amongst you, and carried myself pensively and tremblingly in my duty: Therefore the preaching of the Gospel plainly is the excellentest way.  Vers. 4. And my speech, and my preaching, was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power. 
My speech and preaching never glisteren with the acuteness of wit, or humane Philosophy, nor with fineness of words fitted for persuasion, but in the evidences of Scripture, and sound truth, in which the Spirit showed himself powerfully, and worked in your hearts: Therefore this kind of preaching is most excellent.  Vers. 5. That your faith should not stand in the wisdom of men, but in the power of God. 
Giving a reason of his practice, why he refrained himself from Humane Eloquence in his speeches, he adds the fifth argument: If I had made use of artificial expressions to convert you to the Faith, Humane Eloquence had been the cause of believing the Gospel amongst you Corinthians, and not the naked truth, (which is said to be the power of God, because God works powerfully by it in his people) and so the Faith of the Corinthians had been grounded upon the deceitful foundation of Humane Eloquence; but when any one by Eloquence is moved to believe, he may be moved also by greater Eloquence to forsake the truth of Faith: Therefore it follows, that this plain way of preaching is most excellent.  Vers. 6. Howbeit, we speak wisdom amongst them that are perfect; yet not the wisdom of this world, nor of the Princes of this world, that come to nought. 
Argum. 6. From the comparing the Gospel and Humane Wisdom together: That the Gospel hath its own proper wisdom, eloquence and lustre (in this plain kind of preaching) any one of years may be judge; neither can it more admit of the dressing of Humane Wisdom, than the most beautiful face admits of painting. In those that undertake to preach the Gospel, the help of Humane Wisdom is requisite, not the splendour of it in preaching.  
Wisdom] His comparison of Divine Wisdom in its plainness of speech, with worldly wisdom, is eightfold.  
The first Comparison; They that are perfect, or grown up in the School of Christ, which have their senses exercised, to discern good and evil, this Wisdom of the Gospel they apprehend, admire, and magnify; but that which is Humane, they suspect, and only they that are Novices, and ignorant altogether of Divine things, admire it.  
Not of this world] Comparison 2. Humane Wisdom is only of this world, or temporary; but the wisdom of the Gospel is of the world which is to come, or Eternal.  
Of the Princes] Comparison 3. Humane Wisdom is of men, who although they are accounted by the world for Princes, yet they perish with their wisdom, and come to nought.  Vers. 7. But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained, before the world, unto our glory. 
The other part of the Comparison; The Wisdom of the Gospel, is the wisdom of the Living and Eternal God, because it was wisely contrived of God, and because in it the wonderful Wisdom of God is revealed, touching the Salvation and Redemption of men.  
In a mystery] Comparison 4. Humane Philosophy is common and obvious to every one that is endued with the gifts of Nature; but the Wisdom of the Gospel is a Mystery, or hidden wisdom, because it is not understood by natural reason, as Humane Philosophy, but by Supernatural Revelation.  
Before the world] Comparison 5. In the antiquity of it, the Wisdom of the Gospel is not of yesterday, but ordained of God before the world: But Humane Philosophy is an invention lately found out, and not yet perfected or finished.  
Glory] Comparison 6. The Wisdom of the Gospel appertains to Glory and Salvation, especially of us who live under grace: But Humane Wisdom, compared with this, appertains not to salvation, but vain speculation.  Vers. 8. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of Glory. 
Comparison 7. Humane Wisdom may consist with the not knowing of Christ, but Divine Wisdom cannot. This comparison is confirmed by experience, because the chief heads of the Jews, and the Rulers of the Gentiles, (who in respect to their wisdom, seemed to get a name in the world) understood nothing of the Wisdom of the Gospel, which he proves by this instance, because had they known any thing of the Gospel, they had either out of reverence to the Divine Power, or out of fear been wary of Crucifying the Lord of Glory so ignominiously.  Vers. 9 But as it is written, Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him. 
Comparison 8. By which he confirms and illustrates the fourth and sixth comparison: The object of Humane Wisdom, is apprehended by the external senses, and the understanding, or the natural light of reason; but the object of that Wisdom which is unfolded in the Gospel, containing those things which Christ hath procured for us, (to be enjoyed in this present, and in the world to come) cannot be apprehended, either by the outward senses, or the understanding, founded in sensible things, or by the discourse of reason, without revelation, because the knowledge of it, (as Isaiah speaks, Chap. 64.14.) cannot come into the heart of man naturally. From all the parts of this comparison arises  
Argum. 6. The Wisdom of the Gospel, which the plain way of preaching it, best opens, far excels all humane wisdom, which only the wisdom of words (used for preaching) opens, and that with obscuring the wisdom of the Gospel: Therefore the preaching of the Gospel in simplicity, is for the best. The sum of all is, plainness of speech shows to the hearers the depth of the wisdom of God; but wisdom of words, shows how learned the Preacher is in humane wisdom.  Vers. 10. But God hath revealed them to us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 
He illustrates this Doctrine, by answering two Objections.  
Objection 1. From whence therefore do you know the Gospel? He answers, From the revelation of the Spirit through Faith, we understand the subject of the Gospel, which he confirms from the end and properties of the Holy Spirit, which is given unto us; because the Holy Ghost, as it were by searching, perfectly knows all things, even the hidden things of God, and reveals to us these mysteries.  Vers. 11. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. 
This property of the Spirit, he proves by way of comparison; As the Spirit of a man can best know the things which are in man, so the Spirit of God only can know the deep things of God, and by consequence reveal them.  Vers. 12. Now we have received, not the spirit of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God. 
Objection 2. But if the Spirit only knows, what have you to do with the Spirit? He answers, That the Spirit is given to us that believe, not that common spirit of the world, not the gift of Eloquence, or worldly wisdom, but the Spirit, or the gift of spiritual grace, to this end, that we may know those spiritual gifts, viz. Christ with his benefits freely bestowed upon us, through the grace of God.  Vers. 13. Which things also we speak not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual. 
Argum. 7. Confirmed by the practice of the Apostles: Spiritual things ought to be manifested (if the Apostles practise be to be imitated) not with the painted language of man's wisdom, but in a spiritual stile, and in words which the Holy Ghost teaches: Therefore this is the best manner of preaching: This heavenly business cares not to be adorned, but is content to be taught: He that speaks (saith Peter) let him speak as the Oracles of God, that is, let him use pious language, reverend, sanctified, speaking of divine things, as becomes the Oracles of God.  
Spiritual things] Confirming this argument, he subjoins the eighth: Because to spiritual things, and spiritual men, or men endued with the Spirit of God, a spiritual stile, and manner of speech ought to be fitted, using spiritual arguments taken out of the Scripture, which will not be, if the preaching of the Gospel be clothed with Rhetorical flourishes, and Philosophical sentences, with painted speeches; for such kind of speech is as much unbecoming the Gospel, as Herod's Purple Garment was unbecoming Christ: Therefore this manner of preaching is the most excellent.  Vers. 14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 
He illustrates this Doctrine, by occurring to an Objection: Some man might say, This Doctrine of the Apostle cannot be admitted by humane reason, for there is no man but accounts it folly, not to set out the most excellent and spiritual things with the most elegant manner of speech: He answers, by distinguishing men, or the same man, into Rational, and Spiritual; because he is called rational, as he is considered in his mere naturals, or so far as in any particular act, being destitute of the Spirit, he judgeth of divine things by the wisdom of the flesh, as also of this spiritual manner of preaching: And he is called the spiritual man, so far as renewed in his mind and affections, he attends to the dictate of the Spirit. Concerning the former, i. e. The rational man, (not regenerated) or any one not born again, he grants what is objected, showing the reasons why he cannot apprehend nor approve this Doctrine, nor any other spiritual matter. The reasons are three. 1. Because they are foolishness unto him, and ridiculous, even those things which are the very wisdom of God. 2. Because so far as he is so, for want of light, as also the enmity of his natural wisdom against God, he cannot apprehend spiritual things. 3. Because spiritual things are discerned only spiritually, i. e. by a spiritual light, and the Spirit within actually manifesting the object, of which the rational man is destitute: For so great is the blindness of our mind, the deceit, perverseness, and unaptness to spiritual things, that unless we are regenerated, and illuminated actually in every thing by the Spirit of Christ, we discern nothing in spiritual things.  Vers. 15. But he that is spiritual, judgeth all things, yet he himself is judged of no man. 
The other part of the distinction lies thus; The spiritual man, so far as he is spiritual, knows all the things of God, (viz. concerning whom we speak) and discerns the spiritual and saving manner of handling these mysteries of God, and acknowledges them according to his measure: But he himself, in his spiritual state and actions, can be discerned or accounted spiritual, by no man which is not spiritual, or so far as he is not spiritual.  Vers. 16. For who hath known the mind of the Lord, that he may instruct him? but we have the mind of Christ. 
He proves the answer given, by a sentence borrowed from Isai. 40.13. Because no man knows the counsel of God, but they to whom he hath given his Spirit: And therefore no natural (or rational) man can judge concerning the mysteries of Salvation, and the spiritual manner of handling them, but only they that are spiritual, so far as they have the mind of Christ revealed to them by his Spirit, such as were the Apostles, and the rest of the Faithful, every one in his own measure.   

CHAP. III.  
TO the former Arguments in the Chapter foregoing, (proving plainness of speech in preaching the Gospel) he adds one, ver. 1, & 2. and in the remaining part of the Chapter passes to the reproving of their Schism.  
Vers. 1. And I brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto Babes in Christ.  
2. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able.  
He takes an argument from the necessity of the hearers, amongst whom are found some less knowing, to whom the height of spiritual things is not only to be tempered and seasoned with simplicity of speech, but to be brought down to a familiar and plain manner of speaking; which he confirms by his own experience, and the example of the Corinthians, amongst whom, as amongst those that were carnal, and Babes in Christ, the Apostle is compelled to descend from his manly kind of speech, and, as with children, to stammer, as it were, about divine things: Wherefore he fed them with a more easy and familiar kind of speech, as children are fed with milk.  
For ye were not] He gives three reasons of this his doing: The first is, because you could not then bear a more perfect manner of Preaching, as stronger meat.  
Nor yet] Reason 2. Because neither as yet, when he wrote these things, were they able to bear it.  Vers. 3. For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 
Reason 3. Because ye are carnal, comparatively, viz. in respect to spiritual perfection, after which you ought to strive; which that he might prove, he passes to a reproof of the Schism which sprung up amongst them: First in general, because among them the works of the flesh were manifest, a preposterous ambition, and from that arose contentions, and thence divisions, or Schisms, which was to walk in the ways of unregenerate and carnal men.  Vers. 4. For while one saith, I am of Paul, and another, I am of Apollo, are ye not carnal? 
Furthermore in particular he proves the Corinthians to be carnal, and more specially taxes them of Schism, because they chose to themselves certain Teachers, from one of whom one would call himself, and from another, another. In the mean time he forbids them making any Schism about their Teachers, laying down fourteen Arguments, all which prove, that they ought not to nourish the Schism which was grown up amongst them, neither the Teachers, nor the people.  
Are ye not] Argum. 1. This contending about your Teachers, argues that you are carnal: Therefore Schism is not to be nourished.  Vers. 5. Who then is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave to every man. 
Argum. 2. The prime Apostles and Evangelists, not your ordinary Teachers (whose names he mentions not) are only the Ministers of your conversion and Faith: Therefore they are not so highly to be magnified, that you should name yourselves from them, and because of them should be rend into factions: Therefore this Schism is not any further to be maintained.  
Vers. 6. I have planted, Apollo watered, but God gave the increase.  
7. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.  
Argum. 3. The Ministry and labour of the Apostles and Evangelists, whether in conversion, or edification of those that are converted, profits no more (without the blessing of God) than planting or watering of the Gardener, if God give not the increase: Therefore so much honour (that you should glory in them) is not to be ascribed to men, but God.  Vers. 8. Now he that planteth, and he that watereth are one, and every man shall receive his own reward according to his own labour. 
Argum. 4. All teachers in office, labour, and intention ought to be one: Therefore neither by them, nor for them is the Church to be rend by Schisms.  
Reward] Argum. 5. Every one shall receive his reward according to his work: Therefore it lies upon the Teachers, that they rather attend to their work, and their reward, than to the fomenting of factions.  Vers. 9 For we are labourers together with God: ye are God's husbandry, ye are God's building. 
Argum. 6. All Teachers ought to work together with God, and to minister together with him: Therefore Schisms ought not to be by, or for them.  
Husbandry] Argum. 7. They that are the people of God, as a field, or building, aught to be closely united to one another in the service of God: Therefore ought they not to be rend into parties one from another.  Vers. 10. According unto the Grace of God which is given unto me, as a wise Master-builder I have laid the foundation, and another buildeth thereon: but let every man take heed how he buildeth thereupon. 
Argum. 8. Is propounded under the form of an admonition, whereby he more sharply wounds their ambitious Teachers, the authors of Schism, which strove by their boasting of Philosophy and Eloquence, every one to gain Disciples after them: This is the Argument: It is dangerous, lest while each of these ordinary Teachers, serve their own ambition, they build some kind of doctrine upon the Apostles foundation, which agrees not with the foundation: Therefore Schism is not to be fomented.  Vers. 11. For other foundation can no man lay, than that is laid, which is jesus Christ. 
He gives a Reason, why he directs his admonition only to their ordinary Teachers, about superstructures, because the sum of all saving doctrine concerning Jesus Christ, as the sure and only foundation, is laid by the Apostles, from which it is not lawful for ordinary or extraordinary Teachers to depart.  Vers. 12. Now if any man build on this foundation, Gold, Silver, precious Stones, Wood, Hay, Stubble: 
Therefore he compares the doctrine of the Gospel to a building, the Apostles to builders, laying the foundation of all saving doctrine: Those Teachers that follow after, he compares to those that build the walls upon the foundation laid by the Apostles; of whom some taught ●ound doctrine agreeable to the foundation, for the truth of it, and the spiritual manner of handling it; others stuffed their preaching with Philosophical flowers, and the wisdom of words, building as it were, Wood, Stubble, Hay, not solid matter, nor tending to salvation.  Vers. 13. Every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work, of what sort it is. 
That they might here know their danger, he foretelleth the trial of every one's work in his preaching the Gospel (no less exact, than that of Goldsmiths in trying their metals by fire) at leastwise in the last day, wherein God will judge of all persons and works.  Vers. 14. If any man's work abide which he hath built thereupon, he shall receive a reward. 
In which day at least, whosoever hath built solid and precious doctrine, agreeable to the foundation, shall receive a reward of his faithfulness, according to the promises of God.  Vers. 15. If any man's work shall be burnt, he shall suffer loss: but he himself shall be saved; yet so, as by fire. 
But if any one shall mingle Philosophical speculations, the hay of humane wisdom, the stubble of wordy eloquence, with his preaching; or shall add any other devices of his own, which cannot endure the sentence of divine judgement, he shall suffer loss of all his labours, but the Preacher shall be saved, but so as by fire, i. e. if so be he is able to abide the fiery and exact trial of God, whereby he will accurately separate the sincere from Hypocrites, as the fire purges the rust from the metal: the sum of all is: The Preacher himself shall be saved, if otherwise he be found sincere in the Faith of Christ.  Vers. 16. Know ye not that ye are the Temple of God, and that the spirit of God dwelleth in you? 
Argum. 9 Appertains to preachers, as also hearers, because when they know themselves to be the Temple of God, it is a wicked thing to defile and do violence to the Church or Temple of God, even their own conscience being witness: Therefore this Schism is not further to be fomented, unless they will do injury to the Spirit of God dwelling in them.  Vers. 17. If any man defile the Temple of God, him shall God destroy; for the Temple of God is holy, which Temple ye are. 
Argum. 10. From the pernicious effect: It is to be feared lest God destroy you with your vanities and dissensions, while you defile his Temple: Therefore this Schism is not to be fomented any further.  Vers. 18. Let no man deceive himself: if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 
Argum. 11. Propounded by way of prevention of an Objection, in maintaining this Schism you seem wise to yourselves, but your self-confidence deceives you: This is the cause of Schism, and therefore you are to beware of it, and that you may beware of the Schism, he prescribes the way how they should beware, which is this, that he which seems to excel in humane wisdom, renounce this vain opinion of his own wisdom, and yield up himself in obedience unto God, following the plain manner of Preaching, which though it seem foolishness to men, yet it alone is able to make us wise.  
Vers. 19 For the wisdom of this world is foolishness with God: for it is written, He taketh the wise in their own craftiness.  
20. And again, The Lord knoweth the thoughts of the wise, that they are vain.  
He confirms the counsel that he had given, from the judgement of God, concerning carnal wisdom, that God accounts it foolishness, especially when carnal wisdom rejects the institutions of God, and despises the simplicity of them, which he proves by the testimony of the Scriptures, the first is of job 5.13. The sense whereof is, However vain men may seem wise to themselves and the world, yet God so frustrates their devices, and turns them into snares, that they may fall by their own Counsels, rather than by others; and thus he convinceth them of folly. Another Testimony is in Psal. 94.11. Where God declares the thoughts of the wise to be vain, which savour only humane things, for those things which they imagine to make most for their happiness, contribute least.  
Vers. 21. Therefore let no man glory in men, for all things are yours.  
22. Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours.  
Argum. 12. Propounded by way of dehortation from the Schism, which he reprehended: Because Schism, and making parties concerning their Teachers, is unholy boasting in men: Therefore this Schism is not to be fomented: They gloried in their Teachers, when they ascribed too much to them, depending upon them, and made them (as it were) Masters of their Faith, when they ought only to depend upon God, who speaks by his Ministers, when, and as much as he please.  
All things] Confirming this dehortation, he adds Argum. 13. Because all your Teachers, the least and the greatest, even the Apostles themselves, and all things in the world, things present, and things to come, life and death, and whatsoever else can be reckoned up, are appointed of God, that they may be serviceable to the salvation of the faithful: Therefore you ought not for the vain glory of your Teachers, to rend yourselves into parties, or boast in your Teachers, as if you were the flock of learned men.  Vers. 23. And ye are Christ's, and Christ is Gods. 
Argum. 14. The last Argument is in the last verse, wherein calling their Teachers as also the people, and the gifts and dignity of all, to the fountain, he reduceth them into order, that they might depend upon Christ, and God alone, and in him might make their boast: for as the world is ours, and all things in the world, are designed as it were to our good, so we are of Christ, redeemed by him, that we might be his f●ock: For Christ personally considered, is of God, as the most beloved Son of the Father, in the work of redemption, humbling himself to the office of a Mediator, and that to the glory of God, essentially considered. To whom be glory. Amen.   

CHAP. IU.  
AS amongst the Corinthians, their glorious Teachers were magnified by their followers, so the Apostles were meanly thought of, and the other faithful Ministers of Christ, as if they had not been to be compared with these eloquent Ministers, either in gifts, or success: The Apostle teaches that this judgement is to be rectified, and the Schism not to be fomented any further.  
There are two parts of the Chapter: In the first, he corrects this corrupt judgement of theirs, to vers. 14. In the second, he shuts up all he had to say by way of reproof touching their Schism, to the end. He lays down nine Arguments (why he corrects their rash judgement concerning the Apostle, and his companions, and other faithful Ministers of Christ, and of their unequal comparing of these with their Teachers.) Which prove that we must beware of making unbecoming comparisons of the Ministers of the Gospel, neither ought we rashly to judge of any one's gifts.  Vers. 1. Let a man so account of us, as of the Ministers of Christ, and Stewards of the mysteries of God. 
Argum. 1. Which is propounded in a similitude taken from Stewards: We, whom you despise, although we are not Masters of your Faith, yet we are the Ministers of Christ, from whose hands you ought to receive the treasure of salvation, and the bread of life: Therefore you ought to beware of comparing the gifts of Teachers.  Vers. 2. Moreover, it is required in Stewards, that a man be found faithful. 
Argum. 2. That which commends the Ministry of the Gospel, is not the excellency of gifts, but a faithful dispensation of their gifts, and the mystery of salvation, whereof God alone is the just Judge: Therefore we must beware of this unequal comparing of the gifts of Teachers.  Vers. 3. But with me it is a very small thing, that I should be judged of you, or of man's judgement: yea, I judge not mine own self. 
Argum. 3. Because neither ye, nor any men, nor I Paul am a competent Judge of my own dignity: Therefore ye are to take heed of this unequal comparing of Teachers: For if Paul could not determine in what esteem he himself ought to be had, the Corinthians were rash, who determined concerning the dignity of Paul and the rest of their Teachers.  Vers. 4. For I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord. 
Argum. 4. Confirming the former: I an Apostle, though I am not conscious of ill managing my office, yet I dare not acquit myself, or determine of my own dignity to the injury of others, but I leave the judgement wholly to God: Therefore this unjust comparing of Teachers from their gifts, is to be taken heed of.  Vers. 5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God. 
Argum. 5. Propounded by way of dehortation; To judge, especially by way of comparison, concerning the dignity [or worth] of men, is not seasonable, before the coming of the Lord: Therefore we are to take heed of this unfitting comparing of men, from their gifts.  
Counsel's] Argum. 6. Confirming also the former: The secret intentions of the heart, and the hidden purposes of men in the Ministry, shall not be manifested before the day of judgement; neither can judgement be made by any touching the excellency of men, but by God himself only, who will distribute in that day to every man, praise or dispraise according to their dignity: Therefore we are to take heed of the comparing of men from their gifts.  Vers. 6. And these things, Brethren, have I in a figure transferred to myself, and to Apollo, for your sakes, that ye might learn in us, not to think of men, above that which is written, that no one of you be puffed up for one against another. 
Argum. 7. It is not fitting upon the account of the most excellent gifts (such as are in me Paul the Apostle, and Apollo's the Evangelist) to enroll any Minister, above what is written in the first very of this Chapter▪ i. e. to lift him up above the dignity of a Steward, and much less out of prejudice, to discredit faithful Ministers, because of this or that Teacher, whom we admire: Therefore this comparing of men from their gifts, is to be taken heed of: That he might evidence the force of this Argument, he opens how he used his prudence in this bus●ness viz. That concealing the names of these 〈◊〉 Teachers, he transfers the whole matter upon 〈◊〉 and Apollo's, to this very end, that the Corinthians might learn in the person of these, who excelled in extraordinary gifts and dignity, to think soberly of all Ministers, and not to pride themselves in the name of any Teacher, against another, so as to entitle themselves from any man.  Vers. 7. For who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, Why dost thou glory, as if thou hadst not received it? 
Argum. 8. God differenceth one from another, giving more or less gifts to this or that man, according to his pleasure, no man makes himself to differ: Seeing then whatsoever gifts one man hath, he hath received them of God, he ought not to boast in what he hath received, but to think modestly of himself and others: Therefore this unjust comparing of men from their gifts, is to be taken heed of.  Vers. 8. Now ye are full, now ye are rich, ye have reigned as Kings without us, and I would to God ye did reign, that we also might reign with you. 
Argum. 9 This unfitting comparing of men, hath in it foolish self-pleasing, therefore we must beware of it: By a most grave Irony the Apostle checketh this their self-pleasing: Because the Corinthians did not less please their selves in common gifts, and worldly prosperity, than if they had obtained a perfection of gifts, a full felicity, and the enjoyment of a Kingdom, wanting in the midst of their fullness, ●eing unmindful of the Cross of Christ, and unacquainted with those afflictions wherein the Apostle was involved: He taxes this vanity thus, that he wishes them the happiness which they dreamt they had, that their happiness might comfort the Apostles, who lay in many afflictions.  Vers. 9 For I think that God hath set forth us the Apostles, last, as it were appointed to death, for we are made a spectacle unto the world, and to Angels, and to men; 
He shows the afflictions of himself and Barnabas, (which are called the last of the Apostles, because they were called after the Ascension of Christ, and by a special command sent to the Gentiles) (as it is, Act. 13.2. & 14.14.) showing that they were set forth of God in the sight of all, as those that conflicted with all kind of troubles.  Vers. 10. We are fools for Christ's sake, but ye are wise in Christ: we are weak, but ye are strong: ye are honourable, but we are despised. 
Further, he compares his afflictions with their prosperity, and their unequal opinion concerning themselves and the Apostle, he shows in three particulars. 1. In Wisdom, we are accounted fools, both by the world, and perhaps by you, that we run into so many hazards for Christ: Ye seem to yourselves and others wise, because you enjoy the Gospel, and prosperity withal. 2. In strength, we appear weak, broken with distresses: you seem strong and powerful, living out of the reach of any the darts of tribulation. 3. In honour, you shine forth in glory and authority: we in the mean time, are ignominious, and despicable both to you and others.  
Vers. 11. Even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place;  
12. And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it;  
13. Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day.  
He rehearses other sorts of his troubles, We are (saith he) exposed to want, and injuries, ver. 11. It is not by our fault that we are poor, for we labour with our hands, we suffer injuries, but not by our own desert; for we are so far from giving occasion either by word or deed, that on the other side, we patiently requite good for evil, ver. 12, 13.  Vers. 14. I write not these things to shame you, but as my beloved sons to warn you. 
In the other part of the Chapter, he concludes his reprehension of their Schism: First by way of exhortation to obedience, and the following of him, to ver. 18. Secondly, by threatening a severer discipline, unless upon his admonition they repent. As for the first, he propounds four Arguments, by way of persuasion to obedience.  
Argum. 1. By way of preventing an objection; I have not writ these things to shame you, but to admonish you: Therefore be obedient to me.  
Children] Argum. 2. I account you, and love you as Sons: Therefore taking in good part these my admonitions, be obedient to me.  
Vers. 15. For though you have ten thousand Instructers in Christ, yet have ye not many Fathers; for in Christ jesus I have begotten you through the Gospel.  
16. Wherefore I beseech you, be you followers of me.  
Argum. 3. After a special manner (in comparison with your other Teachers) I am a Father unto you, because you have been converted by my Ministry: Therefore be obedient to me, and follow me, rather than your ambitious Teachers: for I was the Minister of your Regeneration, not those ambitious teachers, which are at the most but Instructers, not Fathers.  Vers. 17. For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every Church. 
Argum. 4. To this end have I sent Timothy unto you, that I might the more easily procure your following of me: Therefore be obedient unto me, and follow me in those things wherein I shine forth to all the Churches, by reason of my Apostleship, both in doctrine and holiness of life.  
Vers. 18. Now some are puffed up, as though I would not come to you.  
19 But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.  
As to the other part of the conclusion, because some amongst them were puffed up, in hopes to escape censure, as if the Apostle would not come unto them,  
He threatens 1. That he would come. 2. That he would try, whether in those Teachers there be that Power of the Spirit, or merely the eloquence of words, without the demonstration of the Spirit.  Vers. 20. For the Kingdom of God is not in word, but in Power. 
He gives an account why he esteemed nothing of their mere eloquence, or their boasting in human wisdom, because the Kingdom of Christ, and the Salvation or edification of men, is not promoted with words, or the wisdom of words, but by the Power of God.  Vers. 21. What will ye? Shall I come unto you with a rod, or in love, and in the spirit of meekness? 
Lastly, lest any of the Corinthians, whether Teachers or their Followers should foment Schism, he propounds this choice to them, Whether they would that he should come to their correction, with the authority of Church-censures, which he resolved to do, if they further made Parties, and fomented Schism; Or whether they would that he should come to their comfort, in the spirit of love and meekness, which he intended, if they repented.  
Thus he passes to the Excommunication of the Incestuous Person.   

CHAP. V.  
THE SECOND ARTICLE CONCERNING THE INCESTUOUS PERSON.  
Jest they should think his Commination vain, (whereof he speaks toward the end of the former Chapter) he commands that the Incestuous Person be Excommunicated, propounding to that end, eleven Argum.  Vers. 1. It is reported commonly, that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his Father's Wife. 
The first Argument; because the Incestuous Person is defiled by an heinous wickedness, which the Gentiles will not so much as speak of without detestation: Therefore he is to be Excommunicated.  Vers. 2. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 
The second Argument is joined with the reproof of the Corinthians, because you ought long since to have grieved for the great offence, and to have excommunicated the wicked person, and not to excuse his fault by lessening of it, or making a jest at it, or glorying in it, as if you were taken with the fact.  
Vers. 3. For I verily as absent in body, but present in spirit, have judged already, as though I was present, concerning him that hath so done this deed,  
4. In the Name of our Lord jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord jesus Christ,  
5. To deliver such a one unto Satan for the destruction of the flesh, that the Spirit may be saved in the day of the Lord jesus.  
Argum. 3. Because now besides that ordinary power which you have in the Ecclesiastical Senate, viz. you are instructed and obliged also by an extraordinary Power to excommunicate him; for truly you have my mind, or spirit, judgement, opinion and authority concerning that wicked person (as much in my absence as if I was present:) Therefore when you are gathered together, being fortified by this Apostolical Epistle, (in which the spirit, or mind, or opinion of me an Apostle is contained) and by the authority of Christ, (in whose name the censures of the Church are to be made) that you deliver that wicked one to Satan, or excommunicate him. He says, Deliver him to Satan, because he that is rejected and cast out of the Church by Excommunication from the Church-dignity of the Saints, as to the outward condition of a man, the same also is declared to be (as to his outward condition) in the Kingdom, bondage and power of Satan; for to be a Citizen even in the outward state of the Church, (which is said to be the Kingdom of God) is a greater honour than to reign without the Church: Therefore he that is Excommunicated, he loses much of his repute, and honour, and dignity, and is reckoned amongst the subjects of the devil.  
Destruction of the flesh] Argum. 4. From the end of Excommunication, by way of preventing an objection, because Excommunication is a means of Repentance and Salvation; for truly by this censure the pride of the flesh may be mortified, and the new creature be saved in the day of judgement: Therefore he is to be excommunicated.  Vers. 6. Your glorying is not good: know ye not that a little leaven leaveneth the whole lump? 
Argum. 5. Lest the whole Church should be infected and polluted by the contagion of so great a wickedness, as by a little leaven the whole lump is leavened: Therefore the Incestuous Person is to be Excommunicated. This Argument is enforced by repeating his reproof of the Corinthians.  Vers. 7. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened: for even Christ our Passeover is sacrificed for us. 
Argum. 6. Propounded by the continuing of the Allegory; because the Christian Church is to be purged from scandals, yea, and the hearts of Christians, from all the corruption of their old nature, with no less diligence than heretofore the houses of the Jews, under the Law, were purged from common leaven, before the Passeover was sacrificed: Therefore the Incestuous Person is to be Excommunicated.  
That ye may be] Argum. 7. From the profitableness of it. Ye must endeavour, that ye may be a new and holy society, an holy lump, or that ye may be found new creatures, really and in deed, as ye are unleavened by your obligation and profession, or as you are Saints: Therefore the Incestuous Person is to be Excommunicated.  
Passeover] Confirming this Argument, he adds the eighth, because the thing signified in the Passeover, to wit, the Sacrifice of Jesus Christ, doth not less engage Christians to their duties, (represented by the celebration and ceremonies of the Feast) that is, to be careful, that holiness may flourish in us, and in the Church; than it did oblige the Jews heretofore, to observe the ceremonies of the Feast, in which the Paschal Lamb, being a type, sacrificed was set before them.  Vers. 8. Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice, and wickedness, but with the unleavened bread of sincere truth. 
From hence he infers, (as it were by a persuasive conclusion) the ninth Argum. That malice and wickedness being put away, both from themselves, and from the Church, and by consequence, that Incestuous Person being excommunicated, they might worship and serve the Lord cheerfully, and holily, in sincerity and truth: The force of this Argument is this, We cannot live holily and righteously (as the signification of the Feast of the Paschal Lamb typified, requires of us) unless the leaven of our former life, and wicked practices, be purged away out of us, and the House of God, or the Church; and unless we endeavour to keep sincerity and truth in us and the Church: Therefore he is to be Excommunicated.  Vers. 9 I wrote unto you in an Epistle, not to company with fornicators. 
Argum. 10. Because he before forbade them by his Epistle to have fellowship with Fornicators, and by consequence they might understand, that Fornicators were to be Excommunicated from the Church, and much more incestuous persons: Therefore that Incestuous Person is now to be excommunicated.  Vers. 10. Yet not altogether with the fornicators of this world, or with the Covetous, or with Extortioners, or with Idolaters; for than must you needs go out of the world. 
Lest they should excuse themselves, he shows them that that Precept concerning vicious persons, was not to be understood by them▪ of those that were in the world, or without the Church; because thus the Apostle had commanded a thing impossible, because they must either necessarily live amongst such wicked persons, or go out of the world; for they lived at Corinth, the Citizens whereof (with whom the Faithful necessarily must have civil commerce) remained for the most part Infidels.  Vers. 11. But now have I written unto you, not to keep company, if any man that is called a Brother, be a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with such a one, no, not to eat. 
Argum. 11. If you have not been heretofore sufficiently instructed in this business, at least ye now have my mind, which you have heard out of this Epistle, that you must not ea● with a Professor, or Brother, that is a fornicator; and by consequence that Brother is to be excommunicated, who being convinced of his faults by the Church, remains still wicked without repentance: Therefore now you ought much more to conclude that the incestuous person is to be excommunicated.  
Vers. 12. For what have I to do to judge them also that are without? do not you judge them that are within?  
13. But them that are without, God judgeth; therefore put away from among yourselves that wicked person.  
Another reason of the Exposition is given, by urging the twelfth Argument, for excommunicating the incestuous person, because from thence (that neither the Apostle, nor the Church, had right to exercise Church Censures upon those who were without the Church, but they were left to the judgement of God only) they ought to conclude, that to judge of the members of the Church belonged to them: Therefore that wicked incestuous person, was to be taken away from amongst them by excommunication, which is the scope of the whole Chapter.   

CHAP. VI  
THE THIRD AND FORTH ARTICLE CONCERNING LAW SUITS, AND AVOIDING FORNICATION.  
IN this Chapter the third and fourth Article of the Epistle is handled, concerning the avoiding of going to Law before the judgement seat of Infidels, to vers. 12 and of shunning Fornication, to the end.  Vers. 1. Dare any of you, having a matter against another, go to Law before the unjust, and not before the Saints? 
By eleven Arguments he proveth that Christians ought not to contend before Heathen Judges: Argum. 1. It is a shameful thing, when there are holy Judges, to go to Law under Infidel Judges: Therefore we must not contend before Infidel Judges.  Vers. 2. Do you not know that the Saints shall judge the world? and if the world shall be judged by you, are you unworthy to judge the smallest matters? 
Argum. 2. The Saints which shall judge the World, are much more worthy of judging matters pertaining to this world: Therefore we must not contend under Infidels.  Vers. 3. Know ye not that we shall judge Angels? how much more things that pertain to this life? 
Argum. 3. The Saints shall judge Angels, viz. Evil Angels, in the day of judgement; therefore they are much more fit to judge of temporal things: Therefore we must not contend under Heathen Judges: The Saints are said to judge Angels and the world, Because they being now acquitted in judgement, as assessors in judgement with Christ, shall consent to the sentence of the Judge against the enemies of God and the Church.  Vers. 4. If then ye have judgements of things pertaining to this life, set them to judge who are least esteemed in the Church. 
Argum. 4. Those that are of least esteem in the Church, are rather to be appointed Judges, than that we should betake ourselves to Infidels: Therefore, etc.  Vers. 5. I speak to your shame, is it so, that there is not a wise man amongst you? no not one that shall be able to judge between his Brethren? 
He corrects himself in this Argument, by showing that he would have appointed Judges, not simply those that are least esteemed in the Church, but this he would have done by a comparative concession, from what they practised, that he might with shame restrain them.  
Is it so] Argum. 5. You have amongst you those that are wise men, and yet you betake yourselves to profane judicatories, as if there were not wise men amongst you, which might decide controversies: Therefore it behoves you not thus to behave yourselves.  Vers. 6. But Brother goeth to Law with Brother, and that before the unbelievers. 
Argum. 6. Seeing that you are Brethren, ye ought not to contend one with another in going to Law: Therefore much less under Heathens.  Vers. 7. Now therefore, there is utterly a fault among you, because you go to Law one with another; why do you not rather take wrong? why do you not rather suffer yourselves to be defrauded? 
Argum. 7. Strive and contentions, discover your weakness, infirmities, and sin: Therefore you must not contend, especially before Infidels.  
Wherefore] Argum. 8. I● would be better to suffer injury and wrong, than with scandal to contend: Therefore we ought not to contend, especially under Infidels.  Vers. 8. Nay, you do wrong, and defraud, and that your Brethren. 
Argum. 9 Those that are active in contending amongst you, join it with injury, and defrauding of your Brethren, inasmuch as the actors are full of revenge, pride, and covetousness: Therefore your contending is unjust, and especially under Infidels.  
Vers. 9 Know ye not that the unrighteous shall not inherit the Kingdom of God? be not deceived: neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves with mankind,  
10. Nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God.  
Argum. 10. These unjust contendings, as well as other kinds of wickedness, and abominable impurity, which are here reckoned up, keep men out of the Kingdom of Heaven: Therefore you ought not to contend, etc.  Vers. 11. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord jesus, and by the Spirit of our God. 
Argum. 11. And last: Seeing you Corinthians have been defiled with all, or most, or at least with some of these foresaid vices, and now, so far as in charity we may judge of you, ye have obtained remission of sins, and are sanctified through the Spirit, and clothed with the Righteousness of Christ; you ought to beware (receiving power from the Grace of Christ) le●t you fall again into the same filthiness, either by stirring up contentions with others, or defiling yourselves any other way.  Vers. 12. All things are lawful unto me, but all things are not expedient; all things are lawful for me, but I will not be brought under the power of any. 
The other part of the Chapter containing the fourth Article of the Epistle follows, concerning the avoiding simple Fornication (as it is called) which the Corinthians accounted a thing indifferent, as other Gentiles did: He proceeds to reproof, by preventing their Apology which they were ready to make: The Corinthians might say, All indifferent things are lawful for us, but as meat, so also Fornication is indifferent: Therefore it is lawful for us. First, He answers in general, by limiting of the Major, viz, that all indifferent things are lawful, so far as they are convenient, and lawful, so that we be not brought into bondage to our affections, by the intemperate use of our liberty, for in those and the like cases▪ he sins in the use of indifferent things.  Vers. 13. Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord: and the Lord for the body. 
Further he answers in special to the minor, showing the difference betwixt meats and fornication, granting that it is lawful to use any kind of meat, because God hath ordained to the good of nature, meats for the belly, and the belly for meats, but yet with a temporary conjunction; for as God will destroy meats, so he will destroy the belly, as to the use it now hath; so that for the sake of the belly, we ought not to endanger our eternal Salvation, or the Salvation of others, eating with offence: As to that which concerns fornication, he denies it lawful upon any necessity, as meat is lawful, but simply to be a sin, and to be avoided; and that he proves by six Arguments.  
Argum. 1. Because the body is not made for fornication, or ordained to that end, as the belly for meats, and meats for the belly, but that it should be a member of Christ our Lord, who is ordained to be the head of the man, to govern the whole body, that it may be kept holy: Therefore Fornication is no way lawful.  Vers. 14. And God hath both raised up the Lord, and will also raise up us by his own power. 
Argum. 2. Our bodies shall be raised glorious in the Resurrection, as the Body of Christ was raised: Therefore they ought not to be defiled with fornication.  Vers. 15. Know you not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an Harlot? God forbid. 
Argum. 3. The Faithful which are members of Christ, are not by fornication to be made the members of an Harlot, which argument he sharpens with an Interrogation: Therefore, etc.  Vers. 16. What, Know ye not, that he that is joined to an Harlot, is one body? For two (saith he) shall be one flesh. 
That he may confirm this argument, he proves from the Analogy of Marriage, that fornication with an harlot, makes the fornicators one flesh; and by consequence the fornicator is made the member of an harlot: Therefore fornication is unlawful.  Vers. 17. But he that is joined unto the Lord, is one spirit. 
Further he proves that Believers are members of Christ, because joined by Faith, and are one Mystical Body with Christ, one Spiritual Body, or one Spirit.  Vers. 18. Flee fornication: every sin that a man doth, is without the body: but he that committeth fornication, sinneth against his own body. 
He turns the Position into a Dehortation, and adds the fourth Argum▪ by way of comparison with other sins; other sins abuse the object without, chiefly and principally, but fornication abuses its own body, and more dishonours the body than any other sin: Therefore it is unlawful.  
Vers. 19 What, know ye not that your own body is the Temple of the Holy Ghost which is in you, which ye have of God, and you are not your own?  
20. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are Gods.  
Argum. 5. Our bodies are the Temple of the Holy Ghost, which is in us, given us of God: Therefore they are not to be polluted with fornication.  
Neither are ye] Argum. 6. The Faithful are not their own, but purchased with the Blood of Christ: Therefore they ought to take heed, that they defile not themselves with fornication, but rather endeavour by an holy conversation, both of body and soul, to glorify God their Redeemer, whose they are.   

CHAP. VII.  
THE FIFTH ARTICLE OF CASES TOUCHING MARRIAGE.  
THe Apostle being enquired of by the Corinthians, concerning Marriage-Cases, in this Chapter he answers five of their demands.  
Vers. 1. Now concerning the things whereof ye wrote unto me; it is good for a man not to touch a woman.  
2. Nevertheless to avoid fornication, let every man have his own wife, and let every woman have her own husband.  
The first enquiry is of men unmarried, who lived a single life, whether it were best for them to marry: The reasons of this demand were two, the fear of troubles, and the fear of defilement in Marriage. That which belongs to the first reason, we are to remember that the Corinthians had been a long time in danger of persecution; although now they lived prosperously; and the most part feared nothing. The Apostle answers those that are in such a case, if no necessity lies upon them to marry, it is good and profitable not to marry, but where there is danger of sinning by incontinence, we are rather to eschew fornication and sin, than the danger of troubles in Marriage.  Vers. 3. Let the husband render to the wife due benevolence: and likewise also the wife unto the husband. 
That which concerns the scruple▪ le●t any one should think his conscience by Matrimonial Society defiled, he declares not only the conjugal bed to be undefiled, but also the right of the Marriagebed ought to be granted to him that seeks a wife, whereto he subjoins four reasons.  
Due] Reason 1. Because that benevolence is due by the Law of Marriage.  Vers. 4. The wife hath not power of her own body, but the husband: and likewise also the husband hath no power of his own body, but the wife. 
Reason 2. Because by conjugal agreement, the husband hath power over the wife's body, and the wife over the husbands, chiefly to avoid fornication.  Vers. 5. Defraud you not one another, except it be with consent for a time, that you may give yourselves to fasting and prayer, and come together again, that Satan tempt you not for your incontinency. 
Reason 3. Because otherwise there would fall out an unjust defrauding of each others part, if commerce should be denied without reason.  
That you may give yourselves] He limits what he had said with a special exception▪ unless it be agreed by consent on both parts, that for a time they might give themselves to fasting and prayer.  
Le●t Satan tempt] Reason 4. Because after the set time, if benevolence desired be denied, it is dangerous lest Satan tempts the party defrauded, for his incontinency, to commit adultery.  
Vers. 6. But I speak this by permission, and not of commandment.  
7. For I would that all men were even as I myself: but every man hath his proper gift of God, one after this manner, another after that.  
He explains this his opinion touching contracting Marriage, and using conjugal society, that it is not an universal precept, as if here commanded Marriage to all, but that the granting or permission is universal, only in case of incontinency; for plainly, if by the will of God it might be, the Apostle could with the Corinthians (who moved the question) both continence, and the advantages of single life, which God had bestowed upon him; but because the gift of Continence is not given to every one, he saith, that he spoke this by permission, which he hath granted.  
Vers. 8. I say therefore to the unmarried and widows, it is good for them, if they abide even as I  
9 But if they cannot contain, let them marry: for it is better to marry than to burn.  
From hence he gathers up the sum of what he had said, that he might plainly answer those who lived unmarried, or Widows, it was convenient that they should abide in that state, if they could contain, if not, that they marry.  
For it is better] He gives a reason, because it behoved them rather to beware of burning lusts, which defile the conscience with sin, than of the troubles of Marriage, even those troubles which accompany a married state in times of persecution.  Vers. 10. And unto the married I command, yet not I, but the Lord, let not the wife depart from her husband. 
The second thing they inquire of, is concerning Divorce, the parts whereof are two: The first is, concerning both being Believers, whether it is lawful for married Christians to make a Divorce, unless the case be for adultery? He answers, that it is not lawful; which answer that he may confirm, he denies that he commanded any thing new, or from special revelation, but that he repeats an old command by the authority of the Lord, who in the Institution of Marriage, established, that the married should be one flesh, whereupon that separation and divorce is unlawful.  Vers. 11. But if she depart, let her remain unmarried, or be reconciled to her husband, and let not the husband put away his wife. 
But if the wife, (pretending necessary causes of departing, as danger of life, or such like) shall depart, he commands that either she be reconciled to her husband, or abstain from new Marriage, and by consequence much more from fornication; and that he commands both for the punishment of frowardness and impatience, and the trial of sincerity, lest this liberty should be drawn into licentiousness: In the mean time he commands the husband that he put not away his wife, or give her cause to depart.  
Vers. 12. But to the rest speak I, not the Lord, If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.  
13. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.  
The other part of their enquiry follows, wherein the question is concerning those that are married, where the one is an Infidel, whether Divorce is lawful? He saith that he will answer to this part, from the authority of special revelation, because God had not determined it in the Law, what Christians should do in that case; this is it which he saith, The Lord hath not determined it in the old Law, but I, viz. by special revelation from the Lord, will determine it. In the first part of his answer, he forbids that the unbelieving party should be put away, if she desire not to leave him.  Vers. 14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean, but now are they holy. 
He lays down five Reasons. First, Because an unbelieving person is sanctified, though not in itself, yet to the use of the Believer; although not simply, yet so far, that Marriage is sanctified to the believing party, and to the children brought forth: Therefore let not the unbelieving wife be put away, if she desire to tarry.  
Else] Reason 2. Confirming the former, from the consequent absurdity, because otherwise the children of Christians, in such a case, would not be born under the Covenant, they would not be born Christians, and dedicated to Christ in holiness; the contrary to which is true: Therefore let not the unbelieving wife be put away, if she desire to tarry.  Vers. 15. But if the unbelieving depart, let him depart: A brother or a Sister is not under bondage in such cases: but God hath called us to peace. 
Before he adds the reasons that are behind, he propounds another part of the answer: If the unbelieving party will not cohabit, but depart, in this case, he declares the Marriage to be void, and the party believing to be free.  
To peace] Reason 3. Proving that the unbelieving party is not to be put away, being willing to stay, because Believers are called to maintain peace with all: Therefore if the unbelieving party admits of equal terms of peace, she is not to be put away.  Vers. 16. For what knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife? 
Reason 4. Because by dwelling together the unbeliever may be gained.  Vers. 17. But as God hath distributed to every man, as the Lord hath called every one, so let him walk, and so I ordain in all Churches. 
Reason 5. Because every one, in what condition soever, aught to abide in that honest and lawful calling, in which God by his Providence hath set them, as the Apostle taught in all Churches: Therefore we must also abide in Marriage with an unbeliever, being willing to stay: For whereas Marriage hath been contracted in Heathenism, God would not that the calling of one to the Grace of Christ Jesus, should defraud the party not yet converted: The Apostle prescribes the same Law to believing servants, that they shake not off the yoke of an unbelieving Master, who desired not to put away the servant converted to the Faith.  
Vers. 18. Is any man called being circumcised? let him not become uncircumcised: Is any called in uncircumcisian? let him not be circumcised.  
19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God.  
He confirms the Reason foregoing by an Induction. First, of Circumcision and Uncircumcision, neither whereof was to be stood upon by a Christian, but this only, that in both states, they observed the Moral Commandments of God.  Vers. 20. Let every man abide in the same calling, wherein he was called. 
From hence, because in one example of the Induction, the fullness of it might easily be apprehended, he infers a general position of abiding in that state wherein God had called him.  Vers. 21. Art thou called being a servant? care not for it: but if thou mayst be made free, use it rather. 
Further, he adds another member of the Induction, concerning bondage, in which he adviseth them to abide, unless God had opened a door to their liberty.  Vers. 22. For he that is called in the Lord, being a servant, is the Lords Freeman: Likewise also he that is called, being free, is Christ's servant. 
He gives a reason, Because bodily servitude is no diminution to the spiritual liberty of Christians, from the guilt of sin and wrath, neither doth bodily liberty exempt and free us from the service of Christ.  Vers. 23. Ye are bought with a price, be not ye the servants of men. 
By the way he admonisheth them, that (whether bond or free, as to the body) that they take heed they do not things unlawful in themselves, by the command or will of men, because that would be, to serve men against Christ, who had bought them with a price, that in all things they should do the Will of their Redeemer, not of men.  Vers. 24. Brethren, let every man wherein bee is called, therein abide with God. 
That no man might rashly depart from his Calling, he further inculcates a general Precept of abiding with God in the present condition of life, in obedience unto God, until it should seem good to him to change their condition.  Vers. 25. Now concerning Virgins, I have no commandment of the Lord; yet I give my judgement as one that hath obtained mercy of the Lord to be faithful. 
The third inquiry which the Corinthians made to Paul, concerning Virgins, Male and Female, whether they might marry or not? To which being about to give answer, he premiseth, that he had no special command, whereby the state of Virginity was either enjoined, or prohibited, but that he would faithfully give his advice, and his opinion of the convenience, as it became him, to whom God had vouchsafed mercy to be faithful.  
Vers. 26. I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.  
27. Art thou bound unto a Wife? seek not to be loosed; art thou loosed from a Wife? seek not a wife.  
There are three parts of the answer: First, In the present necessity, or the danger of persecution, as he forbids those that are married, to put away their Wives, so he saith it is more convenient, that they that are single should continue unmarried, viz. if they have the gift (as he said before) of continency.  Vers. 28. But and if thou marry, thou hast not sinned, and if a Virgin marry, she hath not sinned: nevertheless such shall have trouble in the flesh. 
The other part of the answer follows, wherein he teacheth, that to marry is not sinful, but incident to several troubles, concerning which he will not any further treat, lest he should seem to dissuade them from marriage, more than was safe.  
Vers. 29. But this I say, Brethren, the time is short, it remaineth, that both they that have Wives, be as though they had none:  
30. And they that weep, as though they wept not, and they that rejoice, as though they rejoiced not, and they that buy, as though they possessed not:  
The third part of the answer follows, wherein he commands, that whether they married or not, they should take heed to themselves that they be not much moved with the advantages, or disadvantages, the pleasures or troubles of this short life, but moderately bearing prosperity and adversity, they should provide for the life which is to come, always prepared to suffer sorrowful things, and to leave a joyful condition, according to the Will of God, for this is as much as if they had not Wives, as if they wept not, etc. whilst they using a marriage-state, are not hindered in their race to the Kingdom of Heaven, but they go forward with all expedition, through sorrow and joy, through the conveniences and inconveniences of this life, all occasions, all changes.  Vers. 31. And they that use this world, as not abusing it: for the fashion of this world passeth away. 
The reason of this is laid down, Because the good and evil things of this life, as a shadow, pass away: Therefore ought we to use the things of this life, as it were in our passage, that they hinder us not in our race.  
Vers. 32. But I would have you without carefulness; he that is unmarried careth for the things that belong to the Lord, how he may please the Lord:  
33. But he that is married, careth for the things that are of the world, how he may please his Wife.  
He lays down two Reasons of his counsel about the keeping themselves unmarried, First, That they might be freed from trouble, which the fear of persecution, and of the present condition, might cast those that are married into. Reason 2. Because he that is unmarried, more conveniently is at leisure for divine employments, or to attend upon the exercises of Religion, and more immediately to please God: But he that is married is forced by his Calling▪ to lay out much of his time about earthly businesses, and houshold-cares, and so in lawful things to please his Wife, which care, although it may be obedience, where it is performed in the fear of God, yet it is not so immediate obedience, and so near to God, as that which is placed in the exercises of Religion.  Vers. 34. There is difference also between a Wife, and a Virgin, the unmarried Woman careth for the things of the Lord, that she may be holy, both in body, and in spirit: but she that is married, careth for the things of the world, how she may please her Husband. 
He shows the same difference to be betwixt the condition of Virgins, and Women that are married: That a Virgin may with fewer avocations, and less difficulty, more holily (both in body and soul) attend to holy employments, because she hath no family to take care of; This is called Holiness, not as it is opposite to sin, but as opposed to Civil or Common: So▪ the Ministry of the Gospel may be called more holy, than any civil Calling: But a Wife is usually encumbered with houshold-cares, and an endeavour to please her Husband, nor can she so freely have leisure for holy exercises.  Vers. 35. And this I speak for your own profit, not that I may cast a snare upon you, but for that which is comely, and that you may attend upon the Lord without distraction. 
The Apostle expounds all this his advice, that it tends only to this, that they may more conveniently and fitly be composed, to attend upon God without distraction in the exercises of Religion, if they have the gift of continency, not that he might cast upon them a snare of necessity to abstain from marriage, if they had not the gift of continency.  Vers. 36. But if any man think that he behaveth himself uncomely towards his Virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not; let them marry. 
The Fourth matter that is inquired of, is, Concerning the duty of Parents, in whose power are Daughters marriageable, whether advisedly they may give their Virgin Daughters to marriage or not? The Answer hath two parts; The first upon a threefold supposition. 1. If any one is suspected to detain his Daughter from Marriage longer than is expedient. 2. If his Daughter have passed the flower of her age, i. e. hath attained to the twentieth year of her age, and begins to be more than of ripe years. 3. If he see the mind of the Virgin inclinable to Marriage, let him follow the will of the Virgin, and his own. Let the Daughter, and the Son in Law, whom the Father shall choose, be joined in Marriage, the Parent sins not in it.  Vers. 37. Nevertheless, he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart, that he will keep his Virgin, doth well. 
The other part of the Answer, also upon a threefold supposition, 1. If the Parent be persuaded that he wrongs not his Daughter, if he withhold her from Marriage. 2. If his Daughter have the gift of continence▪ and out of no necessity the Father is moved to seek an Husband for her, so that the Parent may determine of his Daughter as he please. 3. If he purpose to keep his Virgin unmarried, he hath done well, saith he, for the advantage of his Daughter.  Vers. 38. So then, he that giveth her in Marriage, doth well; but he that giveth her not in Marriage, doth better. 
Whereupon he concludes in the first case, that the Parent does well, or for the benefit of his Daughter▪ And in the other case, that the Parent does better, or, that he more consults the benefit of his Daughter: in the mean time he asserts that there is sin in neither.  Vers. 39 The Wife is bound by the Law, as long as her Husband liveth: but if her Husband be dead, she is at liberty to be married to whom she will, only in the Lord. 
The fifth thing that is inquired of, is this, Whether second Marriages of Widows are lawful or not? The Answer hath two parts. 1. He saith it is lawful with a limitation, if so be they marry with pious affections, and with a person that is a believer, and to one whom she may by the Law of God: for this it is to marry in the Lord, so to marry, that the blessing of God may be expected.  Vers. 40. But she is happier if she so abide, after my judgement; and I think also that I have the Spirit of God. 
Secondly, He answers, although it be lawful, yet it is not expedient for the most part, especially when in danger of persecution, or in present necessity: Because she shall be more happy, if she abide in her Widowhood, i. e. she shall live in more tranquillity, and void of troubles, which second Marriages might create to her. Modestly insinuating this his advice concerning the conveniency of it, to be divine, he strongly asserts that it most certainly conduceth to convenience; for more is said, than if he had spoken this without extenuation.   

CHAP. VIII.  
THE Sixth ARTICLE CONCERNING THE AVOIDING OF THINGS offered to Idols.  
THe sixth Article of the Epistle follows, concerning the avoiding of things offered to Idols, Chap. 8, 9, 10,  Vers. 1. Now as touching things offered unto Idols, we know that we all have knowledge: knowledge puffeth up; but charity edifieth. 
The disputation which is contained in this Chapter consists in the answering of three Objections, from whence it appears, that it is not simply lawful to feed upon things offered to Idols.  
The first Objection; we are sufficiently instructed by knowledge, concerning the lawful use of things offered to Idols: Therefore we may lawfully eat of them. He answers by way of concession, and correction, to this sense, although any one knows his liberty in using things offered to Idols, yet a bare knowledge is not sufficient, unless it be joined with charity in use and practice; because knowledge without charity puffeth up, and makes them proud despisers of the Brethren that know but little; but joined with charity if edifies, i. e. accommodates itself for the good of others.  
Verse 2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.  
3. But if any man know God, the same is known of him.  
He explains what he had spoken, by distinguishing betwixt him that knows with pride, and him that knows with charity to God and his neighbour. The one, who hath knowledge joined with pride, knows nothing solidly, because he is puffed up with a vain opinion of his own knowledge, but the other who hath knowledge joined with love, as he is taught by God, so he is approved of by God that he is truly knowing.  Vers. 4. As concerning therefore the eating of those things that are offered in sacrifice unto Idols, we know that an Idol is nothing in the world, and that there is none other God, but one. 
The second Objection; we know that an Idol hath no divinity in it, either externally or internally, which is conceived to be in him by those that offer things to the Idol, or is feigned to be represented in him. We know also that there is no God but one: Therefore seeing the Creatures of God may not be polluted by us from the fictions of men, it is not lawful to feed upon things offered to Idols.  
Vers. 5. For though there be that are called Gods, whether in Heaven or in Earth (as there be gods many, and Lords many:)  
6. But to us there is but one God, the Father, of whom are all things, and we in him, and one Lord jesus Christ, by whom are all things, and we by him.  
He answers first by concession and confirmation of the antecedent laid down by the opposers. For although they may be in the words and opinion of men, and may be called celestial and terrestrial Gods, and many Lords, yet there is but one God, and Lord, viz. the Father (by which name we are brought to the other persons, to wit, the Son and the holy Spirit, who are one God, the beginning of all Creatures from whom; and the end of all to whom, chiefly in respect of us, who are believers, and dedicated to his glory) and one Mediator Jesus Christ, the same God with the Father, by whom, as by the Word of the Father, all things were created; and we believers redeemed by him, who therefore is said to be Lord, both in respect of creation and redemption.  Vers. 7. Howbeit, there is not in every man that knowledge: for some with conscience of the Idol unto this hour, eat it as a thing offered to an Idol, and their conscience being weak, is defiled. 
Secondly, He answers by way of limitation, denying that this measure of knowledge is in all that are converted; because some have not yet manifestly laid down their old opinion concerning Idols, but are touched with a certain reverence of the Idol, whilst they eat things offered to Idols, and so their weak consciences are defiled, doubting whether they do well: Therefore it is not simply lawful to feed upon things offered to Idols.  Vers. 8. But meat commendeth us not to God: for neither if we eat, are we the better, neither if we eat not, are we the worse. 
Objection 3. But the eating of meats is in indifferent things placed without Religion, in which, liberty is granted to us: For our eating, and our not eating are both alike pleasing to God, so far as it is for our health, whether we eat this or that meat: Therefore we are not here to be barred of our liberty.  Vers. 9 But take heed lest by any means this liberty of yours become a stumbling block to them that are weak. 
He answers, that this is true indeed, unless in case of scandal, yet that he sins, who uses his liberty to the offence of his weak Brother.  Vers. 10. For if any man see thee, which hast knowledge, sit at meat at the Idols Temple, shall not the conscience of him that is weak, be emboldened to eat those things which are offered to Idols? 
This he proves by four Reasons. First, Because in the praesupposed case, the weak one is encouraged and ill instructed by the example of him that eats in the Idols Temple with knowledge, without charity, to the polluting of himself by eating things offered to Idols: Therefore it is not simply lawful to eat things offered to Idols.  Vers. 11. And through thy knowledge shall the weak Brother perish for whom Christ died? 
Because by so doing he is destroyed, for whom Christ died, to wit, as much as can be by the intention and procurement of the practice of them that eat: Therefore it is not simply lawful to eat things offered to Idols.  Vers. 12. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 
Reason 3. Because in so doing we sin not only against the Brethren, whose conscience is wounded, but also against Christ, because it tends to the frustrating of the end of Christ death, viz. so far as he whom Christ hath redeemed, that he might be saved, he that eats with offence, endeavours what in him lies, that he should perish: Therefore, etc.  Vers. 13. Wherefore if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. 
Reason 4. Because it is better to be deprived for ever of our liberty of eating flesh, than to eat with offence, which the Apostle shows in the instance of his own vow: Therefore, etc.   

CHAP. IX.  
HE proceeds to treat concerning things offered to Idols; he propounded his own example, in the former Chapter: In this Chapter he exhorts them further by his own example, that they would moderate the use of their liberty, chiefly in those things which appertained to gluttony: And by name, in the eating of things offered to Idols: The sum of the Argument is this, I being an Apostle, and no less free than any other, do not only abstain from things lawful and profitable, but also I conform myself to the infirmities of all, yea, I keep under myself by continence for the good of the Gospel; therefore in like manner do ye also: The Antecedent is carried on to ver. 23. The Consequence is an Exhortation, to the end.  
Vers. 1. Am I not an Apostle? Am I not free? Have I not seen jesus Christ our Lord? Are not ye my work in the Lord?  
2. If I be no● an Apostle unto others, yet doubtless I am to you: for the seal of mine Apostleship are ye in the Lord.  
3. Mine answer to them that do examine me, is this:  
The Antecedent he prosecutes by parts; and proves by three reasons, that the first, not the last place was due to him in Christian liberty. 1. Because he was an Apostle. 2. Because he was honoured with the ●ight of his Lord, and immediately called. 3. Because he had the testimony of his Apostleship in the conversion of the Corinthians, ver. 1. Which fruit, as a seal, confirmed his Apostleship, at least among the Corinthians, ver. 2. and afforded a defence to the Apostle against them, (who called his Apostleship into question) at least amongst the Corinthians.  
Vers. 4. Have we not power to eat and to drink?  
5. Have we not power to lead about a Sister, a Wife, as well as other Apostles, and as the brethren of the Lord, and Cephas?  
6. Or I only and Barnabas, Have not we power to forbear working?  
Afterwards he applies this his liberty, first, to things that are to be eaten and drunk, which he (if any one) might lawfully make use of, ver. 4. Secondly, to Marriage, and we ought to use that benefit, which he proves from the example of other Apostles, ver. 5. Thirdly, to forbear working with his hands, and by consequence, to require maintenance from the Churches, (which he proves that he might lawfully do, by seven Arguments.)  
The first Argum. From the example of other Apostles, and Ministers; it is lawful for other Apostles: Therefore it is lawful both for me and Barnabas.  Vers. 7. Who goeth a warfare at his own charges? Who planteth a Vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock? 
Argum. 2. From the Law of Nations, propounded in a threefold example, of Soldiers, of Vine-dressers, and Shepherds: Soldiers, Vine-dressers, and Shepherds, are nourished by the fruit of their labours, every one in his calling: Therefore also we Ministers ought to be maintained by the fruit of our labours in the Gospel.  
Vers. 8. Say I these things as a man? or saith not the Law the same also?  
9 For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn; doth God take care for Oxen?  
10. Or saith he it for our sakes? For our sakes no doubt this is written, That he that ploweth, should plow in hope: and that he that thresheth in hope, should be partaker of his hope.  
Argum. 3. From the testimony of the Law, of giving food to the Ox that treads out the corn, which shows that it was spoken for the sake of those that labour for the use of others, especially in the Ministry. The Ox is fed with the corn which he did beat out with his feet; therefore all labourers, plowers, threshers, and by consequence the Labourers in the Gospel ought to be maintained with the fruit of their own labours. For if he that ploughs and threshes in the hope of reward, is partaker of his hoped-for reward, Why should nor they also that labour in the Gospel be partakers of the fruit of their own labours?  Vers. 11. If we have sown unto you spiritual things, is it a great thing if we shall reap carnal things? 
Argum. 4. From the rule of Justice; If we have administered spiritual things to you, will not you let us instead thereof reap your carnal things?  Vers. 12. If others be partakers of this power over you, are not we rather? Nevertheless, we have not used this power: but suffer all things, lest we should hinder the Gospel of Christ. 
Argum. 5. From the like example of the Teachers, who preached at Corinth, whose example he alleges in point of lawfulness, but denies that he would follow them in the doing of any such thing, that he might promote the Gospel. Your Teachers are maintained at your charges: Therefore it is fitting that we also should be maintained, although we are resolved not to use our right.  Vers. 13. Do not you know that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers of the Altar? 
Argum. 6. From the example of the Levites, to whom maintenance, and part of the Sacrifices was given for their Ministry: The Levites lived of the Altar: Therefore we that are the Ministers of the Gospel ought to live of the Gospel.  Vers. 14. Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel. 
Argum. 7. Christ hath given a Command for maintaining the Ministers of the Gospel: Therefore they ought to live of the Gospel.  Vers. 15. But I have used none of these things; neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. 
Hitherto he hath asserted his own right; Now he shows his moderation in the use of his foresaid liberty; First, in the business about maintenance, he shows his resolution for the future to forbear; from which his resolution he will not be removed with hindrance to the Gospel, choosing rather to die by famine; the reason whereof he gives, from the end, that he might glory against those that spoke evil of him, who perhaps might say that the Apostle Preached for hire.  Vers. 16. For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me, yea, ●o is unto me, if I preach not the Gospel. 
He explains himself, that this boasting was not merely in the Preaching of the Gospel, because he was obliged to that by the necessity of his office, and the Command, as also the fear of God's displeasure.  Vers. 17. For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the Gospel is committed unto me. 
My Preaching (saith he) if it be voluntary, it shall have a reward, but if against my will, yet I must discharge it, because of the dispensation committed unto me, by the Command of God, and that would be without the glory of my voluntary Preaching, If I should unwillingly preach the Gospel, as they do, who exercise their Ministry, not out of any love to God, and desire of converting Souls, but for filthy lucre's sake, or out of vainglory.  Vers. 18. What is my reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without charge, that I abuse not my power in the Gospel. 
Now he saith, that he hath matter whereof to boast against his Reproachers, as a reward of his not receiving any stipend from them, in as much as he Preached the Gospel to the Corinthians without charge unto them: whereunto he subjoins another reason, That if he had exacted a maintenance there where his Reproachers endeavoured to bring an evil report upon him, than he had abused his liberty.  Vers. 19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 
He extends the moderating of his liberty to all sorts of things indifferent, wherein he served not himself, but others, that he might gain them.  Vers. 20. And unto the Jews, I became a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law. 
That he explains particularly in three things: First, that he did conform himself to the Jew, bound (as they thought) under the Ceremonial Law, observing the Mosaical Ceremonies for time and place, as the matter required, as if he had been under the yoke of Ceremonies; and that he did by the opinion of the Council at jerusalem, which left to the Jews (born under that yoke) whereof the Apostle was, a free use of Ceremonies for a time, but in no wise to the Gentiles, Act. 21. 21, 25.  Vers. 21. To them that are without Law, as without Law, (being not without Law to God, but under the Law to Christ) that I might gain them that are without Law. 
The second is, That conforming himself to the Gentiles which were without Law, he laid aside the use of Ceremonies, as one that was without Law; but in the mean time, he intimates that he did not understand the Moral, or the law of love, which is the perpetual Law of God and Christ, from which he could not be freed; but the Ceremonial Law, from which indeed he was freed, that he might freely, for the advantage of the Gospel, use Ceremonies, or might abstain from using them.  Vers. 22. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 
The third, That he conformed himself to those that doubted of their liberty, abstaining from things lawful, as they did; finally, he accommodates himself in all things indifferent to all men, for three causes.  
First, That he might gain as many as possible, or at leastwise some.  Vers. 23. And this I do for the Gospel's sake, that I might be partaker thereof with you. 
The second cause, That the Doctrine of the Gospel might be better esteemed of amongst all, by his moderate carriage.  
The third cause, That serving the advantages of the Gospel, he might be saved, being made partaker of the Gospel with other Believers.  Vers. 24. Know you not that they which run in a race, run all, but one receiveth the prize? So run, that you may obtain. 
Hitherto he hath insisted upon his own example, as the Antecedent of the Argument, the force of this example follows, or the hortatory conclusion, viz. That the Corinthians would labour after temperance, and not so mind their meat, as to eat with offence that which was offered unto Idols; To this end he shows them, that they must run in their Christian Race, in which all (not one only, as it was usual in their sports) that run according to the Laws of God, were to be crowned.  Vers. 25. And every man that striveth for the Mastery, is temperate in all things. Now they do it to obtain a corruptible Crown, but we an incorruptible. 
And how that comes to pass he shows, viz. If after the example of those that contended in those Noble Games, (whether running or combating) usually celebrated near unto Corinth, they should not indulge themselves in gluttony and pleasures, but temperate in all things, bearing all things, whereby the conquering Crown might be won. In their Isthmian or Corinthian Games, the Runners and Wrestlers enured themselves to a most temperate diet, by way of Preparation for the Race, as now horses are fitted for running: The Conquerors in these Games were crowned with Laurel, or Ivy, or were honoured with some such like reward: After the same manner, the Apostle would have Christians most moderate in their using the things of this world, and abstinent from whatsoever may stop their course, or hinder them in their warfare, and that they might obtain an incorruptible, that is, an Eternal Crown, (laid up in heaven for all those who strive lawfully, and finish their course.) He adds three Hortatory Arguments.  
Argum. 1. Because you Christian Wrestlers may expect a more noble Crown than that corruptible one, of those that sport in those Gymnastick Games.  
Vers. 26. I therefore run, not as uncertainly; so fight I, not as one that beateth the air:  
27. But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.  
Argum. 2. From his own example running, and acting the part of a Champion, and smiting his adversary certainly and seriously. I earnestly keep down the body of sin, and the old man, and the lusts of the flesh, that they may be slain; and I compel my body properly so called, (by virtue of Spiritual Discipline) to be subject to my Spirit: Therefore do you the same thing: For so the Apostle nurtured his body, that in labours, and watchfulness, and fastings, it might hold out in its duty, that it might not wax wanton against the Spirit: and the body of sin (as much as lay in him) be destroyed.  
Lest by any means] Argum. 3. From the end of it, I keep under the body of sin, or the old man▪ lest if I should live otherwise than I advise others to live, I should be a castaway, or as an hypocrite, should be blotred out of the number of the Saints: Therefore do you the same thing that I do, and to the same end.  
The Apostle here does not oppose Reprobate to one that is Elect, but to one that is Approved; for as the Scripture calls Reprobate silver, that which is not true and genuine, and that Approved, which is sincere; so the Apostle calls him Reprobate, who answers not 〈◊〉 profession, and is not sincere, and as he ought to be: If we should imagine that here he takes Reprobate in an absolute sense, we are to take notice of nothing but the necessary connection betwixt a profane life, (if it be supposed to continue to the end) and Reprobation: For whoever dies in his sins, shows himself to be a reprobate. For it is absurd, and no ways agreeable to the writings of this our Apostle to affirm, that he made any doubt of his Election, or thought the decree of his Election changeable. For on the other side, Because he was persuaded of his Election and Regeneration, the demonstration whereof he gave in the holiness of his life, taking all heed, lest by an evil life, he should show forth in himself the signs of Hypocrisy, not in any wise of Reprobation.   

CHAP. X.  
HItherto he hath spoken of things offered to Idols, by way of Concession, as if they were indifferent. In this Chapter, he sets down a twofold use of things offered to Idols: The one public in the Idols Temple, simply unlawful, to vers. 23. The other private in their houses, which (without the case of scandal) was lawful, but in case of scandal unlawful, from which he dehorts, to the end. That which pertains to the public eating of things offered to Idols in the Idols Temple, he dissuades from, by five Arguments.  
Vers. 1. Moreover, Brethren, I would not that you should be ignorant, how that all your Fathers were under the cloud, and all passed through the Sea:  
2. And were all baptised to Moses, in the Cloud, and in the Sea:  
Argum. 1. There is danger, lest you fall into those sins and punishments, into which the Israelites fell, if you proceed to participate of, and be present at Idolatrous Banquets, and covet after things offered in Sacrifice to Idols: Therefore you ought not to eat things sacrificed to Idols, in the Idols Temple.  
That the likeness of the Israelites example may appear, he shows that they had the like privileges with us (because the Iseaelites were our Fathers) not of the Israelites only, but also of the Christians amongst the Gentiles, viz. in the profession of the true Religion, and propagation of them to us their posterity; for as they are wont to be called Fathers, who lived in ancient times, with some certain relation of propagating Religion to us; So he calls the Israelites our Fathers; because they went before us in the partaking of the same Religion, the same Covenant, and like Sacraments: For the walking under the cloud, and the Sea which was over their heads, as if they had with us been bapized into the doctrine and outward profession of Moses, of obtaining salvation by the Messias.  
Vers. 3. And did all eat the same spiritual meat:  
4. And did all drink the same spiritual drink: (for they drank of that spiritual Rock that followed them; and that Rock was Christ)  
5. But with many of them God was not well pleased; for they were overthrown in the wilderness.  
They did also as it were partake of the same Supper of the Lord with us, eating Manna, and drinking out of the Rock, or waters gushing out of the Rock, which followed the Camp of the Israelites (which are called spiritual meat and drink, because they had a spiritual meaning, figuring the same Grace of Christ, which the Supper of the Lord doth) yet notwithstanding many of those Israelites (because they displeased God) perished in the wilderness.  Vers. 6. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 
Furthermore, he reckons up the sins for which God inflicted punishments, and death itself upon them, for an example to posterity; from which sins the Apostle dehorts the Corinthians, lest they also perish; and first, he exhorts them in general, lest they covet evil things as they did, i. e. lest they indulge their fleshly lusts, as those ancient Israelites did, who by their lusts were hurried beyond the bounds appointed by God.  
Vers. 7. Neither be you Idolaters, as were some of them, as it is written, The people sat down to eat and drink, and rose up to play.  
8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.  
9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of Serpents.  
10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.  
More especially he admonishes them, that they be not Idolaters, or Fornicators, or Tempter's of Christ (trying how true and just Christ is, and that by unlawful ways) or murmurers against the providence of God, as the Scripture witnesses of the Israelites. The meaning of this dehortation is this: That you be not amongst any Idolatrous Banquets made in the honour of any Idol, lest ye suffer that which the Israelites did, sacrificing to the honour of the Golden Calf, whose indulging their gluttony and sport, was in stead of Religion, vers. 7. Be not taken with the desire of pleasing Idolaters, that for their sakes you be mixed with them in Idolatrous Banquets, lest God also deliver you to your hearts lusts, that together with the pollution of your souls, you defile also your bodies by Fornications, Adulteries, and so perish with those Israelites, vers. 8. Tempt not Christ, by abusing of his knowledge, and pretending Christian liberty for your lusts, which is nothing else, than to provoke Christ to anger. As the Israelites in the wilderness provoked the Angel of the Covenant, or Christ, who went before them in the wilderness, and perished by Serpents, vers. 9 Lastly, Murmur not, because it is not lawful to you by Christian Religion, to be present at the Idolatrous feasts of your friends in the Idols Temple, lest you perish with the murmuring Israelites.  
Vers. 11. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.  
12. Wherefore let him that thinketh he standeth, take heed lest he fall.  
Further he shows that the use of these examples belong unto all men living, and those that shall live hereafter; he declares the danger of falling into the same sins, and the same punishments, if they shall mix themselves with Idolatrous Feasts; rebuking in the mean time their vain confidence, who feared not the danger, but fed securely upon things offered to Idols in the Idols Temple.  Vers. 13. There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that you are able: but will with the temptation also make a way to escape, that ye may be able to bear it. 
He prevents an Objection, from the fear of evil things, which did hang over them, from the Idolaters, their fellow Citizens, if they should so much abhor their society, that they would not be at their public Religious Feasts. He answers, that that temptation was no other than what was ordinary to men, for which they might hope for an end, for the faithfulness of God who will not permit, that they should be tempted above measure, who endeavour to keep themselves from impurity, chiefly in the case of confessing of him, but lest they should fall with the temptation, he is wont to discover a way of freedom from danger, or at least from sin; out of these things precedent from the first verse, it follows: Therefore we ought not to feed in the Idols Temple, upon things offered to Idols;  Vers. 14. Wherefore, my dearly beloved, flee from Idolatry. 
Argum. 2. Of dissuading from things offered to Idols in the Idols Temple. Idolatry is joined with the public eating of things offered to Idols, from which Idolatry ye ought to fly: Therefore we ought not to eat things offered to Idols in the Idols Temple.  Vers. 15. I speak as to wise men: judge ye what I say. 
Being about to confirm this Argument, he calls his Hearers or Readers wise, and commands that they weigh both the argument now spoken, and the confirmation of it, which he subjoins, adding five reasons, by which he proves, that this public eating of things offered to Idols in the Idols Temple, doth render them guilty of Idolatry.  Vers. 16. The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The bread which we break, is it not the Communion of the Body of Christ? 
The first reason, from the like example of Christians, whose fashion is this: The partaking of the Elements in the Supper of the Lord, is the profession of our Communion with Christ, and other Christians in the true Religion: Therefore the partaking of things offered to Idols, in the Feast of the Devil together with Idolaters, is the profession of Communion with the Devil and Idolaters, in Idolatry, or their false Religion.  
But he urges this reason and the rest, by often questioning; The Cup of Blessing▪ he says, Is it not a sign, a powerful token, and real profession of that saving Communion which we have in the Blood of Christ shed for us? Also that holy bread which we break in our Assembly, is not it a sign, and real profession of that Communion, which all of us have in the Body of Christ crucified for us? Therefore it follows from the like, that the partaking of the Sacrifice in an Idolatrous and devilish Feast, is no less a sign and real profession (in itself, and out of the intention of the deed) of Communion with Idolaters, and the Idol, to whom the Sacrifice was offered.  Vers. 17. For we being many, are one bread, and one body: for we are all partakers of that one bread. 
He unfolds this reason to this sense. As we Christians, although many, yet by virtue of our Society in the same worship, Sacramentally sealed, grow together, as it were into one bread, i. e. into one Mystical Body, in this that we communicate of one and the same Sacramental Bread: So those that communicate with Idolaters, in the participation of Idolatrous Sacrifices, by virtue of their society in the same worship, sealed by their Idolatrous feasting in the Idols Temple, grow up into one Mystical body with them, in this, that together with them, they communicate of one and the same Sacramental Sacrifice.  Vers. 18. Behold Israel after the flesh: are not they which eat of the Sacrifices, partakers of the Altar? 
Reason 2. From the like example of the Israelites, the Israelites eating of the Sacrifices, by thus doing testified themselves to be partakers of the Altar and Jewish Religion: Therefore they who eat of the Idol-Sacrifices in the Idolatrous Feast, witness that they communicate with Idolaters in their Idolatry.  
Vers. 19 What say I then? That the Idol is any thing? or that which is offered in Sacrifice to Idols is any thing?  
20. But I say, That the things which the Gentiles Sacrifice, they Sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.  
Reason 3. Propounded by way of answer to an objection: Although an Idol hath nothing of Divinity (as was said before) nor things offered to Idols is any thing of the Worship of God, which possibly the Idolater supposeth and intends; yet in the nature of the work, an Idolatrous Sacrifice is the worshipping of Devils, 2 Chron. 11.15. Therefore partaking of that which is offered unto Idols, is the most gross Idolatry, from which you ought to abstain.  Vers. 21. Ye cannot drink the Cup of the Lord, and the Cup of Devils: ye cannot be partakers of the Lords Table, and of the Table of Devils. 
Argum. 3. By way of dehortation from things offered to Idols in the Idol Temple; The partaking of the Sacramental Feast of Idols, or Devils, cannot consist with a lawful and saving partaking of the Supper of the Lord; because this was to do homage to two Lords, God and the Devil, and to profess public service to both: Therefore we must not eat of things sacrificed to Idols in the Idol Temple.  Vers. 22. Do we provoke the Lord to jealousy? Are we stronger than he? 
Argum. 4. By way of dehortation from things offered to Idols: God is provoked to jealousy, if any one profess himself a Christian, and yet publicly partakes of things sacrificed to Devils: Therefore must we not eat of things sacrificed to Idols.  
Stronger] Argum. 5. Because to persist in this so manifest a sin, is to proclaim war with God, and to try whether any be stronger than he: And therefore unless any be so mad, as to think himself stronger than God, we must abstain from things offered to Idols in the Idol-Temple.  

THE SECOND PART.  Vers. 23. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 
The other part of the Chapter follows, wherein he propounds a general Doctrine, (that he may come to the private use of things offered unto Idols) which is this. All things (to wit, indifferent) are lawful, unless when it is not expedient to use them, or they edify not.  Vers. 24. Let no man seek his own, but every man another's wealth. 
That they are not lawful, when not expedient, and edify not, or are hurtful to edification, he gives a reason hereof, by way of Precepts, because in the use of our liberty we must regard rather the Salvation of another, than our own temporal profit.  Vers. 25. Whatsoever is sold in the Shambles, that eat, ask no question for conscience sake. 
Premising the general Doctrine, he answers concerning things offered unto Idols, when they are out of religious use (as for example, when they are sold in the Shambles) any one may eat them without any scruple of conscience. For it was a custom to set to sale in the Shambles flesh that was sacrificed, the gain whereof was returned to the Priests.  Vers. 26. For the earth is the Lords, and the fullness thereof. 
The reason is, Because in that common condition they are the creatures of God, sanctified to the use of the faithful, and they were allowed a free use of them, by the Lord of Heaven and Earth, etc.  Vers. 27. If any of them that believe not, bid you to a Feast, and ye be disposed to go, whatsoever is set before you, eat, ask no question for conscience sake. 
In like manner, if any Believer be invited to a Feast in the private house of an Unbeliever, he saith, the Christian may eat without scruple, of any meat that is set before him.  Vers. 28. But if any man say unto you, This is offered in Sacrifice unto Idols, eat not for his sake that showed it, and for conscience sake. The earth is the Lords, and the fullness thereof. 
He excepts in case of scandal, when either an Unbeliever, or a weak Brother, shall intimate that that mea● was sacrificed to Idols, in which case he wills them to forbear, and subjoins seven Reasons.  
Reason 1. Lest if thou eat after warning given, thy weak brother who warned thee be offended, or lest the unbeliever be hardened in his Idolatry, if happily he gave thee warning.  
Is the Lords.] Reason 2. Other meats besides that, wherein there is danger of offence, God hath sanctified; and because the Lord of the earth hath not granted power of using his creatures indifferently with the offence of any one: Therefore in this case we must not eat.  Vers. 29. Conscience, I say, not thine own, but of the others: for why is my liberty judged of another man's conscience? 
Reason 3. If any one eats with offence, Christian Liberty in eating will be condemned of another man's conscience, as profane licentiousness: Therefore in this case we may not eat.  Vers. 30. For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 
Reason 4. He should sin against the Grace of God, if he should abuse the gift of God, (for every kind of meat is the gift of God, as in the giving of Thanks before or after meat we acknowledge) so as to give occasion of speaking evil of him, as if he had no regard of another man's Soul: Therefore we must not eat in this case.  Vers. 31. Whether therefore ye eat, or drink, or whatsoever ye do, do all for the glory of God. 
Reason 5. Propounded by way of Precept: In all our actions (and therefore in eating and drinking) we must endeavour that God may be glorified, which is not done when we eat with offence: Therefore, etc.  Vers. 32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God. 
Reason 6. We must give offence to none, whether they profess the true Religion or not: Therefore in case of scandal we ought not to eat.  Vers. 33. Even as I please all men in all things; not seeking mine own profit, but the profit of many, that they may be saved. 
Reason 7. All are bound to imitate the Apostles example in all indifferent things, who served not his own temporal profit, but the Eternal Salvation of others: Therefore as he, in such a case, would not eat, so are all bound not to eat this or that meat, in case of scandal.    

CHAP. XI.  
THE SEVENTH ARTICLE CONCERNING ORDER AND DECENCY.  
THe seventh Article of the Epistle concerning the observation of Order and Decency, in the public meetings of the Church.  
There are two parts of the Chapter. 1. About the comely habit of men and women in religious performances, to vers. 17. The other part, concerning the right Administration of the Sacrament, to the end.  
Vers. 21. Be ye followers of me▪ even as I also am of Christ.  
2. Now I praise you, Brethren, that you remember me in all things, and keep the Ordinances as I delivered them unto you.  
As concerning the first part, he premises a command to imitate him, so far as he followed Christ: He also commends the Corinthians, that for some time they observed the Doctrine and Precepts delivered to them, partly by letter, partly by his lively voice● concerning Religion, and things which appertain thereunto, so far at least, that they deserved some commendation.  Vers. 3. But I would have you know, That the head of every man is Christ: and the head of the woman is the man, and the Head of Christ is God. 
Furthermore he subjoins to the following▪ admonition a maxim concerning order divinely established in the mystical body of the Church, viz. that Christ is nearest subordinate to God, as he is God-man, the Mediator and the Head of the Church, and that the man next succeeds in dignity unto Christ, and the woman to the man, which so far as it appertains to the honour of the sex, she is made subordinate to the man as Head; whereupon they may understand that order in Church-Assemblies is to be observed.  Vers. 4. Every man praying, or prophesying, having his head covered, dishonoureth his head. 
It is apparent that the Corinthians did not sufficiently observe this order, because their women in the public Assemblies (after the manner of Heathens) laid aside their veils, and the men covered their heads and faces; (they are said to pray and Prophesy, who met publicly, and consented to promote this public Worship of God.) This uncomeliness he reproves both in the men and women, by nine Arguments.  
Dishonours] Argum. 1. The covering of the man is not agreeable to the dignity of his sex, and against the honour of Christ, whom he ought to represent: Therefore it is uncomely.  
Vers. 5. But every woman that prayeth, or Prophesieth with her head uncovered, dishonoureth her head: for that is even all one as if she was shaved.  
6. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaved, let her be covered.  
Argum. 2. It is dishonourable to the Female Sex to lay aside her veil, and against the dignity, as well of her natural head▪ as of her metaphorical head, to wit, the man to whom she owes subjection for the honour of the Masculine Sex; the reason whereof he gives, because it was not less unseemly for the woman to be without her veil, than to be shorn: Here therefore the woman is reproved for undecency, which she ought to amend.  Vers. 7. For a man indeed ought not to cover his head, forasmuch as he is the Image and Glory of God; but the woman is the glory of man. 
Argum. 3. The man (seeing he is the Glory of God, and the representation of his glorious Excellency in respect of the woman over whom he is appointed head) ought to show forth the Glory of God in his manly deportment: Therefore he must beware of this unseemliness in the use of a veil.  
The woman.] Argum. 4. The woman is the glory of the man; or the image of his dignity, in whom (as in a Glass) the excellency of the man (for whose sake she was created) is seen, to whom she ought to profess subjection by the covering of herself: Therefore seeing the woman behaves herself otherwise amongst you, she is blamed for uncomeliness. This does not any whit hinder but the woman is created, in respect of her Soul and spiritual state, to the glory and Image of God, as well as the man.  Vers. 8. For the man is not of the woman, but the woman of the man. 
Argum. 5. The man is the material principle of the woman, because she was made out of the ribs of man: Therefore it becomes the man and the woman to testify the privilege of their original, in the observation of the aforesaid decency: Therefore you are guilty of undecency which do otherwise.  Vers. 9 Neither was the man created for the woman, but the woman for the man. 
Argum. 6. Seeing the man hath the respect of the end, and the woman is destined for the end; it is fitting that this difference of their excellency should be expressed by the observance of decency: Therefore when it is not observed, you are deservedly to be reproved.  Vers. 10. For this cause ought the woman to have power on her head▪ because of the Angels. 
Argum. 7. Even because of the Angels, who behold and are witnesses of comely and uncomely deportment● in the Church▪ although you would not regard that me● look upon you, yet it 〈◊〉 Women to te●●ifie the subjection of their Sex, 〈…〉 power of the M●n, by putting a veil over their 〈…〉 a sign of it? Therefore you are guilty of indecency 〈◊〉 your behaviour 〈◊〉 otherwise.  
Vers. 11. 〈…〉 neither is the 〈◊〉 without the Woman: 〈…〉 Woman without 〈◊〉 Man in the Lord.  
12. For as the Woman 〈◊〉 of the Man, even 〈◊〉 is the Man also by the Woman; but all things of God.  
That this comparing of the Man and the Woman, may not be drawn out further to the despising of the Woman, in a threefold respect he equals the Woman to the Man. First, In respect to Christ our Lord, or in respect to our state of Grace in Christ: The Man and the Woman are equal, bought with the same price, and alike ordained to the service of Christ. Secondly, In respect to the same Original; for as in the Creation the Woman is of the Man, so by ordinary propagation the Man is by the Woman. Thirdly, In respect to the first and principal efficient cause, i. e. God; (who hath made the Man and the Woman, and all things else) the Man and the Woman are equal.  
Vers. 13. judge in yourselves, is it comely that a woman pray unto God uncovered?  
14. Doth not even nature itself teach you, that if a man have long hair, it is a shame unto him?  
15. But if a woman have long hair, it is a glory to her; for her hair is given her for a covering.  
Argum. 8. Common sense, and nature itself, or natural inclination (so he calls settled custom, and agreeable to nature, in respect to what is comely) dictates that it is unseemly for a woman to pray uncovered, or that a man should wear long hair, and the contrary is decent: Therefore you observe no decorum when you behave yourselves otherwise. Hair is said to be given to the woman for a covering, because it is given to that end, that she may know her head ought to be covered.  Vers. 16. But if any man seem to be contentious, we have no such custom, neither the Churches of God. 
Argum. 9 If any perhaps should not be moved by these Arguments, but should contend, the Apostle opposeth to their contentious Apologies, the received and established custom of the Jews, and the rest of the Churches: Other Churches have no such custom, that women should be present at public assemblies, with their heads uncovered, and the man with his head covered: Therefore your custom not agreeing with decency, either according to natural use, or of the Churches, is altogether unseemly.  

The second Part.  Vers. 17. Now in this that I declare unto you, I praise you not, that you come together, not for the better, but for the worse. 
The second part of the Chapter follows: concerning the right administration of the Lords Supper, in which he doth not commend, but discommend the Corinthians; First, In general, that their coming together was not for the better, but for the worse.  Vers. 18. For first of all, when you come together in the Church, I hear, that there be divisions among you, and I partly believe it. 
Secondly, More specially, that they came together to ●oment Schisms, as he heard, and did in part believe.  Vers. 19 For there must be also Heresies among you, that they which are approved may be made manifest unto you. 
He gives a Reason, why he believed Schisms to be amongst them, viz. Because by the malice of the Devil and men, out of the just judgement of God, not only Schisms in their affections arose, but also Heresies or Sects, which must be, and to that end are they permitted of God, that approved and sincere Christians, (maintaining that which is right in the contending for parties) may be manifestly known; and to the greater glory of God, and the conservation of true Religion, in purity, they might appear sincere to the whole world.  Vers. 20. When ye come together therefore in one place, this is not to eat the Lords Supper. 
Thirdly, He most specially dispraises their profaning the Holy Supper, as if it had not been the Lords Supper: for when they met together in one place, they behaved themselves in the assembly of the Saints so irreligiously, as if they had not celebrated a Religious Supper.  Vers. 21. For in eating every one taketh before other his own Supper: and one is hungry, and another is drunken. 
This he demonstrates in four notable faults amongst them, in the celebration of the Lords Supper; The first is, That every one of them with his faction (excluding the other members of the Church) did take the holy Supper Schismatically. Secondly, They mixed with the Sacrament of the Lords Supper, their own Supper, or their common Feasts, which were called Lovefeasts. Thirdly, The poorer sort were excluded, whilst the rich feasted. Fourthly, In their feast they drank to drunkenness.  Vers. 22. What, have ye not houses to eat and to drink in? or despise ye the Church of God, and shame them that have not? what shall I say to you? shall I praise you in this? I praise you not. 
Therefore he reproves that fashion among them, of celebrating their Lovefeasts publicly in the Church, as unbecoming the public Assembly, thinking fitter to send them back to their private houses; adding a reproof, that they had a low esteem of that grave Assembly of the Saints, and exposed those to contempt that were given to riotousness, when they ought to have attended only to Religion; As also, Because in those their feast, the poorer sort (which could not be at that cost) were shamed.  
Vers. 23. For I have received of the Lord that which also I delivered unto you, that the Lord jesus, the same night in which he was betrayed, took bread,  
24. And when he had given thanks, he broke it, and said, Take, eat, this is my body which is broken for you: this do in remembrance of me.  
That he may correct these errors; First he sets down the institution of the Sacrament, to vers. 27. and then he exhorts them to, and teaches them the lawful use of this Sacrament, to the end. As for the institution of the Supper, he shows that the Lord Jesus being about to suffer, by way of Testament, set his seal to the Covenant of Grace, which by his mediation he entered into between God and the Church: Whereby the glorious memory of his death might be celebrated in the world, till his second coming, and might be delivered to the faithful, and being delivered, it might judicially confirm a right to his person, and the benefits of his sufferings, and a living virtue flowing from his death, resurrection, and exaltation, to the sanctification and salvation of Believers, and that by the symbols of this holy Banquet, and holy Communion with God, and amongst themselves. To which end Christ sitting at Table with his Disciples, after the eating of the Paschal Lamb; First, Took Bread, and sanctified it by giving of thanks, brake, and gave it to his Disciples, commanding them to take and eat; further, he declared the Bread received and eaten, to be his body represented after a Sacramental manner, that i● being given for our Redemption, and after a judicial manner, applied to us; and last●y, he commanded that his Disciples, or all the faithful should imitate this his action in the Church, in remembrance of him, who had paid the price of Redemption by the sufferings of his body.  Vers. 25. After the same manner also he took the Cup, when he had supped, saying, This Cup is the New Testament in my blood: this do you, as oft as ye drink it, in remembrance of me. 
That which concerns the other part of the Supper follows: In the same Supper, (viz. after the Paschal Supper) when the Bread was distributed, Christ took the Cup with Wine, sanctified by the giving of thanks, gave it to the Disciples to drink; further concerning the Cup he declared, That it being taken and drunk, was that new Covenant of Grace, between God and the Church, established Sacramentally by his blood, i. e. As it is ratified on God's part that gives, so it is confirmed on the believers part that receives, and judicially applied and sealed: Lastly, He commanded that his Disciples should frequently imitate him in this action, in remembrance of him, who had paid the price of Redemption for the Church by the shedding of his blood.  Vers. 26. For as often as ye eat this Bread, and drink this Cap, ye do show the Lords death till he come. 
And that we might acknowledge, that of two Elements, Bread and Wine, one Supper (frequently to be celebrated in the Church) ought to be made; the Apostle would have perpetuated in the Church, a public commemoration of our Lord's death, by the often reiteration of this Sacrament, and that because Christ would not be present in his body with the Church, before the last judgement, by this Sacrament he would that the memorial of the Church's redemption, by his death, might be preserved and celebrated, until he come out of Heaven in the last day.  Vers. 27. Wherefore, whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. 
After the Apostle had repeated the institution of this Sacrament, he exhorts and instructs the Corinthians in the right use of it, and that in six ways: First, Showing the danger of guilt which they are liable to who profane this Sacrament; For whosoever without preparation and reverence, otherwise than becomes such an Ordinance, approaches so great mysteries, abuses the Sacrament, despiseth Christ, and comes near to the wickedness of those that crucified Christ.  Vers. 28. But let a man examine himself, and so let him eat of that Bread, and drink of that Cup. 
Secondly, Showing the easiness of preparation, that every one may worthily receive this Sacrament; Only (saith he) set every man examine himself, that being sensible of the greatness of his sin and misery, he may see how much need he hath of a remedy by Christ, and let him consider with what Faith and purposes of holiness he is bound to approach communion with Christ, who is a thousand times lost without him; and when he hath examined himself, so let him eat and drink in that holy Banquet, i. e. so let him apply the thing signified, with his participation of the sign, that he consider what need he hath of it.  Vers. 29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. 
Thirdly▪ Having showed the punishment of eating unworthily: That he brings judgement, or temporal and eternal punishment, unless he repent, upon himself by unworthy eating and drinking, who participates of the outward Sacrament without examination of himself, because he discerns not this Feast, or the thing signified, from his own common Supper, but comes to the Lords Table no otherwise than to some common one.  Vers. 30. For this cause many are weak and sickly among you, and many sleep. 
Fourthly, Showing before their eyes the examples of Gods temporal anger, in diseases and death itself inflicted already upon many of the Corinthians, for their profanation of the Sacrament.  Vers. 31. For if we would judge ourselves, we should not be judged. 
He clears from severity this infliction of temporal judgement. First, From the equity of it, That God justly punishes those that judge not themselves, or repent not, but lie securely in their sin, which he would not do if they repenting would judge themselves.  Vers. 32. For when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 
Further, That the inflicting of these punishments, is a fatherly chastisement, whereby the faithful may be brought to repentance, and not perish with the world.  Vers. 33. Wherefore, my Brethren, when ye come together to eat, tarry one for another. 
Fifthly, The Apostle directs the Corinthians to a right use of the Supper, giving a Precept to avoid Schism, that they would tarry one for another, and would partake of the holy Supper together; and every man take not his supper asunder, because the Supper of the Lord is a common action of the Church, in the public Assembly, to be celebrated after the manner of a Feast.  Vers. 34. And if any man hunger, let him eat at home, that ye come not together unto condemnation. And the rest will I set in order when I come. 
Sixthly, By forbidding their manner of feasting in public, by their feasts of charity before the holy Communion, and commanding, that if need were, they would eat at home to satisfy their hunger, repeating the danger of profaning the Supper, and of the following judgement. At last, because it was impossible, that all things which appertain to a particular Church, should be ordered, unless he was present; He promises to take care of the rest, touching the observing of order, especially in that Church, when he should come himself.    

CHAP. XII.  
THE EIGHTH ARTICLE CONCERNING THE USE OF SPIRITUAL GIFTS.  
THe eighth Article of the Epistle concerning spiritual Gifts, and the right use of them, in the three next following Chapters.  
Some were proud of spiritual Gifts, and despised others in comparison with themselves; Some envied others because they had a larger measure of spiritual Gifts, most abused their gifts to discord, not to spiritual Edification: The scope of the Apostle, is, to correct these abuses, and to dehort them from them, and to set before them the right use, and that with sixteen Arguments: whereof some of them conclude one, others of them another part of their end, but all urge a prudent use of gifts.  Vers. 1. Now concerning spiritual Gifts, Brethren, I would not have you ignorant. 
The Apostle comprehends all abuse, only under ignorance, or imprudence, and the right use of spiritual Gifts, under prudence: The Position which the Apostle propounds to be proved, is this: ye ought not to behave yourself ignorantly, or imprudently in the business of spiritual Gifts, but prudently.  Vers. 2. Ye know that ye were Gentiles, carried away unto these dumb Idols, even as ye were led. 
Argum. 1. From the comparison of their former and present state, to this sense: Not long since ye being destitute of all the Gifts of the Holy Ghost, ye were carried about after the pleasure of the Devil, that impure spirit, even as other Gentiles, into the grossest worship of dumb Idols, or into Idolatry: Therefore now being converted, and adorned with spiritual Gifts, you ought to behave yourselves prudently, taking heed, that you be not hurried about by that evil spirit, to no less hurtful enormities, in the abuse of spiritual Gifts.  Vers. 3. Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth jesus accursed: and that no man can say, that jesus is the Lord, but by the Holy Ghost. 
Argum. 2. Those that blaspheme Christ, as they are certainly destitute of his Spirit, so certainly are all you, (who with a sincere Faith profess Jesus Christ your Lord) endued with his Spirit, or with the saving and special gift of the Holy Spirit, without which you cannot profess him with a sincere Faith: Therefore concerning other spiritual gifts, which do not necessarily accompany Salvation, ye ought not to envy each other.  Vers. 4. Now there are diversities of gifts, but the same Spirit; 
Argum. 3. Although there are diversities of gifts, yet all flow from the same Fountain, and one Holy Spirit: Therefore in the use of these gifts you ought to carry yourselves prudently, and friendly to agree together.  Vers. 5. And th●re are differences of Administrations, but the same Lord. 
Argum. 4 Administrations and Ecclesiastical offices are many, but the same Lord, whom you all aught to serve: Therefore ought you to demean yourselves prudently, and promote the work of God only.  Vers. 6. And there are diversities of operations, but it is the same God that worketh all in all. 
Argum. 5. There are divers operations, various works produced by divers men as instruments, but the same God is he that works those works in those divers instruments: Therefore there ought to be no debate concerning these. He ascribes gifts to the Holy Spirit, who distributes gifts both ordinary and extraordinary, according to the necessity of the Church, ver. 4. He ascribes Functions and Offices to Christ, who being Lord in his house, appoints what services he pleases, he calls to offices whom he will, and makes use of those that are called, in their functions, as he will, ver. 5. But operations, or the exercises of gifts of what kind soever, he ascribes in this verse to God the Father, who as he is the first beginning of all, so he works very effectuously in all; nor therefore doth the Apostle distinguish these, as if gifts, offices, and operations, may be so of one person, as not of all the persons, but that we may have need, that by this distinction of gifts, offices, and operations, (which concur to the producing of the same work) we might more easily be led by the hand, to apprehend the distinction of persons, and unity of essence; and that we might observe the equality of the persons of the Holy Trinity, and their unity in gifts, offices, and exercises of gifts, and observing, might all of us unanimously endeavour for the good of the Church, and the glory of God.  Vers. 7. But the manifestation of the Spirit is given to every man to profit with all. 
Argum. 6. Spiritual gifts, or manifestations of the Spirit, to wit, in which the Spirit is manifested, are given for one end, viz. for the good and edification of the whole Church: Therefore there ought not to be difference concerning these.  Vers. 8. For to one is given by the Spirit the word of Wisdom, to another the word of Knowledge, by the same Spirit. 
This he shows by reckoning up the nine kinds of gifts, which all tend to the good of the Church. The first gift, To one is given the Word of Wisdom, whereby he can seasonably apply sound doctrine to his Hearers, which is the gift of a Pastor. The second; To another the word of Knowledge, which is the gift of a Teacher, whereby he can give the general doctrine and sense of the Scripture, although he hath not the gift fitly to apply it.  
Vers. 9 To another Faith by the same Spirit; to another the gifts of healing by the same Spirit.  
10. To another the working of Miracles, to another Prophecy, to another discerning of Spirits, to another divers kinds of Tongues, to another the interpretation of Tongues.  
The third gift, is Faith, which is called the Faith of many and famous miracles, and in the following Chapter it is called all Faith. 4: Is the gift of healing Diseases, which was one kind of miracles, as the rest following. 5. The gift of working miracles, and powerfully casting out devils, and the enemies of the Church, of which we have an example, Act. 13.11. 6. The gift of foretelling things to come, and revealing secrets. 7. The gift of discerning impostures from the gifts of the Spirit. 8. The gift of speaking with divers kinds of Tongues. 9 The gift of Interpretation of Tongues, without the gift of speaking with those Tongues; for it will appear that some spoke with Tongues who could not interpret, and contrarily; for so it seemed good to God to distribute his gifts.  Vers. 11. But all these worketh that one and the selfsame Spirit, dividing to every man severally, as he will. 
Argum. 7. To the wise using of gifts. This diversity of gifts, and distribution of them, is according to the good will of God: Therefore we must rest in his will, and use them without discord.  Vers. 12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 
Argum. 8. Christ Mystical, or Christ is one Body with the Church, consisting of many members, and they instructed with variety of gifts: Therefore as in the humane, so in the Mystical Body there ought to be concord in the use of gifts.  Vers. 13. For by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free: and have been all made to drink into one Spirit. 
Argum. 9 All the faithful are joined together in the Sacrament of Baptism, and the Lords Supper, or the union of all the Faithful into one Church, and partaking of one life, in one body, and one Spirit, is signified in the Sacraments: Therefore you ought not to disagree amongst yourselves about the diversity of gifts.  
Vers. 14. For the body is not one member, but many.  
15. If the foot shall say, Because I am not the hand, I am not of the body; Is it therefore not of the body?  
16. And if the ear shall say, Because I am not the eye, I am not of the body; Is it therefore not of the body?  
Argum. 10. Seeing the condition of the body requires necessarily plurality of members, and by consequence diversity, it will follow, that the meanest offices in the least gifts, are as well of the body, as the most excellent offices and gifts. And if they should exclude themselves, they would not do less foolishly, than if the foot should deny that it was the hand, or the ear deny that it was the eye; and for this cause should conclude that it is not of the body: Therefore there ought to be no dissension amongst you, because of the diversity of gifts.  
Vers. 17. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?  
18. But now hath God set the members every one of them in the body, as it hath pleased him.  
19 And if they were all one member, where were the body?  
20. But now are they many members, yet but one body.  
Argum. 11. Even as if the body was one member, three inconveniences would follow. (1.) The rest of the members should be excluded, and the more noble senses, ver. 17. (2.) The change should be made contrary to the wise dispensation of God, who hath otherwise appointed diversity of members, ver. 18. (3.) The change should be contrary to the nature of an organical body; for the very organical body should be destroyed, ver. 19 Because God hath made one organical body of many members, ver. 20. So in Ecclesiastical Functions, if there was but one Function, three inconveniences would ensue. 1. The other offices would be extinct. 2. The dispensation of God would be destroyed. 3. The Organical Church itself would be overthrown, which now consists of many offices, united together into one body: Therefore concord and agreement is to be regarded.  
Vers. 21. And the eye cannot say to the hand, I have no need of thee: nor again, the head to the feet, I have no need of you.  
22. Nay, much more, those members of the body, which seem to be more feeble, are necessary.  
Argum. 12. As in a natural body, the superior and more excellent members cannot be without the inferior, which are most necessary; therefore they are friendly each to other; so it is in Ecclesiastical functions: therefore ought they to be assisting one to another.  
Vers. 23. And those members of the body, which we think to be less honourable, upon those we bestow more abundant honour, and our uncomely parts have more abundant comeliness.  
24. For our comely parts have no need; but God hath tempered the body together, having given more abundant honour to that part which lacked.  
Argum. 13. As in the body natural, that there may be an agreement, those members which are more infirm are most honoured, and necessary, by the appointment of God: so ought it to be in Ecclesiastical functions: Therefore in the choosing of Deacons rather than Pastors, care must be had, that other things being alike, men of the fairest fortunes, may be elected for the adorning of this inferior office.  Vers. 25. That there should be no Schism in the body, but that the members should have the same care one of another. 
Argum. 14. As the Natural body would come to ruin by Schism, if the members should strive among themselves, and should not regard each other: So in Ecclesiastical functions: Therefore concord is to be highly regarded.  
Vers. 26. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.  
27. Now ye are the body of Christ, and members in particular.  
Argum. 15. As amongst the superior and inferior members of the body, there is a sympathy in joy and grief, so it ought to be amongst the Governors and Ministers of the Church: Therefore the greatest accord: He gives the Reason of it, Because ye (saith he) are the body of Christ, and members in particular, i. e. such as aught as members to agree with the whole body, the Church, and amongst yourselves: And here is the common Apodosis of the whole similitude, taken from the body, from vers. 12. to this 27. verse.  Vers. 28. And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, after that miracles, than gifts of healing, helps, governments, diversities of tongues. 
Now in order he reckons up the Ministers of the Church, as much as might be sufficient to restrain the ambition and envy that was among the Corinthians; The Authority of Paul by name, and of the other Apostles was prejudiced, by the subtle and Eloquent Doctors amongst the Corinthians (as is manifest in the second Epistle.) Therefore he asserts the dignity of the Apostles in the first place, as those that were appointed of God to lay the foundation of all the Churches. Concerning the Evangelists and Prophets extraordinary, either there was no question amongst them, or the dignity of the Ministers of the Gospel extraordinary, being asserted in the vindication of the Apostolical office, concerning the authority and dignity of the Evangelists and Prophets extraordinary (whose Ministry was common to all the Churches, and subservient to the Apostles) it was manifest and apparent enough.  
Secondly, He determines concerning Prophets (by which name (as shall appear, chap. 14.) he understands Pastors) who applied in their Sermons the doctrine to usefulness, whose gift was the word of wisdom, as verse 8.  
In the third place he names Teachers, who although they were not eloquent and prudent for the application of the doctrine to all the uses of the Church, yet they had a word of knowledge, that they were able to apply the general Doctrine to the capacity of the Church: These are the functions which were employed in the Word and Doctrine, and therefore the more eminent.  
In the fourth place, he sets down those, who in the Primitive Church, for the confirmation of the faithful, were endued with a power of working miracles, signs and wonders of all kinds, in great measure.  
Fifthly, He sets down those who had power miraculously to heal diseases, in whom the gift was more straightened and restrained to this one kind.  
After this sixthly, he names ordinary offices and gifts, viz. helps, or the office of Deacons, whose work it was to see to the maintenance of Ministers, and the necessities of the Saints, and the dispensation of the public revenues of the Church: which office, though it may seem the meanest, it appears to be in no small account, and imposed not upon men of inferior rank, but upon those that were of tried fidelity, and the more able, or men of fairest estate, as vers. 22, 23, 24. And that for the necessary use of it; for without the help of this office, the work of the Ministry would be much hindered, for had there not been helps or Deacons, who undertook the care of collecting the stipends, that the Ministers might more freely attend the work of the Lord: It is necessary that the Ministers with the Levites, Nehem. 13. to whom a designed portion was not given, should betake themselves to their fields, and their work, or secular businesses, and also to Lawsuits, being debarred of their due allowance, they might lose their zeal of labouring in the Lord's Vineyard, or the fruit of their labours.  
After these (unless perhaps there was no difference touching these inferior offices) the Apostle is not solicitous any further about the order; He names Governors, or Ruling Presbyters, who take notice of the people's manners, and as precedents with the Pastors and Teachers, with the Ecclesiastical Assembly attend to the removing of scandals.  
In the last place he sets down the gift of tongues, to wit, solitary, with which any one either spoke that which he could not interpret, in a language known to the people, or could interpret it, but could not speak in an unknown tongue; which gift, because above others it caused admiration, it seemed to be affected among the other Corinthians, and to be matter of boasting to the rest.  
Vers. 29. Are all Apostles? are all Prophets? are all Teachers? are all workers of miracles?  
30. Have all the gifts of healing? do all speak with tongues? do all interpret?  
By all which forecited, he sharply corrects and reproves the ambition and envy of inferiors, as if they would all have the most eminent gifts, and the more excellent functions, which was most unreasonable, as the interrogations repeated to the piercing of their consciences show.  Vers. 31. But covet earnestly the best gifts: and yet show I unto you a more excellent way. 
Argum. 16. Of Exhortation, that there be no evil emulation about their gifts, their ambition might be better laid out, by coveting the most excellent gifts, to wit, saving, or such as accompany salvation, which kind of gifts first of all is Christian Charity, by which saving Faith is effectual (whereof he promises to speak:) Therefore evil emulation concerning gifts and Ecclesiastical or Spiritual Offices, is to be taken heed of.   

CHAP. XIII.  
HE shows that, that more excellent way of which he spoke in the last vers. of the Chapter going before, was the way of Charity, and proves by four Arguments, that the gift of Charity is the most worthy gift, which they should affect above all.  Vers. 1. Though I speak with the tongues of Men and of Angels, and have not Charity, I am become as sounding brass, or a tinkling symbal. 
The first Argument, the gifts which you desire are nothing without Charity, and he reckons up five sorts of gifts, before which he prefers Charity. The gift of Tongues in the highest degree (which is, if any one could speak with all Tongues, or like unto Angels) would do nothing more to salvation without Charity, than an unprofitable sound.  Vers. 2. And though I have the gift of Prophecy, and understand all mysteries, and all Knowledge; and though I have all Faith, so that I could remove Mountains, and have no Charity, it profiteth me nothing. 
The second gift, is the gift of Prophecy in the highest degree (being joined with knowledge and wisdom) which will not at all conduce to the salvation of the Prophet without Charity. The third gift is of a Faith miraculous in the highest degree (to the doing of those things which are most impossible) which if it should be given, yet it would be nothing without Charity.  Vers. 3. And though I bestow all my goods to feed the Poor, and though I give my body to be burned, and have not Charity, it profiteth me nothing. 
The fourth gift is the greatest liberality towards the poor, that can be imagined. The fifth gift is the greatest courage of Martyrdom, as any one can imagine, all which without Charity, will not at all profit to salvation: Therefore Charity is the most worthy gift which you can desire.  Vers. 4. Charity suffereth long, and is kind: Charity envieth not: Charity vaunteth not itself, is not puffed up. 
The second Argument, from the famous properties or effects of Charity, which he reckons to be fifteen. 1. Charity suffereth long. 2. And is kind. 3. Envieth not. 4. Charity vaunteth not itself. 5. Is not puffed up.  Vers. 5. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh not evil. 
6. Doth not disgrace itself or its neighbour by behaving itself unseemly. 7. Seeks not her own, but the good of others. 8. Is not provoked to render evil for evil. 9 Thinketh no evil unjustly.  
Vers. 6. Rejoiceth not in iniquity, but rejoiceth in the truth.  
7. Beareth all things, believeth all things, hopeth all things, endureth all things.  
10. Rejoiceth not in iniquity. 11. Rejoiceth at the good successes of others. 12. courageously bears labours and difficulties in discharging its duty. 13. Believeth the best of all, so far as truth suffers. 14. Hopes the best of the amendment of all, so far as prudence suffers her. 15. Endures all the infirmities of others: Therefore is the most worthy gift which you can affect.  Vers. 8. Charity never faileth, but whether there be Prophecies, they shall fail; whether there be tongues, they shall cease; whether there shall be knowledge, it shall vanish away. 
Argum. 3. Charity never faileth; therefore the most excellent and worthy to be desired. This propriety he illustrates, by comparing it with other gifts. First, With Prophecy and Tongues, which because we shall not have use of them in the life to come, as means, they shall cease, being no further necessary. Secondly, He compares Charity with knowledge itself, and prefers it before knowledge, because knowledge shall vanish away, viz. that mediate knowledge, or manner of knowing, which is now obtained by books, by hearing and meditation, etc. Therefore Charity is the most excellent gift which you can desire.  Vers. 9 For we know in part, and we prophesy in part. 
Which he proves, because knowledge is now in part, and imperfect, not only in respect of the measure, for so also is Charity imperfect, but chiefly in respect of the manner of knowing, viz. by means, which kind of knowledge, because it is mediate, it is imperfect.  Vers. 10. But when that which is perfect is come, then that which is in part shall be done away. 
This manner of knowing, viz. mediately, shall be quite abolished when the perfect way of knowledge shall come, viz. the immediate. But Charity, although it be imperfect, as to the measure, yet as to the manner of loving, it is perfect; for it is immediately carried to God; and therefore this manner of loving shall never be abolished, but rather increased.  Vers. 11. When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things: 
He shows that the present way of knowing is to be abolished, by the similitude of the abolishing of childish sports, when any comes to be a man.  Vers. 12. For now we see through a glass darkly, but then face to face: now I know in part, but then shall I know, even as also I am known. 
He shows the same by another similitude, ●●●paring the present manner of knowing, to knowledge by a glass darkly, which kind of knowledge is mediate, but the knowledge to come is immediate, whereby any one kno●● intuitively, because in the life to come our mind shall immediately be enlightened by God, and we shall see and know God immediately.  Vers. 13. And now abideth Faith, Hope, Charity, these three, but the greatest of these is Charity. 
Argum. 4. Charity is more excellent than Faith or Hope (which are saving Graces, and gifts not to be repent of.) Therefore the most worthy. Because Charity shall never fail, but shall also continue in the life to come, when Faith and Hope shall cease. In the mean time, let us remember that Faith in some respects is more excellent than Charity, because Faith is the cause of Love, Gal. 5.6. We are justified by Faith, and have peace with God, Rom. 5.1. And Christ dwells in our hearts by Faith, which works Charity in us, Ephes. 3.17. But the Apostle regarding the concord and edification of the Church, by right extols Charity, as much as belongs to his purpose; he knew also that no man could endeavour after the increase of Christian Charity, but he must also labour after the increase of Faith, which is the cause of Love.   

CHAP. XIV.  
HE PROCEEDS TO TREAT OF SPIRITUAL GIFTS, AND THEIR RIGHT USE.  
THere are two parts of the Chapter. In the first he prefers the gift of Prophecy before the gift of Tongues, to vers. 26. In the other he gives commands concerning that order that was to be observed in their Assemblies, to the end.  Vers. 1. Follow after Charity, and desire spiritual gifts, but rather that ye may prophesy. 
He proved in the foregoing Chapter, that Charity was the most excellent gift: In the beginning of this Chapter he infers an Exhortation by way of conclusion, that they would affect it, and have all both gifts and spiritual offices in honour; but because some were proud of the gift of tongues, and most despised Pastoral gifts in comparison of this gift, and too much admired the gift of tongues: Therefore he compares these gifts together, and proves that the gift of Prophecy or Exhortation is more excellent than the gift of tongues, separated from the gift of interpretation. He gives thirteen Reasons.  
Vers. 2. For he that speaketh in an unknown tongue, speaketh not unto men, but unto God, for no man understandeth him: Howbeit in the Spirit he speaketh mysteries.  
3. But he that prophesieth, speaketh unto men, to edification, and exhortation, and comfort.  
The first Reason; He that speaks in an unknown tongue, although by the gift of the Spirit, he speaks the Mysteries of God, yet he speaks without profit, because he is understood by God alone, and not by men: But a Prophet or Pastor speaking in a known tongue, teaches, exhorts, comforts his hearers, and so speaks profitably: Therefore Prophecy is more excellent than the gift of tongues.  Vers. 4. He that speaketh in an unknown tongue, edifieth himself: but he that prophesieth, edifieth the Church. 
Reason 2. He that speaks in an unknown tongue, edifies none 〈◊〉 himself; but a Prophet, the whole Church or Assembly: Therefore Prophecy is more excellent.  Vers. 5. I would that ye all spoke with tongues, but rather that ye prophesied: for greater is be that prophesieth, than he that speaketh with tongues, except he interpret, that the Church may receive edifying. 
That he might rightly be understood, he shows that he doth not abolish tongues, though he prefers a Prophet before him that speaks in an unknown tongue.  Vers. 6. Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you, either by revelation, or by knowledge, or by prophesying, or by doctrine? 
Reason 3. From his own example; his Apostolical Ministry would not be profitable to them, unless he should speak to them in a known tongue by extraordinary Prophecy, by Revelation, or ordinary knowledge; either by Prophesying, or exhorting, as a Pastor, or instructing, as a Teacher: Therefore the gift of tongues is inferior to the gift of Prophecy.  
Vers. 7. And even things without life giving sound, whether pipe, or harp, except they give a distinction in their sounds, how shall it be known what is piped or harped?  
8. For if the Trumpet give an uncertain sound, who shall prepare himself unto the battle?  
9 So likewise you, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.  
Reason 4. As a Trumpet, or any other instrument touched or blown, sounding confusedly, utters an unprofitable and an ungrateful sound, so also a tongue, not understood, gives no other than an uncertain and useless sound: But the Prophets in their Prophesying speak in a known tongue: Therefore the gift of tongues is inferior to the gift of Prophecy.  Vers. 10. There are, it may be, so many kinds of voices in the world, and none of them are without signification. 
Reason 5. The voices of Brutes are many; whereof none is so inarticulate, but represents a certain species of the living creature to those that hear: It is therefore an unworthy thing, so to debase the gift of the Spirit, that it should profit no more, but should be less valued than the blearing of a brute beast: In Prophecy it is not so: Therefore the gift of Tongues is inferior to that of Prophecy.  Vers. 11. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a Barbarian, and he that speaketh shall be a Barbarian unto me. 
Reason 6. Because to speak things not understood, makes the Teachers and the Hearers Barbarians each to other: Therefore, etc.  
Vers. 12. Even so ye, for as much as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.  
13. Wherefore let him that speaketh in an unknown tongue, pray that he may interpret.  
He infers an exhortation to what was fore-spoken, that they might be zealous of the gift of Prophecy, for the good of the Church, and to that end, that he which hath the gift of an unknown tongue might pray, that he might have also the gift of interpreting that tongue.  Vers. 14. For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. 
Reason 7. If any one speak unto God, praying publicly in an unknown tongue, he doth ill, because though he that prays understands, yet the understanding of him that prays shall be unfruitful to those that hear and do not understand, and he doth ill much more who speaks publicly to men in a tongue not understood: Therefore the gift of Tongues is inferior to that of Prophecy.  Vers. 15. What is it then? I will pray with the Spirit, and will pray with understanding also: I will sing with the spirit, and I will sing with the understanding also. 
Hence he draws forth his exhortation, because amongst those who had the gift of strange tongues, some had the faculty miraculously to reason in divine mysteries, some had the faculty of praying, others did sing in those strange tongues, and others gave thanks; these gifts were divers, and for divers uses; he commands them so to use them all, that they may be understood by the hearers; for if any one pray by the Spirit, or from the gift of the Spirit, what profit shall it be to the Church, unless he pray also with understanding, i. e. so that the hearers may understand him?  Vers. 16. Else, when thou shalt bless with the Spirit, how shall he that occupieth the room of the unlearned, say Amen, at thy giving of thanks, seeing he understandeth not what thou sayest? 
This he confirms and adds the eighth Reason, from the unprofitableness of it, because when any one shall bless by the gift of the Spirit, those that occupy the room of private men in the Church, i. e. the rest of the hearers in the Assembly, cannot join their prayers with him, or say Amen, unless he speaks in a known tongue. The matter is otherwise in Prophesying, where all things are uttered in a known tongue: Therefore, etc.  Vers. 17. For thou verily givest thanks well; but the other is not edified. 
He gives a reason, because the hearers in the Church neither understand, nor are edified, although that which is spoken is most excellent.  
Vers. 18. I thank my God, I speak with tongues more than you all;  
19 Yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.  
Reason 9 From his own example, who was most enabled in the gift of Tongues, and yet he had rather speak a few words which might be understood by the hearers, than many in a tongue unknown to the people: Therefore the gift of Prophecy excels that of Tongues.  Vers. 20. Brethren, be not children in understanding; howbeit, in malice be ye children, but in understanding be men. 
Reas. 10. Backed with a Precept, because this abuse of the gift of strange Tongues, being no way profitable to the hearers, is a childish and foolish ostentation; whereas it became them to be children indeed in respect to innocency, but not in respect to knowledge.  
Vers. 21. In the Law it is written, With men of other Tongues, and other Lips, will I speak unto this people; and yet for all that will they not hear me, saith the Lord.  
22. Wherefore Tongues are for a sign, not to them that believe, but to them that believe not; but prophesying serveth not for them that believe not, but for them which believe.  
Reason 11. Out of Isa. 28.11. and jer. 5.15. because to speak with Tongues not understood in the Church, is set down of God as a threatening for a punishment of unbelief; But Prophecy serves for the edification of Believers: Therefore let unknown Tongues be rejected out of the Church, and let Prophecy be preferred.  Vers. 23. If therefore the whole Church be come together into one place, and all speak with Tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? 
Reason 12. Taken from the avoiding of Scandal: Unbelievers, or Professors of a private condition, will be estranged from the Faith, and they will say that both the Preacher and the People are mad, if the time appointed for public worship be spent in the hearing of an unknown Tongue: Therefore the gift of Tongues is inferior to the gift of Prophesying.  
Vers. 24. But if all prophecy, and there come in one that believeth not, or one unlearned; he is convinced of all, he is judged of all.  
25. And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth.  
Reason 13. From the special fruit which would ensue, If laying aside the use of strange Tongues, all the Prophets (for he denies that all the faithful in the Church were Prophets, Chap. 12.29.) should prophesy, i. e. should propose the Oracles of the Prophets, and their Doctrine, to the edification of the Church: For in this case, if any unbeliever should come in, or a private Christian one of their hearers, should hear them prophesying, he is convinced of sin, and condemned according to the sentence of the Law, by all that prophecy, and the secret sins of his heart are manifest unto him, which when the hearer sees, and observes the Grace of God laid open by the Prophets in the Gospel, he falls upon his face, adores God, and seriously gives testimony of God's presence with the Prophets in the Church: Therefore Prophecy is more excellent than the gift of Tongues.  

The second Part.  Vers. 26. How is it then, Brethren? when ye come together▪ every one of you hath a Psalm, hath a Doctrine, hath a Tongue, hath a Revelation, hath an Interpretation; let all things be done unto edifying. 
The other part of the Chapter, in which he gives seven Precepts concerning good order.  
The first is, that if the Spirit shall suggest to any one of the Prophets any godly Psalm to the praise of God, or any Doctrine, or expression of a strange Tongue for the use of the Church, or revelation of a thing to come, or of a mystery not observed before, or the interpretation of a strange Tongue, or of the Scripture; He commands that the exercise of all these be fitted to the edification of the Church, that all may go out of the Assembly better than they came.  
Vers. 27. If any man speak in an unknown Tongue, let it be by two, or at the most by three, and that by course, and let one interpret.  
Vers. 28. But if there be no Interpreter, let him keep silence in the Church, and let him speak to himself, and to God.  
The second Precept. That of those who were enabled with the gift of Tongues, should not speak in one Assembly more than two or three, and that in order, one after another, and unless there were some Interpreter present, who could expound their sayings, otherwise they were to be silent in the Church.  Vers. 29. Let the Prophets speak two or three, and let the other judge. 
The third Precept. That the ordinary Prophets, i. e. the Pastors should speak in one Assembly, two or three, of whose doctrine the other Prophets should Judge, examining it by the rule of the Word.  Vers. 30. If any thing be revealed to another that sitteth by, let the first hold his peace. 
The fourth Precept. If (as in those times it might usually come to pass) any other Prophet being inspired by the Spirit, desired to be heard out of order, he commands that he be silent, that time be granted to the other to speak.  Vers. 31. For ye may all prophesy one by one, that all may learn, and all may be comforted. 
He subjoins five Reasons of the Precept. 1. Because in such a case many, yea all the Prophets may be heard (he doth not here understand believers promiscuously, but the Prophets, and those that were truly extraordinarily inspired by the Spirit) in which case all are to be heard, but order is to be observed.  
That all] The second Reason. Because so the knowledge and consolation of the Church, and also of their Prophets might be promoted, if many by ●urns were heard.  Vers. 32. And the Spirits of the Prophets are subject to the Prophets. 
Reason 3. Because the Spirits of the Prophets are to be examined and judged of by the other Prophets, who might afterwards give their opinions concerning those things which were heard, whether any one hath seasonably interrupted another, and whether it were agreeable to the Word of God, which was delivered by him; and therefore there was no danger, if he that spoke before, should give place to him that modestly interrupted him, and so more might speak in their order. When he refers to the Prophets, the judging of the Spirit, or the Doctrine which the Prophet utters by the Spirit, he does not exclude Spiritual men, i. e. the other Governors of the Church, who were skilful in spiritual knowledge and judgement, such as all aught to be in an Ecclesiastical Senate: For he commands these, vers. 37. together with the Prophets, or Ministers of the Word, that according to their Ecclesiastical authority, they acknowledge and defend their doctrine in the Church, that according thereunto they would judge and determine concerning those that were disorderly.  Vers. 33. For God is not the author of confusion, but of peace, as in all Churches of the Saints. 
Reason 4. Because otherwise a tumult would arise, (which is hateful to God) while many should speak: Therefore in the case abovesaid let one speak after another in order. As in] Reason 5. Because this is the custom in all the Churches of the Saints; and therefore it ought to be thus amongst them, that one speak in order after another.  Vers. 34. Let your Women keep silence in the Churches: for it is not permitted unto them to speak; but they are commanded to be under obedience: as also saith the Law. 
Precept 5. Whereby he forbids that Women should speak in the Church, i. e. teach publicly, or propound questions, because subjection is appointed in the Word of God, for the Sex of Women, Gen. 3.16. requires.  Vers. 35. And if they will learn any thing, let them ask their Husbands at home: for it is a shame for Women to speak in the Church. 
That he might prevent an Objection, he commands them to learn at home privately of their Husbands, or elsewhere, that which they would demand publicly, adding another reason of the Precept, because it is unseemly that a Woman should speak in the Church.  Vers. 36. What? came the Word of God out from you? or came it unto you only? 
Because he knew that they who knew little, would take it ill, that they should be kept within the compass of these Precepts, he stays them, being ready to answer four ways. 1 By showing, that they who do not submit to these Precepts, so behave themselves, as if they would equal themselves with the Apostles, by whom the Will of Christ came into the world. 2 Because they so carry themselves, as if they only were Christians, to whom the Apostles were sent, and to whom only belonged judgement concerning order and decency.  Vers. 37. If any man think himself to be a Prophet, or spiritual, let him acknowledge, that the things that I write unto you, are the Commandments of the Lord. 
Thirdly, By affirming that these Precepts are the Lords, and by commanding, that not only they who are true Prophets in the Church, or truly spiritual, i. e. who are such, both by office and desert, acknowledge that they are divine; but also that they, who for an office, and certain gifts of the Spirit, seem to themselves to be Prophets, or spiritual, or skilful in discerning spiritual things, or who are esteemed to be such in the Church, by reason of their office in regarding spiritual things, acknowledge according to the reason, viz. of their office, that these Precepts are divine, and by consequence, that the Churches censure be passed upon the contemners of these Precepts, as upon those who are disobedient to God. But that under the name of spirituals the Governors of Ecclesiastical Discipline was noted, it is plain, Gal. 6.1. and 1 Cor. 12.1. where he comprehends all Ecclesiastical Offices and gifts under the name of spiritual.  Vers. 38. But if any man be ignorant, let him be ignorant. 
Fourthly, By rejecting the judgement of affected ignorance, and after a Precept now given to the Governors of the Church, that they would acknowledge these Precepts to be divine, by referring the ignorant and contemners of these Precepts to the Moderators of Discipline, that according to the judgement of the Apostle, and of their Church (judging according to the Rule of the Apostle) they might be ignorant of their own danger, who contemn these Precepts.  Vers. 39 Wherefore Brethren, covet to prophesy, and forbid not to speak with Tongues. 
Precept 6. Showing the use of the former Doctrine, that they should embrace by all means, and desire the gift of Prophecy, but not contemn or neglect the gift of Tongues.  Vers. 40. Let all things be done decently, and in order. 
Precept 7. That decency should be observed by persons coming to the public Assembly of the Church, and in things necessary for public worship, that all things be performed with gravity and modesty, without superstition and undecency, and that the parts of divine worship be so ordered and disposed in their times, as they most serve for the glory of God, and the edification of the Church.    

CHAP. XV.  
THE NINTH ARTICLE, OF THE RESURRECTION.  
THe ninth Article of the Epistle is to confirm the doctrine of the Resurrection, which some amongst them called in question.  
There are three parts of the Chapter. In the first he confirms the Corinthians in the Faith of the Gospel, and by name of the Article of the Resurrection of Christ, to vers. 12. In the second, he confirms the doctrine of the Resurrection of our bodies, to vers. 35. In the third he confutes the objections against this Faith, that the faithful being confirmed may be more constant, to the end.  Vers. 1. Moreover, Brethren, I declare unto you the Gospel which I preached unto you, which also you have received, and wherein you stand. 
That which belongs to the first. Because by denying of the Resurrection he knew the whole Gospel was overthrown; First, He confirms the Corinthians in the Faith of the Gospel in general, silently admonishing them, that they would not fall from it, using five Arguments. The first Argument. I constantly preached the Gospel to you: Therefore keep firmly my doctrine.  
Ye received] Argum. 2. You have now received the Truth by Faith: Therefore keep it.  
Wherein you stand] Argum. 3. You have kept this doctrine hitherto, and even now also you profess it: Therefore keep it.  Vers. 2. By which also ye are saved, if ye keep in memory, what I preached unto you, unless ye have believed in vain. 
Argum. 4. By this Gospel you are to obtain salvation, unless your Faith be Hypocritical: Therefore keep it.  
Vers. 3. For I delivered unto you first of all, that which I also received, how that Christ died for our sins, according to the Scriptures:  
4. And that he was buried, and that he rose again the third day according to the Scriptures.  
Argum. 5. Confirming also that which went before; because that which is preached and believed by you concerning the death and resurrection of Christ, etc. was revealed from Heaven: Therefore keep it.  
Christ] Afterwards especially confirming their Faith. First, Concerning the death of Christ for our sins, because according to the Scriptures it is preached and believed. 2 Concerning the burying of Christ, because also it is believed according to the Scriptures; and lastly, concerning the resurrection of Christ he confirms their Faith by an eightfold Testimony. The first Testimony is of the Scriptures.  
Vers. 5. And that he was seen of Cephas, then of the twelve.  
6. After that he was seen of above five hundred Brethren at once: of whom the greater part remain unto this present, but some are fallen asleep.  
7. After that he was seen of James, then of all the Apostles.  
2. Testimony is of Peter the Apostle, who saw Christ alive again.  
3. Testimony is of the twelve Apostles gathered together.  
4. Testimony is of the five hundred Brethren, many of whom then saw him.  
5. Testimony is of james.  
6. Testimony is of all the Apostles, who at the second time being together saw Christ alive again.  
Vers. 8. And last of all, he was seen of me also, as of one born out of due time.  
9 For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God.  
10. But by the grace of God I am what I am; and his grace which was bestowed on me, was not in vain: but I laboured more abundantly than they all: yet not I, but the grace of God which was within me.  
7. Is the testimony of Paul himself, which although it may seem to be little valued by some, (because that after Christ's death, and ascending into heaven) he as an abortive offspring was suddenly sent forth into the light of the Gospel, and also, because for his past life in the state of nature, he might deservedly be accounted the least of the Apostles; yet in respect of the grace bestowed upon him, he shows that his testimony might be compared with the testimony of the rest, because the grace of God was by so much the clearer manifested towards him, than towards the other Apostles, by how much the more his Conversion was more wonderful than the Conversion of the other Apostles, and by how much the grace of God was more approved by working in him, and by him, and his great labours in the Gospel, and was more famous than that which was expected in the other Apostles, in regard of the effects; The whole praise of this excellency he gives wholly to the grace of God, but no part of the glory to himself.  Vers. 11. Therefore, whether it were I, or they, so we preach, and so we believed. 
8. Testimony is the consent of Paul and the other Apostles in the preaching of the Resurrection of Christ, to all which testimonies the Corinthians set to their Faith for a Seal.  

The second Part.  Vers. 12. Now if Christ be preached that he rose from the dead, how say some among you, that there is no Resurrection of the dead? 
The second part of the Chapter, in which he proves the Doctrine of the Resurrection delivered to them was true, and the Doctrines of those that deny the Resurrection was false. The Proposition is propounded in this verse, he brings fifteen arguments to the proof, seven of them are drawn from a sevenfold absurdity that would follow.  Vers. 13. But if there be no Resurrection of the dead, then is Christ not risen. 
The first argument, and first absurdity. It follows from their own Doctrines, that Christ is not risen: Therefore it is false; for between Christ the Head, and Believers who are the members, there is such a union, that the Resurrection of these being denied, his Resurrection also is denied, & e contra.  Vers. 14. And if Christ be not risen, then is our preaching vain; and your faith is also vain: 
2. Absurdity, and Argum. 2. By consequence it follows from their tenants, that the preaching of the Apostles is vain: Therefore it is false.  
Vain] Absurdity▪ 3. and Argum. 3. It will follow, (he says) that your faith is vain: Therefore their Doctrine is false, for unless Christ had risen, neither righteousness, nor eternal life, nor any other effects of Christ's Resurrection had been expected.  Vers. 15. Yea, and we are found false witnesses of God, because we have testified of God, that he raised up Christ: whom he raised not up, if so be that the dead rise not. 
Absurd. 4. and Argum. 4. It would follow that we spoke a false testimony, not only of Christ, but also of God the Raiser of Christ, who is not the Raiser of Christ, if there be no Resurrection: Therefore their Doctrine is false.  Vers. 16. For if the dead rise not, then is not Christ raised. 
The reason is, because if the Doctrine of our Resurrection be false, the Doctrine also of Christ's Resurrection is false, neither can consist.  Vers. 17. And if Christ be not raised, your Faith is vain, ye are yet in your sins. 
Absurd. 5. and Argum. 5. It would follow also from their Doctrine, that beside the vanity of your faith, that you are yet in your sins without redemption: Therefore it is false; for he having redeemed us, unless he had risen again, our redemption had been none, nor our sins taken away.  Vers. 18. Then they also which are fallen asleep in Christ, are perished. 
Absurd. 6. and Argum. 6. It will follow from their Doctrines, who deny the Resurrection, that the Saints who are dead, are perished: Therefore it is false.  Vers. 19 If in this life only we have hope in Christ, we are of all men most miserable. 
Absurdity 7. Argum. 7. It would follow from their opinion that Christians were of all men most miserable, because the hope of happiness, by this error, is not only cut off in the life to come, but also in this present life; because they willingly for the cause of Religion subject themselves most foolishly to many inconveniences, and deprive themselves of many advantages, if there was not a future Resurrection: Therefore the opinion of those that deny the Resurrection is false and absurd.  Vers. 20. But now is Christ risen from the dead, and become the first fruits of them that slept. 
Argum. 8. As the first fruits are pledges and an earnest of a future harvest, so the Resurrection of Christ is a pledge of the Resurrection of all the Saints.  Vers. 21. For since by man came death, by man came also the Resurrection of the Dead. 
Argum. 9 Because it is no less agreeable to the goodness and wisdom of God, to restore all the Sons of Grace from the dead by the Man Christ, than it is agreeable to his Justice and Wisdom, to send forth death by the man Adam upon all the sons of Nature: and on the other side, as death came by Adam, so shall the Resurrection from the Dead by Christ: Therefore our Doctrine of the Resurrection is true.  Vers. 22. For as in Adam all die, even so in Christ shall all be made alive. 
Argum. 10. Because as in Adam all his Posterity are dead, first judicially, and afterwards actually; so in Christ, all his Sons or Children, i. e. the Faithful, are judicially risen, and shall actually rise: For there is the like reason in both, of the Sentence of the Judge, and the Execution of the Sentence.  Vers. 23. But every man in his own order, Christ the First-fruits, afterward they that are Christ's, at his coming. 
Argum. 11. In this he answers to a question; Why Christ being raised, those that are dead in Christ, are not yet risen: He answers, and propounds the eleventh Argum. That the order which God hath appointed aught to be observed, viz. that Christ as the First-fruits should rise first, and afterwards the whole harvest of Christians by Christ, at his second coming: Christ (as the First-fruits) is risen first: Therefore his members, viz. all the Faithful (as the rest of the harvest) shall rise.  Vers. 24. Then cometh the end, when he shall have delivered up the Kingdom to God, even the Father, when he shall have put down all rule, and authority, and power. 
He further declares this Argument, showing that by the purpose of God, two things are conjoined in time, with the end of the world, viz. The delivering up the Kingdom by the Son into the hands of the Father, and the putting down of all rule, authority, and contrary power; whereof this is the meaning: After Christ shall have subdued and abolished all adverse power, as the Devil, the World, and the rest, of what kind soever, he will vanquish those powers so far forth, that they shall not any longer be injurious to his members, all of them being thrust down to hell; at last Christ shall present his Church (which is called the Kingdom of Christ, given him of his Father) every way perfect, and deliver it up, as it were, into the hands of his Father.  
Thirdly, Having now perfected his Mediatory Office, and laid aside that manner of ruling, by those means which he now useth for the gathering and governing of his Church. Fourthly, Having finished all things which were committed to him by his Father to finish, he shall resign up the Kingdom also committed to him, over all things which are in the world, to the perfecting the work of our Redemption, he shall (I say) deliver up the Kingdom to God, according to his Humanity, and to his Father, according to his Divinity; not that he shall cease to reign immediately, but mediately, and as before: not that he shall leave off to reign with the Father, but shall cease to reign as deputed by the Father, to conflict with his enemies, or to administer any longer in a laborious and painful work of gathering his Church, otherwise there is no end of his Kingdom, he shall indeed reign much more gloriously than now he doth, when his adversaries are conquered, without the Ministry of Angels or men, he shall govern, together with the Father, and fill all his with light, love, life, with his virtues immediately.  
Vers. 25. For he must reign, till he hath put all enemies under his feet.  
26. The last enemy that shall be destroyed is death.  
Argum. 12. This confirms the former sense that was given, Christ must reign until he subdue all his enemies, and death the last enemy: Therefore he shall destroy death, and by consequence there shall be a Resurrection.  Vers. 27. For he hath put all things under his feet, but when he saith all things are put under him, it is manifest that he is excepted which did put all things under him. 
That no man might quarrel at the word All, he excepts God from the number of All those things that should be subdued unto Christ, because it is God who subdues all other things to Christ, except himself.  Vers. 28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 
This he further illustrates, because the Mediatory Kingdom of Christ being delivered up, as was now said, the Son himself is to be subjected unto God, who hath subdued all things to him, that God may be all in all, i. e. Christ as man having laid aside his Mediatory Embassage, will most fully manifest, that all things which were done by him as man, were done in the power, authority, and Name of God; and that he, as man, is less than the Father, being for ever united to his Body, the Church, is subject to the Father; that the mediation, and means, and instruments, and helps which are now used being laid aside, God the Father, Son, and Holy Ghost, may supply all the necessities of the Saints immediately; and may by his power be all means in all his Saints, and may altogether extinguish the necessity of all means, instruments, and helps by his immediate presence with them most fully for ever; and he will more than supply the room of all those; and he himself by his power and efficacy, will be more than all these, and what ever may be needful for the most happy felicity of all his Saints.  Vers. 29. Else what shall they do, which are baptised for the dead, if the dead rise not at all? Why are they baptised then for the dead? 
Argum. 13. That there is a future Resurrection, he proves after this manner; Unless there be a Resurrection of the Dead, what benefit will accrue to those that are tossed with the waves of Persecution, for some that are dead, i. e. for Christ and the Saints that are dead, whose Resurrection while they defend, they profess and assert the Resurrection of Christ past, and of the Saints hereafter? (for so the word To be baptised is taken, Mar. 10.38. and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for, Act. 9.16.) And it is absurd that they who suffer Martyrdom for defending the Resurrection of the Dead, should be disappointed of their hope: Therefore there shall be a Resurrection.  Vers. 30. And why stand we in jeopardy every hour? 
Argum. 14. He confirms in this the sense of his former Argument: If it seem not absurd that other Martyrs should lose their labour, all Christians will at least think it absurd that we Apostles should lose our labour, who Preaching and hoping for the Resurrection of the Dead, are in continual dangers: Therefore there shall be a Resurrection.  Vers. 31. I protest by your rejoicing which I have in Christ jesus our Lord, I die daily. 
This Argument he confirms by the testimony of his own experience, seriously affirming how certainly he gloried with the Corinthians in Christ, so certainly did he daily undergo one death after another for the Gospel, being every day cast into new dangers of his life.  
Vers. 32. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? Let us eat and drink, for to morrow we die.  
33. Be not deceived, evil communications corrupt good manners.  
In particular he gives instance of a notable danger, in fight with beasts at Ephesus, in a plain sense, and as men ordinarily understand this phrase; for to condemn to the beasts was an usual kind of death, which Christians were allotted to, as Histories make mention: What need the Apostle undergo this danger? To what purpose had this been, unless a Resurrection had been to be hoped and defended?  
Let us eat] Argum. 15. If the dead arise not, the gluttonous Religion of Epicures was best, Let us eat, and drink, for to morrow we shall die, as some amongst them, like hogs, began to grunt: But this is absurd: Therefore the dead shall rise: Instead of the Assumption he forbids that they attend not to these rotten kind of speeches, which might infect them either with false doctrine, or vicious manners.  Vers. 34. Awake to righteousness, and sin not: for some have not the knowledge of God, I speak this to your shame. 
Further intimating that the Authors and Fomenters of this Error amongst them, were sleeping in their ignorance of God, in both bodily and spiritual intemperance of this world, drunk with pleasures, he therefore exhorts them that they would awake to righteousness, i. e. That they which minded their own matters, pleasing themselves, in their own wit, would shake off slothfulness, and employ their wit about good and holy matters rather; upbraiding all of them as a shameful thing to suffer those Atheists, the Authors of this error.  Vers. 35. But some men will say, how are the dead raised up? and with what body do they come? 
The third part of the Chapter follows, wherein he answers three Objections of the Adversaries. The first is this, It seems impossible that the dead should arise: for how should it be? Object. 2. No man can describe with what bodies they shall arise. Object. 3. Vers. 51. What shall become of those that are alive at the coming of the Lord, they therefore, because they die not, cannot rise again?  Vers. 36. Thou fool, that which thou sowest is not quickened except it die. 
He answers to the first Objection, It is not impossible that the dead should arise, because the seed dies yearly, and rises again as it were.  
Vers. 37. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of Wheat, or of some other grain.  
38. But God giveth it a body as it hath pleased him, and to every seed it's own body.  
He answers the second Objection, That our bodies, the same in substance, but divers in quality, shall rise again: This he confirms four ways; First, By the example of Grains of Corn, as a bare Grain, dry and hard, etc. It is raised in substance and kind the same, but divers in quality, so our bodies, the same in substance, but of most different qualities, shall arise.  Vers. 39 All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 
Secondly, From the like example of flesh: As God can, and daily doth produce, not only divers seeds, but also divers kinds of flesh, for all flesh is not of the same kind, so he can raise the same flesh of the self same man, changing his qualities.  
40. Vers. There are also celestial bodies, and bodies terrestrial: But the glory of the terrestrial is one, and the glory of the celestial is another.  
41. There is one glory of the Sun, another of the Moon, and another glory of the Stars: for one Star differeth from another Star in glory.  
42. So also is the resurrection of the dead, it is sown in corruption, it is raised in incorruption:  
43. It is sown in dishonour, it is raised in glory: it is sown in weakness, it is raised in power:  
44. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.  
Thirdly, From the like difference betwixt Stars and terrestrial bodies: As God hath beautified celestial bodies with a celestial, and terrestrial bodies with a terrestrial glory, and hath distinguished celestial bodies amongst themselves with a different glory, as is to be seen in the Sun, Moon, and Stars; So also the body in the resurrection, when it is raised it shall differ from itself falling into the grave, as that which is incorruptible from that which is corruptible, as that which is comely from that which is filthy, powerful from that which is weak, spiritual from that which is natural: That is called a natural body, which is quickened by the soul after the manner of living Creatures, by means of meats, elements, etc. And that is a spiritual body, which retaining the soul, is supported by the Spirit of God without means, as the Angels.  Vers. 45. And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening Spirit. 
He explains this last difference betwixt a natural and a spiritual body, and proves it (because the phrase might seem somewhat harsh) by leading us to the first Adam, as to the Original of our first State in a natural body, and to CHRIST, the second Adam, as to the Original of our second State in a spiritual body, and compares these two in a threefold manner. The first comparison is, in the opposite state of a natural and a spiritual body: The first Adam was made a living soul, not (giving life) which had a life indeed, but supported, as other creatures are, with meat and drink, etc. And not such as could continue life to the body without nourishment; But Christ, the last Adam, is made a quickening Spirit, who could communicate virtue to those that were his, by his Spirit, that without nourishments of the body, the most blessed union of body and soul may be preserved.  Vers. 46. Howbeit, that was not first, which is spiritual: but that which is natural, and afterward that which is spiritual. 
The second comparison in respect to Order; The first Adam had the precedency in the natural state of the body: The second Adam was latter in the spiritual state of the body; for the imperfect state ought to precede, so God is wont to proceed to the highest perfection: He saith not simply that Adam was before Christ, but that the Natural state of the first Adam, is first in time in Adam, in Christ, and in us: And our Spiritual state which is from Christ, is latter.  Vers. 47. The first man is of the earth, earthy; the second man is the Lord from Heaven. 
The third comparison in the order and dignity of the person: The first-Man, mere man, is of the earth, earthy, whose body rose out of the earth, and is resolved again into earth, upon the substraction of food, whereupon he could communicate unto us, nothing but a terrene life: But the second Adam, is both man and God from Heaven, who although he hath a body from the earth, yet because he is God from Heaven, and therefore is called heavenly, as he could support his body, that it should not see corruption, though in its own nature terrene, and resoluble into dust, and as it being raised out of the grave, he could make it every way glorious, immortal, and heavenly, not needing earthly supports: So in like manner can he make our bodies such.  Vers. 48. As is the earthy, such are they that are earthy; and as is the heavenly, such are they also that are heavenly. 
From these he proves the future mutation of the qualities of the body, from earthly to heavenly, from natural to spiritual, by four Arguments.  
Argum. 1. Such as was the earthly Adam, the head of our stock, after the fleshly propagation, such it became us to be born, viz. mortal: Therefore as the heavenly Adam (our head in respect to regeneration and glorification) is after his resurrection, viz. Spiritual, glorious, incorruptible, immortal, such shall we be that are born again of him after our resurrection.  Vers. 49. And as we have born the image of the earthy, we shall also bear the image of the heavenly. 
Argum. 2. From its future certainty; As sure as we bear the image of the first Adam, in the qualities of our substance, being made conform to him in soul and body; so sure shall we bear the image of the second Adam, in the glorious qualities of our substance.  Vers. 50. Now this I say, Brethren, that flesh and blood cannot inherit the Kingdom of God: Neither doth corruption inherit incorruption. 
Argum. 3. The promises of glorifying our bodies, or of bringing us into the glorious Kingdom of God, aught to be fulfilled: But flesh and blood, i. e. our bodies, as now they are corruptible, cannot enter into the Kingdom of God, unless they be fitted for that glorious state: Therefore our bodies shall be made meet, by the mutation of their qualities, to enter into the Kingdom of Glory.  
Corruption] By way of confirmation to this reason he adds, Argum. 4. Corruption cannot inherit incorruption: Therefore necessary it is that our bodies be changed in their qualities from corruptibility to incorruptibility.  Vers. 51. Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, 
Objection 3. What shall become of those that are alive at the coming of our Lord? How shall they arise, which shall not die, but be found alive by the Judge at his coming? He answers by opening the mystery, viz. that all shall not die, nor rise again, but they shall be taken that remain alive at the coming of our Lord, and changed into an eternal state of immortality, either in glory, or torments, which change shall be in stead of death and a resurrection.  Vers. 52. In a moment, in the twinkling of an eye, at the last Trumpet (for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.) 
He shows the manner of this change, that it shall be in the twinkling of an eye, i. e. in a moment, all that are alive and dead shall be summoned by a fearful alarm to the judgement of God.  Vers. 53. For this corruptible must put on incorruption, and this mortal must put on immortality. 
He gives two Reasons of this change. First, Mortality must be swallowed up of immortality, and this mortal body must put on immortality: Therefore they shall be changed that are found alive at the coming of our Lord.  
Vers. 54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up of victory.  
55. O death, where is thy sting? O grave, where is thy victory?  
Reason 2. The Prophecy of Hosea ought to be fulfilled, chap. 13. v. 14. who foretell our full victory over death and the grave: Therefore they that are alive shall be changed at the coming of the Lord, which shall be in stead of death.  Vers. 56. The sting of death is sin, and the strength of sin is the Law. 
That this victory may appear the greater, he intimates the victory we shall have over sin and the Law, without which the grave cannot prevail any thing over us; for unless satisfaction be given to the Law, sin, wrath, and death, remain in full power: But after satisfaction is made to the Law for us, sin and wrath are taken away, wherewith death is armed, as with a sting; which being disarmed is abolished and triumphed over.  Vers. 57 But thanks be to God, who giveth us the victory through our Lord jesus Christ. 
He shows a twofold use of this victory: The first is, that thanks may be given to God, who hath given us through Christ victory over death, sin, and the Law, yea verily he hath imputed the victory of Christ to us, and hath made it ours; for he hath died for us, and by his resurrection hath obtained for us victory over death, that he might make us conquerors.  Vers. 58. Therefore my beloved Brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know, that your labour is not in vain in the Lord. 
Another use of this doctrine is this, That under hope of the free gift, at the day of resurrection, we would persevere constantly in the Faith of the Gospel, and diligently endeavour the bringing forth of the fruits of Faith, because in the resurrection the Lord will give us, whatever we have lost with men, viz. the reward of good works.    

CHAP. XVI.  
THere are three parts of this last Chapter. In the first is contained the last Article of the Epistle, concerning a Collection for the poor Jews, to vers. 5. In the second is contained the conclusion, showing, for the most part familiar matters, to vers. 19 In the third he mentions salutations of the Saints, to the end.  Vers. 1. Now concerning the Collection for the Saints, as I have given order to the Churches of Galatia, even so do ye. 
As touching the Collection: The famine which was prophesied by Agabus, Act. 11.28. as also the persecution, did much distress the Churches in judea, wherefore the Apostles living at jerusalem, exhort Paul and Barnabas, that they would take care to make a collection amongst the Gentiles, to succour the need of the poor Jews, Gal. 2.20. he speaks of this contribution, commanding that on the Lords Day (whereupon all Christians ceased from their labours, and met publicly to the Worship of God) that every one according to his ability, without vainglory, should cast something into the Treasury.  
There are six reasons of his Exhortation: The first is from the example of other Churches, by name of those which were in Galatia, who were bound to the same duty, under the same Precepts.  Vers. 2. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 
Reason 2. Because nothing is required of them unfitting or burdensome, but that once every week, in convenient time and place, every one would contribute according to that measure wherewith God had blessed him: And the manner is plain, whereby the collection might be made publicly every Lord's Day, and yet every one should lay it by himself, i. e. no man knowing the sum: We may imagine that they imitated the example of the Ancient Church, a bored Chest being placed in the entrance to the house where they met for the Worship of God.  
Lest when I come] Reason 3. Because he was about to come unto them, to inquire of their obedience. Here we have the fourth Reason, lest upon their putting off, or neglecting the matter, they might be found unprepared when the Apostles should come, and might make their collection not so seasonable, with greater difficulty and prejudice.  Vers. 3. And when I come, whomsoever you shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 
Reason 5. He prevents an objection, lest there should be any suspicion of laying out their collection: Behold, I will commit your charitable contribution to be carried to Jerusalem, unto men approved, chosen by yourselves, whom I will send together with you, with letter's.  Vers. 4. And if it be meet that I go also, they shall go with me. 
Reason 6. Because this business so well likes me, that I am ready, not only to commend your messengers to the Churches which are in judea, by our Epistle, but if it shall seem meet, I also have determined to go along with those whom you commit the charge of this business to.  

The Second Part.  
Vers. 5. Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.  
6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.  
7. For I will not see you now by the way, but I trust to tarry a while with you, if the Lord permit.  
The second part of the Chapter is the Epilogue of the Epistle, containing for the most part matters familiar, which also appertained to the edification of the Corinthians: The Articles of this conclusion are six: The first concerns his coming, whereof he gives them hopes, ver. 5. and of his stay among them, for the confirmation of mutual friendship, and their consolation, if it was the Will of God, ver. 6, 7.  
Vers. 8. But I will tarry at Ephesus until Pentecost.  
9 For a great door and effectual is opened unto me, and there are many adversaries.  
Why he deferred his coming, (determining to stay longer at Ephesus) till the time of the Jews Feast, (which to that day, they that Judaized observed) he gives two Reasons. 1. Because God had opened a great door, or offered an abundant occasion for the gaining of many, or converting them to the Gospel, and apparently gave a blessing to his labours, which he calls an effectual door. Another Reason, because the tumult of adversaries was so great, his Presence was most requisite, and Satan in his absence did much harm.  
Vers. 10. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.  
11. Let no man therefore despise him, but conduct him forth in peace, that he may come unto me, for I look for him with the Brethren.  
Article 2. Wherein he carefully commends Timothy unto them, if he should come to them, as his most dear Son (who is called the Apostles Son, because in Preaching the Gospel he followed his steps, serving God holily, as he did) that they would defend him from injuries, treat him honourably, bring him on his journey when he returned, guard him from dangers by the way, that he might come safe to him.  Vers. 12. As touching our brother Apollo's, I greatly desired him to come unto you with the Brethren, but his will was not at all to come at this time: but he will come when he shall have convenient time. 
Article 3. Wherein (that the Corinthians might not take it ill, that the Apostle while he came, did not send Apollo's the Evangelist, a man familiar with them, who watered the Apostles planting amongst them) he clears himself, that he had not a will then to come, but gives them hopes of his coming, when he shall have a fit opportunity.  
Vers. 13. Watch ye, stand fast in the faith, quit you like men: be strong.  
14. Let all your things be done with charity.  
Article 4. Wherein he exhorts them to five military duties of Christian-souldiers. 1. That although neither he nor Apollos should come unto them, yet in the mean time they should keep continual watch, lest Satan should come upon them while they were secure, and drunk with worldly cares. 2. That they should be constant in the Faith, firmly holding the truth of the Gospel, being united unto Christ by Faith. 3. That they would show themselves men, in every combat against the adversaries of Faith and their salvation. 4. That they would be strong in the Power of God, and not faint under the evils they any time met with. 5. That they would constitute Charity the Arbitrator of all things, both Ecclesiastical and Civil, serving the common good in every thing.  
Vers. 15. I beseech you, Brethren, (you know the house of Stephanas, that it is the first fruits of Achaia, and that they have addicted themselves, to the Ministry of the Saints,)  
16. That ye submit yourselves to such, and to every one that helpeth with us, and laboureth.  
Article 5. Wherein he commends to them Stephanas, with his family, who in the office of Deacon assisted him, that they would have honourable respects to him, and his family: First, Because with the first they gave their names to Christ. 2. Because he willingly addicted himself in the office of a Deacon to the Church of Corinth, and that according to the order which was required in the constituting of Deacons: Therefore the Apostle wills them as subject to these, that they give them due honour, or that which is convenient to their Ministry: He understands not politic subjection only, in respect to their office, but also moral, whereby we show ourselves reverend and obedient to them, who excel in virtue: In the mean time we exclude not that subjection which is due to Deacons for their office sake, who administer with the rest of the Presbytery about Ecclesiastical matters, wherein Stephanas with his family was employed.  
Vers. 17. I am glad of the coming of Stephanas, and Fortunatus, and Achaicus, for that which was lacking on your part, they have supplied.  
18. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.  
Article 6. Wherein he commends their sending of three Brethren from Corinth, unto him, because they supplied the stead of the Corinthians in visiting of him; They are said to have refreshed the Spirit of the Apostle, and the Corinthians, because as they had gratified the Corinthians who sent them, so likewise the Apostle to whom they were sent; wherefore he would have them esteemed so much the more, both these, and they that were like unto them.   

The third Part.  
Vers. 19 The Churches of Asia salute you; Aquila and Priscilla salute you much in the Lord, with the Church that is in their house.  
20. All the Brethren geeet you; greet you one another with an holy kiss.  
The third part of the Chapter follows, wherein after he hath saluted the Corinthians. 1. In the name of the Ephesians, and the rest of the Churches of Asia. 2. In the name of Priscilla and Aquila and their families, vers. 19 3. In the name of the Brethren his companions, who lived in his society; He wills them (as the Eastern manner was) to salute one another with a kiss (as we, with joining right hands) without deceit or dissimulation, and that they perform those things, and all other expressions of love holily.  Vers. 21. The salutation of me Paul with mine own hand. 
Further he signs this Epistle (being written by the hand of another) with a salutation, and his own hand, that it may be known to be his own; Because in those times Epistles were feigned in the name of the Apostles, 2 Thes. 2.1. Therefore it was needful that by some manifest token they should be known to the Church.  Vers. 22. If any man love not the Lord jesus Christ, let him be Anathema Maranatha. 
In the close of the Epistle he lays down an Apostolical malediction against the haters and enemies of Christ, both secret and open, using the words of extremest execration: For by this solemn form, Maranatha, i. e. THE LORD COME, the Church testified that they had performed all the parts of their office towards such a man: And for the future by a common consent let him alone, and referred him to the last judgement of God, or to the coming of the Lord, as one that was desperate amongst men: In the mean while the Apostle doth not excommunicate hypocrites from the external society of the Church, but threatens utter destruction unless they repent.  
Vers. 23. The Grace of our Lord jesus Christ be with you.  
24. My love be with you all in Christ jesus.  
Finally after his Apostolical benediction, by his Authority applied to the Church of Corinth, he signifies his special love towards them, that they may be convinced in themselves, that whatever he had set down in this Epistle, whether by way of reprehension, or exhortation, it came all from his love towards them.     

The Second Epistle of Paul to the Corinthians, Analytically expounded.  
The Contents of the Epistle.  
THe first Epistle did not want its effect amongst many of the Corinthians, yet there were some, especially vain-talking Teachers, who persevered in their contumacy, and not only they themselves set at nought the Apostles Authority, but also dared publicly to compare themselves with him, and to prefer themselves before him, and to diminish the Authority of the Apostle amongst the people, with no small detriment and prejudice to the Gospel. That he might restrain these, and find all things at his coming better ordered in the Church of Corinth, he writ this second Epistle which is wholly Apologetical.  
Besides an Exordium and Conclusion, there are three parts of the Epistle: In the first, having removed the scandal of the Cross which was laid upon him, and the suspicion of his alienated mind from the Corinthians, Chap. 1. & 2. He defends his Ministry, Chap. 2. & 3. And proves his constancy and fidelity therein, Chap. 4. & 5. Exhorting them to bring forth the fruits of his Ministry, Chap. 6. And that they would persuade themselves of his good will towards them, Chap. 7.  
In the second part of the Epistle, he exhorts them to make a collection for the poor Brethren, the afflicted jews, Chap. 8 & 9  
In the third part he vindicates his Authority from contempt, and the aspersions of false Teachers, (who laboured to render the Apostle vile amongst the Corinthians) Chap. 10. and holily boasts himself against them, Chap. 11. & 12. endeavouring to render his Authority formidable, and also amicable to the Corinthians, Chap. 13.  

CHAP. I.  
THere are two parts of the Chapter, besides the inscription of the Epistle; in the former he removes the scandal of the Cross and afflictions, wherewith he was not long since oppressed, to vers. 12. In the second part, he removes the suspicion of an alienated mind from the Corinthians, to the end.  
The Inscription of the Epistle which is instead of an Exordium, vers. 1. & 2. serves to prepare the minds of the Corinthians, for receiving the things which he wrote, intimating five Reasons to that end.  Vers. 1. Paul an Apostle of jesus Christ, by the Will of God, and Timothy our Brother, unto the Church of God which is at Corinth, with all the Saints which are in all Achaia; 
The first Reason: Because Paul the Author of the Epistle▪ was an Apostle of Jesus Christ, and of chiefest Authority in the Church. Reason 2. Because he did not assume to himself this honour (as certain false Brethren feigned themselves servants of Christ, when they were not sent of God) but obtained it by the special Will of God. Reason 3. Because he had brought in Timothy with himself to witness against them, if they should not admit of this Truth of God, written by him. Reason 4. Because what he was about to write, appertained not only to the Church of Corinth, but to all the Saints and Churches in all Achaia, to wit, to know this asserted truth which he was about to write.  Vers. 2. Grace be to you, and Peace from God our Father, and from our Lord jesus Christ. 
Reason 5. Comprehended in the salutation or Apostolical benediction: Because Paul, the Author of this Epistle, would not that the dignity of the Church of Corinth should any ways be eclipsed (although he knew there were most corrupt persons among them, not only which lay hid, but openly showed themselves enemies to the Apostle) but constantly accounted the Church at Corinth a true Church, to which, by his Authority he applied the benediction of the Gospel, and doubted not to wish them all good things: Therefore they were obliged to receive the things which he wrote, with that submission and readiness of mind that was fitting.  

The first Part.  Vers. 3. Blessed be God, even the Father of our Lord jesus Christ, the Father of mercies, and the God of all comforts, 
In the first part of the Chapter the Apostle proves that the Corinthians ought not to despise him, by reason of the Cross or afflictions, and that by twelve Arguments.  
Argum. 1. In the midst of afflictions I find God the Father most merciful, and abundant in all consolation, so that I have cause rather to bless God, than to complain of my calamities, sent of God: Therefore ought you not to contemn me, or to be offended because of my afflictions.  Vers. 4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. 
Argum. 2. By the experience which I have in afflictions, I am made more fit to minister comfort 〈◊〉 others that are afflicted: Therefore ought you not to be offended in me, etc.  Vers. 5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 
Argum. 3. Afflictions are a part of Martyrdom, and for the Gospel, or for Christ, are inflicted upon me with honour, that they may be called the afflictions of Christ by way of participation; For what things are inflicted upon the Martyrs, Christ takes upon himself, as Act. 9 Saul, Saul, why dost thou persecute me? Therefore, etc.  
In us] Argum. 4. Christ gave testimony (from his superabundant and seasonable consolations towards me, in the midst of my afflictions) that the miseries which I suffer are inflicted upon me for the defence of the Gospel: Therefore, etc.  Vers. 6. And whether we be afflicted, it is for your consolation and salvation, which is effectual in enduring the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation: 
Argum. 5. Those afflictions, as also these comforts, tended to the benefit of the Corinthians, who might be strengthened in the Faith, and built up divers ways to salvation, and take comfort from the Apostles experience: Therefore ought they not to be offended in the Apostles sufferings.  
Which effectually produceth] Argum. 6. Because the salvation of the Corinthians was effectually to be promoted, by his suffering such kind of afflictions, by which (as by the way to salvation freely given) they were earnestly to strive: Therefore, etc.  
And the hope] Argum. 7. I have certain hope of you, that you will not despise us, nor take ill the afflictions which ye shall suffer: Therefore ye are bound not to frustrate our hope concerning you.  Vers. 7. And our hope of you is steadfast, knowing that as you are partakers of the sufferings, so shall you be also of the consolation. 
Argum. 8. I know that you are made both partakers of our sufferings by your sympathy, and shall partake of our consolations: Therefore you are bound not to despise us because of the afflictions which we suffer.  
Vers. 8. For we would not, Brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life.  
9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:  
10. Who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us.  
Argum. 9 From his special example, and late sufferings in Asia: So far am I from being ashamed of my afflictions, that I am desirous all should understand how great they are, and also my infirmity, that God may be glorified the more: Therefore ought you not to despise me for my afflictions. He shows the greatness of his afflictions, and his own infirmities in this, that in the tumult at Ephesus (whereof he speaks, Act. 19.23.) or some such like danger, he kn●w not which way to turn himself to escape the danger of his life, expecting in himself nothing but certain death.  
That we should not trust] Argum. 10. I have learned by this experience and the like, not to confide in myself, but in God alone, who can deliver from imminent death, those that are ready to die, and raise up them which are dead, to which end God was pleased to bring me into danger: Therefore ye ought not to despise my affliction.  
We hope] Argum. 11. By this late experience and such like, God hath stirred up in me a firm hope, of my deliverance for the future, though I fall into new calamities: Therefore ought you not to despise my affliction.  Vers. 11. You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on your behalf. 
Argum. 12. Because the knowledge of his sufferings, and his deliverance should stir up the Corinthians, among others, to pray for him, and so to obtain his deliverance for the future, and by consequence also to thanksgiving by many unto God: which Argument being considered, the Corinthians could not despise Paul for the afflictions which he suffered, at least they ought not to be offended in him.   

The second Part.  Vers. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the Grace of God, we have had our conversation in the world, and more abundantly to youwards. 
The second part of the Chapter follows, wherein he removes their suspicion of his estranged mind from them, (which the false Apostles, his adversaries, seem to foment with frivolous Arguments) and proves that they ought not to surmise any change of his carriage towards them, or that his mind was alienated from them, by six Arguments, after which he answers two or three Objections, which were brought to the contrary by his adversaries.  
Argum. 1. Wherein he gives an account why his safety ought to be commended to them all, and also proves that he continued the same as the Corinthians had found him, in so many month's trial that he had stayed amongst them: In simplicity, and godly sincerity, I have always behaved myself so, as to approve myself to God, my own and other men's consciences: Therefore there is no reason that you should suspect any change, either of my carriage or affection towards you.  
Not with] Argum. 2. Hereby he confirms the former: The fountain of my conversation was the Grace of God, which is like itself, and always constant, not that subtle wisdom, whereby carnal men, for their profits sake counterfeit respect to others, which indeed they have not: Therefore let no suspicion be amongst you about the change of my carriage and affection towards you.  Vers. 13. For we write none other things unto you, than what you read, or acknowledge, and I trust you shall acknowledge even to the end. 
He confirms what he had said before, adding a third Argument: Because his deeds and his writings were answerable to each other (wherein he seems to tax his adversaries, who carried themselves otherwise, as in the former Argument) which he proves by the testimony of the Corinthians themselves, who although they were somewhat disturbed by the whisper of adversaries, yet they acknowledged his sincerity and constancy, and he hoped they would afterwards do the like: Therefore etc.  Vers. 14. As also you have acknowledged us in part; that we are your rejoicing, even as ye also are ours, in the day of our Lord jesus. 
Argum. 4. Because in some measure (although not with that confidence as became them against the false Apostles) the Corinthians boasted of their conversion by the Apostle, and the Apostle boasted of them, as the fruit of his Apostleship, and further, he hoped to glory in the day of judgement: Therefore, etc.  
Vers. 15. And in this confidence I was minded to come unto you afore; that you might have a second benefit:  
16. And to pass by you into Macedonia, and to come again out of Macedonia, unto you, and of you to be brought on-ward my way to Judea.  
Argum. 5. Because he had a purpose to go to the Corinthians in confidence of mutual good will, that he might complete the first benefit of their conversion, by confirming their Faith, as a second benefit; and that he might receive expressions of their good will towards him, in the duties which he reckons up, to the increase of their mutual love: Therefore, etc.  Vers. 17. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay? 
Argum. 6. By answering the Objection proposed, I have deferred my coming unto you longer than I would, not out of the levity of a mind changed, but, as afterwards it shall appear, out of love to you, that I might spare you, who ought to be chastised with the censures of the Church, had I come to you before: Therefore ought you not to suspect the alienation of my mind from you: The Objection is propounded in the same terms, in which his adversaries did reproach him, as vain and light, speaking like carnal and unregenerate men, and promising what he intended not to perform, as those that slightly promise, and easily change their mind, neither whose words (and by consequence) nor doctrine carried any certainty, to whom therefore no credit was to be given.  Vers. 18. But as God is true, our word toward you, was not yea, and nay. 
He answers the Objection, and because he is more careful that nothing should be imputed to his Doctrine, as also to his Credit; he answers first for his Doctrine, and confirms the truth thereof by five Reasons. Reason 1. Because his Doctrine was the Word of God, it must of necessity be true: because God is faithful and true, whose dictates and precepts only he taught among them, not sometimes affirming, sometimes denying, as those that are not constant to themselves, use to do: Therefore they were to make no doubt of the truth of his doctrine.  Vers. 19 For the Son of God, jesus Christ, who was preached among you by us, even by me, and Sylvanus, and Timotheus, was not yea and nay, but in him was yea. 
Reason 2. My Doctrine, and the Doctrine of my companions contained nothing but Jesus Christ only, who is the unchangeable Son of God, and the eternal verity always constant to himself: Therefore you are not to make any doubt of my Doctrine.  Vers. 20. For all the Promises of God in him are yea, and in him, Amen, unto the glory of God by us. 
Reason 3. Confirming the former. All the Promises of God in and through Christ are firm, unchangeable, and complete; partly inasmuch as he is the Son of God, by whom all things are made; partly inasmuch as he is Mediator, God-man, who completed for us our Redemption, and procured it by his merit, that the good things promised might be performed to us, and really he applies them to us: Therefore our preaching which contains nothing else, is necessarily certain, and no doubt to be made of it.  
To the glory of God] Reason 4. As the Promises of God are yea and Amen in Christ, i. e. that is, really and indeed ratified and complete, and so they are acknowledged and preached by us, it makes to the glory of God, who will not have his Promises fulfilled but in Christ: Therefore our preaching is so sure and firm, as the purpose of God is in glorifying himself in his Son, neither must you doubt any thing in the matter.  
Vers. 21. Now he which stablisheth us with you in Christ, and hath anointed us, is God,  
22. Who hath also sealed us, and given the earnest of the Spirit in our hearts.  
Reason 5. God is the Author of this our Faith in Christ, confirming both the preaching of us Apostles, and the Faith of you Corinthians (as many of you as are sincere) partly by communicating the several gifts of the Spirit, as it were an unction from Christ, partly by setting to his seal to our Faith, making us certain of the Truth of the Gospel, and stirs up ineffable and glorious joy in us; which is, as it were the earnest of our future happiness: Therefore our preaching is sure, nor ought you to make any doubt of it.  
All these Arguments being weighed, upon no ground could the Corinthians suspect, that in the preaching of the Apostles, so many ways divinely confirmed, there could be any uncertainty or falsehood; and so he prevents an Objection, as it tended to destroy the Truth of the Gospel.  Vers. 23. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. 
Here he answers the Objection, so far as concerned his credit and carriage, by showing the reason of his not coming unto them, viz. That time of repentance being granted to the Corinthians, he might spare them, i. e. restrain himself from a severe course with them, which at present he was forced to use; and he confirms his Word with an oath, because so the gravity of the matter required: Therefore not out of any levity did he defer his coming unto them.  Vers. 24. Not for that we have dominion over your Faith, but are helpers of your joy: for by Faith ye stand. 
Hence arises another Objection: Therefore thou makest thyself Lord of our Faith, as if thou couldst punish when thou wouldst. He answers by denying any Mastery, affirming the power of his Ministry, and that to be employed to the benefit of the Church, that timely Censures, according to the Will of Christ, being used, those that repented might at length rejoice: He gives an account why he denied any dominion over their Faith, because Faith is the bond of conjunction with Christ, by which Faith we stand fast in the Grace of God, in right and title unto Christ, in the possession of things present, and in hopes of future good things: Therefore Faith admits no Lord, besides God; it admits of men only as Ministers, and helpers.    

CHAP. II.  
THere are two parts of this Chapter; In the first he proceeds in his Apology for his constant good will towards the Corinthians, to vers. 14. In the other he begins his Apology for his Ministry, to the end.  
In the first, to the former Arguments (whereby he proves that his mind was not alienated from the Corinthians) he adds eight signs of his good will towards them.  Vers. 1. But I determined this with myself, that I would not come again to you in heaviness. 
Sign 1. That the cause why he changed his purpose concerning his coming to them, was, lest he should bring sadness to the Corinthians, at his coming, being compelled more severely to correct their manners, which he did desire might be amended before his coming.  Vers. 2. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? 
Sign 2. That his sympathy was so much with the Corinthians, that he could not, unless they were glad, rejoice, neither moderate himself from sorrow, so long as any one amongst them, by reason of him remained sad.  Vers. 3. And I wrote this same unto you, lest when I came I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all. 
Sign 3. That the writing, not only of the former Epistle, but also of this second, was undertaken for this end, lest if he had come to those, and had found them impenitent, besides his sorrow for their sin, he might have been forced to a new sorrow, which necessary severity would create both to them and himself.  
Having confidence] Sign 4. That he was persuaded, that his joy was matter of joy to the Corinthians themselves, and their joys were both to him and them common.  Vers. 4. For out of much affliction and anguish of heart I wrote unto you with many tears, not that you should be grieved, but that ye might know the love that I have more abundantly unto you. 
Sign. 5. That the former Epistle, which necessarily was more sharp, was not writ by him without tears, and truly for that end, that he might testify his ready mind towards them, not that he might make them sorry.  Vers. 5. But if any have caused grief, he hath not grieved me but in part: that I may not over-charge you all. 
Sign 6. His friendly mind towards the Corinthians, That the Apostle did esteem as nothing, that heaviness which the incestuous person had created to him, in comparison with that sadness which he had caused to all the Corinthians: He addeth (in part) because his grief was now turned into joy through the incestuous persons repentance: Therefore by way of mitigation he saith, that he added (in part) for the incestuous persons sake now a penitent, lest he should cast a burden on him already burdened in himself, if he should too much aggravate his sin.  Vers. 6. Sufficient to such a man is this punishment, which was inflicted of many. 
Sign 7. That now he was ready to receive the penitent incestuous person into favour, and so to give a proof of his lenity and meekness, that it might appear that the former severity came not, but from love and his desire of advantage to the Church of Corinth. To which end he declareth that the chastisement of this Incestuous person, inflicted by the Authority of many (i. e. the Governors of the Church, the Church itself consenting) after his repentance appeared, was sufficient.  Vers. 7. So that chose, ye ought rather to forgive him, and comfort him, lest perhaps such an one should be swallowed up with over much sorrow. 
That he might show his meekness towards the penitent Incestuous person, he adviseth that he may by the Corinthian Church be again received into favour, for these six Reasons annexed.  
Reason 1. Because they are bound to forgive the penitent, and to comfort him, no less than they were bound to excommunicate him, being impenitent.  
Lest perhaps] Reason 2. Because otherwise it was dangerous, lest he should be swallowed up with over much sorrow, except they should now receive the penitent into favour again.  Vers. 8. Wherefore I beseech you, that you would confirm your love towards him. 
Reason 3. Because (especially they were so desired by the Apostle) they are bound to testify their love towards him, to wit, by showing themselves to have excommunicated that man, not that they might destroy him, but that by repentance, they might save him.  Vers. 9 For to this end also did I write, that I might know the proof of you, whether you be obedient in all things. 
Reason 4. Because by this means they were about to show themselves obedient to the command of the Apostle in all things, as before in excommunicating, so now also, by absolving him from the bond of excommunication, wherein the Apostle did prove their obedience.  
Vers. 10. To whom ye forgive any thing, I forgive also▪ for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ.  
11. Lest Satan should get an advantage of us: for we are not ignorant of his devices.  
Reason 5. Because the Apostle, for the sake of the Corinthians, had granted him pardon, and was about to forgive him: Therefore it was meet that they for the Apostles sake should forgive this man also.  
Get an advantage] Reason 6. Lest through the craftiness of Satan, the Church should suffer harm: except now they should forgive him repenting; for by ever much severity sinners may be brought into desperation, or a departing from the Church, because of Satan, whose arts and deceits to do harm are not unknown to the Church.  
Vers. 12. Furthermore, when I came to Troas to preach Christ's Gospel, and a door was opened unto me of the Lord,  
13. I had no rest in my spirit, because I found not Titus my Brother, but taking my leave of them, I went from thence into Macedonia.  
Sign 8. His constant good will towards the Corinthians; That he could not any where rest, also that great hope of promoting the Gospel being offered, as in Troas, until he had known of Titus, whom he had sent to Corinth, concerning their affairs, for the cause of meeting him he went into Macedonia, that by him he might be made more certain concerning the affairs of the Corinthians, and that he might learn, whether as yet it was a convenient time to come to the Corinthians. All which signs of his ready mind towards the Corinthians, being considered, the Apostle persuadeth himself that the suspicion that his mind was alienated from them, was removed.  

The second Part.  Vers. 14. Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. 
The second part of the Chapter follows, in which he defendeth his Ministry, and proveth it to be commendable, by five Arguments, intimating by the way, that he, whilst he was absent from them, was not idle, but was busied in the work of the Lord with success.  
Argum. 1. Because Christ in his Ministry, and he himself in Christ did triumph concerning his enemies, by snatching many out of the power of Satan, and by bringing them to the Faith of the Gospel.  
The savour] Argum. 2. Because by his Ministry, (whatsoever the success were) the sweetness of the Gospel and its efficacy was manifested in every place, whilst the knowledge of Christ did breathe a quickening life, by which sinners are quickened and converted unto God.  
Vers. 15. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish.  
16. To the one we are the savour of death unto death, and to the other a savour of life unto life: and who is sufficient for these things?  
By preventing an Objection, that the Apostles and their preaching would give an ill savour to many; He answereth and adds, Argum. 3. That notwithstanding the Apostles themselves with their Ministry, were acceptable unto God, and through Christ brought an acceptable savour to God, no less in the conviction and perdition of the Reprobates (to which the Gospel by accident was a savour of death) than in the faith and salvation of those that believe and are saved, to whom the Gospel, both in its own nature, and proper effect, was a quickening savour to life and salvation.  
Who is sufficient] Argum. 4. Because seeing that few were fit and sufficient Ministers (as the interrogation shows) whose Ministry God might prosper and accept, that he was in the number of those that are made fit for these things which are spoken of: secretly checking the false Apostles, which were not fit Ministers for the conversion of sinners, although they did prefer themselves before the Apostles.  Vers. 17. For we are not as many which corrupt the Word of God; but as of sincerity, but as of God in the sight of God speak we in Christ. 
He confirms the next Argument, more openly noting his enemies, and those that envy him, and also adds Argum. 5. From the unlikeness betwixt himself, and many Preachers; if they did not mix false doctrine; yet they did mingle their own passions with true Doctrine, serving their ambition and covetousness, and bending the Doctrine to the favour of men: But the Apostle 1 In Sincerity, i. e. neither mixing false doctrine, nor corrupt affections. 2 Of God, i. e. with confidence and authority, knowing from whence it came. 3 In the sight of God, i. e. calling God to witness, and looking at his glory. 4 In Christ, i. e. he did speak in the virtue of Christ, and acknowledgement of his strength: From which it follows, that his Ministry was commendable, and not to be contemned in any wise.    

CHAP. III.  
HE proceeds to defend his Ministry against slanderers. There are two parts of this Chapter: In the first he proveth his Ministry to be commendable, by five Arguments, to vers. 6. In the second he illustrateth and confirmeth the last Argument by comparing the Legal Ministry, or the Covenant of Works, with the Gospel, or the Covenant of Grace.  Vers. 1. Do we begin again to commend ourselves? or need we, as some others, Epistles of commendation to you, or Letters of commendation from you? 
Argum. 1. Of the commendation of his Ministry, containing also his clearing himself from the desire of vainglory.  
The efficacy of my Ministry is so apparent to all the Churches, that I need not any commendatory Letters from any particular person, or from you, or from others, neither do I say these things, because I care for vainglory, but that I may defend my Ministry against my enemies for your good: Therefore my Ministry is commendable.  Vers. 2. Ye are our Epistle, written in our hearts, known and read of all men. 
Argum. 2. Because your conversion, O Corinthians, to the profession of the Faith by my Ministry, sufficeth in my conscience and yours, for a commendatory Epistle, which is understood and acknowledged amongst all.  Vers. 3. Forasmuch as ye are manifestly declared to be the Epistle of Christ ministered by us, written not with Ink, but with the Spirit of the Living God, not in Tables of stone, but in fleshy Tables of the heart. 
Argum. 3. by confirmation of the former: Because my Ministry was effectual, not only in bringing you to the profession of the Faith; but also to your saving regeneration, by the special operation of Christ's Spirit, this is that which he saith that they were the Epistle, which Christ himself by his Ministry hath written, by writing his will in their hearts by the Holy Ghost, after a more excellent manner, than any thing was wont to be writ with Ink upon Paper or Tables of Stone.  
Vers. 4. And such trust have we through Christ to God-ward:  
5. Not that we are sufficient of ourselves to think any thing as of ourselves: but our sufficiency is of God:  
Argum. 4. Because he himself (as it becomes a faithful servant) doth not ascribe the whole confidence of glorying, to himself, but to his Lord, Jesus Christ, in the sight of God.  
Which Argument he illustrates, partly by confessing his natural impotency to think that which is good, or to the least beginnings of a good work, much less to the converting the Corinthians, partly by acknowledging the Grace of God, as the fountain of his sufficiency, in that he is fitted to communicate so much Grace to others.  Vers. 6. Who also hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit; for the Letter killeth, but the Spirit giveth l●fe. 
Argum. 5. Because his Ministry is the Ministry of the New Covenant, not of the Law and Covenant of Works. He confirms this Argument with a sevenfold Comparison of the Ministry of both Covenants.  

The second Part.  
Not of the Letter] Compar. 1. The Ministry of the Law, or the Covenant of Works is only the Letter written or spoken, without efficacy, without all spiritual virtue to perform that which it commands: But the Ministry of the Gospel, or the Covenant of Grace through Christ, is the Ministering of the Spirit, because according to, and by that, the Holy Ghost is administered, whereby the hearer is quickened and strengthened to embrace that which is propounded.  
Killeth] Compar. 2. Confirming the former. The Ministry of the Law of Works, or the written Letter only convinceth of sin, and killeth the sinner, by pronouncing to him the sentence of death. But the Ministry of the Gospel, or grace in the New Covenant showeth liberty from sin, absolves the sinner, and so brings him life.  
Vers. 7. But if the ministration of death written and engraven on stones was glorious, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away:  
8. How shall not the ministration of the Spirit rather be glorious?  
In Stones] Compar. 3. The Law of Works which only administers death (for according to this Covenant no man doth obtain righteousness or life) was engraven in stones, to signify that the heart by it cannot be mollified nor renewed, but remaineth dead: But the Gospel of Grace is writ in the fleshy Tables of the heart, i. e. in hearts, by the power of the holy Ghost, quickened and mollified, it is so imprinted, that the virtue of divine Grace, may be discerned in all the expressions of the heart.  
Glorious] Compar. 4. The Ministry of the Covenant of Works, which is the Ministry of death to all that have sinned, was truly glorious, as it appeared in Moses (for justice is glorious in punishing of sin) But the Ministry of the New Covenant, which is the Ministry of the Spirit quickening, is more glorious; for as in Moses pronouncing the curse of the Law against sinners, his bodily glory did shine: but O how much spiritual glory doth shine in the face of Christ, setting sinners at liberty by his Grace!  Vers. 9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 
Compar. 4. The Ministry of the Law, or the Old Covenant of Works is a Ministry of condemnation for sin, therefore indeed glorious: But the Ministry of the Gospel, or the New Covenant, is the Ministry of the Righteousness of Christ, and absolution from sin; and therefore so much the more glorious, by how much absolution and justification do excel condemnation and sin. Because by the Covenant of Works we are all accused of sin, we are all condemned, and made obnoxious to death: Therefore its Ministry is called the Ministry of sin, condemnation and death.  Vers. 10. For even that which was made glorious, had no glory in this respect, by reason of the glery that excelleth. 
Compar. 5. The Ministry of the Law, although it was glorious, was exceedingly excelled by the glory of the Ministry of the Gospel, or of Grace, that it not deserves to be called glorious, but let it vanish rather in comparison, as the glory of the Stars, when the Sun appears, is obscured: But the Ministry of the Gospel, is simply, and by way of excellency, glorious.  Vers. 11. For if that which was done away was glorious, much more that which remaineth is glorious. 
Compar. 6. The Ministry of the Covenant of Works, in respect to the annexed ceremonies, hath only the glory of temporal dispensation, because so long it was to endure, whilst men in the infancy of the Church, convicted of sins, and of their own impotency to deliver themselves, were taught to fly unto Christ, and as it were by the hand of a Schoolmaster might be led to him: which manner of instructing, the Church being now at its full growth, and continuing under the brightness of the revealed Gospel, is abolished as unprofitable: But the Ministry of the New Covenant hath permanent glory, until the glorious coming of Christ.  
Vers. 12. Seeing then that we have such hope, we use great plainness of speech:  
13. And not as Moses, which put a veil over his face, that th● children of Israel could not steadfastly look to the end of that which is abolished.  
Compar. 7. The Ministry of the New Covenant is plain and perspicuous, so that the Ministers thereof can plainly and confidently preach the way of Salvation, having Christ now revealed, who in times past being to come was hoped for: But the Ministry of the Law, as it did appear in the type of the Mosaical ministration was obscure, and wrapped up in types.  
Put] He follows this comparison to the end of the Chapter, illustrating the latter part thereof to the last verse, in this sense. Moses the Minister of the Law turned from the Tabernacle, from the Altar, from the Ark, and the Propitiatory, speaking with his face veiled, signified to the people, and typically related the nature of the legal Covenant of Works, and of its Ministry divided from Christ, and did also figure out the blindness of the people under the legal Covenant, because they did not perceive Christ to be the end of the Law, and temporal ceremonies now abolished.  
Vers. 14. But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the Old Testament: which veil is done away in Christ.  
15. But even unto this day, when Moses is read, the veil is upon their heart.  
The Apostle observes that now blindness also may be perceived in the jews, who while they read the Old Testament, they see nothing besides the veil of ceremonies, because the veil of ignorance and infidelity remaineth upon their minds, which veil, represented by the type of the external veil covering Moses his face, by Christ is taken away from all the Faithful, for righteousness, life, virtue; and lastly, all grace and glory is published and communicated to the Faithful in Christ: But hitherto this veil doth remain upon the hearts of the unbelieving jews.  Vers. 16. Nevertheless, when it shall turn to the Lord, the veil shall be taken away. 
He hath hope of the jews Conversion, when by the Grace of God the heart of the Israelites, or the Doctrine of Moses now veiled, should be turned by them to God, i. e. should be brought according to this typical signification to Christ, who is the end of the Law: Then the veil of ignorance, and of the darkness of ceremonies, should be taken from them, as the veil was taken from the face of Moses, when he entered in unto God sitting betwixt the Cherubins; chiefly that they might see God their Lord, and their Saviour Christ, and might acknowledge him to be the true end of the whole Law▪  Vers. 17. Now the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty. 
The reason of this is given: Because 1. Christ is the Spirit, or the Soul of all ceremonies, that a spiritual thing is signified by them. 2. Christ is also the Spirit, or the Soul of the Moral Law, because he fulfilled the Law, in whom alone the perfect righteousness of the Law is to be found. 3. Christ is the Spirit, because he quickens those that believe to new obedience and life everlasting, and he delivereth those from sin and misery: for when it is said, Where the Spirit of Christ the Lord is, or where Christ is, there is liberty; the liberty is to be understood, not from the obedience of the Commandments, but from the ceremonial yoke, from the bondage of sin, and yoke of the Legal Covenant, and all evils which do follow from its violation: Liberty, I say, was given to the Faithful by the Spirit of the Gospel, at leastwise that which belongeth to them of right, although not always according to sense, nor ever before the end of life, as to a full possession: For although the Spirit with a loud voice proclaimeth, that there is a gate opened unto us, that we may go out of prison, yet we by reason of the weakness of Faith, do go slowly forth. And this is the Explication of the first part of the Comparison concerning the Ministry of the Law.  Vers. 18. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. 
Here followeth another branch of the Comparison, concerning the Ministry of the Gospel in those that believe, which is propounded in this sense: But we that by the Ministry of the Gospel believe in Christ, the veil of ceremonies and ignorance, the veil of infidelity and hardness of heart also being removed, are freely admitted to the clear beholding of Christ, and the glory of the grace of God shining in the Gospel, as in a glass, and beholding Christ by Faith we are sanctified, and more and more made happy in conformity with Christ, increased daily by degrees, from one measure of glory and sanctity to another, and that by the powerful working of the Holy Ghost. Sanctification is called glory, because Sanctification is the beginning of Glorification, for by that the Image of God is repaired in us, which is our glory.    

CHAP. IU.  
HE goes on to defend his Ministry. There are two parts of this Chapter, in the first he proveth his faithfulness, or sincerity in the Ministry, by seven Arguments, to the sixth verse. In the second he confirms the seventh Argument, by answering the objections concerning the scandal of the Cross lying upon him, to the end.  Vers. 1. Therefore se●ing we have this Ministry, as we have received mercy, we faint not. 
Argum. 1. The inward testimony of so glorious a Ministry committed unto me by the mercy of God, is effectual to sustain me, lest I be overcome in the doing of my duty, with the hurthen of evils, and that by the measure of grace given to me, I go forward valiantly▪ From hence therefore it appeareth, that I am sincere and faithful: For modesty sake he joineth others, but he himself in the conflict was especially aimed at by his Adversaries.  Vers. 2. But having renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God. 
Argum. 2. I have renounced ambition, covetousness, and the other shameful lusts, which some secretly indulging, do cover this their disgrace in corners, under other, or the like veils and pretences: Therefore I am faithful.  
Not with] Argum. 3. I have not walked in craftiness, deceitfully handling the Word of God, or bending and fitting that to the dispositions of men, as the false Apostles do: Therefore I am faithful.  
By manifestation] Argum. 4. I have carried myself so mildly in the clea● preaching of the Word of God, that the consciences of all men are compelled to acknowledge my integrity, of which thing also I have God to my witness: Therefore I am faithful.  
Vers. 3. But if our Gospel be hid, it is hid to them that are lost.  
4. In whom the God of this world hath blinded the minds of them that believe not, le●t the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them.  
Object. But how comes it to pass that thy Doctrine is not understood by so many wise and potent men, if it be so clearly taught? He answers, that the ignorance of the Gospel so plainly unfolded to them, was no argument of the obscurity of the Doctrine, but of the incredulity of the hearer, and his future perdition from the blindness of unbelievers, blinded by the Devil, whom the world serves. For the Devil further blindeth the blind Infidels, lest they should see God offering himself in Christ, lest they should behold Christ to their Salvation, shining in the Gospel, who hath brought forth the invisible God as to our view by his Doctrine and Power manifested in the flesh, that we may behold God in Christ, the true Image of God the Father.  Vers. 5. For we preach not ourselves, but Christ jesus the Lord, and ourselves, your servants for jesus sake. 
Argum. 5. Of the Apostles fidelity, I (saith he) seek the glory of Christ alone, and acknowledge Christ only, Lord in the Church. Truly I declare myself, and other Teachers, not only Ministers of Christ, but also of his people, that Christ alone may be exalted: Therefore I show myself faithful.  Vers. 6. For God who commanded the light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God, in the face of jesus Christ. 
Argum. 6. Confirming the former, wherein he compares his Conversion from Pharisaism, to the creation of light out of darkness; God, who by his Omnipotent Word hath produced light out of darkness, by no less efficacy hath he brought me lost sinner out of the darkness of Pharisaism, and sin, and hath so powerfully enlarged my heart, illuminated by the light of Christ his glorious Son, that I cannot but communicate to others this glorious knowledge of the grace of God given to me, manifestly shining in Christ: Therefore it behoveth me to be faithful.  Vers. 7. But we have these treasures in earthen vessels, that the excellency of the power may be of God, and not of us. 
Argum. 7. God, by showing my infirmity in all exercises, and also by maintaining his strength in me under frequent afflictions, and by keeping me constant hitherto, hath rendered my faithfulness commendable with all men: Therefore I can affirm myself faithful.  

The Second Part.  
He so handles this argument, that in the mean while he solves two objections, that he might take away the scandal of the Cross.  
Earthen] Object. 1. In the mean while, thy condition of life is miserable and contemptible, as a certain earthen vessel. He answers four manner of ways.  
1. That it is true, that he is an earthen vessel, frail and contemptible, but not withstanding he contains the Treasure of Grace, and the knowledge of the Gospel.  
May be of God] Furthermore he answers, that that happened by the Wisdom of God, lest the glory of the Conversion and Salvation of so many men should be ascribed to the virtue of the Apostle, that it should be wholly ascribed unto God, for by so much the more the Power of God is conspicuous in great works, by how much the weakness of the Instrument more evidently appeareth.  
Vers. 8. We are troubled ●n every side, yet not distressed: we are perplexed, but not in despair:  
9 Persecuted, but not forsaken: cast down, but not destroyed.  
He answers: 3. That all his afflictions are moderated, and he himself is upheld by God in all things, that he is not destitute of the help of God, doth not sink under his burden, that he doth not forsake God, nor despair, is not forsaken of God, not left, or lost: Therefore it matters nothing how weak he is in himself. We are afflicted (he saith) yet not distressed; i. e. on every side we are troubled with adversity, but we are not brought into such straits, as to be overwhelmed, but we are preserved by the help of God in the midst of afflictions. We are perplexed, but not in despair; i. e. we doubt sometimes what may be done in the dangers of this life, but we are not so destitute, that we are void of all counsel. We are persecuted, but not forsaken; i. e. God permits us to be vexed and evil entreated by the enemies of the Gospel, but he neither permits us to be slain, before the time by him determined, neither doth he withdraw his consolations from us. We are cast down, but not destroyed; that is, we sometimes seem presently ready to perish, but God helping us, we are kept from perishing.  Vers. 10. Always bearing about in the body the dying of the Lord jesus, that the life also of jesus might be made manifest in our body. 
He answers: 4. That his afflictions make for the glory of Christ, because the Image of Christ suffering and dying may be seen in them, and that the virtue and strength of Christ living, may appear in supporting him under so many afflictions: Therefore it matters not how weak he may be in himself.  Vers. 11. For we which live are always delivered unto death for jesus sake, that the Life also of jesus might be manifest in our mortal flesh. 
He confirms this from hence, that the Apostles who lived in the midst of troubles by the strength of Christ's Spirit, for the cause of Christ, daily undergo danger, that the quickening Virtue of Christ may more and more appear in sustaining their fleshly infirmities, obnoxious to that miserable condition.  Vers. 12. So then death worketh in us, but life in you. 
Object. 2. But not necessarily, because thou art the Servant of Christ, therefore thou shouldest be also miserable and contemned: For we Corinthians are Christians, and yet we live more prosperously. He answers four manner of ways.  
1. By granting it to be so; yet by the Wisdom of God it comes to pass, that in some stronger Christians, as the Apostles, the Image of Christ dying, might rather appear at least to the world. But in others, as the weaker Corinthians, the efficacy of Christ's Life supporting them under extreme afflictions, might be more apparent to the world.  
Vers. 13. We having the same spirit of Faith, according as it is written, I believed, and therefore have I spoken: we also believe, and therefore speak.  
14. Knowing that he which raised up the Lord jesus, shall raise up us also by jesus, and present us with you.  
He answers 2. Although the Apostles may be afflicted more than the Corinthians, yet there is the same Spirit of Faith both in them and in the Corinthians, by which Faith, believing with David, Psalm. 116. ver. 10. The Apostle dare promise to himself, together with the Corinthians, a glorious Resurrection, although now he is more pressed under the Cross than they.  Vers. 15. For all things are for your sake, that the abundant grace might, through the thanksgiving of many, redound to the glory of God. 
He answers 3. That he was afflicted for their consolation and confirmation, as also that from his afflictions and deliverances; occasion of praying and suffering together with the Apostles, might not only be given to the Corinthians; But also occasion of thanksgiving with them, for their eminent deliverances from trouble, which God forthwith granted to him with the rest of the Apostles, and was about to grant.  Vers. 16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. 
He answers 4. That he was not tired nor wearied by his afflictions, whereof he subjoins three Reasons.  
Reason 1. Because as much as was diminished of those goods, that made for the maintaining the State of this present life, so much was added to his holiness for the increasing of his spiritual life.  Vers. 17. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. 
Reason 2. Because it did procure an unspeakable weight of glory (to the promoting of which, afflictions help, as instruments and means both of mortification and glorification) so that no afflictions are to be accounted of, yea truly the lightness of afflictions, which is but for a moment, clearly vanisheth and becomes as nothing in comparison with future glory.  Vers. 18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal. 
Reason 3. Why he doth not wax faint, is, Because (saith he) by Faith I look at things eternal and invisible, by reason of which, I despise all temporal and visible, i. e. both Riches, Honours, and Profits, etc. I do not look at, because those are only durable for a time, but I have my mind intent upon those good and eternal things which God hath promised: Therefore I do not weigh the loss of temporal things; by all which the Apostle confirmeth the Corinthians, lest they should be offended at his afflictions.    

CHAP. V.  
HE goes on to show more fully his faithfulness in the Ministry, by mentioning seven impellent causes, whereby he was moved to faithfulness in the discharge of his duty.  Vers. 1. For we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 
The first impellent cause to faithfulness in the Ministry is his certain confidence of a blessed immortality, which after death remains for him, and all the rest of the faithful Ministers of Christ, of which felicity also the body shall be partaker in the Resurrection. I am persuaded (saith he) that after the dissolution of this my frail body, I shall continually enjoy felicity of soul, and the glorious immortality of a raised body, why should not I therefore be faithful, so long as I dwell in this mortal body.  Vers. 2. For in this we groan earnestly, desiring to be clothed upon with our house which is from Heaven. 
The solidity of this his confidence or persuasion is confirmed by seven Signs, all which did stir up his mind to faithfulness.  
Sign 1. Is a desire of departing out of this life, that he might obtain immortality, or be endued, instead of a corruptible body, with immortal glory. An Argument certainly of a mind conscious of its sincerity, and certified of future happiness.  Vers. 3. If so be that being clothed we shall not be found naked. 
He limits this sign and privilege of being endued with future glory, That it may belong to those only, who departing out of this life to an immortal and immutable state, are not found naked, i. e. not destitute of that true covering, whereby our filthy nakedness is covered, which covering is Christ, or Christ's Righteousness, which can alone cover our sins, wherein our nakedness consists: This therefore is the second Sign of his solid desire of going out of this life, and of a mind very conscious of the faithful administration of his office, that he knew himself to be in the number of those, to whom alone the certainty of being clothed upon with glory belonged, to wit, of those, who are clothed already with that covering, whereby the foul nakedness of sinners is covered, i. e. the Righteousness ●f Christ, with which, except a man be clothed in this life, he shall be found naked in the other, and shall remain naked for ever.  Vers. 4. For we that are in this Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 
Sign 3. That the desire of his departing this life arising from this confidence, was holy, i. e. it was derived not so much from the weariness of natural life, but from the hope of a better: This is that which he saith, although he groan and be sorrowful in his body, yet he would not be unclothed of this body, but that this body might be clothed upon with immortality, and that mortality might be swallowed up of immortality.  Vers. 5. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of this Spirit. 
Sign 4. That this desire is not natural, but the supernatural work of God, stirred up, and form in the hearts of his own by the special work of God: It is God that hath wrought, form and created us for this thing. His confidence therefore is solid.  
Who also] Sign 5. That this confidence of a better life is sealed by the earnest of the Spirit, having as it were a taste and experience of that life in the peace and joy of the Spirit, i. e. in the first fruits of that happiness which is to come.  Vers. 6. Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord. 
Sign 6. That this confidence is firmly grounded in the certain persuasion of his nigher access to the Lord, which should be vouchsafed to him after death, when doubtless, even as in one house, he should dwell with God, who now in the body is as absent from the Lord.  
Vers. 7. (For we walk by Faith, not by sight.)  
8. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.  
Sign 7. Confirming the former, that he knoweth himself to walk by Faith in this life, and not by sight of the beatifical vision, which abideth for us in the life to come, who in our sense are absent from the Lord, while we are present i● the body: Therefore more vehemently and confidently he did both desire and choose to go to the Lord, rather than to remain in the body.  Vers. 9 Wherefore we labour, that whether present or absent, we may be accepted of him. 
That this confidence confirmed by so many signs of sincerity was the impellent cause to his faithfulness in his Ministry, he now expressly declares: Because whatsoever change towards life or death did happen to him, out of this confidence he did endeavour to please God, with no less diligence than those which contend for honour, that both in this life or pilgrimage, and in his death or approaching to God, he might be made acceptable to him.  Vers. 10. For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or evil. 
His second impellent cause to faithfulness in his Ministry, is the consideration of punishments and rewards which abide every one according to their works at the last judgement, in which God will inflict punishments upon the wicked, but to the godly (whose good works after their sins are pardoned only remain) he shall render rewards.  Vers. 11. Knowing therefore the terror of the Lord, we persuade men, but we are made manifest unto God, and I trust also, we are manifest in your consciences. 
He shows by calling God and the consciences of the Corinthians to be his witnesses, that this Argument hath urged him to faithfulness in the Ministry: For the apprehension of that future terrible judgement hath affected this, that he exhorted all to reconciliation with God by Faith.  Vers. 12. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that you may have somewhat to answer them, which glory in appearance, and not in heart. 
He solves two Objections, which his adversaries may object against him so earnestly glorying of his faithfulness.  
Object. 1. Thou O Paul gloriest (some one may say) whilst thou commendest thyself. He answers, that he did not say these things for that end, but that the Corinthians may have that for his defence, whereby to repress their vain and boasting Teachers, who did diminish the authority of the Apostle amongst them, and did glory in the presence of men, otherwise than their conscience and the truth of the matter did permit; For they being destitute of piety, or matter of glorying in heart, they gloried in their adulterated eloquence.  Vers. 13. For whether we be besides ourselves, it is to God, or whether we be sober, it is for your cause. 
Object. 2. But O Paul, thou art besides thyself, who dost so openly confute such Teachers. He answers, that he did not dispute, but give a reason of the fact, as it did become a wise man, to wit, that he uttered those things for the glory of God and their salvation: For (says he) if I praise my Ministry, which seems to be the part of one besides himself; I do it for the Glory of God, lest my Gospel should be undervalved: If I speak humbly of myself, as sober men use to do, I do it for your good.  Vers. 14. For the Love of Christ constraineth us, because we thus judge: that if one d●ed for all, then were all dead: 
The third impellent cause to faithfulness containing a reason of the former saying, is his love, wherewith he loved Christ, which did cast upon him, as it were bonds, and constrained him, that he being unmindful of himself, did both speak and do those things only, which might promote the Glory of Christ, and the good of the Church.  Vers. 15. And that he died for all, that they which live, should not henceforth live to themselves, but unto him which died for them, and rose again. 
He giveth a reason of his love, and adds the fourth impellent cause, to wit, the love of Christ to us: Christ (says he) when we were all dead in respect of our desert, and the justice of God, alone died in the room of all of us, that believe in him: That we being delivered from deserved perdition, should not serve ourselves, but Christ our Redeemer: why therefore should not I be faithful in the business of Christ?  Vers. 16. Wherefore henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 
He prevents an Objection, to this end, that he might give account why he checked those glorious Corinthian Doctors; not regarding his esteem with the ignorant; So that he might promote the Glory of Christ, and the Church's safety. Some one might say, but it behoved him to regard the dignity of so many worthy Teachers amongst the Corinthians, who shined with Eloquence, Learning, Riches, Honours and Nobility of Parentage: For some of these were of the Jews, and perhaps did boast, that they were of the Tribe of judah, and did arrive to Christ's kindred, as it is credible from what follows▪ He answers three ways, drawing every one of his answers as conclusions from vers. 12.  
Answ. 1. That he doth not look at Riches, Honours, Parentage, Eloquence, and the rest, neither did he esteem any man from outward things, by which the esteem of men is increased or diminished with worldlings, and those that are carnal.  
Ten] Answ. 2. That he did not judge any more of Christ himself, according to his external condition, or detract from his estimation, by reason of his poverty and ignominy in the world, as in times past he esteemed being in a mistake: And therefore he did not esteem any one more valuable, because of his Riches, Honours, and Parentage, etc.  Vers. 17. Therefore if any man be in Christ, he is a new Creature, old things are passed away, behold, all things are become new: 
Answ. 3. Showing the duty of the faithful engrafted into Christ to be this, that as new Creatures they should labour for the newness of a right judgement, and an holy life. And that these worldly things should not be so highly esteemed, he proves from Isa. 65.17. where God promiseth an abolition of old things, and that he will make a new Heaven and a new Earth; i. e. all things new under the Kingdom of Christ: Whence it follows, that those things only are to be had in estimation amongst Christians, which reach to a new Creature, or Regeneration; For all things are made new to those that are renewed, when they are reconciled to God, they have all Creatures as it were reconciled to them, and now they use them after a new manner, for the Glory of God, and their own salvation, setting a price upon every thing, according as it makes, or not makes, for the promoting of the Kingdom of God in themselves and others.  Vers. 18. And all things are of God, who hath reconciled us to himself by jesus Christ, and hath given unto us the Ministry of reconciliation. 
The fifth impellent cause to faithfulness in his Ministry, is the grace and goodness of God towards him, which cause (returning to his purpose, and looking up to God) he asserts the Author of the New Creature (whereof he had even now spoken) and of all graces: Because the Grace of God towards him had brought to him a double privilege, to wit, reconciliation by Christ, and a Ministerial office for the reconciliation of others; from hence he acknowledges a twofold Obligation for his faithfulness in the Ministry: Why therefore should not he approve himself faithful?  Vers. 19 To wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation. 
The sixth impellent cause, is the excellency of preaching, of which he propounds a short collection, wherein, 1 The Father, who by reason of sin was removed far from us, declares himself to come near unto us in Christ, who is the true IMMANUEL God with us. 2 The Father reconciled, as for his part, declares himself to do that in Christ, for the Elect world, that they beholding their enmities betwixt themselves, and God, as for their part, may come again into favour, and be reconciled with God through Christ. 3 The means is shown by which men may be reconciled to God, viz. by remission, or a not imputing of sins, which God most graciously doth offer. 4 The instrument of applying the Grace of reconciliation obtained by Christ is shown, viz. the word of reconciliation committed to the Apostles, and to the other Ministers. In which so excellent and so necessary a Ministry, he could not be but faithful when he set those things before him.  Vers. 20. Now than we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God. 
The seventh impellent cause to faithfulness is, the excellency of the person which he represents, which cause he propounds, and together with the whole precedent Doctrine he makes use of, by which very thing showing the endeavour of his faithfulness. To this end he importunes all, and diligently urges all with his authority as an Ambassador, and also submissively and lovingly, as bearing the Image of God, that every one would more heartily accept the reconciliation offered of God, that the remainders of enmity being taken away, which unbelief cherisheth within, all may become the same Spirit with God.  Vers. 21. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. 
Lastly, That he may persuade to the obedience of Faith, and to the receiving of a fuller measure of reconciliation, he showeth that an open and expedient way to reconciliation, is because Christ the innocent Mediator, and pure from sin, by his consent and agreement with the Father in a judicial manner, is accounted guilty of our sin, yea truly he was made an Expiatory Sacrifice for our sin, expressly for that end, that we believing in Christ may be made partakers of Christ's righteousness judicially by imputation, and so may be made perfectly righteous, and as it were by that righteousness which chiefly pleases God through this excellent and divine way of reconcilement, which the wisdom of God hath invented, and grace hath made ours.  
But he adds this (in him) that we might necessarily understand that we are engrafted into Christ by Faith, by which this righteousness may be ours, because from our conjunction with Christ by Faith, follows our judicial union with Christ, from this union imputation is made of the obedience and righteousness of Christ to us, and at length the application of all his gifts, even to perfect felicity, which being considered, what can be said more efficaciously to stir all of us up, that our enmities being acknowledged, and our necessities, we may embrace reconciliation offered in Christ.  
The sum therefore of these three verses is, That the Apostle when he had weighed the dispensation of man's Redemption, and the reason of bringing the Elect to Reconciliation and Salvation, he could not but employ himself strongly and faithfully in his Ministry: For when he knew by the Covenant, (concerning the Redemption of the Elect) between God and his Son, (the second person of the Trinity invested with the office of a Mediator and a Surety) God being so abundantly satisfied, he now becomes gracious to the world of the redeemed, or Elect, concurring with Christ the Mediator for the applying of Reconciliation obtained for all the Redeemed; and he importunes them by Christ, and by the Servants of Christ, the Ministers of the Gospel, no less seriously than the Redeemer himself, and prays them▪ that now he himself being reconciled, they would be reconciled. When I say the Apostle knew these things, and that there was a charge committed to him, that he should promote this reconciliation, what wonder then, if he earnestly strove, that men might be turned to God? And when he knew that by Covenant Christ had took upon himself all the sins of all the Redeemed, and was made a Propitiatory Sacrifice for the expiating of their sins imputed to him, under this condition, that the Redeemed (such all the faithful show themselves to be) clothed with the Righteousness of God, or the Righteousness of Christ, should be accounted most righteous in the mind of God, and at length should be fully renewed by the Holy Spirit, what wonder then if he confidently and constantly prosecuted the business of reconciliation, and showed himself faithful in executing his Ministry?   

CHAP. VI  
THat as yet further he may commend the exercise of his Ministry more fully to the consciences of the Corinthians, putting before their eyes a Minister faithful in work and example, he draws a threefold exhortation from the premises, that they may bring forth the fruit of his Ministry. There are three parts of the Chapter, of which the first is an exhortation seriously to receive the grace offered by him, to vers. 11. The second is an exhortation to receive him for the Apostle of Christ, to vers. 14. And the third is an exhortation to shun the contagion of Idolatry, to the end.  Vers. 1. We then as workers together with him beseech you also, that ye receive not the Grace of God in vain. 
The first Exhortation is, that they would receive the Grace of Reconciliation more seriously, and with fruit, and suffer not the Grace of God offered in the Gospel (by their fault) to want its full fruit in them▪ that they may obtain Righteousness, Peace, Life, and all things which Christ hath obtained for them. The Proposition he urges is this. Ye ought not to receive the Grace of God in vain, i. e. in outward profession only, without its internal virtue; this he proves by three Arguments.  
Argum. 1. We Ministers of God being co-workers, (that his work may be promoted in you) granted from him to you by free gift promising our endeavour for the promoting of your salvation, earnestly desired that of you; Therefore ye ought not to receive the Grace of God in vain.  Vers. 2. (For he saith, I have heard thee in a time accepted, and in a day of salvation have I succoured thee: Behold, now is the accepted time, behold, now is the day of salvation.) 
Argum. 2. In a Parenthesis. Because now the time is acceptable in which, by the intercession of Christ, the Grace of God is efficacious to the producing of fruit in all those that receive the Gospel with serious affection of heart, and desire to bring forth fruit, which he proves out of Isa. 49.8. where the Father speaketh to the Mediator interceding for them, and by his Spirit breathing in them: Therefore you must beware lest this opportunity of Grace be in vain offered to you.  Vers. 3. Giving no offence in any thing, that the Ministry be not blamed. 
Argum. 3. joined with the first verse. We Ministers which exhort you, and I by name Paul, we are approved by all manner of ways, and we are found faithful in the Ministry of the Gospel, not hindering you, but that you may profit by our Ministry, that so ye may pretend nothing, but that ye may persevere in the Grace of the Gospel: Therefore ye ought not to receive the Grace of the Gospel in vain, but to contend for the receiving of, and expressing the virtue of the Gospel: He confirms the Antecedent by an induction of the virtues which prove Ministers faithful, with which he was first of all, by the Grace of God, adorned: There are five parts of the induction; In the first part he removes from himself those vices, whereby idle Teachers were wont to create offences to the Gospel, demolishing more by their manners in the edifice of God, than by their Doctrine they edify, and yielding occasion to the wicked of speaking ill of his Ministry, or of the office of Ministers.  
Vers. 4. But in all things approving ourselves as the Ministers of God, in much patience, in afflictions, in necessities, in distresses,.  
5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings,  
In the second part he recites divers kinds of virtues, with which his Ministry is adorned, but namely he mentions his patience exercised in nine kinds of evils, in all which without murmuring he patiently executed the offices of his Ministry, for he strongly endured the troubles of his journeys with want and dangers, the snares of his persecutors, prison, and tumults stirred up against him, and in preaching, his labour, watchings, fastings, neither did he wax faint in the work of the Lord.  Vers. 6. By pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, 
In the third part he adds other six virtues of his patience, of which the first is his freedom from the pollutions of the world, whilst he conversed amongst those of the world. 2 His discretion in handling his auditors. 3 His forbearance in provocations. 4 His gentleness in his commerce with more difficult things. 5. His spiritual disposition in all things. 6. His sincere love towards all.  Vers. 7. By the word of truth, by the Power of God, by the Armour of Righteousness, on the right hand, and on the left. 
In the fourth part he reckons the virtues which did belong to the discharge of his duty. 1. He preached nothing besides the truth of God. 2. He demonstrated the power of the Spirit in his speech. 3. He contended against all his enemies with spiritual weapons, i. e. with lawful means, on the right hand in prosperity; on the left hand in adversity; and in every change and vicissitude of things, he did remain constant, lest he should either by enticements, or by terrors, turn out of the right way.  
Vers. 8. By honour, and dishonour, by evil report, and good report, as deceivers, and yet true:  
9 As unknown, and yet well known: as dying, and behold we live: as chastened, and not killed:  
10. As sorrowful, yet always rejoicing: as poor, yet making many rich, as having nothing, yet possessing all things.  
In the first part he boasts, that he hath always continued in a right way, whether ignominy or infamy, whether glory or fame followed: For when he was counted as an Impostor, he declared himself one that spoke truth.  
When he was accounted as ignoble and contemptible, he did manifest himself by his deeds, that they who had eyes might acknowledge him to be the Servant of the most High God: He seemed even as dead, and in the midst of death, he triumphed notwithstanding, that he performed his duty, as being alive: yea chastened with many stripes, even to death, he was kept by God, lest he should die: by reason of those evils which pressed him, sometimes under a pretence he was sad, but by the Spirit in God, he did always rejoice: He was counted poor, but through the Gospel, by the manifold love of God, he did enrich many, not only by showing the manner of contentation in the Gospel, but also instructing men to virtue and piety, which is profitable for all things. He wanted possessions and revenues, and yet contented with his lot, he did rejoice as much as was fitting, in the use of all things.  

The Second Part.  Vers. 11. O ye Corinthians, our mouth is open unto you, our heart is enlarged. 
The second part of the Chapter follows, in which the second exhortation of Paul to the Corinthians, is, that they would love again that Apostle, viz. of Christ, who had undergone so many labours in the Ministry for their good. To this Exhortation he premises five Arguments.  
Argum. 1. Plainly and ingenuously, that I may use liberty of speech with friends, most freely with an heart enlarged, and with an open mouth publishing, what good will inwardly I have towards you, why therefore do ye not require me in like manner?  
Vers. 12. Ye are not straightened in us, but ye are straightened in your own bowels.  
13. Now for a recompense in the same, (I speak as unto my children) be ye also enlarged.  
Argum. 2. There is nothing in me why you should no apprehend my love, but through the straightness of your own hearts, who do not believe that thy good will is so great towards you.  
Ye are not straightened] Argu. 3. Ye are bound to love me again, who so exceedingly love you: Therefore as out of equity requite me, by loving me, and persuading yourselves that you are beloved of me.  
As unto dear children] Argum. 4. I am your Father, and you my Sons: Therefore as my Sons, love me as your Father.  
For a recompense] Argum. 5. Now I require a debt from you: Therefore be ye enlarged, i. e. admit ye with an enlarged heart the persuasion of my lovingness and my parental admonitions, proceeding out of lovingness, and likewise love ye me again.   

The Third Part.  
Vers. 14. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?  
15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?  
The third exhortation, that they abstain from all unlawful society with unbelievers, by whom they may be hindered, lest they should serve God, or be alienated from the true Religion, or any ways polluted of this kind of society, is matrimony, by which men easily, or women, may be wrapped in a consent to wickedness by Idolaters, because of all kind of society this is nearest. That which he seems to tax first of all, is the society or communion of the faithful Corinthians, with their unbelieving companions in external Idolatry, wherewith they polluted themselves, eating together with those, Idolatrous Sacrifices in the Idols Temple▪ as it appears in the former Epistle, Chap. 8. In which Idolatry, or in any other sin, he forbids to draw with them in the same yoke of impiety. The arguments of the Exhortation are four:  
For what] Argum. 1. Your condition and profession of Christians on the one part, and the sins of Idolatry, which are openly professed on the other part, They are no less opposed by one another, than righteousness and iniquity, Light and Darkness, Christ and the Devil, Faith and Infidelity, the Temple of God and Idols, amongst which there can be no communion: Therefore no communion with you Christians ought to be with unbelievers in Idolatry, or in any other sins which unbelievers openly profess, or in any other necessity (out of which may arise an unsuperable danger) of communicating with their sins; He did not forbid them to inhabit in the same City with them, neither to negotiate nor eat meat, if they should be invited to dinner or supper.  Vers. 16. And what agreement hath the Temple of God with Idols? for ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. 
Argum. 2. Ye are the holy Temple of God, which he proveth by the testimony of Moses, Leu. 26.12. and Ezek. 37.27. Therefore it is not lawful for you to pollute yourselves by society with unbelievers, chiefly in that, in which are the Temple of Idols professedly.  
Vers. 17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you.  
18. And will be a father unto you, and ye shall be my sons, and daughters, saith the Lord Almighty.  
Argum. 3. God commandeth you to separate from Idolaters, and the pollutions of the World, and not to touch them: Therefore you ought to beware of them.  
I will receive] Argum. 4. From the Promises which God hath made to those, who keep themselves pure from the defilements of the world, nor participate with other men's sins. God will be a Father to them, i. e. in a recompense of all hurt, and full consolation against all evils, which they, looking to themselves, may suffer from other men's sins; God will communicate himself to them, and will manifest his paternal affection towards them really.    

CHAP. VII.  
Vers. 1. HAving therefore these Promises (dearly Beloved) let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.  
The first verse of this Chapter belongeth to the precedent Chapter, wherein from the former Promises he draws an Exhortation, that they do not only beware of Idolatry, and its outward appearance, but also from all defilements of spirit and body, i. e. from sins which either pollute the soul within, or defile the soul, and the body also, and endeavours the perfecting of holiness, going forward, and proceeding in the fear of God, using one Argument for all; The Promises fore-spoken of made to you by God do justly require that from you: Therefore apply yourselves diligently to these duties.  Vers. 2. Receive us, we have wronged no man, we have corrupted no man, we have defrauded no man. 
In the rest of the Chapter he endeavours to oblige the hearts of the Corinthians to him, the signs of his love towards them being produced, in the unfolding of which he insists to the end. The Proposition is clearly propounded, which is to be confirmed. O Corinthians, ye ought to receive us, i e. to be persuaded of my love towards you, ye ought to love me again, and to lay up my exhortations in your enlarged hearts: Three Arguments are taken from the three Signs of the Apostles good will towards them.  
No man] Argum. 1. That they should receive the Apostle, and the first Sign of his little ill towards them. Because I do not ill deserve of any one, either by bringing reproach, or corrupting by perverse Doctrine, or defrauding any one by any means.  Vers. 3. I speak not this to condemn you: for I have said before, that you are in our hearts to die and live with you. 
Argum. 2. Sign 2. Because when I speak of the things foregoing, it was only for the clearing of myself; I am so far from condemning the Church of the believing Corinthians, that out of love I have determined the contrary, to cleave to you in prosperity and adversity, in life and death, that no change at any time may draw my affection from you.  Vers. 4. Great is my boldness of speech toward you, great is my glorying of you, I am filled with comfort, I am exceeding joyful in all our tribulation. 
Argum. 3. Sign 3. Because news being received concerning your repentance, my heart so rejoiceth in the midst of afflictions, that I dare safely speak the confidence of my mind towards you, concerning your perseverance, and glory of you amongst others.  
Vers. 5. For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.  
6. Nevertheless, God that comforteth those that are cast down, comforted us by the coming of Titus.  
He being about to explain the experiment of his good will towards them, propounds his afflictions, wherewith he was pressed in Macedonia, whilst he expected news from them he was oppressed partly by persecution of the enemies, partly by the intestine evils of the Church, partly by the anxiety of his mind, and also with the troubles of his body; that there was no rest to his outward man. Against all which troubles, by mercy of God, consolation was sufficiently administered to him by the coming of Titus, who had now returned from the Corinthians, and brought joyful news concerning their state.  Vers. 7. And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your morning, your fervent mind toward me, so that I rejoiced the more. 
The Apostle reckoneth eight causes of his joyfulness, whereof many were signs of his good will towards them. 1 Because Titus was returned safe. 2 Because Titus had received consolation from you Corinthians. 3 Because I had heard by Titus concerning your pious affection towards me, and desire of seeing me; concerning your weeping for the wickedness committed amongst you, concerning your zeal against the Incestuous person, and against my backbiters, from whence hath abounded joy to me much surpassing all that grief, which I have taken for that matter.  Vers. 8. For though I made you sorry with a Letter, I do not repent, though I did repent; for I perceive that the same Epistle hath made you sorry, though it were but for a season. 
Before he propounds the fourth cause of his consolation he solves an Objection, which solution did make much to the purpose. They might say▪ Thou hast made us sorrowful in the former Epistle.  
The Answer is fourfold. Answ. 1. I was compelled, and not without grief have I made you sad, but this grief through your repentance hath ceased. For when the Apostle writ the Epistle, being uncertain concerning the event, he was sad, i. e. that he saith, that he himself repent: but when he saw the event, he was freed from grief, i. e. Now he says he did not repent. Answ. 2 That sadness which was moved by my Epistle was short.  
Vers. 9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance, for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.  
10. For godly sorrow worketh repentance to salvation, not to be repent of, but the sorrow of the world worketh death.  
He answers 3. That sadness is turned into joy, both to you and me, because it is found now good and profitable to repentance; which he proves: because it brought forth repentance not to be repent of, otherwise than worldly sorrow is wont, which only increaseth sin and misery, and bringeth death as well to the soul as to the body.  Vers. 11. For behold, this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what vehement desire, yea what zeal, yea what revenge: in all things ye have approved yourselves to be clear in this matter. 
He proveth that their sadness was after God, or pious, because it produced seven Effects in them, even so many signs of their repentance, whereof the first was the shaking off security, with a carefulness to mend what was amiss. 2 Is an Apology, that now by no means they approve either the fact of the Incestuous person, or their own negligence. 3 Is an indignation against the sin, both of the Incestuous person, and their own in suffering him. 4 Is a fear, lest they should be compassed with divine justice, or a new sin. 5 Is a desire of taking off the scandal, and satisfying all good men. 6. His zeal and fervent desire in prosecuting all means for the removing of evil, and repairing of the damage. 7. Is his revenge in chastising the incestuous person, and all their dulness; in all which the Corinthians had declared their repentance, and had showed themselves no ways delighted with wickedness, but that they were clear.  Vers. 12. Wherefore though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you. 
The fourth answer to the objection is: I have not written that Epistle either only or chiefly that in chastising of the incestuous person, satisfaction might be given to the Father with whose wife the son had committed adultery, or that the incestuous person might be corrected, (which truly was not to be neglected) but especially for this end, that my fatherly care towards you, O Corinthians, might appear to all, sincere and approved in the sight of God.  Vers. 13. Therefore we were comforted in your comfort, yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all. 
The objection being solved, he adds the fourth cause of his consolation; I understand, says he, that ye have taken in good part my reproof, and now have received consolation.  
Of titus]▪ The fifth cause of his consolation, because all ye have endeavoured to refresh the spirit of Titus.  Vers. 14. For if I have boasted any thing to him of you, I am not ashamed: but as we speak all things to you in truth, even so our boasting which I made before Titus, is found a truth. 
The sixth cause, That ye would prove in very deed, that which I boasting of you, confidently foretell to Titus.  Vers. 15. And his inward affection is more abundantly towards you, whilst he remembreth the obedience of you all, how with fear and trembling ye received him. 
The seventh cause, Because you have engaged to you by your respects and goodness, the mind of Titus, which you may esteem as great gain. For they reverenced Titus, as an Evangelist, and a servant of God, sent to them extraordinarily, and so they had reconciled the mind of Titus to themselves.  Vers. 16. I rejoice therefore, that I have confidence in you in all things. 
The eighth cause of consolation, That I being encouraged by this experience, for the future, I may dare to promise the best things whatsoever, of you all, both to myself and others.   

CHAP. VIII.  
THe second part of the Epistle, wherein the Corinthians being confirmed, touching his love towards them, doth exhort them to the giving of Alms, with a cheerful mind to the use of the poor▪ Jew's: For this end there are thirteen arguments used in this Chapter, to which he adds more in the Chapter following.  Vers. 1. Moreover, brethren, we do you, to wit, of the grace of God bestowed on the Churches of Macedonia. 
Argum. 1. From the example of the Macedonians, the Churches of Macedonia have contributed: And therefore do ye the same thing, whose liberality he commends, by nine reasons.  
Grace] The first Reason, Because it was the gift of God's grace, that they contributed any thing for the use of the poor Jews.  Vers. 2. How that in a great trial of affliction, the abundance of their joy, and their deep poverty, abounded unto the riches of liberality. 
Reason 2. Because Alms was given by them in that time, when they were tried with heavy afflictions.  
joy] Reason 3. Because they contributed with joy.  
Deep] Reason 4. Because in poverty they were liberal.  Vers. 3. For to their power, (I bear record) yea, and beyond their power, they were willing of themselves. 
Reason 5. Because they were willing to give more bountifully, than they were able.  Vers. 4. Praying us with much entreaty, that we would receive the gift, and take upon us the fellowship of the Ministering to the Saints. 
Reason 6. Because they offered freely, not provoked by others examples, but rather were Leaders to others, lest they should be wanting in this duty of charity.  
With entreaty] Reason 7. Because they were instant in prayers, that what they gave might be received.  
Fellowship] Reason 8. Because they did entreat the Apostle, that he together with others, would take upon them the charge of gathering and dispensing that, which they and others were about to give.  Vers. 5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the Will of God. 
Reason 9 Because beyond the Apostles expectation, they consecrated themselves and all theirs to God, and did commit themselves to the Apostle; that they might be ruled by him in all things, according to the Will of God.  Vers. 6. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. 
Argum. 2. To a liberal contribution; Because at the entreaty of the Macedonians, I have desired Titus that he would take care to accomplish your alms, which thing he hath undertaken already: Therefore take ye care, lest this our labour be in vain.  Vers. 7. Therefore (as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, ●ad in your love to us) see that ye abound in this grace also. 
Argum. 3. Because seeing that you excel others in many virtues, it becometh you to do your endeavour, lest in this ye fail, or seeing that the gifts of the Spirit abound in you, the faith of miracles, the gifts of knowledge and eloquence, endeavour concerning the Salvation of the Brethren, and charity towards me, ye must have a care, lest this gift be found wanting to you.  Vers. 8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. 
Argum. 4. Because now the sincerity of your Christian love is to be proved in the distribution of this alms, for which thing sake I exhort you diligently, at the desire of the Macedonians, commanding nothing imperiously: Therefore show a proof of your liberality.  Vers. 9 For ye know the grace of our Lord jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. 
Argum. 5. Christ hath made himself poor; that you might be rich: Therefore it is meet, that for his sake ye give alms, when it is required of you.  Vers. 10. And herein I give my advice, for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. 
Argum. 6. Because I know it is profitable for you, both in respect of your praise, and in respect of the blessing that will follow, that in this business in no wise ye be wanting, but at length ye accomplish this collection already begun.  
Vers. 11. Now therefore perform the doing of it, that as there was a readiness to will, so there may be a performance also out of that which you have.  
12. For if there be first a willing mind, it is accepted, according to that a man hath, and not according to that he hath not:  
13. For I mean not that other men be eased, and you burdened.  
Argum. 7. Because it is meet and comely that your ready will, which ye showed the last year, might be actually completed, and it will be uncomely if it otherwise fall out.  
Which ye have] Argum. 8. Because nothing is required, but that which yourselves may see to be equal, for it is desired that you give according to your abilities, out of equity, without your prejudice, a little from the poor sort, if they give with a willing mind, shall be accepted of God, Although they have not given much, which have it not: For if a willing mind be not present, nothing is respected by God, how much soever is given: Therefore be not here wanting.  Vers. 14. But by an equality: that now at this time, your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be an equality: 
Argum. 9 Because you may expect, that if there be need, some retribution may be made, and out of the plenty of the Churches in judea, your want may be supplied, that so, that which is equal may be done.  Vers. 15. As it is written, He that had gathered much, had nothing over, and he that had gathered little, had no lack. 
Argum. 10. Because it appears in the example of Manna, that no man ought to suppress his abundance with others wants, but so far equality is to be observed, that so much as is necessary may be wanting to none. For as it was done in the gathering of Manna, every one did measure to himself an Omer, the rest was given to those, who had gathered little, Exod. 16.18, 19 so in gathering of riches, that which remaineth after your own uses, aught to be given for the use of the poor.  
Vers. 16. But thanks be to God, which put the same earnest care into the heart of Titus for you.  
17. For indeed, he accepted the exhortation, but being more forward, of his own accord he went unto you.  
Argum. 11. Because the faithful, the strong, and some Brethren of best fame, were stirred up by God (compare vers. 18.22.) and sent by me to promote this whole business, not only in gathering of Alms, but also in bringing them to the hands of the poor Jews. The first of these Brethren was Titus, for whose care and willingness of mind for the perfecting of this business, he praises God.  
Vers. 18. And we have sent with him the Brother, whose praise is in the Gospel throughout all the Churches.  
19 And not that only, but who was also chosen of the Churches, to travel with us with this grace which is administered by us, to the glory of the same Lord, and declaration of your ready mind.  
His second Messenger is described, that he laboured diligently for the promoting of the Gospel, whether it was Barnabas, or any other, it matters not. For whosoever he was, he is designed of the Churches (called together as it seems in a Synodical way) as a person worthy of trust, to whom this business might be committed.  
Glory] Argum. 12. Because this alms is taken into my care, and administered by me, and others, to the glory of God, and demonstration of the willingness of your mind.  
Vers. 20. Avoiding this, that no man should blame us in this abundance, which is administered by us.  
21. Providing for honest things, not only in the sight of the Lord, but in the sight of men.  
He gives the reason why he had joined to himself those companions, of such approved fidelity in this administration of beneficence, collected for the use of the Church of jerusalem, viz. that he might take away the occasion of ill report from his adversaries, who might otherwise calumniate him, as if he had diminished somewhat of the sum of money collected: And that he might consult his reputation with all men, as he had looked to his conscience before God, that he might be kept in the holy purpose of his integrity, in this business.  Vers. 22. And we have sent with them our Brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you. 
He commends his third messenger, whether he were Luke, or any other, it matters not, but from hence the force of the eleventh argument appears, whilst he says, that he hath sent them out of his confidence of the Corinthians liberality, such famous men that he doth not fear, that their expectation will be frustrated; from whence it follows, that ye ought to contribute liberally.  Vers. 23. Whether any do inquire of Titus, he is my Partner, and fellow-helper concerning you; or our Brethren be enquired of, they are the messengers of the Churches, and the glory of Christ. 
After he hath set forth each of these messengers with his own commendation, he commends them altogether, and especially Titus, because they are the Apostles of the Churches, i. e. assigned by the Churches for the gathering of his alms: And secondly, because they are the Glory of Christ, so called, because his grace did gloriously shine in them, and by them his glory was illustrated.  Vers. 24. Wherefore, show ye to them, and before the Churches, the proof of your love, and of our boasting on your behalf. 
The Exhortation being repeated, he adds Argum. 13. This liberality as it shall be a proof of our charity, so also it shall be the confirmation of my glorying of you no wise vainly, in the fight of those that were assigned, who in the name of the Churches being present, will behold your liberality in this business: Therefore ye ought to contribute liberally.   

CHAP. IX.  
HE goes forward to speak concerning the collection. There are two parts of the Chapter. In the first he giveth the reasons why he sent to them, three Brethren assigned, where he interposeth some arguments to persuade them to hasten the collection to verse 6. In the other he adds more arguments to move them to give liberally, as it becomes Saints.  Vers. 1. For as touching the ministering to the Saints, it is superfluous for me to write to you. 
That which belongeth to the first part, lest they should ill interpret his sending of those Messengers, as if he should cherish a suspicion of their willingness in this business, he showeth, that the cause of sending his Brethren, was not, that they should be instructed, neither that they should be made willing to make a collection, because for that it would have been needless to have written, at leastwise to have sent his Brethren to them.  Vers. 2. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago, and your zeal hath provoked very many. 
He confirms his words with three Reasons.  
I know] Reason 1. Because he had very well known their willingness of mind before.  
I boast] Reason 2. Because he boasted of their readiness.  
Zeal] Reason 3. Because their endeavour in this business had provoked many to the like alacrity and zeal.  Vers. 3. Yet have I sent the Brethren, lest our boasting of you should be in vain in this behalf, that as I said, ye may be ready. 
He propounds five true Reasons why he sent the Brethren.  
Reason 1. That they would prepare for the more speedy conveying of their beneficence, and that now the money gathered might be found by the Messengers, as the Apostle had promised in their name.  
Lest our rejoicing] Reason 2. Lest the boasting of the Apostle concerning them should be found in vain.  Vers. 4. Lest haply if they of Macedonia come with me, and find you unprepared, we, (that we say not, you) should be ashamed in this same confident boasting. 
Reason 3. Following from the former, left both you and I should be ashamed, if you should be found unprepared, when I together with the Macedonians (who have heard me glorying in your behalf) should come unto you.  Vers. 5. Therefore I thought it necessary to exhort the Brethren, that they would go before unto you, and make up before hand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, not of covetousness. 
Reason 4. I have sent unto you the Brethren, that you may be assisted in your gathering the money by the Brethren, whereby all things may be more ready.  
Not as of covetousness] Reason 5. I have sent unto you the Brethren, who have taken care lest any one in gathering should be urged to contribute more than he was willing, and lest covetousness in those that collect, or parsimony in those that contribute, should appear, but that they which give, may give liberally and freely, and so the whole collection being liberal, may appear at my coming as a blessing.  

The Second Part.  Vers. 6. But this I say, He which soweth sparingly, shall reap sparingly: and he which soweth bountifully, shall reap bountifully. 
The second part of the Chapter follows, wherein he adds ten arguments, that they would give their alms liberally, and as it becomes Saints.  
Argum. 1. Because whosoever shall give, either nothing, or not according to his ability, or not out of the purpose of his heart (which is to sow sparingly) they shall reap also sparingly, i. e. shall get either nothing, or only a temporal reward: Therefore give ye liberally.  
Liberally] Argum. 2. Because they which will give liberally, and out of love (which is to sow liberally) shall have a liberal harvest: Therefore give ye liberally.  Vers. 7. Every man according as he purposeth in his heart, so let him give, not grudgingly, or of necessity: for God loveth a cheerful giver. 
After he hath expounded what it is to give liberally, or to sow in blessings, (to wit, to give out of purpose of heart, not out of sadness, or out of necessity: For he which so giveth, giveth sparingly, whatsoever he giveth, and would give nothing if he might follow the purpose of his mind.)  
He adds Argum. 3. God loves a cheerful giver▪ and consequently a sad and unwilling giver, he neither loveth, nor approveth of, nor blesseth: Therefore give ye liberally and cheerfully.  Vers. 8. And God is able to make all grace abound towards you, that ye always having all-sufficiency in all things, may abound to every good work. 
Argum. 4. Is tacitly propounded in the solution of an Objection. So far be it from you, says he, that you fear want, if you contribute more plentifully, that on the other side ye may rather expect that God will give you of his Grace and Power enough of temporal things, that not only you may be contented with your condition, but also that ye might abound in every good works for the helping of others: Therefore give liberally.  Vers. 9 (As it is written, He hath dispersed a broad: he hath given to the poor, his Righteousness remains for ever. 
He confirms this Argument out of Psal. 112.9. where it is spoken, that the Righteous distributeth his goods, and giveth to the poor, and his Righteousness remaineth for ever; where Argument 5. is insinuated, That it is the property of the righteous man to distribute his goods, and to give to the poor, and that the ordinary blessing of God is upon them, that he may have further to bestow: Therefore show yourselves righteous by giving liberally.  Vers. 10. Now he that ministereth Seed to the Sour, both minister Bread for your food, and multiply your Seed sown, and increase the fruit of your righteousness.) 
Argum. 6. Included in a wish and a similitude, as God both ministereth Seed to the Husbandman after sowing, and Bread after Harvest; So he shall both minister fruit out of your sowing, I wish that he might both increase your abilities for doing good, and for the bringing forth fruits of Righteousness and Mercy: Therefore do not you doubt to sow in the giving of this Alms.  Vers. 11. Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. 
Arg. 7. Ye being enriched by the Grace of God, and abounding in all liberality, may cause that through us, who observe your charity, thanks may be given to God: Therefore upon this account give ye liberality.  Vers. 12. For the administration of this service, not only supplieth the want of the Saints, but is abundant also by thanksgiving unto God. 
He confirms this Argument from this, that the office of this undertaken Ministry concerning the gathering and contributing this Alms, will not only supply the necessities of the Saints in judea, but will also cause by many Saints, that thanks be given unto God.  Vers. 13: Whilst by the experiment of this Ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men. 
Argum. 8. This your liberality will be a sign of your Faith, and subjection of your obedient mind unto Christ and his Gospel, as also matter of glorifying God; and lastly a sign of your liberality towards all that are poor, when occasion is given: Therefore give ye liberally.  Vers. 14. And by their prayer for you, which long after you for the exceeding Grace of God in you. 
Argum. 9 The Saints in judea cherished by your liberality will pray to God for you: Therefore ye ought to give liberally.  
Long after you] Argum. 10. This your liberality will stir up in the holy Jews love towards you, and will cherish a desire of seeing you, and will enkindle in them no small esteem of you, by reason of that eminent Grace of God in you: Be ye not wanting therefore in this.  Vers. 15. Thanks be unto God for his unspeakable gift. 
As now having his desire, and beholding the manifold fruit of their liberality, which by the Grace of God, it would produce upon their refreshing the Brethren in judea, he thanks God for his gift in the liberality of the Corinthians, which he could not sufficiently in words declare as it deserved.    

CHAP. X.  
THe third part of the Epistle: In which the Apostle vindicates his authority from the aspersions of the false Apostles, whereby they laboured to lessen his authority with the Corinthians. In this Chapter, because they blamed Paul, that being present amongst the Corinthians, he carried himself humbly, but being absent, he had boasted of the weightiness of his authority in his letters, he removes this calumny, by defending the fact.  
There are two parts of the Chapter. In the first, he proves by eight arguments, that he is not to be contemned, to verse 12. In the second, he modestly compares himself with those that were his Emulators, to the end.  Vers. 1. Now I Paul myself beseech you by the meekness, and gentleness of Christ, who in presence am base among you, but being absent, am bold towards you. 
Argum. 1. Is contained in his obtestation by the meekness and gentleness of Christ, that they would not interpret his carriage otherwise than was mee●. As if he had said, my humility was the selfsame gentleness, and the very imitation of the meekness of Christ, which I remember you of. That ye acknowledging the imitation of our Lord in me, may judge rightly concerning me: Therefore I am not to be despised by you.  Vers. 2. But I beseech you, that I may not be ●old when I am present, with that confidence wherewith I think to be bold against some, which think of us, as if we walked according to the flesh. 
Ye ought to beware, lest by your fault I am compelled to exercise my power more boldly toward some of you, when I come, as I have determined to exercise against those, who being led by fear or hope, think of us, as if we would change our carriage like carnal and irregenerate men: Therefore I am not to be despised.  Vers. 3. For though we walk in the flesh, we do not war after the flesh. 
Argum. 2. Although I do not live free from humane infirmity in this frail flesh, yet in the execution of my office, and my Ministerial warfare, I have not followed carnal lusts, being led by fear or affection, as they falsely lay to my charge, when sometimes I carried myself humbly, sometimes according to the dignity of my office and authority: Therefore I am not to be contemned.  Vers. 4. (For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds.) 
Argum. 4. Confirming the former. I have no need to use carnal weapons in the subtle changing of my carriage, sometimes flattering, sometimes boasting, or using any other such like evil arts, but my Spiritual Weapons (such as they are) were sufficient in the truth, boldness in the exercising of Ecclesiastical Discipline, zeal, patience, Christian fortitude, and other virtues, wherewith being armed, I do manage my warfare: Therefore I am not to be contemned. He shows a threefold virtue of these weapons. 1. Virtue is, That by divine power they are sufficient for the throwing down of all the strong holds of humane wisdom, and the demolishing of subtle pretences, and all counsels, with which carnal men striving against the Gospel for their errors and vices, use to defend themselves.  Vers. 5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. 
The second Virtue. He also reaches that these Weapons are mighty, as to the throwing down the pride of man's mind, and the highness of worldly knowledge, so also to the converting or subduing high wits to the obedience and humble submission of themselves, as captives, to Christ by Faith. Understand it concerning the Elect, and those that are ordained to Salvation.  Vers. 6. And having a readiness to revenge all disobedience, when your obedience is fulfilled. 
The third Virtue. Those Weapons of the Word of God, and Ecclesiastical censures are sufficient, etc. to revenge those that rebel and are disobedient, as doing ready execution, partly in this life, partly in that which is to come; which weapons the Apostle was making ready against his adversaries, after he had recalled the flock of the Corinthians, seduced from him, into order and obedience: for he intended prudently to exercise the Ecclesiastical censures.  Vers. 7. Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that as he is Christ's, even so are we Christ's. 
Argum. 5. Whereby he proveth that he ought not to be contemned, because judgement ought not to be made concerning the Apostles dignity by the external appearance of humility: For the interrogation hath the force of a negative duty, and is as much as ye ought not.  
If any man] Argum. 6. My humility nothing detracteth from the dignity of my Ministry, but I am to be equalled with any one of those Emulators, and am as near to Christ, in as many respects, as any of them: Therefore I am not to be despised.  Vers. 8. For though I should boast somewhat more of our authority (which the Lord hath given us for edification, and not for your destruction) I should not be ashamed. 
Argum. 7. Because however, sometimes humbly, sometimes according to my authority I shall carry myself, yet I can glory of my Apostolical authority without vanity. In the mean while, lest the remembrance of his power should be troublesome, he says, that this authority was given to him, that he might be advantageous for their Salvation; but not that by any means he should hinder their salvation.  
Vers. 9 That I may not seem as if I would terrify you by letters.  
10. For his letters (say they) are weighty and powerful, but his bodily presence is weak, and his speech contemptible.  
11. Let such a one think this, that such as we are in word, by letters when we are absent, such will we be also in deed, when we are present.  
Argum. 8. Lest I should seem to affect by my Epistles that authority which I have not, vers. 9 As my accusers are diligent to intimate by their reproaches, ver. 10. I shall demonstrate, that my authority is the same indeed when I come to them, which I used to show in my letters: Therefore do not ye contemn me.  

The Second Part.  Vers. 12. For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves, and comparing themselves amongst themselves, are not wise. 
The second part of the Chapter follows, wherein he discovereth the vanity of those that praise themselves, who did so exalt themselves, as if the Apostle durst not equal himself with them. The Apostle compares himself with these in a fivefold dissimilitude.  
First, We humbly and modestly carrying ourselves, surely we are not like them, who ambitiously and boastingly insult over us (as if we were not to be compared with them) commending themselves above that which the thing itself doth admit them to be commended.  
Are not] 2. They show their own foolishness, measuring themselves by their own esteem, making themselves great in their own judgement, and of some like unto themselves; we avoid this vanity.  
Vers. 13. But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.  
14. For we stretch not ourselves beyond our measure, as though we reached not unto you, for we are come as far as to you also, in preaching the Gospel of Christ.  
3. We do not boast beyond the measure and rule of our gifts and calling, as if we were sent to preach to those whom we are not sent to, but we keep ourselves within the measure of our Apostolical calling, assigned to us by God, which allows our preaching to you Corinthians, who by our means were converted to the Faith: Our Emulators do not so contain themselves, but run to those to whom they are not sent, and do boast above the measure of gifts, and divine benediction upon their labours.  
Vers. 15. Not boasting of things without our measure, that is, of other men's labours, but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,  
16. To preach the Gospel in the Regions beyond you, and not to boast in another man's line of things made ready to our hand.  
4. We do not boast in the labours of others, as if we had converted to the Faith those which we have not converted, as our Emulators, who boast in you Corinthians, which they have not converted; but we hope, that after you are further established in the Faith, that ye may be confident, and also endeavour to propagate our Gospel, and deal with your neighbours, that they may hear my preaching: For verily I hope that the borders of our Ministry through you will be more abundantly enlarged, and that according to the rule of my calling, to whom the Apostleship to the Gentiles is committed. I hope, I say, it will come to pass, that we may preach the Gospel also in those Regions which are beyond us, that I shall not need to boast in another man's harvest, prepared by the labours of other men, as the false Apostles now do boasting in you, whom I have converted to Salvation, not they.  Vers. 17. But he that glorieth, let him glory in the Lord. 
5. This he propoundeth by way of precept. I an Apostle will boast only in the Lord, not in evil things, not in feigned, or false, nor in the gifts of God as mine, not in myself, as my Emulators do boast in themselves, but as the Lord will allow me, in God alone.  Vers. 18. For not he that commendeth himself is approved, but whom the Lord commendeth. 
He gives the reason of this, because no man is approved that commends himself out of his own opinion, but he that is approved of God, and receiveth testimony from him: The trial of this rule the Emulators of the Apostle could not abide.    

CHAP. XI.  
HE proceeds in his holy boasting against the false Apostles. There are two parts of the Chapter. In the first, he gives an account of his boasting, reprehending the Corinthians, way being made for his future boasting. By the way drawing off the Vizard from the false Apostles, to verse 21. In the other, he openeth the large matter of his boasting against those his Emulators, to the end.  Vers. 1. Would to God you could bear with me a little in my folly, and indeed bear with me. 
That which belongeth to the first, although he had not determined to boast, unless hol●ly and purely in the Lord, yet because at the first sight the praising of himself had the appearance of folly; therefore he wisheth and asketh, that they would a little bear with him, as foolish, speaking by way of concession (otherwise in very deed the Holy Ghost did speak in the Apostle) that he might better discover to them in this the reasons of his prudence: for because he saw them deceived by some vain and subtle men, not without the subtlety of Satan, he was compelled for their good to this boasting.  Vers. 2. For I am jealous over you with godly jealousy: for I have espoused you to one Husband, that I may present you a chaste Virgin to Christ. 
He produceth ten reasons, whereby he demonstrates the necessity of his boasting.  
Reason 1. Because I am driven with an holy zeal in the Cause of Christ to this boasting: Therefore boasting is necessary. He clears this reason, because as a Paranymph he did endeavour to marry the Corinthians, not to himself, but to Christ, as a chaste Virgin, and to retain them in his society.  Vers. 3. But I fear, lest by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. 
Reason 2. I fear, lest as Eve was seduced by the subtlety of the Devil, so you being corrupted by the false Apostles, should be moved from that Virginlike simplicity of the Gospel of Christ● for the Wisdom of God, embracing humane wisdom, and admitting the leaven of legal ceremonies to the corrupting the Doctrine of the Gospel of grace amongst you: Therefore this my boasting is necessary.  Vers. 4. For if he that cometh preacheth another jesus, whom we have not preached; or if ye receive another spirit, which ye have not received; or another Gospel, which ye have not accepted, ye might well bear with him. 
Reason 3. You might deservedly bear with another Thrasonical Preacher, if he could impart unto you another Christ, which is impossible, or more excellent gifts of the Spirit▪ or a better Gospel than you have accepted and received by our Ministry. Truly, seeing that is impossible, ye ought deservedly to bear with me an Apostle boasting, by whose preaching ye are made partakers both of the gifts of Christ, and his Spirit.  Vers. 5. For I suppose I was not a whit behind the very chiefest Apostles. 
Reason 4. Confirming the former; I suppose they will not deny me to be inferior to Peter, james, and john (those Apostles who were chiefly esteemed) because the Gospel being communicated with them, Gal. 2. they have contributed nothing to me. Therefore my boasting against the false Apostles is necessary and just.  Vers. 6. But though I be rude in speech, yet not in knowledge, but we have been throughly made manifest among you in all things. 
Reason 5. Because I will not contend with those that commend themselves for their excellency of speech or eloquence; but I will give place to none in the knowledge of the mysteries of salvation, which thing he calls the Corinthians themselves to witness, who have very well understood his knowledge.  Vers. 7. Have I committed an offence in abasing myself, that you might be exalted, because I have preached to you the Gospel of God freely? 
Reason 6. Wherein he meets with an Objection: Some would say, Whilst thou wer● present at Corinth, thou didst live by thy Handicraft labour. Ans. My humility is so far from being blame-worthy, that it is rather worthy of praise, because it conduceth to your profit, whose salvation I did so much esteem, that not regarding my profit, I preached the Gospel to you of good will: Therefore even for this cause it is lawful for me to boast.  
Vers. 8. I rob other Churches, taking wages of them▪ to do you service.  
9 And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me, the brethren which c●me to Macedonia supplied, and in all things I have kept myself from being burdensome to you, and so will I keep myself.  
He more clearly explains his practice by a pleasant metaphor, showing that he did take wages, even as spoils, from the other poorer Churches, conquered by the Gospel, to support himself, that he might better do service to the Corinthians freely, ver. 8. by name from the Macedonian Philippians, lest he should be chargeable to the Corinthians.  
Vers. 10. As the truth of Christ is in me, no man shall stop me of this boasting in the Regions of Achaia.  
11. Wherefore? because I love you not? God knoweth.  
12. But what I do, that I will do, that I may cut off occasion from them which desire occasion, that wherein they glory, they may be found even as we.  
Lest he should seem to repent of what he had done, he determined that he will not afterwards be chargeable to them, or will not receive wages, which he confirms with an oath, v. 10. And lest they should take it ill, as if it was for want of love, that he would not receive wages of them, he professes that he had thus determined, out of special love to them, call God to Witness concerning the truth of his words, ver. 11. and that for this end, lest the false Apostles should seem to exceed him in his boasting, from whom he would have the occasion of reproaching him, so taken away, who otherwise would say that Paul preached to the Corinthians for the increasing his substance.  
Vers. 13. For such are false Apostles, deceitful workers; transforming themselves into the Apostles of Christ.  
14. And no marvel, for Satan himself is transformed into an Angel of Light.  
15. Therefore it is no great thing, if his Ministers also be transformed as the Ministers of Righteousness, whose end shall be according to their works.  
Reason 7. Showing the necessity of his boasting, because the wickedness of his Emulators did compel him to this boasting; for they did feign themselves the Apostles of Christ, and Workers in the Vineyard of God, when in the mean while they only cared for their own business, not Gods; they preached the Gospel for profits sake, and their own honour, they feigned themselves Ministers of Christ, when they did only personate Stage-players, ver. 13. neither is it to be wondered at, seeing these deceivers were the Apostles of Satan, imitating the Devil (who sometimes puts on the form of some celestial Angel, that under the pretence of zeal and piety he might beguile men) whose manners his Emulators did follow, pretending the glory of Christ, when in the mean while they sacrificed all their labour to the belly, to their purse, to their honour, nothing solicitous what became of the Apostles, what of the Churches, so that they might obtain their desires: To whom therefore the Apostle threatens eternal death, according to their deserts.  
Vers. 16. I say again, let no man think me a fool: if otherwise, yet as a fool receive me, that I may boast myself a little.  
17. That which I speak, I speak it not after the Lord, but as it were foolishly in this confidence of boasting.  
Reason 8. Because they should find that it was wisely done, that he was necessitated to this boasting, which he desires them to take notice of; but if as yet for the present they could not perceive the just necessity and prudence of his boasting, at leastwise he desires, that they would bear with him patiently a little, as foolishly boasting, until he could finish his Speech and Apology, ver. 16. Yielding only, but not affirming that he foolishly boasted, or that it was un-beseeming him to God-ward: for otherwise the Apostle, with the greatest Wisdom of the Spirit, did most justly boast to the glory of God, and the benefit of the Church in this whole business.  Vers. 18. Seeing that many glory after the flesh, I will glory also. 
Reason 9 Because the false Apostles did falsely glory against him; therefore he contends that it is an equal thing, that he himself should truly boast in his own defence.  Vers. 19 For ye suffer fools gladly, seeing ye yourselves are wise. 
Reason 10. Wise men were wont to bear with those that seemed more foolish, as you know by experience: Why should ye not therefore suffer me of necessity to boast, although herein I may seem foolish to some amongst you?  Vers. 20. For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. 
Reason 11. Because ye suffer more harsh things (as it appears) than this foolishness of my glorying. For (1) Ye suffer those importunate men, who bring you into bondage. Such were the false Apostles, who exercised their power over them, dividing the Church of Corinth into factions, and set up themselves Captains and Lords of their Followers amongst the Corinthians, as of Soldiers and Servants. (2) Ye suffer those which devour you; such were the false Apostles, affecting stately banquets, and eating up the substance of the Corinthians. (3) Ye suffer spoilers; such also were the false Apostles, who would not indeed take wages, but in the mean while, they coveted gifts, and did collogue and receive them from the Corinthians. (4) Ye suffer those that contemn you; such were the false Apostles, who because of the Stock and Hebrew Nation, which they were of, and some gifts of the Spirit given to them above the Church of Corinth, gathered out of the illiterate and ignoble Gentiles, did above measure exalt themselves. (5) Ye suffer those that smite you on the face, or those that use you reproachfully: Why therefore should not ye suffer this may just boasting.  Vers. 21. I speak as concerning reproach, as though we had been weak: howbeit, wherein soever any is bold, I speak foolishly, I am bold also. 
He expounds what it is to smite on the face, that it is not to be understood of external violence, but in respect of reproach, which in some measure he found amongst the Corinthians from those false teachers, when the false Apostles hit the Corinthians in the teeth with the lowness of their minds, in that they subjected themselves to Paul an handicrafts man: for what else was this, but to smite the Corinthians in the face, and insult over the holy Apostle.  

The Second Part.  
Howbeit whereinsoever] The second part of the Chapter follows, in which the way already being prepared for him to a just glorying, and the necessity of it being demonstrated, he compares himself with those glorious Doctors, proving himself not inferior to them in four Characters of his dignity, but to be preferred before upon many accounts.  
Sign 1. Of his dignity, propounded in general: that he was inferior to them in nothing, whatsoever they looked upon in their glorying: In the mean while he modestly grants a show of folly in this his glorying, which yet he wisely prosecutes.  Vers. 22. Are they Hebrews? so am I: Are they Israelites? so am I: 
The second sign of his dignity more specially laid down, that he is worthy to be compared to them in the Nobility of his Lineage: For if he had sought glory from a Holy Nation, he sprung from that family which had not mixed themselves with the Gentiles; he was an Hebrew, from Hebrew parents: if he would glory in the Nobility of his Race, he sprung from the more Noble Israelites, because from the Tribe of Benjamin; Benjamin was the Son of Rachel, a woman freeborn: but some Tribes had their original from bond-maids: If they strove for the Antiquity of Religion, that they remained in the Covenant as true Abrahamites, here also he▪ was equal to any one of them.  Vers. 23. Are they Ministers of Christ? I speak as a fool, I am more: in labours more abundant; in stripes above measure; in prisons more frequent; in deaths oft: 
Sign 3. If they had striven for the dignity of office, herein modestly, as one compelled, he prefers himself before them in respect of his Apostleship, and office granted to him extraordinarily, I am greater, says he, because I am an Apostle.  
In labours] The fourth Sign of his dignity, is sincerity in the administration of his office. Of this his sincerity he produces nine Testimonies. First, His labours or his diligence. Secondly, His sufferings in general, which belonged to his health and bodily liberty, and the dangers of his life.  Vers. 24. Of the jews five times received I forty stripes save one. 
Thirdly, He produces his special sufferings from the Jews, that he was whipped by them five times according to the number of stripes inflicted upon malefactors by the Law: for the Jews, although they are cruel, yet they would seem to contain themselves within the Law, Deut. 25.3.  Vers. 25. Thrice was I beaten with Rods: once was I stoned: thrice I suffered shipwreck: a night and a day I have been in the deep. 
Fourthly, His sufferings from the Gentiles bear testimony, that by their Lictours or Sergeants he was beaten thrice with clubs, and whips, and once stoned. Fifthly, That he thrice suffered shipwreck, in one whereof, after he was twenty four hours tossed by the waters in the deep Sea, he was freed by the powerful hand of God.  Vers. 26. In journeying often, in perils of waters, in perils of robbers, in perils by mine own Countrymen, in perils by the heathen, in perils in the City, in perils in the Wilderness, in perils in the Sea, in perils amongst false Brethren. 
The Sixth Testimony of his sincerity comprehends the labours of his journeying, and eight kinds of dangers, which he found in sundry places, and from divers kinds of men.  Vers. 27. In weariness and painfulness, in watchings often, in hunger und thirst, in fastings often, in cold and nakedness. 
The seventh hath five sorts of troubles, with which, while he fulfilled the work of the Ministry, he was very often exercised, wherein being wearied, he was instead of rest forced to take in hand new labours.  Vers. 28. Besides those things which are without, that which cometh upon me daily, the care of all the Churches. 
Eighthly, His unconquerable patience in daily public businesses, a solicitous mind for all the Churches of Christ.  Vers. 29. Who is weak, and am I not weak? who is offended, and I burn not? 
The ninth Testimony of his Sincerity, is, his sympathy with all that are afflicted, and offended by any scandal.  Vers. 30. If I must needs glory, I will glory of the things which concern my infirmities. 
He retorts the Objection of his adversaries: But all these things have made thee a contemptible and miserable man. He answers, that he purposely determined to glory in these, as the things which did more commend his sincerity, than the prosperous affairs of the false Apostle, adorned them.  
Vers. 31. The God and Father of our Lord jesus Christ, which is blessed for ever more, knoweth, that I lie not.  
32. In Damascus the Governor under Are●as the King, kept the City with a Garrison, desirous to apprehended me.  
33. And through a window in a basket was I let down by the wall, and escaped his hands.  
Lastly, Because these things which he had mentioned may seem incredible, viz. that one should be able to bear so many afflictions, premising an oath, touching the truth as well of those things that were said already, as of those that were to be spoken, he mentions the special danger of his life, out of which there was no apparent escape, unless God had kept him safe for the good of the Church, and opened a way by his special providence for his escape, concerning which, Act. 9.23.    

CHAP. XII.  
HE proceeds in his holy glorying: There are three parts of the Chapter. In the first he explains the heavenly vision presented to him, together with the events of the same. To vers. 11. In the second he proves that the Corinthians ought to have freed him from this necessity of glorying, or defended him. To vers. 19 In the third he produces the causes of his troubles.  Vers. 1. It is not expedient for me, doubtless, to glory, I will come to visions and revelations of the Lord. 
The Preface being Premised (that he doth not glory for his own sake, because that was not expedient for him, (For this is here somewhat emphatical▪ for me) but for the Corinthians, and the Church's sake, whom it concerned, to preserve the authority of the Apostle entire) he cometh to extraordinary revelations, one of which he begins historically to declare.  Vers. 2. I knew a man in Christ above fourteen years ago, whether in the body, I cannot tell, or whether out of the body, I cannot tell, God knoweth, such an one caught up to the third heaven. 
I knew a man] He discovers the excellency of this revelation, and his modesty, by nine Arguments.  
Argum. 1. That he scarcely dare publish his name in this business, but lest he may seem to arrogate much to himself, he is compelled to speak of himself in a third person.  
In Christ] Argum. 2. That although this revelation may seem to extol him above the common condition of men, yet he doth not affect any other excellence, than to be in Christ, or in the number of Believers, who have renounced themselves, that they may glory in Christ alone.  
Fourteen] Argum. 3. That silently with himself he had suppressed the mention of this glorious revelation whole fourteen years, never intending to recite it, unless he was compelled by the importunity of his Emulators, who endeavoured to diminish his Apostolical authority, to the damage of the Gospel and the Church.  
Caught up] Argum. 4. That he was caught up to the upper heaven, above all the Stars, to the place of the blessed Spirits, where God chiefly manifests his glory.  
Whether in the body] Argum. 5. That he is ignorant, whether he was caught up by the local translation of his body into Heaven, or whether his soul extraordinarily was separated for that time, and lifted up into Heaven, concerning the other, notwithstanding, I am certain.  
Vers. 3. And I knew such a man (whether in the body, or out of the body, I cannot tell, God knoweth.)  
4. He was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.  
Into Paradise] Argum. 6. That he certainly knew the matter done, and that he was caught up into Paradise, or into that blessed seat of the Glory of God, (wherupon he repeats the second time, I kn●w a man) and there heard ineffable words, which is not lawful for a man to utter, i. e. of whom something could not be expressed, other things it was not lawful for him to utter, which otherwise had he not been prohibited, might have been uttered, for those things which were revealed, he is certain, did belong to his private confirmation, and preparations for those conflicts he was about to undergo.  Vers. 5. Of such an one will I glory, yet of myself I will not glory, but in my infirmities. 
Argum. 7. That indeed he was ready to boast (to the glory of God) of such a man, i. e. of himself, as the servant of God, exalted after this manner: But not concerning himself, considered in himself, for that he had nothing in himself, in which he might glory, except his infirmities.  Vers. 6. For though I would desire to glory, I shall not be a fool: For I will say the truth. But now I forbear, lest any man should think of me above that, which he seeth me to be, or that he heareth of me. 
Argum. 8. That although he had sufficient matter of glorying offered upon this revelation, that truly and solidly, without vanity, he might much more glory, but he determined as yet sparingly to speak of this matter, lest he should stir up too much esteem of himself.  Vers. 7. And lest I should be exalted above measure, through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 
Argum. 9 That the excellence of the Revelation was so great, as that he might beware of pride, the Angel of Satan was sent for the Apostles humiliation.  
A Thorn▪] He describes the reason of his humbling so, that he intimates three Reasons of it.  
Reason 1. That the matter of his humiliation, was something of the relics of sin in his flesh, or his corrupt nature as yet not quite abolished, viz. some motion of concupiscence, tending to his further sinning, which motion he compares to a Thorn left in lopped wood, because it was no less troublesome to him, than a Thorn was wont to be fastened in the foot of a traveller.  
The Messenger] Reason 2. Of his humiliation, that this motion carried along with it a special temptation opening a way to the Devil, making way to sin.  
To buffet] Reason 3. This Temptation sent from the Devil doth so much the more violently solicit him to sin, that he was compelled to implore divine assistance, lest he should be overcome with the Temptation: which exercise, as it is not to be wondered at by him that reads Chap. 7. Rom. So it is to be acknowledged the most efficacious means for the humbling of the Apostle, for he that was wont to bear all troubles, and fights, both with his bodily and spiritual enemies courageously, he is heard to howl and cry out in his combat with the flesh, O wretched man that I am, who shall deliver me, etc.  Vers. 8. For this thing I besought the Lord thrice, that it might depart from me. 
The humiliation of the Apostle itself follows, of which he brings four Signs. Sign 1. That he had very often prayed unto God, that he would deliver him from the Tempter.  Vers. 9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 
Sign 2. That he rested in the answer of God, in which he certified him, partly of the sufficiency of his Grace, for the sustaining of his combating servant, lest he should be overcome by the Tempter, and for the washing away of all pollution which he had contracted in his combat: Partly concerning the end of his purpose in the exercise of his servants, which is, that by how much any servant of God is found more weak in any combat, by so much the strength of God sustaining him, might more clearly and perfectly demonstrate itself.  
Most gladly] Sign 3. That a more constant frame of humility would ensue upon this combat of his, wherein he determined to acknowledge his infirmities, and weaknesses in all things, to this very end, that he might experience the power of Christ dwelling in him, and so much the more apparently manifested.  Vers. 10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake: for when I am weak, than I am strong. 
Sign 4. That he had now learned, not only to bear all afflictions courageously for the Gospel, which might make him more humble, but out of them to take much pleasure. Because when he perceived himself most weak, flying to Christ, he had experience of his more powerful presence for the sustaining and comforting him, and likewise making him victorious.  

The second Part.  Vers. 11. I am become a fool in glorying, ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest Apostles, though I be nothing. 
The second part of the Chapter contains his glorying in the manifestation of his Apostleship powerfully and sincerely administered amongst the Corinthians: He clears this glorying from that folly which some might object, laying the fault upon the Corinthians, from whose neglect the necessity of the Apostles glorying did arise: For they ought to assert his dignity against the false Apostles. He says, I ought to be commended by you, or it was your part to defend me: he brings nine Reasons of this Proposition, and also of his glorying.  
For in nothing] Reason 1. Because although the Apostle was nothing in himself, yet by the Grace of God he was not inferior to the chief Apostles, the Corinthians being his witnesses: Therefore he ought to be defended and commended by them.  Vers. 12. Truly the Signs of an Apostle were wrought among you in all patience, in signs and wonders, and mighty deeds. 
Reason 2. Confirming the former. Because amongst you the signs of my Apostleship appear, partly in my patient enduring of labours, troubles and injuries, partly in the effects and signs of my Apostleship, in miracles and powerful works: Therefore I ought to be commended by you.  Vers. 13. For what is it wherein ye were inferior to other Churches, except it be that I myself was not burdensome to you? forgive me this wrong. 
Reason 3. Because the Corinthian Church is endowed with such illustrious gifts of the Holy Ghost, by my Ministry, as any other Church, founded either by other Apostles, or by myself: Therefore my Ministry ought to be defended by you.  
Except it be that] Reason 4. Because his zeal in propagating the Gospel amongst them, was so great, that he preached the Gospel to the Corinthians freely, wherein if there was any wrong, by a civil Irony he asks pardon, intimating the benefit which was vouchsafed to them: Therefore he ought to be defended by them.  Vers. 14. Behold the third time I am ready to come to you, and I will not be burdensome to you, for I seek not yours, but you: for the Children ought not to lay up for the Parents, but the Parents for the Children. 
Reason 5. Confirming the former. Because the Apostle was still of the same mind towards them, not to take any wages of them for the future, when he shall come to them, for now he prepared himself for coming the third time, although his second intention to come was hindered, As it is 1 Corinth. 1.  
Yours] Reason 6. Confirming the former. Because he sought the salvation of the Corinthians, and not to convert their goods to his own proper use: Therefore they ought to defend him.  
For I seek not] Reason 7. Because although he be their spiritual Father, who ought to be nourished by his folk or his children, yet he endeavoured to imitate natural Parents, who ordinarily lay up for their children. Otherwise if the Parents be in want, it is not to be doubted, but children ought to do their mutual duties to their Parents, and to honour them by nourishing them.  Vers. 15. And I will very gladly spend, and be spent for you, though the more abundantly I love you, the less I be beloved. 
Reas. 8. Because he was ready to spend his goods and life itself for their salvation, which vehement love he amplifies from the ingratitude of the Corinthians, who in the mean while did not make return of his love, but received the false Apostles, his Emulators, and made more of them, than the Apostle himself, their Father.  
Vers. 16. But be it so: I did not burden you: nevertheless being crafty, I caught you with guile.  
17. Did I make a gain of you by any of them whom I sent unto you?  
18. I desired Titus, and with him I sent a Brother: did Titus make a gain of you? walked we not in the same Spirit? walked we not in the same steps?  
Reason 9 In which he prevents an objection; some might say, although thou thyself hast not received of them wages, yet perhaps thou hast drawn much from them by those whom thou ●ast sent. He answers, that his companions and Ambassadors, which he had sent to the Corinthians, have taken the same care, lest they should burden the Corinthians. But by the way he checks his adversaries, whilst he clears himself from those arts which those crafty workmen did use, who when they would seem to receive nothing themselves, did subborn others, who should receive for their use whatsoever they could squeeze from the Corinthians: Therefore the Corinthians ought to defend Paul, and stop the mouths of his accusers in his absence.   

The Third Part.  Vers. 19 Again, think you that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying. 
The third part of the Chapter follows, wherein by preventing an objection, he gives the reasons of his defence: Some might say, wherefore dost thou write these things? wherefore is that defence? whether art thou conscious of some evil? or dost thou desire to be extolled by us? He answers, by giving five reasons, why he was so solicitous in that kind.  
1. I have not writ these to this intent, that (as guilty of some evil, or that I desired glory) I may clear myself amongst you, or excuse myself; but out of my love to you, that I might promote your edification and Salvation, lest you viz. thinking meanly of my Apostleship, should by the false Apostles be moved from the simplicity of the Gospel, for the testimony of this my assertion, I call God (who hath known my mind) and Christ (whose business I do) to be my witnesses.  Vers. 20. For I fear, lest when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not, lest there be debates, envyings, wrath, strifes, backbitings, whisper, swellings, tumults: 
Reason 2. I fear lest my Authority and Doctrine being diminished amongst you, through the false Apostles, when I come I shall find you such as I would not; i. e. infected with those evils which follow upon Schisms, such are strifes, or contentions: emulations or envy concerning the gifts of God: wraths or angers from mutual injuries: brawlings or mutual provocations: backbitings and whisper, by which openly and privily men are wont to defame one another: swellings, and as it were puffings up of the mind out of pride; and lastly, tumultuous seditions.  
And that I] Reason 3. I fear lest ye should find me more severe than you would, unless ye timely mend by admonitions, and submit to my doctrine and authority in the Lord.  Vers. 21. And lest when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repent of the uncleanness, and fornication, and lasciviousness which they have committed. 
Reason 4. I fear lest if my authority be despised amongst you, many amongst you will impenitently continue in their defilement, fornications, and such like sins which I have in the former Epistle reproved.  
Will humble me] Reason 5. I ●ear lest the Lord should afflict me when I come to you, viz. lest your sins should create shame, sadness and mourning to me, and offences amongst you, who are my glory and joy, if you behave yourselves as it becometh children; but ye will cause shame and sadness to me if you do otherwise.  
That he might prevent these evils, and take away scandals arising amongst them, it was necessary that the authority of the Apostle and Apostolical Doctrine should be maintained amongst them, for this end, this the Apostles Apology was necessary.    

CHAP. XIII.  
IN this last Chapter he proceeds to vindicate his Apostolical Authority from contempt, and to make it awful and amiable amongst them: The Proposition to be confirmed is this, My Authority ought to be reverenced by you. The Arguments which confirm this Thesis are ten.  Vers. 1. This is the third time I am coming to you ● in the mouth of two or three witnesses shall every word be established. 
Argum. 1. I fore-warn you by that authority committed unto me, of the purpose of my coming unto you, now the third time, that you being twice or thrice forewarned concerning my coming, it might be instead of two or three witnesses to certify you of my firm purpose to exercise Ecclesiastical censure amongst you: Therefore my authority is to be feared by you.  Vers. 2▪ I told you before, and foretell you, as if I was present the second time, and being absent, now I write to them which heretofore have sinned, and to all other, that if I come again, I will not spare: 
Argum. 2. From the commination of exercising severity, when he came, upon the impenitent, who had first sinned, and not repent: Be persuaded that I will severely punish the impenitent when I come: Therefore fear ye and repent.  Vers. 3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 
He gives the reasons of this his severe commination: Because they tempted Christ, and the Apostle, doubting whether Christ spoke in the Apostle, or the Apostle from the authority of Christ: And also he adds Argum. 3. for the vindicating of his authority. Christ hath powerfully manifested himself amongst you by my Ministry; partly by grace given to sinners, partly by the gifts of the Spirit conferred upon the Presbyters, and others, partly by miracles done amongst you, partly by the correcting of stubborn sinners. Fear therefore.  Vers. 4. For though he was crucified through weakness, yet he lived by the Power of God: for we also are weak in him, but we shall live with him by the Power of God toward you? 
Argum. 4. That as Christ was crucified in the infirmity of the flesh, but is found alive by the Spirit and Power of his Deity, so I am weak in appearance, and have carried myself humbly for Christ's sake, that I might be conformable to Christ, but by the Power of God I have been able, and shall be also powerful in my Ministry, when the matter requires it: Therefore my authority is to be feared.  Vers. 5. Examine yourselves whether ye be in the Faith: prove your own selves, know ye not your own selves, how that jesus Christ is in you, except ye be reprobates? 
Argum. 5. All you, after your examination, shall know that Christ dwells in you, through my Ministry, unless some of you are castaways, and unworthy of the name of Believers, or at least as yet unregenerate: Therefore the authority of my Apostleship ought to be reverenced by you.  Vers. 6. But I trust that ye shall know, that we are not reprobates. 
Argum. 6. Whatsoever ye now are, I hope it will come to pass that at length ye being overcome by the truth, and convicted by the signs of my Apostleship, may acknowledge me to be the true servant of Christ, and not a false or a reprobate Apostle: Therefore my authority ought to be reverenced by you.  Vers. 7. Now I pray to God that ye do no evil, not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 
Argum. 7. By which he doth not only vindicate his authority from contempt, but by the moderation of his mind maketh it lovely: I earnestly desire you to abstain from all evil, and do good, lest I should need to exercise my authority amongst you: And to this end I pray God, that I may not regard my reputation, whether approved or disapproved by the judgement of men, I am indifferent, so that it may be well with you: Therefore my authority ought to be reverenced by you.  Vers. 8. For we can do nothing against the Truth, but for the Truth. 
Argum. 8. Confirming the former, my authority doth not prevail against Truth, or Righteousness, that they may be destroyed, but for preserving the Truth, and therefore if you do no evil, my authority amongst you will cease: Therefore that aught to be beloved by you.  Vers. 9 For we are glad when we are weak, and ye are strong: and this also we wish, even your perfection. 
Argum. 9 Confirming the seventh: I rejoice when there is no occasion for the exercise of my authority (I as if I had none) do not show my power, having nothing more in my desires, than your integrity, that all things being duly composed, and the members of the Church, which are now disjointed, being restored, I may never have need to extol myself to your terror: Therefore my authority ought both to be reverenced and loved by you.  Vers. 10. Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction. 
Argum. 10. Now I deal with you more severely by Letters, that you may repent, lest being present, I be compelled more severely to punish the impenitent, according to my power given me for your good, but not for your hurt: Therefore my authority ought to be reverenced by you.  
Vers. 11. Finally, Brethren, farewell: be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you.  
12. Greet one another with an holy kiss.  
13. All the Saints salute you.  
14. The Grace of our Lord jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.  
He concludes the Epistle with a very fit Exhortation, which is sixfold. Exhort. 1. That they may rejoice in obeying my admonitions with real joy. 2. That they may be perfect, or sound, and schism being laid aside, may be joined together amongst themselves. 3 That they may have comfort by obeying him. 4 That in opinions they may agree amongst themselves. 5 That joined in affections they follow peace. Which exhortations he confirms by promising the divine presence in the fuller gifts of his Grace, which God, who delights in peace and love, is wont to give to those that endeavour after peace and love.  
Greet] 6. He exhorts, that they would show towards one another the signs of mutual love without dissimulation, as it becometh Saints.  
The Grace of our Lord] After his salutation in the name of the Saints, in the end he applies himself to them by an Apostolical benediction, and wishes furthermore, that there might not only be granted a right to all the comfortable benefits of Christ, but also an acknowledgement, a sense and more full fruition; first, of the Grace of Reconciliation made by Christ; further of his divine Love, which by Christ descends upon us: and thirdly, all sorts of gifts of the Holy Ghost, sealing, even as with his Seal, his desire and hope.  
Amen.    

The Epistle of Paul to the GALATIANS Analytically expounded.  
The Contents of the Epistle.  
GAlatia is a Region of Lesser Asia, in which the Apostle had laboriously planted Churches, Act. 16. & 18. certain Pharisees being come hither from Judea, who had embraced the Faith of Christ in profession, taught the observation of the Mosaical Law, together with the Faith of the Gospel, as necessary to be conjoined to our salvation, and had corrupted many, if not all the Churches of that Region, by their error, in the mean while those Impostors did pretend that they were sent by the Apostles, Peter, James, and John, and di● falsely affirm, that he (according to their Opinion) had taught all their Doctrines. Wherefore they highly extolled those three Apostles, but did take away the name and right of an Apostle from Paul, as if he was not chosen into the society of the Apostles by Christ, neither acknowledged for an Apostle, by the rest of th● Apostles. Wherefore in this Epistle (the accusation of the false Apostles being refuted) The Apostle deals with the Galatians, that they may return to the soundness of Faith.  
Of the Epistle (besides the Preface and the Conclusion) there are three chief parts. In the first he deals with the Galatians, that they would renounce the errors which they had drunk in; but by the way, that he might prevent those that accuse him, he courageously asserts his Apostleship, lest he should give place to those three chief Apostles, in his Apostolical authority. In the first Chapter, and the first part of the second.  
In the second part he purposely disputes of justification by Faith, and of the temporary use and abrogation of the Mosaical Law, in the latter part of the second Chapter, also in the third and fourth.  
Lastly, In the third part his Exhortation for perseverance in Christian Liberty being premised, he counsels them to use it well, and shows which are the true exercises of Christians, lest, either by a dissolute licentiousness, or the superstitious observation of Ceremonies, they should neglect the chief Christian duties. In the fifth and sixth Chapter.  

CHAP. I.  
THere are three parts of the Chapter: In the first is a Preface to vers. 6. In the second he begins to deal with the Galatians, that they return into the way from their error in observing the Levitical Law, and that imaginary conjunction of justification by Works, with justification by Faith, as if this had been possible; some Arguments to this end being propounded, to vers. 13. In the third part the Apostle confirms the last Argument from signs concerning the divinity of his Doctrine, to the end.  Vers. 1. Paul an Apostle, not of men, neither by man, but by jesus Christ, and God the Father who raised him f●om the dead: 
The whole Preface is ordered for the preparing the mind of the Galatians to obey his Doctrine concerning the Grace of Christ. The scope may be perceived in this or the like Proposition to the same sense: Ye ought to believe and obey me, admonishing you of the true cause of Justification and Sanctification: Eight Arguments are intimated to this end, whereof some are contained in the inscription, vers. 1, 2. Some in the salutation, vers. 3. Some in the description of Christ, vers. 4. Some in the doxology, vers. 5.  
An Apostle] Argum. 1. I Paul which write these things unto you am an Apostle of supreme authority in the ministry of the Church: Therefore you must believe and obey me.  
Neither of men] Argum. 2. My office is not of humane invention, or is not founded in humane authority, but God is the Author of it, so that my Doctrine cannot be contemned without injury done to God: Therefore except you would reject God that sent me, ye must hearken to me.  
Neither by man] Argum. 3. I am not mediately, or by the Ministry of men called, but immediately by God, viz. Christ, by him now raised from the dead, and by God the Father who gave testimony to the Doctrine of his Son, by raising him from the dead: Therefore ye must believe and obey my Doctrine.  Vers. 2. And all the Brethren, which are with me, unto the Churches of Galatia. 
Argum. 4. I have called all the Brethren, which are with me, to the society of this admonition written to you, all the Brethren with me, which together with myself salute you, will sometimes be witnesses against you, unless you obey my Doctrine: Therefore ye ought to believe and obey me.  
Church's] Argum. 5. Although ye be infected with a dangerous error, yet I think you are to be accounted in the number of the Churches: Therefore recompense me, and acknowledge me as an Apostle sent to the Churches, to be obeyed and believed.  Vers. 3. Grace be to you and peace from God the Father, and from our Lord jesus Christ. 
Argum. 6. I according to the authority bestowed upon me by the providence of God do not doubt to give you right to the blessing of the Gospel, and to entreat Grace, i. e. a more plenteous acknowledgement, sense, and fruit of God's free mercy, reconciliation, and forgiveness of sins, and the other effects of the Grace of God conducing to sanctification: Together with peace or a sound tranquillity of heart, and other good things which appertain to your happiness, that all things may be derived to you from the God of Peace, and from the Lord Christ the Mediator, the only Fountain of Grace and Peace: Therefore I ought to be believed while I open to you the reason of this Grace and Peace communicated to you.  Vers. 4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the Will of God, and our Father, 
He makes a description of Christ from the work of Redemption; that he might show, that our whole salvation by the Grace of God comes to us through his merit; from whence  
Argum. 7. Our salvation or redemption (from that lost condition of the wicked, who are of this world without Christ) is obtained by the death of Christ alone, and that by the decree and institution of God the Father, who hath ordained this only free cause of salvation: Therefore I ought to be believed and obeyed admonishing you, that you would acknowledge this the alone cause of your salvation.  Vers. 5. To whom be glory for ever and ever. Amen. 
Argum. 8. God is worthy, and Christ also, to whom, for such a gift and ineffable Grace, Glory should be given by all for ever: Therefore I ought to be believed by you vindicating this glory of the Grace of Christ amongst you, lest it should be obscured or taken away by the merit of humane works.  

The second Part.  Vers. 6 I marvel that you are so soon removed from him that called you in the Grace of Christ, unto another Gospel. 
The second part of the Chapter follows, wherein he proves that the error, concerning that imaginary and impossible conjunction of justification by works, and justification by Grace, or by Faith in Christ, must be renounced, in which error now they were entangled by the false Apostles, who taught the observation of the Mosaical Law to be also necessary for the salvation and justification of those that believe in Christ, The Arguments which he urges, that they may renounce this error are nine. Of whom some are used by way of reprehension, others are openly brought in the disputation following.  
I marvel] Argum. 2. Your revolting, O Galatians, from the Grace of Christ, to the merits of humane works, Is to be wondered, that so soon as ever the Faith of Christ was admitted, and Grace for your conversion received, ye fell from it: Therefore ye must renounce this error.  
Removed] Argum. 2. By this your error ye have forsaken God, who hath called you into the Grace of Christ, and have betaken yourselves to humane works: Therefore you must renounce this error.  
Removed away] Argum. 3. By this error ye are removed from the Gospel of Christ, into another, I know not what Gospel feigned by men; Therefore you must renounce this error.  Vers. 7. Which is not another; but there be some that trouble you, and would pervert the Gospel of Christ. 
Arg. 4. There is no other Gospel besides that only true Gospel preached by me amongst you, but all other Doctrine of the Gospel is feigned and counterfeit, which doth not accord with my Doctrine: Therefore ye must renounce this error.  
Trouble] Arg. 5. Those Teachers which have seduced you, are enemies to your peace, because they take away from you that peace, which the justified by Faith have towards God: Therefore ye must renounce their Doctrine.  
Pervert] Arg. 6. The supplantours and overthrowers of the Gospel of Christ, are those seducers, which would seem Teachers: For nothing, is more contrary to the Gospel concerning free Justification by Faith, than Justification by Works: Therefore you must renounce this error.  Vers. 8. But though we, or an Angel from Heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. 
Arg. 7. If there be any one who hath preached another Gospel besides that which I have preached unto you, he is obnoxious to an eternal curse, I do not except myself, yea, neither the Angels, if it could be, that if I should teach another Doctrine, or that if they should propound any other than that which is preached by me: Therefore you must renounce this error.  Vers. 9 As we said before, so say I now again, if any man preach any other Gospel unto you, than that ye have received, let him be accursed. 
He urges this Argument, that they might understand that he spoke not from any perturbation of mind, concerning the curse pronounced against them, who preached that any thing was to be joined with the Gospel, either contrary to, or besides the Doctrine which he had preached.  Vers. 10. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. 
Arg. 8. From the comparing himself with the false Apostles: my Doctrine doth not persuade you that men are to be heard, as the Doctrine of your seducers; who always boast of the authority of so many Jews. But my Doctrine persuadeth, that God is to be heard. I do not seek to please men, as your seducers, who by seducing you, endeavour to make themselves acceptable to the unconverted Jews, as to those that superstitiously are zealous of the Law: Therefore ye must renounce the error, which they have taught you.  
For] He confirms this Argument: Because if he had as yet studied to please men, as he did in times past when he was a Pharisee, he could not be the servant of Christ, but of men, viz. of those which he had endeavoured to please.  
Vers. 11. But I certify you Brethren, that the Gospel which was preached of me is not after man.  
12. For I neither received it of man, neither was I taught it, but by the revelation of jesus Christ.  
Arg. 9 My Doctrine is heavenly, from the immediate revelation of God, not feigned by men, neither derived to me from God by a mere man, after an ordinary manner, but immediately revealed by Jesus Christ: Therefore ye ought to persevere in that, and to renounce the contrary error.   

The third Part.  Vers. 13. For ye have heard of my conversation in time past, in the jews Religion, how that beyond measure I persecuted the Church of God, and wasted it. 
In this Chapter he gives six signs of this matter. Sign 1. Is the enmity of his mind, which he bore against Christ and his Church, in times past when he was a Pharisee, which mind he had never changed, had not God from Heaven convinced and turned him to the Faith.  Vers. 14. And profited in the jews Religion, above many my equals in my own Nation, being more exceedingly zealous of the traditions of my Fathers. 
Sign 2. That being bewitched by the knowledge of the Law, and zeal of the traditions of his Fathers, he could neither see, nor bear the Truth of the Gospel, unless he had been taught by inspiration concerning the Truth, much less know and preach the hidden mysteries of it.  
Vers. 15. But when it pleased God, who separated me from my Mother's womb, and called me by his Grace,  
16. To reveal his Son in me, that I might preach him among the Heathen, immediately, I conferred not with flesh and blood.  
Sign 3. His wonderful and free calling to the Faith and Apostleship (the history whereof is contained in Act. 9) powerfully derived from the predestinating counsel of God, which Grace God most clearly manifested in his embassage to the Gentiles, and his providence prepared a way to the manifestation of grace in his nativity and education: That he was born of such Parents, of such a temperament and constitution of body, that he was brought up at the feet of Gamaliel, that he was a Pharisee, that the providence of God concerning him worthy of special observation was apparent in all things, and brought it so to pass, that he may say, that he was prepared from the womb, and ready to preach the Gospel to the Gentiles: so that all things by the counsel of God did make for the preparation of the Apostle to this business.  
I conferred not] Sign 4. That being so manifestly convinced concerning the certainty of the voice from Heaven, and his immediate calling, and being sufficiently persuaded of this, he durst not deliberate of a matter so certain, neither hear humane reasons or counsels, which might withdraw him from the obedience of his calling.  
Vers. 17. Neither went I up to Jerusalem, to them which were Apostles before me, but I went into Arabia, and returned again unto Damascus.  
18. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.  
19 But other of the Apostles saw I none, save James the Lord's Brother.  
Sign 5. That being sufficiently by Christ himself immediately instructed in the mystery of salvation; he went not to the Apostles called before him, but he preached the Gospel, the three first years of his Apostleship in Arabia and Damascus. And after three years, coming to jerusalem, he visited Peter, and james only, and tarried with them a few days, and that by reason of that intimacy betwixt them, and not for the confirmation of his knowledge.  Vers. 20. Now the things which I write unto you, behold, before God, I lie not. 
For the confirmation of which history, besides those witnesses that now live, who could not be ignorant of so notable a matter, he uses an oath.  
Vers. 21. Afterwards I came into the Regions of Syria and Silicia,  
22. And was unknown by face unto the Churches of Judea, which were in Christ.  
23. But they had heard only, that he which persecuted us in times past, now preacheth the Faith which once he destroyed.  
24. And they glorified God in me.  
Sign. 6. That he had publicly taught, and that by his Apostolical authority in Syria and in Cilicia, all the Apostles, and all the Churches approving of it, and by name the believing Jews, who had never seen him, but being certified of his conversion from a Persecutor to a Preacher, did glorify God. All which signs do assure you of the heavenly original of his Doctrine.    

CHAP. II.  
THere are two parts of the Chapter: In the first he proceeds to write the history, which he declared, and to add the other signs of his Apostleship, or his divine Doctrine, to vers. 15. In the remaining part of the Chapter he confirms, that Righteousness is by Faith, and not by the works of the Law.  
Vers. 1. Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also;  
2. And I went up by revelation, and communicated unto them the Gospel, which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run in vain.  
Six Signs of the heavenly and divine Doctrine of the Apostle went before, five others follow. Sign 1. That God directed the course of his Ministry by special revelation, that he might know from whence and wherefore he came; The example whereof he shows in his ascending to jerusalem by revelation: which revelation was a divine approbation of his Apostleship and Doctrine.  
Communicated] Sign 2. That he communicated to the Apostles the manner of his doctrine delivered amongst the Gentiles, that his consent with them might be made manifest, and namely with Peter, james, and john, lest he should be deprived of the fruit of his Ministry amongst some by the calumnies of his Emulators, who falsely said, that the Doctrine of the Apostle Paul did disagree from the Doctrine of the rest of the Apostles.  
Vers. 3. But neither Titus, who was with me, being a Greek; was compelled to be circumcised:  
4. And that because of false Brethren unawares brought in, who came in privily to spy out our liberty, which we have in Christ jesus, that they might bring us into bondage.  
5. To whom we gave place by subjection, no, not for an hour, that the Truth of the Gospel might continue with you.  
Sign 3. That in the presence of the Apostles, he pleaded this very cause in the person of Titus, of freeing Christians from the yoke of Circumcision, and defended him lest he should be circumcised, against the false Brethren, who went about to take away Christian Liberty from Believers, that they might bring the Churches of Christ into bondage, to whom the Apostle does not in the least give place, that the sincerity of the Doctrine of the Gospel might remain pure amongst the Gentiles, and namely amongst the Galatians, which was an evident sign of his heavenly and divine Doctrine, wherein he had instructed the Galatians.  Verse 6. But of these, who seemed to be somewhat, (whatsoever they were, it makes no matter to me, God accepteth no man's person) for they who seemed to be somewhat, in conference added nothing to me. 
Sign 4. Whereof there are four Branches.  
(1.) That the Apostles which were called chief, Peter, james, and john, having heard his Doctrine, corrected nothing, added nothing to his knowledge: In the mean while he prevents an Objection concerning their personal prerogatives, of which he will not speak, as of those that had seen Christ in the flesh, that were called to the Apostleship before him, that were nearer of kin to Christ, etc. Because these and such like did conduce nothing to their doctrine, to their Apostolical authority, to the commendation of man before God, seeing that God doth not accept the persons of men.  
Vers. 7. But chose, when they saw that the Gospel of the uncircumcision was committed unto me, ●s the Gospel of the Circumcision was to Peter.  
8. (For he that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me towards the Gentiles.)  
(2) That those three Apostles acknowledged the Apostleship of Paul amongst the Gentiles, to have no less authority and efficacy from God, than the Apostleship of Peter amongst the Jews.  Vers. 9 And when James, Cephas, and John, who seemed to be Pillars, perceived the Grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the Heathen, and they unto the Circumcision. 
(3) That those three Apostles perceiving the gifts and signs of Apostleship in Paul, gave to Paul and Barnabas the right hand of fellowship, that with the like authority they should execute their Apostolical charge amongst the Gentiles, as they amongst the Jews.  Vers. 10. Only they would that we should remember the poor, the same which I also was forward to do. 
(4) Those three desired Paul and Barnabas, that they would procure a Collection to be made by the Churches of the Gentiles, for the use of the poor Jews, that which Paul and Barnabas have faithfully performed.  Vers. 11. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 
Sign 5. Of his heavenly and divine Doctrine, namely, in the Article of shunning the Ceremonial Yoke of Moses, That Paul openly reprehends Peter himself turning off from this Doctrine, and brings him into the way again, which that it may better appear, the things that follow are observable.  
By the decree of the Synod at jerusalem, Act. 15. the necessity of the Ceremonial Law amongst the Jews is abrogated, and liberty is left to the Jews of using ceremonies for a time, all observation of the Levitical ceremonies, amongst the Gentiles, is expelled from the Christian Churches, as from those to whom the Law of Ceremonies was never designed, nor given: They are only commanded to abstain from some meats, le●t they use their liberty to the scandal of the weaker Jews, and that by force of the Moral Law, which in matters simply indifferent, doth circumscribe the use of liberty with the bounds of scandal. Peter the Apostle going down to Antioch, by the sentence of the Synod at jerusalem, useth his liberty, and eats meat with his Brethren, the Gentiles; some who held the Ceremonies of Moses went down in the mean while to Antioch from james: Here Peter ought not to counterfeit his Christian Liberty, which the day before he professed, but to remain in fellowship with the Christian Gentiles, and to defend his fact by the authority of the Synod; But Peter fearing le●t he should incur the hatred of the Jews, which came down from james, withdraweth himself from the Table of the Christian Gentiles, and eateth no more with them; others imitate the example of Peter: The evil spreads abroad to the drawing Barnabas into the same dissimulation: by this example scandal was given to the Jews to the confirming of them in Judaisme, and not put away the yoke of Moses (already broken and dissolved by the Authority of God in the Synod.) Scandal also is given to the Christian Gentiles, who are compelled by the example of so great an Apostle, either to take upon them the yoke of Ceremonies, or renounce the society of the Apostle; what could Paul do in this case? certainly as it became him, he resisted Peter to his face, and reproved him publicly.  Vers. 12. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew, and separated himself, fearing them which were of the Circumcision. 
The reasons of his reprehension are three. Reason 1. Because he dissembled the freeing of Christians from the yoke of Moses, for fear of the hatred of some Jews, when he ought rather to fear, lest he should give scandal to the Jews or Gentiles.  Vers. 13. And the other jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation. 
Reason 2. Because by his example he drew others with himself into the same dissimulation.  Vers. 14. But when I saw that they walked not uprightly according to the Truth of the Gospel, I said unto Peter before them all, If thou, being a jew, livest after the manner of Gentiles, and not as do the jews: why compelest thou the Gentiles to live as do the jews? 
Reason 3. For which, Paul rightly reproves Peter, because when he had preached that a man is justified by Faith alone, without the works of the Law; by this he confirms the false Doctrine of those, that taught Moses Law necessarily to be observed to salvation: which was to halt in his course towards the mark of Evangelical Truth, or to take a very ill course, for the preservation of the Doctrine of Grace pure; which fact was a most manifest sign that his Doctrine, which he had taught to the Churches of Galatia concerning justification by the Grace of Christ, and freedom from the yoke of Ceremonies, was so heavenly and divine, that thereby he had convinced Peter himself of error, when he did not do things consentaneous to his doctrine.  

The Second Part.  
Vers. 15. We who are jews by nature, and not sinners of the Gentiles,  
16. Knowing that a man is not justified by the Works of the Law, but by the Faith of jesus Christ: even we have believed in jesus Christ, that we might be justified by the Faith of Christ, and not by the Works of the Law, for by the Works of the Law shall no flesh be justified.  
From the occasion of his contention with Peter, Paul cometh to the other part of the Chapter, wherein as in the Epistle to the Romans, he confirms that Justification is not by Works of the Law, but only by Faith; whilst he affirms this Doctrine, he repeats his discourse had with Peter, that all might know, that he had taught nothing else to the Galatians than that (many faithful both of the Jews and Gentiles hearing) speaking openly for the convincing of Peter, which he had taught before and defended, viz. we who are jews by Nature, etc. The sense whereof is, if referred to Peter, we who are Jews by Nature or propagation, we are holy in God's account by the Covenant, and not sinners, i. e. strangers from the Covenant, as the Gentiles; we, (says he) Jew's and Apostles, knowing that man is not justified by the Works of the Law, but by Faith in Christ, fly by Faith to Christ to this end, that we may be justified by Faith, and not by the Works of the Law: Therefore the Gentiles are not to be compelled to Judaize, and to undergo the yoke of the Law, as if they were any way under the Covenant of Works.  
But if these words be referred to the principal intent, it is a Proposition of the Doctrine, and of the same kind with that, which he had taught the Galatians, and to which he exhorted them to return, to this sense; we Jews, who by the Covenant are born the holy people of God, and not strangers from the Covenant, as you Gentiles, we are compelled to renounce the Works of the Law in point of Justification, and to seek Righteousness through Faith in Christ: Therefore much more to be done by you gentile Galatians: Furthermore, he confirms this Doctrine in this Chapter with three Arguments, by the way answering Objections.  
Argum. 1. No flesh is justified by the Works of the Law: Therefore the Jews nor Gentiles.  Vers. 17. But if, while we seek to be justified by Christ, we ourselves also are found sinners: is therefore Christ the Minister of sin? God forbid. 
Turning his speech to the Galatians, he solves the adversaries Objection; The adversaries might say, If whilst ye seek to be justified by Christ, and not by the Law or Works, ye are found sinners, as from your own confession, and your own mouth we may judge of you, than it will be lawful for you Christians, justified by the Faith of Christ, to give yourselves liberty to sin, and through you Christ will be the Author and Minister, or the Teacher of sin, that you may sin by his authority.  
He answers by abhorring the Objection, as blasphemy: God forbid (says he) confidently denying it to follow from the Doctrine of Justification that it is lawful for him that is justified by Faith, to sin, or that Christ can be said to be the Minister or Teacher of sin.  Vers. 18. For if I build again the things which I destroyed, I make myself a transgressor. 
He gives four reasons of his Answer; The first is this, I betaking myself to Justification by the Faith of Christ, have entered upon a sure course for the destroying of sin, because I betook myself to Christ, that he might both forgive my sin, and administer grace to the mortification of sin: Therefore if I should again give myself up to sin, (as is objected) and build the work of the Devil in me, I should be contrary to myself, I should transgress the means which is now laid for the destroying of sin, and so I should be foolish and mad, not following the Doctrine of Justification by Faith: Therefore from the Principles of Justification by Faith it is impossible, that I should abuse the Grace or Name of Christ to sin more freely.  Vers. 19 For I through the Law am dead to the Law, that I might live unto God. 
Reas. 2. I by the strength of the Law, am slain in the death of Christ, and in respect of the Law or Legal Covenant I am dead to the Law, and so set free from the Covenant of the Law, to that end, not that I should sin, but that I should live unto God, and should obey him: Therefore from the Principles of this Doctrine I cannot indulge myself to sin. The Argument is of force, for if through the Law or Covenant of Works, Christ is dead, in the place of those that are to be justified, to this end, that they being justified should live unto God; It is impossible, that the justified, who in Christ are dead to the Law, and would be accounted free from the Covenant of Works, should not also acknowledge themselves bound to live unto God, and consequently, that they ought not to indulge themselves in sin.  Vers. 20. I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. 
Reas. 3. Confirming the former: I being justified by Faith, am judicially united unto Christ crucified, and in him I am judicially bound to die unto sin, to crucify the old man: Therefore I cannot consent to sin from the principles of the Doctrine of Justification by Faith. This is the Reason, Christ our Surety on the Cross, did not only expiate the sins of the redeemed, but also for their sakes he promised that they should die to sin, and crucify their corrupt nature: Therefore he which by Faith apprehending his judicial union with Christ crucified, it is necessary also that he acknowledge his obligation, to die to sin, or to crucify his old nature by the virtue of Christ.  
Nevertheless I live] I justified by Faith, am a new Creature, by the Spirit of Christ living in me, so that I live not, as to the old man, but Christ dwelling in me useth this natural life as his Organ and Member, and Effects, that by Faith, in his strength, I may lead this life, taking care of all my affairs, that I may, as it were, bring the Spirit into obedience unto God, and that out of his same love, by which he died for me: Therefore I cannot consent to sin from the principles of justifying Faith. The force of the Argument in short is this; The Spirit quickens us that are justified by the Faith of Christ to live holily: Therefore Justification by Faith doth not give liberty to sin.  Vers. 21. I do not frustrate the Grace of God: for if Righteousness come by the Law, than Christ is dead in vain. 
The Objection is removed: The second Argument for Justification by Faith, and not by the Works of the Law followeth: If Justification be by the Works of the Law, the Grace of God is in vain, and made of none effect; for if Justification be by Works, it cannot be by Grace, as Rom. 11.6. But God forbid, that I should make the Grace of God of none effect: Therefore God forbid, that I should determine Justification to be by Works.  
For if] Argum. 3. If Justification be by the Law, Christ is dead in vain, because then both otherwise, and more easily Justification might be obtained, than by the death of Christ: But it is absurd to say that Christ is dead in vain: Therefore Justification is not by the Law, but by Faith.    

CHAP. III.  Vers. 1. O Foolish Galatians, who hath bewitched you, that you should not obey the Truth, before whose eyes jesus Christ hath been evidently set forth, crucified among you? 
Because he knew that the minds of the Galatians were prepossessed with a false opinion, Therefore lest they should faint upon the following disputation, he by a grave objurgation shaketh them out of their drowsiness, and pricks their consciences, as it were, with four stings. For first of all he calls them foolish and unadvised, Because they suffer themselves foully to be deceived, although not out of malice, yet by their own imprudence. (2) He calls them bewitched, i. e. deluded by the delusions of Impostors. (3) He objects to them their defection from the saving Truth of the Gospel, concerning the Grace of Christ. (4) He amplifies their crime from this, that Christ was so evidently preached amongst them, and his sufferings with the causes of them so clearly explained, as if the whole matter (as in a painted Table) had been set before their eyes. The Preface being premised, he goes on to confirm, that Justification is by Faith, and not by the Works of the Law; in four and twenty Arguments.  Vers. 2. This only would I learn of you, Received ye the Spirit by the Works of the Law, or by the hearing of Faith? 
Argum. 1. Ye have not received the Spirit of Regeneration and other graces (by which the preaching of the Gospel is sealed amongst you) by Works, or by Doctrine received from the Covenant of Works, but by Faith, or by the Doctrine of the Covenant of Grace applied by Faith: Therefore ye are not justified by Works, but by Faith.  Vers. 3. Are ye so foolish, having begun in the Spirit, are ye now made perfect by the flesh? 
Argum. 2. Although some Impostors have persuaded you that the beginning of Justification is by Faith, but the accomplishment of it is to be had from Works, yet this opinion is to be condemned of folly, because it is impossible, that the spiritual way of justifying by Faith, should consist with that carnal way of justifying by Works, much less, that it should take its perfection from this: Therefore we are not justified by Works, but by Faith. Righteousness by Works is called flesh. (1) Because although now this kind of Justification is impossible, yet it is a common and foolish surmise of corrupt nature, that we are justified by Works, and by the pride and vaunting of the flesh, this is every where defended. (2) Because all the Works of the unregenerate, or a man not justified by Faith, all his Works, by which he seeks Justification, are mere flesh, or the effects of corrupt flesh, as they come from those that are not justified: It is as absurd therefore to say that a man is justified by the continual violation of the Law, or can acquire Righteousness by sinning. But as touching Works which follow Justification, or the remission of sins, they cannot be the cause of a thing already past before they were or could be, except you take Justification for the declaration of Justification amongst men already passed and pronounced by God.  Vers. 4. Have ye suffered so many things in vain? if it be yet in vain. 
Argum. 3. If in your foolishness you proceed 〈◊〉 seek for Justification by Works, or to be justified partly by Faith, partly by Works▪ ye will lose all the fruit of your constancy hitherto, and afflictions, which ye have through Faith already suffered for the defence of Righteousness by Faith, but I hope better things: Therefore ye are not justified by Works, but by Faith alone.  Vers. 5. He therefore that ministereth to you the Spirit, and worketh miracles among you, doth he it by the Works of the Law, or by the hearing of Faith? 
Argum. 4. The Ministers by whom God gives his Spirit, and works miracles among you, are only they, which teach Justification not by Works, but only by Faith in Christ: Therefore Justification by Faith alone is approved by God, but not that which is feigned to be by Works.  Vers. 6. Even as Abraham believed God, and it was accounted to him for Righteousness. 
Argum. 5. Abraham although he did very much abound in virtues, yet he was justified by Faith alone; for he believed God, and it was imputed to him for Righteousness. For God hath promised to bless all Nations in his seed, i. e. in Christ. He hath applied this blessing, (which containeth in itself Righteousness, and life eternal in Christ) to himself by believing: Therefore we are justified not by Works, but by Faith.  Vers. 7. Know ye therefore that they which are of Faith, the same are the children of Abraham. 
Argum. 6. Those alone who are justified by Faith, or seek to be justified by Faith, and not by Works, are the Sons of Abraham: Therefore the only cause of Justification is by Faith.  Vers. 8. And the Scripture foreseeing that God would justify the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. 
Argum. 7. The Spirit which is the Author of the Scriptures, hath known this to be the Counsel of God; that the Gentiles should be justified by Faith, and foreseeing that this would come to pass, he preached the Doctrine to Abraham, concerning the blessing of the Gentiles in him, as in the Father, the example and type of the faithful: in him in whom the blessed seed Christ was included, as being in his loins, as it is said of Levi, Heb. 7.10. Therefore necessarily this way alone of Justification is firm.  Vers. 9 So then, they which be of Faith are blessed with faithful Abraham. 
Argum. 8. The faithful alone, or they which by Faith seek Righteousness, do obtain a blessing with faithful Abraham: Therefore this way of Righteousness by Faith is only solid.  Vers. 10. For as many as are of the Works of the Law, are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the Law to do them. 
Argum. 9 How many soever are justified by the Law, or seek justification by the works of the Law, are under a curse, because they adhere to the Covenant of Works, yet perform not the condition of this Covenant, that is, perfect obedience to the Law. Therefore justification is not of Works, but of Faith.  
It is written] He confirms the antecedent, because out of the Scripture, Deut. 27.26. Cursed is every one that fulfilleth not the whole Law: For they that seek justification by works, do not fulfil the whole Law: Therefore they are cursed.  Vers. 11. But that no man is justified by the Law in the sight of God, it is evident▪ for the just shall live by faith. 
Argum. 10. The Scripture, Hab. 2.4. pronounces that the just one shall live by faith, therefore no man by the Law, or by Works shall be justified in the sight of God: He adds in the sight of God, because he doth not deny but that we are justified by Works in the sight of men. For justification before men is nothing else but the acknowledgement and declaration of justification already made by faith in the sight of God, by reason of the fruits of faith that are manifested.  Vers. 12. And the Law is not of faith: but the man that doth them, shall live in them. 
Argum. 11. Proving the consequence of the former Argument: The Law or the cause of justifying by Works, doth not consist with faith, or with justification by faith, because the legal promise is of giving life to him that doth, and performeth the Law, or to him who hath perfect inherent righteousness. For faith bringeth righteousness imputed to them that believe in him who justifies the ungodly, or bringeth righteousness to him, who is destitute of Righteousness from himself: Therefore if any righteousness be given, it is given by Faith, and not by the Law, and consequently righteousness of faith is alone to be acknowledged.  Vers. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree. 
Argum. 12. Christ hath redeemed us from the curse of the Law, being made a curse for us upon the Cross, undergoing a cursed death upon the Cross for us, as it is manifest from Scripture, which declares that kind of death, which Christ by the Counsel of God was to undergo (to wit, the hanging on a tree) cursed: Therefore justification is not by the Law, but by faith in Christ, who freed us from the curse of the Law.  Vers. 14. That the blessing of Abraham might come on the Gentiles through jesus Christ; that we might receive the promise of the Spirit through faith. 
Argum. 13. For this end Christ was made a curse, that in Christ apprehended by faith, the blessing of Abraham, i. e. Righteousness, and life eternal in the blessed seed, might appear to the Gentiles, who are destitute of works to which they may pretend to trust: Therefore justification is by faith, and not by works.  
That we might receive] He changes the person, and joins himself, and the other believing Jews to the believing Gentiles, adding Arg. 14. Christ for this end, is made a curse, that all we believers being Jews and Gentiles, becoming one seed of Abraham, might receive the promised Spirit of adoption by faith. Therefore the justification of all us Gentiles and Jews is by faith, unless we affirm that Christ was frustrated of his end.  
Vers. 15. Brethren, I speak after the manner of men; though it be but a man's Covenant, yet if it be confirmed, no man disannulleth or addeth thereto.  
16. Now to Abraham and his seed were the promises made: He saith not, And to thy seeds, as of many, but as of one, and to thy seed, which is Christ.  
17. And this I say, that the Covenant that was confirmed before of Christ, the Law which was four hundred and thirty years after cannot disannul, that it should make the promise of none effect.  
In these three verses is Argum. 15. confirming the former: Covenants and Agreements justly performed, even amongst men, cannot be made void, or be changed by superaddition, vers. 15. But a Covenant is duly made betwixt God and Abraham for the uniting all the faithful, both Jews and Gentiles, into one seed, Christ, an incorporation being made of Christ the head, and all his members, into one Christ mystical, by faith, vers. 16. Therefore this Covenant cannot be made void, nor by the superaddition of the Law be changed, and so justification by faith shall stand. That this Argument might be understood, vers. 15. The Apostle prevents an Objection, some might say, That the way of justifying is changed, neither is there the same reason of justifying Abraham before the Law, and his posterity, with whom the Law was made. For latter things use to derogate from former. He answers, that in a ratified Covenant, and now confirmed by Will and Testament, nothing even amongst men can be made void or changed, much less in the divine Covenant, now established after the manner of a Will. Furthermore vers. 16. he assumes, that so God covenanted with Abraham concerning a blessing freely to be given to those that believe in Christ, that he might take into one body his seed (which consists both of Gentiles and Jews) by the words of the Covenant: This he proves from the words of the promise, because God said not to Seeds (as if there should be more seeds, to wit, Gentiles asunder, and Jews asunder) but he said to thy Seed, as of one, viz. meaning Christ, in whom the faithful both of Jews and Gentiles become one seed, i. e. one Christ mystical by faith.  
Lastly, vers. 17. He concludes that this Covenant confirmed by a sacrifice after the manner of a Will, and established by God, with relation unto Christ, could not be made void, or of none effect by the Law, which was given four hundred and thirty years after.  
The Promise] He includes a reason why this Covenant could not be changed by the Law, viz. because the Covenant is Gods absolute promise, which, as it were, obligeth God promising, that he cannot change it: But the Law hath the nature of a commandment, which binds not the Legislators, but the subject: For the Legislator can change Laws, but he cannot change absolute promises. Therefore the Law after so many years made, cannot disannul the Covenant, or the promise absolutely made to Abraham.  Vers. 18. For if the inheritance be of the Law, it is no more of promise; but God gave it to Abraham by promise. 
Lest any one should object that the Law and the Promise may be conjoined: He answers, and adds, Arg. 16. If the inheritance be of the Law, or works, than not of the free promise, for the one of these takes away the other; but the inheritance is freely given to Abraham by a free promise: Therefore not of the Law, and consequently, because the inheritance, or life eternal is not of the Law, or any works, neither shall justification be by the Law, but only by grace through faith.  
Vers. 19 Wherefore then serveth the Law? It was added because of transgressions, till the seed should come, to whom the promise was made, and it was ordained by Angels in the hand of a Mediator.  
20. Now a Mediator is not a Mediator of one, but God is one.  
He moves a question concerning the use of the Law, enquiring to what purpose the Law was made; He answers and adds, Arg. 17. The Law is given, that transgressions might be manifest, and held in as it were with some bridle until Christ should come, who is the seed to whom the promise of blessing is made. Therefore seeing that only the manifestation of sin cometh by the Law, justification is not by the Law, but by Christ, or by faith: And it was necessary to the manifestation of sin, that the Law should be renewed, because the Jews sinned, and yet did neither acknowledge the power of sin, nor their own impotency to obey the Law: Therefore the Law was urged, until that complete seed arose, made up of Jews and Gentiles, united (the partition Wall between the Jews and the Gentiles being thrown down) into one body with their head Christ by Faith.  
Ordained] Argum. 18. A terrible manner of giving the Law, by the Ministry of Angels, and by the hand of a Messenger or Mediator, it was a sign rather of discord, than of peace and concord betwixt God and men: Because a Mediator or a Messenger useth not to be only of one party (seeing no man disagreeth with himself) but of parties, whereof one hath made a breach with the other; But God is one, and always constant to himself: Therefore the dis-agreeing party is man, and the manner of making the Law did both signify and argue that; This is the force of the Argument; which being granted, reconciliation is not made, but discord betwixt God and man remaineth, by that Justification is not: But the Law being given, reconciliation is not made, but discord betwixt God and the people remaineth, as it appears from the manner of giving the Law: Therefore Justification is not by the Law.  Vers. 21. Is the Law then against the Promises of God? God forbid: For if there had been a Law given, which could have given life, verily Righteousness should have been by the Law. 
He propounds another question, whether the Law is contrary to the Promise, showing to men the contrary ways of justifying.  
He answers by denying, and adds Argum. 19 If a Law had been given, which could communicate life to sinners, and strength for the performing those things that were commanded, surely Justification had been by the Law; we may assume; But such a Law is neither given to sinners, nor can be, Rom. 8.3. Therefore Justification is not by the Law.  Vers. 22. But the Scripture hath concluded all under sin, that the Promise by Faith of jesus Christ might be given to them that believe. 
Argum. 20. The Law of God, and the whole Scripture hath concluded all men, and whatsoever cometh from man, under sin, and renders all men guilty of sin, that now nothing else can remain to man, but Faith in Jesus Christ: by which the Promise of free blessing belongs to all that believe: Therefore Justification is not by the Law, but by Faith: For if all are sinners, no man by Works, no man, but by Faith can be saved.  Vers. 23. But before Faith came, we were kept under the Law, shut unto the Faith, which should afterwards be revealed. 
Argum. 21. From the end and use of external Discipline, before the coming of Christ in the Church of the Jews, who were daily urged under a curse to perform Obedience to the Law, according to the Covenant. They were daily instructed by the yoke and observance of Ceremonies imposed touching due Obedience to the commands, of their impotency to obey the Law, and of their manifold sins; they were also daily taught that they should fly to the Altar, to sacrifice, to washings, that by this Discipline they might acknowledge themselves to be sinners, and not to be freed, but by the oblation of the Lamb of God that was to come, and by expiation in his blood, or by Faith in the promised Messias.  
From hence is the Argument, we Jews before the coming of Christ, or before the full revelation of the Doctrine of Faith come, were kept under the external Discipline of the Legal Covenant, as under a Garrison circumscribed with boundaries, that we might not by any way turn ourselves from the curse▪ unless unto that Faith alone which was to be revealed, i. e to seek Righteousness, and a blessing in the promised Messias: Therefore we are so far from Justification by the Law, that on the otherside, by the Discipline of the Law, the ancient Church was shut up in straits, and compelled to look unto Justification alone by Faith. But the Discipline of the Law is abused by many to a contrary end; yet this was the end of the Legal Discipline instituted by God.  Vers. 24. Wherefore the Law was our Schoolmaster, to bring us unto Christ, that we might be justified by Faith. 
Argum. 22. Illustrating and confirming the former, The Law or the external form of the Legal Covenant like a Schoolmaster sent to us by God, did instruct our childish Church, and lead it by the hand to Christ, that we might be justified by Faith: Therefore we are so far from Justification by the Law, that on the other side, unless we be justified by Faith, the Law is frustrated in its end. For what else did the Law do by propounding moral Precepts, than that, (as in a Glass) it might show to the Church how far men are distant from Righteousness? what else did Legal Promises and threatenings speak, if thou canst not perform these conditions; if now thou dost shamefully violate all those, thou art undone, and utterly lost, unless thou takest another course for salvation? Lastly, To the same end did the Ceremonies tend. For what purpose were Sacrifices and Washings, but that they should be exercised in the daily meditation of their filthinesses, and deserved damnation, and should behold in the image of an innocent Creature killed before their eyes, the necessity of their Redemption by a Messias (who is that immaculate Lamb of God) and believing in him to Justification.  Vers. 25. But after that Faith is come, we are no longer under a Schoolmaster. 
Argum. 23. From the abolition of the external Discipline of the Legal Covenant, which he intimates, vers. 23. when he determined that the use of his Discipline was before the time of the Gospel, and until the time of Faith; and vers. 24. when he compared this Discipline to a Schoolmaster (whose office is only appointed for our childish age.) The Argument is propounded; After Christ was manifested, and the time of the Gospel, the time of manifesting the free Covenant, ●or the time of Faith is now come, we are no more under the pedagogy of the Legal Covenant, or the external Discipline wherewith the Church was exercised, only until the coming of Christ, i. e. until, and not beyond the time of Faith: Therefore we are so far from being justified by the Law, that the whole of the external Legal Discipline is now abolished under the Gospel. He doth not say that the Moral Law is abolished, but he saith that that pedagogical manner of urging the Legal Covenant, together with the appendages of Ceremonies, is abolished. For although the faithful are freed from the Law, as a Covenant, or as it imports the Covenant of Works; yet they are not freed from the Law commanding, or as it is the rule of manners, but rather they are obliged with a nearer and sweeter tye by the Covenant of Grace to obey the Law.  Vers. 26. For ye are all the Children of God by Faith in Christ jesus. 
He applies the former Argument to the faithful Galatians, and proves them not to be under the Legal pedagogy, but to be exempted from the yoke of Levitical Ceremonies, by three Reasons.  
Reason 1. All ye faithful Galatians are in the number of Children, i. e. of those that are grown to full age, by reason of your Faith in Christ now manifested: Therefore ye are not under the childish pedagogy of Ceremonies or Legal Discipline.  Vers. 27. For as many of you as have been baptised into Christ, have put on Christ. 
Reason 2. Confirming the former. Now Circumcision being made void, ye by the Sacrament of Baptism, have so put on Christ the Son of God, and in the presence of God, you carry the name and person of Christ, that ye may be esteemed to be in him, and not in yourselves: Therefore ye being the Children of God grown up, are exempted from the pedagogy of the Law.  Vers. 28. There is neither jew nor Greek, there is neither Bond nor Free, there is neither Male no Female: for ye are all one in Christ jesus. 
Reason 3. Preventing a tacit Objection, and showing that the Gentiles have no need of Legal Ceremonies, that by those they may be joined, after the manner of Proselytes with the People of God. Because in the business of Faith there is no difference of Nation, whether thou be Jew or Greek; nor of condition, whether thou be a Servant, or Free; neither whether thou be the Male, or the Female. For all you, whosoever are endued with true Faith, do constitute, and as it were, make up one person in Christ: Therefore ye Galatians are no less children grown up, than we Apostles, or some other faithful Jews: Therefore ye are exempted by Christ from the childish pedagogy of Ceremonies, Vers. 29. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the Promise.  
He prevents another tacit Objection, intimating as if they could not be the seed of Abraham any otherwise, than by a being united to the People of God by Circumcision, and the observation of Ceremonies, and withal, he brings Argument 24. to prove that Justification is not by the Law, but by Faith, which may be thus form: They that are united by Faith to Christ, and so made that blessed seed of Abraham, and heirs according to the Promise, and not according to the Law, or Covenant of Works, they are not justified by the Works of the Law, but by the Faith of the Promise. But ye are united to Christ, and made Abraham's seed according to the Promise, and not Heirs hereafter according to the Law: Therefore ye are not justified by the Work of the Law, but through the Faith of the Promise.   

CHAP. IU.  
THere are three parts of the Chapter: In the first the Apostle doth exhort them to renounce the yoke of Ceremonies, to vers. 12. In the second there is a courteous invitation, moving them to return to a sound mind, and to the Doctrine which he had taught them in the beginning concerning Righteousness by Faith, to vers. 21. In the third he confirms the whole disputation, and illustrates it by a signal allegory, to the end. As to the first part of the Chapter, be converts his disputation into an Exhortation to the Galatians, that they renouncing the servile yoke of the Law, should carry themselves as the Freemen of Christ. The hortatory Proposition is this, ye ought to renounce the yoke of Ceremonies. The Arguments for confirmation are ten.  
Vers. 1. Now I say, that the Heir, as long as he is a Child, differeth nothing from a servant, though he be Lord of all,  
2. But is under Tutors and Governors, until the time appointed of the Father.  
3. Even so we, when we were children, were in bondage under the elements of the world.  
Argum. 1. From the servile and childish external condition in which the Church before the coming of Christ was constituted, which he illustrates by this similitude. As an Heir so long as he is an Infant, or under age, although he be Lord of all his Father's goods according to the Law, yet in respect of possession and exercise of the Law, or as to external liberty, he differeth nothing from a servant, vers. 1. but remaineth in subjection to Tutors and Guardians until the time appointed by his Father, vers. 2, so the Church of God, whereof we are members, as to its external state under torrene figures and worldly elements, or the rudiments of legal Ceremonies, as an Abecedarian, sticking in the rudiments of A B C, did undergo a hard bondage until Christ.  
Hence the Argument; Childish and servile is the yoke of Legal Ceremonies, only appointed to the Infant and under-age-Church before the coming of Christ: Therefore ye Galatians who are under the Gospel ought to renounce that yoke.  
Vers. 4. But when the fullness of the time was come, God sent forth his Son made of a Woman, made under the Law.  
5. To redeem them that were under the Law, that we might receive the Adoption of Sons.  
Having spoken of the servile and childish condition of the Church before the coming of Christ, as to the outward man (for as to the Spirit and inward man, the faithful that saw the day of Christ were freed, and rejoiced in the Lord;) now follows the manner of delivering the Church by the coming of Christ.  
The fullness of time] Argum. 2. Now the fullness of time is come, which the Father had fore-appointed to the Legal pedagogy, and that Guardianship of Legal Ceremonies is finished: Therefore you Christians must renounce the yoke of Ceremonies.  
Sent forth his Son] Argum. 3. The Son of God is sent into the world, takes upon him flesh, and is born of the Virgin Mary, and subjected to the Covenant of Works, and the yoke of Legal Ceremonies, that he might redeem those that were subject to the Law: Therefore ye Christians redeemed from the yoke, aught to renounce it.  
That the Adoption] Argum. 4. For that end Christ is made subject to the Law, that we might clearly attain to the Adoption, or to the Privilege of Sons grown up, held forth under the Gospel: Therefore we being under the Gospel, aught to renounce the servile and childish yoke of Ceremonies, unless we would render the benefit of Redemption of none effect to us.  Vers. 6. And because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 
Argum. 5. For a testimony of your Adoption and advancement to the privilege of Sons now grown up, God hath given you the holy Spirit, by which together with other Sons of God out of Jews and Gentiles, ye may call God confidently in every tongue your Father: Therefore except ye would carry yourselves as unworthy of this privilege, ye must renounce the childish and servile yoke of Ceremonies.  Vers. 7. Wherefore thou art no more a Servant, but a Son, and if a Son, than an Heir of God through Christ. 
Argum. 6. Ye are no more in that servile condition, under the yoke of Ceremonies, but in a free state, as Sons grown up, and Heirs actually partakers of their Father's goods, or spiritual graces, in a larger measure, than the ancient Church, and that by Christ manifested in the flesh: Therefore now you must renounce that servi●e and childish yoke.  
Vers. 8. Howbeit, then when ye knew not God, ye did service unto them which by nature are no gods:  
9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?  
He upbraids them with their ingratitude, reprehending them for their observance of Legal Ceremonies, as of days and months, etc. in which they were neither born nor educated.  
Howbeit] Argum. 7. Before ye were Sons, you were in a worse condition, than the Jews, to wit, you were Idolatrous, knowing not the true God, and serving feigned Idols, but now converted from that ignorance, ye have known God, or rather by the preventing Grace of God known and beloved, ye are drawn to God that you might know him, and are invested with the liberty of Sons. How is it, that a fresh, as if you had been under no bondage, do you turn again to the yoke of abolished ceremonial bondage? Therefore this yoke you must renounce. The force of this Argument is this, ye bear the yoke of Ceremonies, having less to pretend for your excuse, and with a more signal note of ingratitude than the Jews born and brought up under the yoke: Therefore you must renounce this yoke.  
Again] Argum. 8. Ye being advanced to the liberty of Sons grown up, it is an unworthy thing willingly to return again to the yoke of slavery, and to be willing to be in bondage: Therefore you must renounce this yoke.  
Beggarly] Argum. 9 Those Legal Ceremonies, the yoke whereof now ye affect, although they had their pedagogical use before Christ came, yet now Christ is come, they have no use, but are weak and beggarly rudiments, which neither have virtue to justify, nor power to bring consolation, nor their old use to prefigure Christ: Therefore ye ought to renounce this so unprofitable a yoke.  
Vers. 10. Ye observe days, and months, and times, and years.  
11. I am afraid of you, lest I have bestowed upon you labour in vain.  
Argum. 10. Your bondage begun again in the observation of Legal Ceremonies, as for example, of days, Sabbaths, New Moons, set Feasts, and Sabbatical years, etc. hath given me just cause of fear, left I have preached to you the Gospel of free Justification in vain; Because this is a sign that you are revolted from Justification by Faith, or from the Grace of Christ, to seek Justification▪ by Works of the Law: Therefore unless ye will renounce the Gospel, ye must renounce this yoke.  

The second Part.  Vers. 12. Brethren, I beseech you, be as I am: for I am as ye are; ye have not injured me at all. 
The second part of the Chapter follows, wherein is contained a loving Exhortation to return into the way, and the wholesome opinion of Justification by Grace, through Faith, without the Works of the Law.  
This Proposition of the Exhortation may be laid down. You must return to my Doctrine of Righteousness by Faith, without the Works of the Law, be ye (says he) as I am, or be ye in the same opinion with me. The Arguments of the Exhortation are twelve.  
Furthermore] Argum. 1. Because I, though in times past, a Pharisee, have been very stiff for Righteousness by the Law, but now being made a Christian, I am as you, and I seek with you your salvation, no less than you yourselves seek it: Therefore ye must return to my opinion.  
Brethren I beseech] Argum. 2. My fear concerning you, hath neither alienated my mind from you, neither hath it caused a doubtful judgement of charity concerning you, but as Brethren let me friendly bespeak you, and as Brethren let me beseech you to return: Therefore return ye.  
No] Argum. 3. My severe reproof ariseth not against you, either from anger or hatred, who have not privately injured me at all, but out of an earnest desire of your salvation: Therefore return ye.  Vers. 13. Ye know how through infirmity of the flesh, I preached the Gospel unto you at first. 
Argum. 4. I have suffered many things for preaching the Gospel unto you, for ye know that I have preached the Gospel to you constantly, through infirmities, and a contemptible condition, as to the outward-man, whereunto through afflictions I am driven: Therefore return ye to sound Doctrine sealed by my sufferings.  Vers. 14. And my temptation which was in the flesh, ye despised not, nor rejected, but received me as an Angel of God, even as Christ jesus. 
Argum. 5. In times past you have allowed the causes of my afflictions, neither have ye contemned me, whilst I was exercised with temptations in my flesh, but ye have received me as an Angel, as bearing the person of Christ: Therefore now do both the same thing, and return unto the same mind.  Vers. 15. Where is then the blessedness you speak of? for I bear you record, that if it had been possible, ye would have plucked out your own eyes, and have given them to me. 
Argum. 6. In times past you did account yourselves blessed in my Ministry: Therefore if you would be blessed, it behoveth you to adhere constantly to my Doctrine: He minds them the more earnestly of this blessedness by an interrogation, because they seemed to have forgotten it.  
Record] Argum. 7. In time past that you might every way gratify me, ye spared not your most dear enjoyments: Therefore return ye, and by my example cast off the Legal yoke; If you will do that which is acceptable unto me.  Vers. 16. Am I therefore become your enemy, because I tell you the Truth? 
Argum. 8. So far as ye are offended by this sharper reprehension, ye ought to esteem me an enemy, whom therefore you would not imitate, that on the otherside, because I speak the Truth for your good, ye are bound to make more of me and my Exhortation.  Vers. 17. They zealously affect you, but not well: yea, they would exclude you, that you might affect them. 
Argum. 9 From his unlikeness to the seducers: The false Apostles (saith he) who earnestly contend that you may be brought under, and submit to the Legal yoke, they little regard you, and with a preposterous zeal, are carried out towards you, and in very deed they go about to destroy you, desiring to exclude you from me and my Doctrine, and consequently from the society of Christ, that ye might follow them, and become their Disciples: Therefore return ye to my Doctrine.  Vers. 18. But it is good always to be zealously affected in a good thing, and not only when I am present with you. 
Argum. 10. My zeal for you is good, and in a good thing, and constant, when I am absent, as well as present: The zealousie of my Emulators concerning you is perverse and counterfeit: Therefore return ye to my Doctrine.  Vers. 19 My little children, of whom I travel in birth again until Christ be form in you: 
Argum. 11. The Image of Christ consisting in the Knowledge and true Faith concerning Christ, is deformed in you by your falling to the yoke of the Law, and Justification by Works: Therefore return ye to my Doctrine.  
I travel in birth] I am no less seriously anxious concerning your repentance, nor less solicitously do I labour concerning the reparation of your Faith, and the Image of Christ in you, than one labouring in birth for the bringing forth of a child, or than I myself did labour for the conversion of you to the Faith: Therefore return ye to my Doctrine.  Vers. 20. I desire to be present with you now, and to change my voice, for I stand in doubt of you. 
He confirms this perplexed anxiety of mind by a sign, to wit, from his desire of seeing their faces, and instructing them, and accommodating himself to their necessity: Lastly, from the cause of this anxiety, to wit, that he was uncertain and dubious about them, whether gently or severely, or what course he should take with them: For how deeply this error was rooted in them, how many infected, how every one was affected in his business, unless he had been present, it could not easily be known to him.   

The Third Part.  Vers. 21. Tell me, ye that desire to be under the Law, do ye not bear the Law? 
The Third Part of the Chapter follows, in which he confirms and illustrates the whole disputation from the history of the condition of Abraham's family, in which by a typical Allegory, God hath prefigured the whole matter now disputed. The sum of which is this. God in times past prefigured, that they who seek justification by Works, or a Covenant of works, are in a servile, miserable, and cursed condition, and at length shall be cast from the face of God, and society of the Saints, they that seek justification by grace through faith in Christ, are free Sons of the family of God, and blessed, and at length shall certainly come to an inheritance of life eternal, why therefore are you so foolish, O Galatians, that ye willingly affect this servile, miserable, and cursed way of justification sought by the works of the Law?  
For this end, the Apostle in this last part of the Chapter, First of all provokes them to the Law, or to the books of Moses, that the whole question may be decided, vers. 21. Furthermore he propounds a typical history of the condition of Abraham's family, ver. 22, 23. Thirdly, he propounds the type, and opens the mystery, vers. 24, 25, 26. Fourthly, he confirms the exposition out of Isaiah, vers. 27. Fifthly, he applies the allegory or type to the truly faithful Christians, and he comforts himself and the rest against the persecution of the false brethren, strangers to the grace of God, vers. 28, 29, 30, 31.  
Tell] That which appertains to the first, he reproves the Galatians of a double error. The first error is, that willingly they had affected to be under the Law, i. e. under the legal Covenant, or the Covenant of works, whose condition is this, that thou bind thyself to the perfect fulfilling the Law, and God deals with thee according to the Covenant of the Law, that is, he saves thee if thou offend in nothing, but doth curse and destroy thee, if thou become guilty in the least tittle of that which is written in the book of the Law, or art found in the least to turn aside from the Rule: For otherwise all the faithful are under the Law, as a rule and direction of life, and they are to endeavour obedience to it sincerely in all things, through grace administered by Christ. The second error is, That they were very ignorant both of the sense and scope of the Law, or of books that were written by Moses.  
Vers. 22. For it is written, that Abraham had two Sons, the one by a bondmaid, the other by a freewoman.  
23. But he who was of the bondwoman, was born after the flesh, but he of the freewoman, was by promise.  
In the second place he propounds from Gen. 16. & 21. the typical history of Abraham's family, wherein there were two wives that were mothers, Hagar, and Sarah. The conditions of the mother's twofold, Hagar was a servant, Sarah freeborn: Two Sons, Ishmael a servant of his mother a servant, Isaac free of his mother freeborn; a twofold principle of their Nativity, viz. The power of nature according to the flesh eminent in the nativity of Ishmael of a young woman, and the virtue of the promise, or divine supernatural virtue, in the nativity of Isaac of Sarah an old woman and conspicuously barren. From hence arose the unlike disposition of Ishmael and Isaac, so great a discord, that Ishmael persecuted Isaac, and the dissimilitude of both their conditions in the upshot: Ishmael is cast out of the family, but Isaac obtains the Inheritance, by which type God did figure out the divers conditions of the visible Church sprung from divers principles and causes. For (1.) As there are two wives Hagar and Sarah, so there are two Covenants of God with men, the Covenant of works or legal, the Covenant of grace, or the Evangelical. (2.) Both the wives had offspring, so both the Covenants had their worshippers and professors as born of the Covenant. (3.) As Hagar a young woman according to nature and the flesh brought forth; but Sarah barren, and an old woman according to the power of the divine promise. So the Law or Covenant of works hath the ordinary strength of nature, or the powers of free will for its foundation; But the Gospel, or Covenant of grace, hath for its foundation, the special grace of God. (4.) As Ishmael was of a servile and malicious disposition that he would persecute his brother, but Isaac endued with an ingenuous and godly disposition patiently endured persecution, so how many justiciaries so ever, seeking righteousness by works, are of a servile and perverse disposition, and they do vex the true faithful of God. But the truly faithful, and Sons of the promise worship God with an ingenuous piety, and do suffer persecutions as it behoves them.  Vers. 24. Which things are an allegory, for these are the two Covenants, the one from the Mount Sinai, which gendereth to bondage, which is Hagar. 
In the third place the Apostle expounds the signification of the type, as much as belongs to the present purpose; and first he shows that the two Wives are figures of the two Covenants, whereof one is the Covenant of Works represented by Hagar: The other is the Covenant Grace, or faith, represented by Sarah: As to Hagar and the Covenant of Works, the Apostle teacheth, First, That Covenant had its rise from Mount Sinai, because in that mountain the Law was given, and this Covenant was established betwixt God and his people. Secondly, he teaches that this Covenant generated an offspring to bondage, or did render the Disciples and professors of it, only servants, i. e. Mercenary worshippers of God, who do nothing but the external work, and brought to that either by fear, or hope of a reward, and they being ignorant that this was the end of the Law (that being sensible of our sins we might fly to Christ) do abuse the Law, being mere hypocrites, seeking by it righteousness, which they never obtain, but being not freed remain in their sins.  Vers. 25. For this Hagar is Mount Sinai in Arabia, and answereth to jerusalem, which now is, and is in bondage with her children. 
He shows the convenience of the exposition: (1.) From this, because Mount Sinai situated in Arabia, and far removed from the promised Land, was called by the Arabians and Chaldeans Hagar, by the special providence of God. (2.) That it had affinity with the earthly jerusalem (as it was in the Apostles time) or with the Jewish Synagogue, which is said to be in bondage with her children, because she was tenacious of the Covenant of works, and continued with her Disciples in a servile condition, strangers to the Redeemer, and free deliverance by him.  Vers. 26. But jerusalem which is above, is free, which is the mother of us all. 
He expounds what is figured by Sarah the freewoman, viz. The Covenant of Faith or Grace, whereof the Church of the truly faithful is very tenacious, which is the heavenly jerusalem that is above, created by God, and studious of heavenly things, the mother of all the faithful, called both of jews and Gentiles.  Vers. 27. For it is written, Rejoice thou barren that bearest not, break forth and cry, thou that travelest not, for the desolate hath many more Children than she which hath an husband. 
In the fourth place, The Apostle proves the Exposition give● out of Isaiah 54.1. where the Church of the faithful, the upper jerusalem, our Mother, is represented by Sarah, barren, as if she had been a Widow. And the Synagogue of the Jews, unfaithful and tenacious of the Covenant of Works, is represented by fruitful Hagar dwelling with her Husband. But the Church of the faithful before the coming of Christ was compared, as it were to a barren Widow, because her Husband, the Covenant of Grace, was unknown almost to all, except a few, who dispersed hither and thither, did not make a company, neither did Grace appear, but lay hid, like an Husband absent or dead under the covers of Ceremonies. The Synagogue of unbelieving Justiciaries is compared to a fruitful Wife, dwelling with her Husband, viz. the Covenant of Works conspicuous in the external dispensation of the Law. And it is foretell by the Prophet that it should come to pass, that the Church of the faithful, made fruitful by the Promises of God, shall bring forth more children under the Gospel, than the Synagogue hath brought Servants under the Law; and therefore is commanded to rejoice and praise God.  Vers. 28. Now we, Brethren, as Isaac was, are the children of Promise. 
In the last place he applies this typical history, and partly admonishes the truly faithful Christians, and partly comforts them, by four Arguments.  
Argum. 1. That we are redeemed children justified by Faith, and truly free born, and regenerated by virtue of Evangelical Promises to the similitude of Isaac, who is elder than those other Citizens of the heavenly jerusalem that were after him.  Vers. 29. But as then he hat was born after the flesh, persecuted him that was born after the Spirit. 
Argum. 2. Of consolation, That suffering persecution by false Brethren, Patrons of free will and Righteousness by Works; were find nothing unlike to Isaac's condition: For when in Abraham's Family, he who is only begotten by the ordinary strength of nature persecuted him, who is begotten by a divine and spiritual way; what wonder then, if the same now be usual amongst us?  Vers. 30. Nevertheless, what saith the Scripture? cast out the bondwoman and her Son: for the Son of the bondwoman, shall not be heir with the Son of the freewoman. 
Argum. 3. That the persecutors of the faithful, and Patrons of Righteousness by Works, seeing they are not set at liberty by the Son, are to be cast out of the society of the Saints, and the inheritance of life eternal; as it was figured by the sentence of God, concerning the casting Ishmael with his Mother out of the family, and excluding him from the inheritance that was to be enjoyed with Isaac.  Vers. 31. So then, Brethren, we are not children of the bondwoman, but of the free. 
Argum. 4. From the comparing of this verse with the former, that seeing we are not children of the bondwoman, but of the free, certainly we shall obtain an inheritance of life eternal: which Argument with the former, as it hath the virtue of consolation, so also of admonition, that they would not adhere to their error in seeking Righteousness by the Works of the Law, and moreover of an exhortation, that they hold fast Righteousness by Grace through Faith in Christ, unless they would exclude themselves from the inheritance.    

CHAP. V.  
THere are two parts of the Chapter: In the first he goes on to urge, that shaking off the yoke of the Covenant of ●orks, and Legal Ceremonies, they may defend their Christian Liberty, to vers. 13. In the other he gives Precepts concerning the right use of Christian Liberty, to the end.  Vers. 1. Stand fast therefore in the Liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 
The Proposition to be confirmed in the former part, is plainly proposed under the form of an Exhortation. Ye must stand fast in the Christian Liberty, which is the scope of the former Doctrine and disputation, and it is drawn from that as the conclusion. The Arguments for the proving this Proposition are thirteen.  
Argum. 1. Liberty from the servile yoke of the Legal Covenant or Ceremonies thereof, is obtained by the blood of Christ: Therefore you must stand steadfast in that.  Vers. 2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 
Argum. 2. Is established by an Apostolical obtestation. If you be circumcised according to the Ceremonial Law, now abolished, and add but this one Ceremony to free Justification by Christ; Christ, whom you declare by this fact an imperfect Saviour, will not advantage you to salvation: Therefore you must stand fast. For if they could not be justified except they joined Circumcision together with the Grace of Christ, making Christ the half of their Righteousness, they destroy the whole; making him an imperfect Saviour, they made him none at all.  Vers. 3. For I testify again to every man that is circumcised, that he is a debtor to do the whole Law▪ 
Argum. 3. Is established by the same obtestation. The Covenant of Works being abrogated, and the Ceremonial Law now abolished, if any one returns to Circumcision, the Sacrament of initiation to this Legal Covenant, he by this means makes himself a debtor to the whole Law, and consequently obliges himself to the curse, unless he perfectly with his whole strength fulfil the Law, which is the condition of the Covenant of Works. The matter is clear. Because, although Circumcision by the purpose of God to the faithful, expecting the Messias, until Christ, was a Sacrament of the Righteousness of Faith (as Abraham was circumcised) and although in the time of toleration till the clear manifestation of Christian Liberty to them that were born Jews, Circumcision was accounted amongst things indifferent (so Timothy born of a Jewish Mother is circumcised, and Titus is not) yet to all the Jews and Proselytes of the Gentiles seeking Righteousness by Works, or by the Law, Circumcision is made part of the Legal Righteousness, or of the Obedience of the Covenant of Works, yea, and the Sacrament of that Covenant. And after this manner the false Apostles did urge Circumcision amongst the Galatians, to whom religious Circumcision was every way unlawful. No wonder then if he said Christ will not profit them, if they be circumcised, because they that were circumcised, by that very fact did embrace the Covenant of Works.  Vers. 4. Christ is become of no effect unto you, whosoever of you are justified by the Law: ye are fallen from Grace. 
Argum. 4. Confirming the former, whosoever of you return to Circumcision, and Legal Customs abolished, seeking Justification by the Law, ye● by that same fact renounce Christ, and the Covenant of Grace, because the Covenant of Works, and the Covenant of Grace in Christ, do mutually exclude one another, neither can they consist. For if Justification is by Works, it is not by Grace, and on the contrary: Therefore ye must stand in your liberty, except you would be separated from Grace and Christ.  Vers. 5. For we through the Spirit wait for the hope of Righteousness by Faith. 
Argum. 5. We Jews and Apostles that are circumcised, after our conversion to the faith, being taught by the Spirit, renounce the Covenant of works, and legal customs, and do expect life eternal, as the fruit of justification by Faith: you that are Gentiles by nature cannot otherwise be justified or saved, either by the Law or Circumcision: Therefore you must stand fast in your Christian liberty.  Vers. 6. For in jesus Christ, neither Circumcision, availeth any thing, nor uncircumcision, but faith which worketh by love. 
Argum. 6. Confirming the former. In the Kingdom of Christ, or the new state of the Church under the Covenant of Grace, the difference of circumcision and uncircumcision is taken away; that neither helps, nor hinders any thing to justification: Therefore you must stand fast in your liberty from the yoke of the Law.  
But faith] Arg. 7. True faith alone, or that which worketh by love, without respect to circumcision or uncircumcision, availeth to the act of justification: Therefore in this way of justification, ye that are in the Kingdom of Christ must necessarily stand fast.  Vers. 7. Ye did run well, who did hinder you, that ye should not obey the truth? 
Argum. 8. Not long since ye ran well in the course of the truth of this Doctrine, neither can any account be given of your falling from the truth: Therefore you must as yet go forward, and stand fast in that course.  Vers. 8. This persuasion cometh not of him that calleth you. 
Argum. 9 By answering an Objection. Although perhaps ye are persuaded, that ye continue in a right way, yet that credulity and persuasion to depart from that which you have received from me, is not from God calling you, but some other way, viz. from impostors, from your inconstancy, and from the Devil: Therefore this persuasion is to be rejected, and ye must stand fast in the liberty.  Vers. 9 A little leaven leaveneth the whole lump. 
Argum. 10. By answering an Objection. Although it may seem that we mu●● not contend about the introduction of some few customs, for peace sake, and that the Jews might the more easily be won, yet this little legal leaven, or Judaisme, doth corrupt the whole sincerity of the Doctrine of faith. Therefore ye must have a care of that, and stand fast in the liberty.  Vers. 10. I have confidence in you through the Lord, that you will be none otherwise minded, but he that troubleth you, shall bear his judgement, whosoever he be. 
Argum. 11. Although the danger of your error, and inconstancy, make me suspect the event, yet love, and the constancy of Divine grace commands me to hope better things, which whilst I behold, I am persuaded that you will return into that opinion with me concerning the casting away the yoke of the Law, and defending your liberty by faith in Christ: Therefore it is meet to satisfy my expectation.  
Troubleth] Argum. 12. Your seducers, who trouble your faith, at length, howsoever they are esteemed amongst you, shall be punished by God: Therefore be ye not entangled in the same snares, but repent, and stand fast in the liberty.  Vers. 11. And I, brethren, if I yet preach Circumcision, why do I yet suffer persecution? then is the offence of the Cross ceased. 
He refutes the calumny of his Adversaries, and produces Arg. 13. Thou thyself dost teach Circumcision, because thou hast circumcised Timothy: Therefore undeservedly thou dost accuse us. He answers by denying that he taught Circumcision, because although he circumcised Timothy born of a Jewish mother (for the use of Ceremonies with the Jews after the yoke of necessity was broken by the Decree of the Synod, for a time it was left free) yet he never preached that Circumcision was to be observed, but he both admonished the Jews concerning the abolition of Ceremonies, and taught that legal Ceremonies upon no account should be received amongst the Gentiles; which he proves, because upon this ground he suffered persecution by the Jews; and because the Jews were not offended at the preaching of the Gospel, or the Cross of Christ, but freely tolerarated the Apostle, if withal he would promote the reception of Jewish customs amongst the Gentiles.  
The strength of the Argument is this, I had rather suffer persecution, than preach that Circumcision is to be joined with the Gospel; for if I should conjoin them, the offence of the Cross would cease, the Jews would tolerate my preaching of Christ crucified: But I dare not in the least depart from the purity of the Gospel: Therefore ye must also stand fast in that.  Vers. 12. I would they were even cut off which trouble you. 
At length shutting up the whole Disputation, with an Apostolical Spirit, he both imprecates and denounces destruction to the Impostors, by whom the Galatians were deceived.  

The Second Part.  Vers. 13. For, Brethren, ye have been called unto liberty, only use not liberty for an occasion to the flesh, but by love serve one another. 
The second part of the Chapter follows, wherein the reason of his imprecation is given, viz. because the seducers called them back, and drew them again under the yoke, whom God called to liberty; under the form of an exhortation, he gives three Precepts concerning the right use of Christian liberty.  
Only] 1. That bridleing the flesh, or the sinful lusts of corrupt nature (lest that being unsubdued it should draw Christian liberty into a licentiousness to sin) they may serve one another in the duties of love.  Vers. 14. For all the Law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself. 
He gives two reasons of this Precept, (1.) Because the Law is fulfilled in love, and not in bare ceremonies.  Vers. 15. But if you by't and devour one another, take heed ye be not consumed one of another. 
(2.) Because unless they follow after love, they will mutually devour and destroy one another by contentions.  Vers. 16. This I say then, walk in the Spirit, and ye shall not fulfil the lust of the flesh. 
The second Precept is for the confirmation of the former, that they follow the guidance of the Holy Ghost walking as he himself out of the Scripture hath suggested to their hearts.  
And that which] The reasons of the Precept are six, Reas. 1. Because so the lusts of the flesh shall not rule over you, that ye may as servants obey its commands: Therefore follow ye the guidance of the Spirit.  Vers. 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other. 
Reas. 2. Confirming the former, because he that follows the guidance of the Spirit, will become victorious in the contest betwixt the flesh, and the Spirit. That this reason might be plain, the Apostle presupposes three things: (1.) He that is lead by the Spirit hath his nature partly renewed, which is called the Spirit, and partly corrupt, which is called the Flesh. (2.) He presupposes these two contrary principles with contrary endeavours to fight with one another, that neither good, nor evil without opposition, and a mutual impediment can be put in execution. (3.) He presupposes that the Holy Ghost doth help Believers in their striving by the Word and Grace. From whence it is concluded, that he which hearkeneth to the Spirit, will become victorious in striving.  Vers. 18. But if ye be led by the Spirit, ye are not under the Law. 
Reason 3. Confirming the former. Because they that are led by the Spirit, are not servants to sin under the servile Covenant of the Law, to whom only the knowledge of sin is vouchsafed, but not the victory or strength against sin: but God's Freemen are they, who under the Covenant of Grace obtain strength of God for the resisting of sin.  
Vers. 19 Now the Works of the flesh are manifest, which are these; Adultery, Fornication, Uncleanness, Lasciviousness,  
20. Idolatry, Witchcraft, Hatred, Variance, Emulations, ●rath, Strife, Seditions, Heresies,  
21. Envyings, Murders, Drunkenness, Revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdom of God.  
Reason 4. Because if they do not follow the Spirit, but rather the flesh, doing the Works of the flesh (of which sort he reckons seventeen) they shall not be heirs of the Kingdom of God.  
Vers. 22. But the fruit of the Spirit is Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith,  
23. Meekness, Temperance: against such there is no Law.  
Reason 5. Because if they follow the Spirit, and bring forth such fruit (of which sort he reckons nine) they will not have the Law against them, i. e. cursing them, and condemning them; but for Reconciliation sake towards God they shall find the Law their friend: Therefore it behoved you to follow the Spirit.  Vers. 24. And they that are Christ's have crucified the flesh with the affections and lusts. 
He proves that they shall not have the Law against them, because they that are Christ's, and judicially crucified in Christ, for satisfaction to the Law, they are also judicially obliged to crucify the body of sin, i. e. corrupt nature, with the affections and lusts. Wherefore they that actually endeavour to peform that, and to bring forth the fruit of the Spirit, they cannot have the Law against them, as they that now seriously endeavour to promote the scope and end of the Law.  Vers. 25. If we live in the Spirit, let us also walk in the Spirit. 
Reason 6. Because by the Spirit we have Consolation, Peace, and Joy, wherein life consists: Therefore we ought to follow the guidance of the Spirit.  Vers. 26. Let us not be desirous of vainglory, provoking one another, envying one another. 
The third Precept is especially concerning the shunning Ambition, with the attendants of that vice, viz. backbiting and envy, with which evil the Churches used to be infected. But because the Doctors of the Church were chiefly obnoxious to these vices: Therefore he includes himself in this Exhortation with the rest, that the Galatians may more easily receive this Exhortation.    

CHAP. VI  
HE proceeds to prescribe Christian duties to the Galatians, much more excellent than those Legal Ceremonies, and more worthy of their practice. There are two parts of the Chapter; in the first he adds to the former Precepts, two other, to vers. 11. In the other he compares himself with the false Apostles, and deservedly prefers himself before them, lest the Galatians by the admiration of those should be deceived.  Vers. 1. Brethren, if a man be overtaken in a fault▪ ye which are spiritual, restore such a one in the Spirit of meekness, considering thyself, lest thou also be tempted. 
The first Precept concerning dealing gently with the Brethren, who fall through infirmity, that they be restored in the Spirit of meekness by those, who seem more confirmed in the Spirit, but he speaks especially to the Presbyters, upon whom it lies by duty to recall those again to repentance that are fallen into scandals, by ecclesiastical censures, and to restore again the disjointed members of the Church into their place. He commandeth those to use meekness towards them, that through infirmity are fallen back, and not to deal severely with them, which without doubt belongs to those, who have the power of punishing sinners. There are six reasons of the Precept.  
Reason 1. Because the same may happen through a temptation to any one, even to the spiritual themselves.  Vers. 2. Bear ye one another's burdens, and so fulfil the Law of Christ. 
Reason 2. Because seeing that it may be presupposed, that sinning Brethren are sorrowful and grieved for their backslidings and sins: Therefore it is fitting that sinners which are dejected and cast down, in all moderation and sympathy, should be succoured and relieved under their burden.  
And so] Reason 3. Because the Law of Love renewed by Christ, requireth that from us.  Vers. 3. For if a man think himself to be something, when he is nothing, he deceiveth himself. 
Reason 4. He that despiseth others that backslide through infirmity, and thinks himself more strong, deceiveth himself, is amongst the weakest, yea, he is a man of no strength at all.  Vers. 4. But let every man prove his own Works, and then shall he have rejoicing in himself alone, and not in another, 
Reason 5. Propounded after the manner of a Precept making for the quelling of self admiration, and shunning the casting contempt upon a backsliden Brother, Because if every one would try himself, and examine his actions according to the rule of the divine Law, no man would arrogate to himself the praise of holiness from other men's sins, but only from their good actions, if he found any of them worthy of praise. This was said against them, who never cease to aggravate another man's sin, that they may seem more holy themselves.  Vers. 5. For every man shall bear his own burden. 
Reason 6. Confirming the reason foregoing. Because every one shall give an account of his Works to God, not compared with others, but considered with himself: Therefore it is not safe to despise those that are fallen into sin, and to be lifted up against them, because in like manner thou art not fallen thyself.  Vers. 6. Let him that is taught in the Word, communicate unto him that teacheth, in all good things. 
The second Precept belongeth to the people, concerning liberality to be exercised towards the Ministers of the Word, that we communicate corporal goods to them, who communicate unto us by their office spiritual things, and give themselves to this Work.  Vers. 7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. 
He gives six reasons of the Precept, which are all extended to liberality in general, and do confirm the Precept of Liberality to Pastors the more strongly.  
Reas. 1. Supposing these, who are ingrateful towards their Teachers, to be also niggardly and slow to every good Work, because the excuses of niggardliness, are the delusions of covetous men, with which God will not suffer them to delude themselves▪  
Whatsoever] Reas. 2. Because every one shall receive fruit according to his deeds, he that hath only received, and refuseth to be thankful, shall be rewarded according to his ingratitude, and on the contrary.  Vers. 8. For he that soweth to his flesh, shall of the flesh reap corruption: But he that soweth to the Spirit, shall of the Spirit reap life everlasting. 
He expounds this Argument in particular: He that bestows his goods or substance, and his actions to the fulfilling the lusts of the flesh, he shall of his doing reap corruption: But he that on the contrary layeth out himself, and all for the glory of God, and promoting the works of the Spirit, he shall be graciously rewarded with eternal life.  Vers. 9 As let us not be weary in well-doing, for in due season we shall reap, if we faint not. 
Reas. 3. Because whatsoever may be said concerning liberality showed by any one already, as if enough was done by him, yet he must know, that good things passed are not sufficient, unless we persevere in well-doing.  
Due] Reas. 4. Illustrating and confirming the former. Because an harvest of rewards shall certainly in due time be to those alone that persevere in well-doing, and faint not, or be weary.  Vers. 10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. 
Reas. 5. Because the time of exercising well-doing is short, therefore opportunity is to be observed, whilst life and abilities last, and to reward them when they are dying is somewhat late.  
Especially] Reas. 6. The common bond of nature requireth that we should be liberal to all that are in want: The bond of brotherhood requires charity towards the household of faith, therefore how much more doth the bond of a flock towards their Pastor require that he be nourished by the milk and the fleece of the flock?  

The Second Part.  Vers. 11. ●ee see how large a letter I have written unto you with mine own hand. 
The second part of the Chapter follows, wherein after his Doctrine compared with the error of his Adversaries, now he compares the Teacher with the Teachers, i. e. Himself, with the Seducers of the Galatians, and that for their own edification, who admired those glorious Doctors, their Seducers.  
Before he compares himself, he premises the commendation of his sincere love towards the Galatians, that he writ this so large an Epistle with his own hand, without the help of any Scribe, as a most ample testimony of his solicitousness for their salvation.  Vers. 12. As many as desire to make a fair show in the flesh, they constrain you to be circumcised: only lest they should suffer persecution for the Cross of Christ. 
He begins his comparison, and proves the hypocrisy of his Emulators by four signs.  
A fair show] Sign 1. That they study nothing more, than to carry themselves fairly before men.  
Only] Sign 2. That they compel the Galatians to admit of Circumcision, not out of love, but only lest they should suffer persecution by the Jews for the Doctrine of the Cross, or free justification by the death of Christ, and not by the works of the Law.  
Vers. 13. For neither they themselves who are circumcised, keep the Law, but desire to have you circumcised, that they may glory in your flesh.  
Sign 3. That although they were circumcised long since, yet they little care for the observance of the Law, which they required of others.  
But desire] Sign 4. That they seek occasion from the circumcision of the Galatians to glory amongst the Jews, that they had converted many Proselytes to the Law.  Vers. 14. But God forbid that I should glory, save in the Cross of our Lord jesus Christ, by whom the world is crucified unto me, and I unto the world. 
In the other part of the comparison the sincerity of the Apostle is shown, in these two things, (1.) That he only glories in his free Redemption by Christ crucified, and in his sufferings for the Doctrine. (2.) That he doth not affect earthly pomp, but contemn the world (with all its pomp and glory) which persecuted and despised him, for the Doctrine of the Cross sake, and by the Cross learned daily more and more to contemn the world.  Vers. 15. For in Christ jesus neither Circumcision availeth any thing, nor uncircumcision, but a new creature. 
He gives four Reasons of his endeavour, which are so many signs of his sincerity. Reason 1. I know that in the Kingdom of Christ, neither Circumcision nor Uncircumcision is respected by God, but a new creature, i. e. I know that it is necessary, when any one is admitted by faith into the Kingdom of Christ and justified, that he should be more and more renewed and sanctified, but other privileges are of no value without newness of life: Therefore I will only glory in the Cross of Christ.  Vers. 16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. 
Reas. 2. The rule of my intention is the sum of the whole Canonical Scripture, to which as to one only rule, or one only Canon, the Doctrine and life of all is to be conformable: Therefore I will only glory in the Cross of Christ, etc.  
Peace] Reas. 3. I am persuaded, that whosoever shall order their faith and life by this rule, they shall also obtain peace, i. e. a sense of their reconciliation to God, all kind of blessings, or an accumulation of good things, and mercy, or a remedy for the purging away all evils: Therefore I will only glory in the Cross of Christ.  
Israel] Reas. 4. They are alone the true Israel of God, that follow this Rule: Therefore all things laid aside, I will only glory in the Cross of Christ, by, etc.  Vers. 17. From henceforth let no man trouble me, for I bear in my body the marks of the Lord jesus. 
After the Comparison, as a Conqueror he triumphs over his Emulators, forbidding them to make him any further work, either by gainsaying his Doctrine, or by detracting from his Authority, because he bore the ensign of his Felicity towards Christ, viz. the mark of a servant most devoted to Christ, i. e. He hath all the signs of an Apostle, and a faithful Witness, clearly to be seen in him.  Vers. 18. Brethren, the Grace of our Lord jesus Christ be with your spirit. Amen. 
He shuts up the Epistle with his accustomed seal, wishing that the Grace of Jesus Christ, manifested, believed, and effectual, might abide in their minds, hearts, and whole life, that from thence they may draw consolation both in life and death, to which Amen is subjoined as a testimony of his vote, and the faith of an Apostle, and for a seal of the truth of the precedent Doctrine.     

The Epistle of Paul to the EPHESIANS Analytically expounded.  
The Contents.  
THe City of the Ephesians was the Metropolis of Lesser Asia, in which the Apostle two whole years preached the Gospel, Act. 19 And when lastly he went up to Jerusalem, he foretell a change of the Church to the Ephesians, Act. 20. Against which he fortifies them by this Epistle, when he was now held captive at Rome, and plainly despaired of his return, he endeavoureth diligently to confirm, their minds in Faith and Truth.  
There are two principal parts of the Epistle, besides the Preface and the Conclusion. The first is, The Doctrine of Grace for the confirmation of their Faith, to Chap. 4. The other is the Doctrine of gratitude and thankfulness tending to holiness of life, to the end of the Epistle.  
That which belongeth to the first part: First of all he shows that the whole reason of our salvation is free, and solidly founded on Christ, in the first Chapter. Furthermore he amplifies this Grace from the former misery of the Ephesians, Chap. 2.  
Thirdly, The scandal of the Cross lying upon him, being taken away, he exhorts them to constancy and progress in the Faith, by the glorious commendation of his Ministry, and by manifesting the cause for which he suffered, Chap. 3.  
In the second part he gives Precepts of keeping the unity of the Church, of holiness of life, as well in general, as in particular, in the shunning of evil, and following after virtue, by which the life of every one is ordered in a Christian manner, Chap. 4. and in the former part of Chap. 5.  
After these he descends to household duties, to which and all other Christian duties that are to be performed, he arms the faithful, in the latter part of Chap. 5. and in the former part of Chap. 6.  

CHAP. I.  
THis Chapter; besides the Preface, contains two parts: In the first is a thanksgiving, tending to prove that the whole business of salvation, both of jews and Gentiles, is merely of Grace, and wholly built on Christ, to vers. 15. In the other is a commemoration of the Apostles continual thanksgiving and prayer, offered to God for the Ephesians, tending to the confirmation of Faith (the assurance of their salvation) and of the perseverance of all truly faithful, unto the end.  
The Preface in the two first verses, contains a direction of the Epistle, and a salutation of the Ephesians: which is very short, because he hath not to do here with envious persons, or enemies, but with conformable and obedient men, to whom it would be sufficient briefly to intimate his divine authority in writing this Epistle, and the Apostles good will towards them, and opinion of them.  Vers. 1. Paul an Apostle of jesus Christ by the Will of God, to the Saints which are at Ephesus, and to the faithful in Christ jesus: 
In the direction of the Epistle, we have the description of the Writer, from his Name, Office and Authority. And then of those to whom he writes, from the condition in which they stood towards God, and from the place which they did inhabit on the earth. The Writer is Paul the Apostle, who according to the Will of God by Christ, speaking from heaven, was sent as an extraordinary Ambassador to the Church, which should afterwards be gathered to Christ: here is authority enough. Those to whom he writes are the Saints and Faithful in Christ at Ephesus, who being planted into Christ by Faith, were consecrated to the service of God; here's praise enough.  Vers. 2. Grace be to you, and Peace from God our Father, and from the Lord jesus Christ. 
In the Salutation is contained an Apostolical Benediction, in which (1) He wisheth the Ephesians Grace, that is, all heavenly good things which are necessary to Sanctification and Salvation. (2) He wishes them the special fruit of this Grace, to wit, Peace, or all things which might conduce to their happiness, but especially quietness of mind, arising from the redemption of Christ; which Redemption applied to them by the Word and the Spirit of God, would assure them of reconciliation with God, and assure them of freedom from evil. (3) He opens to them the fountain and channel of this Grace and Peace wished to them, viz. God from whom, and Christ the Mediator by whom, and for whose sake, this Grace and Peace is conferred upon us. Here's good will enough towards the Ephesians. And Arguments also sufficient to prepare their minds to receive the following Doctrine with that submission and willingness of mind which became them.  Vers. 3. Blessed be the God and Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. 
After the Preface follows the Thanksgiving, containing a Proposition to be proved in the first part of this Chapter, which is this; That the Grace of God in Christ ought to be celebrated with an acknowledgement of God's blessing towards us, in the whole business of the Salvation of Believers: For our blessing, as it hath relation to God, is nothing else but an acknowledgement that God is every way the Author of all blessing or Grace towards us.  
In this Proposition he puts a difference between God the Father, and Jesus Christ the Mediator God-man, that the person and office of the Mediator might more manifestly appear. And he calls God the Father the God of Christ, (1) Because of that Grace, whereby the humane nature of Christ was predestinated to the personal union with the Word, his Son. (2) Because of the Covenant of Redemption made between God and Christ the Mediator. And then he calls him the Father of Jesus Christ, (1) Because of the eternal Generation of the Son, by which the Father hath from all eternity communicated to him his whole infinite essence. (2) Because of the personal union of the assumed humane Nature, by which the Son of man is made the Son of God. The chief Arguments to prove the aforesaid Proposition are Thirteen.  
Hath blessed] Arg. 1. The God and Father of Christ hath blessed us believers, or hath graciously hea●t upon us all spiritual and heavenly blessings in Christ. Therefore he is to be blessed, or his grace is to be celebrated by us: To this purpose, that the grace of God might appear and be celebrated, all the words of this Argument tend, every one whereof breathes ou● grace. For (1.) The giver of these benefits is called God, and the Father of Jesus Christ, and by consequence the God and Father of all us which are in Christ, and that from the Covenant made between the Father and Christ concerning us; and consequently our Father, who with a fatherly affection gives us all things.  
Hath blessed] 2. The giving of these benefits is actively called the blessing of God, that is, the actual or effectual demonstration of God's grace (according to his word) in deed towards us.  
Hath blessed us] (3.) And here is grace. For we whom God blesseth, are by nature the sons of wrath, and liable to the curse of God, in whom there is nothing, nor can be any thing, which can deserve any good.  
With all blessing] (4.) The nature and matter of the benefits themselves includes grace; for a blessing taken passively, is nothing else but a benefit, taking its rise from mere grace.  
Spiritual blessings] (5) Here is grace also; For the benefits which are bestowed on us before others are spiritual, such as have reference to the eternal salvation of the spirit or soul, which do far exceed all measure of proportion to any earthly and temporal works, which we can perform in this body, and therefore they are of grace.  
All blessing] (6.) This tends to grace too▪ Because every spiritual gift, which pertains to the salvation of souls, is bestowed upon us; of which gifts there is none, which flows not from the fountain of grace and blessing, and is freely given to us without any merit of ours, or respect to our works, whether they be knowledge of God, or acknowledgement of our sin, or repentance, or faith, or any effect of faith, or any good work, or intention of a good work: all this is freely given by him, who blesseth us with all spiritual blessing: Therefore they are of grace.  
In heaven] Hear is a beam of grace too, because these benefits, with which we, above others, are blessed, are heavenly, that is, they are such as take their original from heaven, are conversant in heaven, and shall be completed in heaven; nor do they any ways savour any thing of our flesh, but yet do season to us our condition on earth.  
In Christ] Hear the whole ocean of grace is opened for all these benefits are ours in Christ, who himself is ours, and all these are made ours in him, as in the root and fountain, as in our head and common parent, before they come to us, that so they may be derived on us by him: in whom as we are united together, we possess those things we have, and in whom we have right to those things which as yet we have not, and by whom we shall hereafter receive those things which remain; and as he hath obtained all things for us, so he keeps both them in himself for our use, and us that we may use and enjoy them. From all, and every one of which it follows, that all our spiritual benefits are free and gracious, or effects of mere grace, and therefore we ought to celebrate the grace of God as the fountain and cause of them.  Vers. 4. According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love. 
Argum. 1. Confirming the former. God actually in time, freely bestows all these spiritual blessings upon us in Christ, even as before time he of his grace chose us in him, that at length we might obain these benefits: Therefore we ought to bles● him: All the wo●ds of this Argument also are proofs of his free and gracious election: For,  
(1.) Our election was of God unto life, before others our companions, who were in the same condition, whom God leaving and passing by chose us: Therefore we are chosen out of grace.  
(2.) He chose us in Christ, as in the head who was first chosen, as in the common Parent, root and fountain of the elect. After whom we in the consideration of dignity, and order, and in whom we, as his body, members, and offspring, are afterwards chosen in the order of nature: Therefore our election is free, there being no cause of it in us, which is to be sought for in God alone.  
(3.) He chose us before the foundation of the world, that is, from eternity, before the world was, much more before any works of ours were; He chose us before any matter of the created world was existent, much more before any matter of our works or workings could be existent: for he elected us in order of nature before he decreed that the world should be. For the decree of the creation of the world, was subservient as a means to bring to pass the already decreed salvation of the elect: Therefore he chose us of grace, and not for fore-seen works.  
He chose us that we might be holy] (4.) He did not choose us because we were holy, or because he foresaw that we would be holy, but he chose us without any consideration of any holiness at all in us, nay he chose us as not having holiness; to the end, that being chosen, we should be made holy, and should become unblameable in his sight, that is, that being consecrated to God, we should be by degrees truly and sincerely sanctified, and should at last be presented fully and perfectly holy in heaven: Yea further, that being unblameable without spot, without wrinkle, not only of sin, but also of all misery, we should at length appear together before him blessed and glorious: Therefore our election is not from faith fore-seen, or works fore-seen, but of mere grace, which as it is the cause of election, so of all holiness, and happiness, which follows election.  
In love] Love or charity is merely free, in which as he hath chosen us, that we should be made holy and unblameable, so also that in that his love we should perfect this our happiness; which love God will then fully put forth, when he shall fully consummate our holiness and happiness. And so the charity or love of God is both the cause of election, and the completing or perfecting of those good things which follow election, and by consequence election is not only of grace, but is for the perfect possession of free happiness in the sight of God.  Vers. 5. Having predestinated us unto the adoption of children by jesus Christ to himself, according to the good pleasure of his will. 
Arg. 3. Thus God of his grace hath blessed us in time, so also of grace he hath predestinated us to the inheritance of Sons, which was to be obtained by Christ in his own person, according to the good pleasure of his will: Therefore we should celebrate his grace. The parts of this reason prove the same, that the whole reason itself doth.  
Having predestinated us] (1.) As our election before time was free, so is our predestination also before ages unto life eternal, and to fit means, which should be effectual to bring us to that end: Therefore predestination is free, in that it doth not only assign the end and persons, but also appoints the means by which we must attain that end.  
Unto the adoption of children] (2.) Here also the Apostle manifests the grace of God. We are predestinated, not because we are fore-seen as Sons, but that being not as yet Sons, we should by Grace attain the Adoption of Sons. Now the Adoption of Sons includes these four things. (1) An effectual Calling, or Faith to embrace the offered communion with Christ the only begotten Son. (2) A towardliness and good disposition of Sons, or the renovation of our nature, that we might love God as our Father. (3) The dignity and honour of Sons. (4) The Riches or Inheritance of Sons, even to the glorifying of our Bodies, Rom. 8.23. Therefore both our Predestination and Adoption is free, and not for any work of ours.  
By Christ] (3) And this doth make much for the advancement of Grace: We are predestinated that we may obtain the Adoption of Children by jesus Christ, who is the first-begotten, and onely-begotten Son, that by his merit and efficacy we might obtain all the foresaid degrees of Adoption: Therefore our predestination is from mere Grace.  
To himself] (4) That Grace might appear, he shows the end of Adoption. God hath predestinated us that we should obtain the Adoption of Children by Christ to himself, or to his use, viz. to the honour of him that predestinateth, or of Christ by whom he communicates to us Grace, and the Glory of the Sons of God: Therefore our predestination is free, for otherwise honour would not accrue to God or Christ by our Adoption.  
According to the good pleasure of his Will] (5) Here he excludes all causes besides God, and makes the Grace of God the only cause. For he predestinated us according to the good pleasure of his Will: Therefore only God's Grace, only his Will, only his good pleasure is the cause of our predestination, and not any work of ours.  Vers. 6. To the praise of the glory of his Grace, wherein he hath made us accepted in the Beloved. 
Argum. 4. God to that end and purpose, that he might bring praise to his glorious Grace, chose and predestinated us to the Adoption of Sons. It necessarily follows, that God hath elected and predestinated us out of Grace: For else he could never attain that end; and consequently ought we to give praise to God's Grace, and to bless God, who hath thus blessed us.  
Of the Glory of] Words of this Nature have an Emphasis; for (1) This Grace hath glory in itself, that is, it is every way glorious, and most worthy in itself that we should highly esteem it, acknowledge and publish it, because who is most great and most good hath vouchsafed to advance us, who are most vile and most unworthy, unto the dignity of sons, & the riches of the inheritance of sons.  
To the praise] (2) God doth both intend and expect from us the praise of this his glorious Grace, that we should acknowledge the benefit in words and deeds, and that by all means possible we should give praise to this wonderful Grace of God.  
Wherein] Argum. 5. In this Grace whereby God hath chosen and predestinated us to holiness and happiness, I say, in this very Grace he hath made us welcome and acceptable to himself, in his beloved Son: Therefore we should celebrate this Grace of God. In which reason he intimates four things. (1) That God did of his Grace intent our salvation in election and predestination, and doth actually and in deed begin to put forth, and exercise Grace in our effectual Vocation to Faith. (2) That Christ not only as Son, but as Mediator undertaking for us, and paying the price of our Redemption for us, is beloved and accepted with God, in whom the Father is fully satisfied and pleased, as one in our stead. (3) In him, and by him sin is removed, which might hinder the course of Grace towards us. (4) He intimates, that by Christ and in Christ, the cloud of sin being dissolved, the Grace of God shines upon us, and we are embraced and entertained, as reconciled, as now pleasing and acceptable in Christ, who a● our Surety and common Parent comprehends us all in himself.  Vers. 7. In whom we have Redemption through his blood, the forgiveness of sins; according to the riches of his Grace. 
Argum. 6. In Christ by the rich Grace of God we receive Redemption and pardon of sins: Therefore we should give praise to the rich Grace of God only in our salvation. And to this purpose all the parts of this reason tend.  
Redemption] (1) We were in ourselves lost, and held captives under the bonds of blindness, sin, wrath, and death, whence we could by no means free ourselves: whence there had been no coming forth, if Grace had not both opened the way, and led us out: Therefore our salvation is of Grace.  
In whom] (2) Christ alone redeemed us without any merit or help from us, the price of our salvation being both covenanted for, and paid by himself alone; lest any praise should be given to any thing besides his Grace.  
Through his blood] (3] We are not redeemed with Silver or Gold, but with the Blood of Christ, that so the price might show the danger wherein we were, and exalt God's Grace.  
The forgiveness] (4) The Blood of Christ is that which procures for us in particular the pardon of our sins, in which we lay polluted, and which was all the riches God saw in us, we being void of every good work, that the Grace of God might be more apparent in our sins and unworthiness.  
In whom] (5) This Redemption and remission of sins we (being once become Believers) have not in ourselves without reference to Christ, but in Christ as our Surety, Redeemer and Head, we being united and graffed into him by Faith.  
The riches of] (6) The only cause and measure of so great a benefit, is the rich Grace of God; according to the abundance whereof Christ and Redemption in Christ is bestowed upon us: Therefore God's Grace only may deservedly be praised, as the cause of our salvation.  Vers. 8. Wherein he hath abounded toward us in all Wisdom and Prudence. 
Argum. 7. From this abundant Grace, as from a fountain, Christ, or the Father in Christ, hath according to his great wisdom, communicated to us in our effectual Vocation all Wisdom and Prudence, that is, hath given us saving Faith, in the object whereof consists the sum and perfection of all Wisdom and Knowledge; for though saving Faith be in itself imperfect, yet by it we apply a known Christ to ourselves, who is the treasure of all saving Wisdom and Prudence, as a general medicine and remedy for all evils, which is an abbreviate of Wisdom and Prudence. In this Argument the particulars prove the same also.  
Towards us] (1) We who as well as the rest of the world, were ignorant, imprudent and foolish, erring in the blindness and vanity of our minds. It is of Grace therefore that we are endowed with Wisdom.  
He hath abounded] (2) Christ the Author first comes to us, and bestows Faith upon us, which consists in the Knowledge and Application of the saving Truth of God, which is true Wisdom and Prudence: Therefore it is of Grace.  
Wherein, viz. In which Grace] (3) Here Grace is expressly mentioned, he out of his Grace hath plentifully bestowed upon us this Wisdom and Prudence.  
Hath abounded] (4) He who was full of Grace, hath shown himself to be such in this, as if he could not any longer restrain his Grace within himself, but it overflowing, broke forth upon us: Therefore Grace is the sole cause in effectual Vocation and Donation of Faith, and so deservedly to be praised.  Vers. 9 Having made known unto us the mystery of his Will▪ according to his good pleasure, which he hath purposed to himself. 
Argum. 8. The manifestation of God's secret Will, touching salvation to be obtained by Christ, to the communicating of Faith, or Knowledge, and Prudence to his, is of the mere Will of God, according to his good pleasure, which he had purposed in himself: Therefore the Grace of God is worthily to be praised under the name of Gods revealed Will, and of Faith bestowed upon us. To this end all the parts of this Argument refer.  
The Mystery] (1) The Will of God touching the business of Salvation to be accomplished by Christ, was a secret Mystery sealed up from all eternity in the breast of God, which neither Angels nor men could ever have brought to light, but that God out of his Grace revealed it.  
Having made known] (2) God took care not only that this Mystery should be revealed, but out of his Grace, he provided that the blindness, both of our minds and hearts being taken away, we should understand it.  
Unto us] (3) He hath manifested the Gospel of Grace to us rather than to others.  
Good pleasure] (4) God freely brought this to pass, not being induced or excited thereunto by any external cause, but according to his good pleasure, or gracious predestination, and his eternal purpose in himself: Therefore we ought deservedly to give praise to God's Grace.  Vers. 10. That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in Heaven, and which are in Earth, even in him. 
Argum. 9 It depends merely upon God's Will and pleasure to appoint a full and fit time, wherein this Mystery of his Will should come to man's knowledge; what, how much, and when, to what age, and to what particular person this Mystery should be dispensed: Therefore the Will of God prevails in assigning the time, in which Faith is to be given, and in this respect also God's Grace is praiseworthy. The several particulars in this Argument confirm the same also.  
In the dispensation] (1) The Grace of God is to be acknowledged, because here is an oeconomy, or, as the Master of a Family, a free disposing of his domestic things, whereby every one order them as he pleases; which liberty, as it is by right to be granted to every householder, so to God also, that he may act according to his own pleasure.  
The fullness] (2) There is a mature and fit opportunity of time, in which it is in God's power alone to determine, what and how much of his secret Will it is fitting to reveal to every age, and to each man. And therefore whatsoever and how much soever is revealed to us, it is of Grace. For the good pleasure of God which he had purposed in himself, of which vers. 9 belongs to this ordering of the time: Therefore his Grace deserves here also to be taken notice of.  
That he might gather] Argum. 10. The gathering, and manifestation of this gathering the elect and redeemed together, into Christ their Head, otherwise wand'ring and separated from God, is the sum and end of the revealed Mystery: Therefore we ought to render praise to God's Grace, by which we are gathered together as well as others. It is true that by the sin of Angels and Men, the whole world, like a mangled and almost dead body (whose members are pulled asunder, and torn one from another) was almost brought to destruction: but Christ confirmed the Elect Angels, and stayed the perishing world; but here the Apostle chiefly respects the restoring of elect men, whereby Christ reconciled the men gathered to him, unto God, and compacted as it were into one Kingdom the elect Angels and spirits of just men in Heaven, the Jews and Gentiles in Earth; with a most strict union amongst themselves.  Vers. 11. In whom also we have obtained an Inheritance, being predestinated according to the purpose of him who worketh all things according to the counsel of his own Will. 
Argum. 11. Applying it to the Jews. The Inheritance of eternal life in Christ is given to us elect Jews, not of works, or is it gotten by the power of our free will, but is bestowed by divine order and dispensation upon us, who are predestinated according to the purpose of God, who worketh all things according to the counsel of his will: Therefore we Jews and all others ought to give praise to God's Grace. These things make for the advancement of Grace.  
We have obtained an Inheritance] (1) Eternal life, or glorification is an Inheritance, which we have not procured to ourselves, but have attained to it by divine appointment and dispensation.  
(2) We are not able of ourselves so much as to receive this Inheritance, when offered to us; nor can we so much as take possession of this Inheritance, though it be settled on us; but we are made possessors of it, by appointment, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a passive: What then is here which is ours, and is not of Grace?  
Being predestinated] (3) We were predestinated by God, that we should be called to this Inheritance: God did not take us into counsel with him, when he decreed our happiness.  
Worketh] (4) God who predestinated us to this happiness, worketh all things, not alone by preparing this happiness for us, nor only by framing and fitting us for it, but also by effectually ordering all those means which should conduce to the bringing of us into the possession of it.  
After the counsel] (5) Nor doth God go out of himself, to seek causes of his purpose, or of his operation, but he works all things after his counsel, or after his free and most wise will: Therefore our glorification or salvation is of Grace, and not of Works, nor from the choice of our free will; for that our will is carried to the choice of good and of life, and that we perform any good works, is of the mere, free, good pleasure of God, who worketh all good things after the counsel of his Will: Therefore Grace is praiseworthy.  Vers. 12. That we should be to the Praise of his Glory, who first trusted in Christ. 
Argum. 12. From the last end of the Calling of the Predestinated Jews, unto the possession of this Inheritance. As God hath performed this Grace to us elected Jews, that first, or that before the Gentiles, we should believe in Christ to come, and also that we should first believe in him present or already come; so according to the prerogative which by grace is granted to our Nation, he hath chosen us first into the right of the heavenly Inheritance, to the end that he might obtain the glory of his Grace in us and from us: Therefore we Jews and all others deservedly aught to bless and adore God, and to give praise unto his Grace.  Vers. 13. In whom ye also trusted after that ye heard the Word of Truth, the Gospel of your Salvation: in whom also after that ye believed, ye were sealed with the holy Spirit of Promise. 
Argum. 13. This is applied to the Gentiles, and particularly to the Ephesians. You Gentiles also, lately strangers to the Commonwealth of Israel, are now called and chosen into the right of this Inheritance, to the same end, viz. the praise of the glorious Grace of God: Therefore both you Gentiles, and we, should join together to declare and set forth the Grace of God. Now he proves that the Ephesians were made partakers of this Inheritance as well as the Jews, by six Reasons.  
Ye trusted] Reason 1. Ye have believed in Christ, Therefore ye are made partakers of this inheritance.  
Herd] Reas. 2. God hath sent the word of his truth, or saving Gospel to you, that hearing ye should believe and obtain salvation: Therefore you are not now as of old, like Proselytes, but had in equal honour with the Jews, you do partake of the same inheritance.  
Sealed] Reas. 3. Taken from the pledge and earnest of salvation, given them, and from its first use. After that ye had believed, ye were sealed as peculiar ones to God, by the gift of the Holy Ghost: Therefore you are partakers of the same inheritance.  
Of promise] Reas. 4. From the other use of sealing. The promises of the inheritance are sealed to you by the promised Spirit, who confirms the promises to believers. Therefore you also, etc.  Vers. 14. Which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory. 
Reas. 5. From the third use of sealing, or of the pledge of salvation given to us. The gift of the Holy Ghost is the earnest of our inheritance, to wit, the pledge and part of our happiness which shall be consummate hereafter: Therefore, etc.  
Until the Redemption] Reas. 6. From the fourth use of sealing. The Spirit shall remain with you for your comfort, and not depart from you until the covenanted Redemption be fully perfected and completed, in an absolute freedom of your souls and bodies from all the bonds of sin and misery: Therefore you have a right unto this inheritance.  
To the praise] In the last place he shows us that the end of all these benefits is the praise of God's glorious grace, that God should be blessed and acknowledged, and his grace have the praise in all the forementioned particulars, viz. in our Election, Predestination, Redemption, Vocation, Donation of Faith, remission of sins, Adoption, gathering unto Christ, and fellowship with his people, participation of the inheritance, and sealing by the holy Ghost.  Vers. 15. Wherefore I also, after I heard of your faith in the Lord jesus, and love unto all the Saints, 
The Apostle proceeds to the second part of this Chapter, where he endeavours to strengthen the Ephesians faith; the proposition to be confirmed may be taken into this sense, in this or the like Rule; you Ephesians ought to be confirmed in the faith of the Gospel. The Arguments to prove this proposition are Fifteen.  
Faith in] Argum. 1. Your faith in Jesus Christ is not that dead and hypocritical faith, but the lively faith effectually working by charity towards all Saints, and openly manifested to me an Apostle, and others: Therefore you Ephesians should be confirmed in the faith.  Vers. 16. Cease not to give thanks for you, making mention of you in my prayers. 
Arg. 2. You are esteemed worthy that thanks should be daily given unto God for you, even as I do: Therefore you ought to be strengthened in the faith of the Gospel.  
Mention] Argum. 3. Because the sincerity of your faith is manifested in the love of the Saints, I continually keep you in my memory, and make daily mention of you in my prayers, begging that the work of God may be perfected in you, and your faith confirmed: Therefore unless you think the motion of the Spirit in me, who pray for you, be in vain, you ought to have your faith strengthened.  Vers. 17. That the God of our Lord jesus Christ, the Father of glory, may give unto you the Spirit of Wisdom and Revelation, in the knowledge of him. 
Now he comes to set down the sum of his prayers which he put up for them, wherein are contained the other Arguments for the confirmation of their faith.  
Give unto you] Arg. 4. In praying that God would give them the Spirit of Wisdom and Revelation, he intimates that they have more and greater causes (viz. in the Scripture, which is the fountain of Wisdom, and the sum of saving Revelation) for the confirmation of their faith, than they did yet understand. You have such and so many Arguments in Scripture for your confirmation in faith, that I cannot wish any thing more to the strengthening of faith, than a larger measure of the working of the Spirit of God, that having more wisdom given you, and the mysteries of the word being more clearly disclosed to you, you may know what is the mind of God and Christ towards you: Therefore even from this my evidence and prayer for you, you ought to be confirmed in the faith.  
The God of our Lord] Arg. 5. Drawn from the description of God, of whom this gift is craved. God who bestows the Spirit of faith, or of wisdom on the Saints, is the glorious God and Father of our Lord, and of all us the servants of Christ, who both out of Covenant, as he is our God, and out of fatherly affection, as he is our Father, will give the Spirit of faith to you, upon our request for it: Therefore even from those relations which pass between God, Christ, and you, you should be strengthened in faith.  Vers. 18. The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints. 
Argum. 6. It is not possible that I should express with tongue, what and how great those good things, which God by calling you to Christ hath commanded you to hope for, or how glorious the riches of that inheritance are, which is prepared for you in the sanctuary of heaven, I only beg, that your eyes may be enlightened, that ye may apprehend them: Therefore, etc.  Vers. 19 And what is the exceeding greatness of his power to us-ward; who believe, according to the working of his mighty power. 
Argum. 7. That power of God is unspeakable, which he hath put forth into act in the converting you to, and in thus long upholding you in the faith, and which he hath in a manner bound himself that he will put forth, that so by the infinite power and efficacy of his strength, believers may be carried on to salvation, I only pray for the illumination of your eyes, that ye may know it: Therefore, etc.  
This Argument he confirms by a threefold comparison: (1.) Of the power of God with the adversaries power, and with the Ephesians weakness, in which respect he calls the greatness of that power superexcellent, which was actually apparent in them, that they might know there was no power in Satan, the world, sin, death, or any other hindrance without them, which the greatness of the power of God doth not, and will not for ever overcome. (2.) Of the powerful work of God in their conversion, with the original of that work, that is, God's Omnipotency, in which respect he makes mention of the efficacy, or working of his mighty power, that they might know the work of God in converting them, and induing them with faith and holiness, was such a manifestation of that working, which proceeds from the actual and exerted power of the Omnipotent God, as was suitable to Omnipotency, and becoming an Omnipotent God, in a word, it was a work very well befitting God. (3.) Of the power of God, now actually declared in their conversion, with that power which God had shown in raising Christ from the dead. (1.) That they might know that as a great power was required to a man's conversion, regeneration, and endowment with faith, and other saving graces, as to revive one dead and buried. (2.) That they might know the very same power was exercised in our conversion, as in Christ's Resurrection. (3.) That they might understand, it was no less easy for God to bring to pass all other things which pertained to the perfecting of our salvation, than it was for him to perform the forementioned particulars.  Vers. 20. Which he wrought in Christ when he raised him from the dead, and set him at his own right hand in heavenly places, 
Argum. 8. Taken from the raising up of Christ our Head. Christ our Head who was killed in our stead, God raised from the dead, in our stead, and for our good, unto eternal life: Therefore you who are his members, even in the midst of afflictions, and in death itself, should be steadfast in Faith touching your deliverance.  
And set him] Argum. 9 From Christ's ascension and sitting at the right hand of the Father. Christ our Redeemer is ascended into Heaven, and reigns with the Father, being partner in that great authority, that he might take us into fellowship in that happiness, and make us partners of that condition in which he is: Therefore you ought to be confirmed in the Faith and hope of your future glorification in Heaven, unless you imagine Christ's dominion is to no purpose.  Vers. 21. Far above all Principality and Power, and Might, and Dominion, and every name that is named, not only in this world, but also in that which is to come. 
Argum. 10. Christ even in his flesh is exalted far above all, both Angels and Men, so that nothing should be so high, so powerful, so excellent, either in the earth, this present world, or in Heaven, the world to come, as that Christ should not be infinitely higher even as he is man; and therefore there is not any thing wanting in him to the perfecting, nor can any thing oppose him to hinder him from perfecting our salvation: Therefore you should be strengthened in the Faith of the Gospel.  Vers. 22. And hath put all things under his feet, and gave him to be the Head over all things to the Church. 
Argum. 11. All our enemies, the Devil, the wicked in the world, Persecutors, Heretics and Impostors, the power of sin in us, prisons, banishments, all kinds of death are put under Christ's feet, that he may order them and dispose of them to our good, and put them under our feet: Therefore, etc.  
The Head] Argum. 12. Christ is appointed Head over all things in the Church, that is, the Father hath committed the full power and administration of all things unto him, that he only should be the most near Head of the Catholic Church, for the illumination of the Church and all its members, for the vivification, exciting to all spiritual duties, and preservation of spiritual life in them, by the immediate presence and operation of his Spirit in the whole Church, and its several members: Therefore unless you will doubt of your Heads Wisdom, Power, and Faithfulness in his office, you should be strengthened in Faith.  Vers. 23. Which is his body, the fullness of him that filleth all in all. 
Argum. 13. The Church is the mystical body of Christ, and all believers are his members: Therefore you should not doubt but he will look to, and have a care of your salvation, unless you will deny that Believers are his members.  
The fullness] Argum. 14. The Church is the fullness of Christ, so far as he is its mystical Head, so that he doth not judge himself to be perfected, and completed, till all and every of the Elect be gathered into one, united to him, have attained that full increase suitable to, and appointed for every member, and till at last they enjoy with him a plenary happiness: Therefore you should be as sure of the perfecting of your salvation, as you are that Christ will not suffer himself to be incomplete, imperfect and maimed.  
Filleth] Argum. 15. Christ filleth all in all, that is, according to every Creatures capacity, as he is the God of Nature, he works all things, as he is the Head of the Church he perfects all things which belong to the Spiritual Life, Sanctification and Salvation of Believers, filling all his members by degrees: Therefore it is not to be questioned, but he will accomplish the begun work of Faith, Sanctification and Salvation in you. This, that he filleth all in all, is adjoined by way of correction or exposition to the former phrase of the fullness of Christ, by the Church, lest we should conceive that Christ's or our perfection depends upon any besides himself, who of his own free love hath brought this necessity upon himself, of communicating himself to us unworthy wretches, who stirred up this desire of us in himself; who himself hath the power to satisfy this his own desire, and who by degrees fulfils his desire of sanctifying us, and induing us with Faith, and will proceed to fulfil it, till he hath performed all things necessary to the perfecting of salvation, and that in all the faithful, the greatest and least: To him be the glory of his Grace, his power, and his constancy for ever and ever. Amen.   

CHAP. II.  
THe Apostle proceeds to prosecute the same Argument, proving sometimes in the Supposition, that the believing Ephesians, sometimes positively, that all Believers are saved by Grace. The Proposition to be made good is this: you, O Ephesians, are saved by Grace, or Believers are saved by Grace. His Arguments are fifteen, upon the last whereof he insists to the latter end of the Chapter.  Vers. 1. And you hath he quickened, who were dead in trespasses and sins, 
Argu. 1. If you, O Ephesians, are considered in the common State of Nature, you will be found to have been in that condition, that you could not have recovered thence but by Grace. There are seven parts of this Argument, every one whereof heightens our first misery, and proves Grace to be the only cause of salvation.  
Dead] (1) In the State of Nature you were not only defiled with, but dead in sin; and not only judicially dead, because guilty of, or liable to death, but also really in effect spiritually dead, so that the dead could as easily raise themselves to life, or perform actions of being, as you could free yourselves from this death, or do any good deed: Therefore you are saved by Grace.  Vers. 2. Wherein in time past ye walked according to the course of this world, according to the Prince of the power of the Air, the Spirit that now worketh in the children of disobedience. 
(2) In reference to this natural life, you did wholly pass that in sin, being wholly busied and walking in them, or else waxing worse and worse: Therefore, etc.  
Of this world] (3) You walked in the ways of worldly and carnal men, who favour this natural life only, and followed their manners and customs, as the rule of life: Therefore, etc.  
The Prince] (4) You followed the Captain of this way, the Devil, the Prince of unclean spirits, who with his Executioners, or other evil Angels, flying in the Air, rules and governs effectually.  
Which worketh] (5) The Devil did reign and execute his will in you as now he doth in the disobedient: Therefore, etc.  Vers. 3. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of our flesh, and of the mind, and were by nature the children of wrath, ever as others. 
(6) You did fulfil the lusts of your flesh, and wallowing in them did commit whatever your vain mind dictated, whatever your corrupt appetite and affections of the flesh prescribed: To these the Apostle adds himself before his conversion, that they might see this Argument propounded in an Hypothesis, would serve to confirm the general Thesis.  
Children] (7.) By nature ye were children of wrath, that is, guilty of death, and liable to divine wrath, which God might justly pour upon us, even to our utter destruction. Hereunto he joins all other men, as they are considered in the state of nature: Therefore we are beholding to Grace for our salvation.  Vers. 4. But God who is rich in mercy, for his great love wherewith he loved us, 
Argum. 2. God out of his rich mercy and love hath delivered us who believe, from this most miserable condition: Therefore our salvation is of Grace. The several parts of this Argument manifest the same.  
God] (1.) He shows God to be the sole Author of our deliverance, who alone is meet for so great a work.  
Rich] (2.) That Grace might appear, the cause of our salvation is mentioned to be the abundant or rich mercy of God, whereby as it were touched with a sense of our misery, he is moved to deliver us.  
For his] (3.) The love of God, wherewith he loved us from eternity, is annexed as the cause both of mercy and salvation.  
Us] (4.) It was of mercy that God was pleased to take us rather than others, and choose us for his sons: Therefore, etc.  Ver. 5. Even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved.) 
Argum. 3. In the instant of our Redemption by Christ, and Regeneration by the Spirit of Christ, we as dead in sins were quickened together with Christ, that is, in Christ, and by Christ: Therefore we are saved by grace; For it is of grace that in the Covenant made between God and the Mediator, we who were dead in sins, were given to the Son the appointed Redeemer, that by him we might be restored to life. It is of grace that in the payment of the agreed-upon price of our Redemption, life in Christ (who was raised from the dead) should be adjudged to be given to us. It is of Grace that in the application of Redemption, and in the moment of Regeneration, life should be communicated to us in, and from Christ, that together with other Saints we should be grafted into Christ, enjoy the common spiritual life with them, and thrive and wax stronger in him; For which reasons our life ever depends on the life of Christ, and coupled with it in an indissoluble knot.  Vers. 6. And hath raised us up together, and made us sit together in heavenly places in Christ jesus. 
Argum. 4. God in Christ, who was raised up, hath raised us up also, and in Christ who is placed in the heavens, hath placed us together with him: Therefore he hath saved us of his grace. For as whatever Christ either did or suffered in our name and place is reckoned ours in God's account, so what ever Christ received in our name and place is reckoned ours also: Therefore in the Resurrection of Christ, by the Covenant of Redemption, the Redeemed did also rise with him judicially, or in a judicial way. In Christ's ascension into heaven, the Redeemed judicially ascend with him; In Christ's sitting, or glorious possession of eternal life, the Redeemed in a judicial way do sit, and are placed with him. This right is obtained for believers, by Christ before faith be actually given: but in conversion this right before obtained by faith by a special act is applied to us, that as Christ ascending might say from the Covenant made between God and the Mediator, or from the Covenant of Redemption, I ascend in the name of the Redeemed, for whom I have gotten this right that they may be reckoned to ascend in me; so those that fly to, and believe in Christ may say, now I have gotten right, from the Covenant of salvation made by the Mediator between Christ and the Church, that I may reckon the Resurrection of Christ rightfully mine, I may reckon the ascension of Christ rightfully mine, and so in the rest. What abundance of grace is here?  Vers. 7. That in the ages to come he might show the exceeding riches of his Grace, in his kindness towards us, through Christ jesus. 
Argum. 5. The end for which we lost sinners both Jews and Gentiles, even after we have so wickedly led our lives, should have salvation bestowed upon us in Christ, is, that those which shall live in after-ages may see, and acknowledge the superabounding grace of God; and that by our example they may learn to come unto God who is the fountain of salvation in Christ, that they also might in like manner, though most unworthy, obtain Grace: Therefore you are saved only by Grace.  Vers. 8. For by Grace are ye saved, through faith, and that not of yourselves, it is the gift of God. 
He repeats the proposition to be proved in the very terms, and adds Arg. 6. Ye are saved by faith, and therefore by Grace: for faith disclaims our merits, and relies only upon the free and gracious promise of God, and that God hath appointed faith to be an instrument of our salvation (the nature whereof requires that forsaking our own works and strength, our own wisdom and honour, we should go out of ourselves, and seek salvation in God) is also of Grace.  
It is the gift] Arg. 7. Neither our salvation, nor our faith is from ourselves, or our own natural strength, but like as salvation so is faith the free gift of God: Therefore we are saved by Grace. For when the Spirit of God begins to work conversion in us, it finds us dead in sins, and unless we are quickened by him, we cannot contribute any thing to our own regeneration or salvation; nay we are not able so much as to act faith on the promises of God, unless faith, and the act of this faith be granted us from above.  Vers. 9 Not of works lest any man should boast: 
Argum. 8. We are not saved by works; Therefore by Grace: for these do mutually, take away one another.  
Lest any one] Argum. 9 If we were saved by works, and not by mere grace, we might have occasion and cause to boast, but this is absurd: Therefore, etc. as in Rom. 3.  Vers. 10. For we are his workmanship, created in Christ jesus unto good works, which God hath before ordained that we should walk in them. 
Argum. 10. So far as we are regenerated, so far as endued with spiritual life, we are grafted into Christ, we are the work of God, and a new creature, being anew created by the power of God alone, before we are able to do any good work: Therefore we are not saved by the merit of works, but by mere Grace.  
Created] Argum. 11. In Christ we are created to do good works: and by the same grace by which we are grafted into Christ, we are ordained unto the performance of good works: Therefore we are not saved by any virtue of our good works.  
Hath before ordained] Argum. 12. Those works which we are to do after regeneration, are prepared by God, that we should do and perform them, to which end our understanding is prepared our will is prepared and form, and power is prepared, to be given us of God, who works in us both to will and to do: Therefore we are not saved by works, but by Grace alone.  
Should walk] Argum. 13. The end of these prepared good works is, that being quickened, and planted into Christ, and new born, and justified, and having gotten a full right to obtain Righteousness and Salvation in Christ, we should walk in them, as in the Royal way and road to the possession of salvation, already bought by Christ, and granted to us in Christ: Therefore, etc.  Vers. 11. Wherefore remember, that ye being in time passed Gentiles in the flesh, who are called uncircumcision by that which is called circumcision in the flesh made by the hands, 
Argum. 14. Which contains an amplification of Grace towards the Ephesians, in respect of their former condition in Gentilism. If you Ephesians be considered in your special estate, as ye were Gentiles, your condition will appear so miserable and deplorable, that you could not be otherwise delivered from it, than by Grace: Therefore the very changing of your condition will evidently show that your salvation is of Grace. He sets forth this miserable state in these eight things. (1) They were in the flesh, living after the flesh, so that they could not please God. (2) They were uncircumcised, that is, had in reproach by the Jews, who boasted in an external circumcision made with hands.  Vers. 12. That at that time ye were without Christ, being Aliens from the Commonwealth of Israel, and strangers from the Covenants of Promise, having no hope, and without God in the world. 
(3) They were without Christ, or destitute of all actual communion with Christ in the Spirit. (4) Aliens from the Commonwealth of Israel, that is, without the Church of God. (5) Strangers from the Covenants of Promise, that is, from all right to apply unto themselves the Covenants and Promises of God. (6) They were without any certain hope of future good. (7) They were without the true God, that is, without his knowledge and worship. (8) They were worldly, or a part of the world, which wallows in sin, and which is the Kingdom of Satan: Therefore that ye are delivered from this so miserable a condition, cannot be any thing else but of Grace.  Verse 13. But now in jesus Christ, ye who sometime were far off, are made nigh by the blood of Christ. 
Argum. 15. If the happiness of this present state were compared with the former state, it would be found to be so great, that it could proceed from nothing but Grace. There are eight parts of this Argument, every one whereof hath the same tendency. (1) The Ephesians who were far off from the Covenant and from the Church and its privileges, are now made nigh, their way unto the Covenant, and to the Church, being laid open, which benefit hath for its meritorious cause the blood of Christ, for its instrumental, Faith, whereby they are implanted into Christ, and consequently it is of Grace.  Vers. 14. For he is our Peace, who hath made both one, and ha●h broken down the middle wall of partition between us: 
(2) Christ hath reconciled the Gentiles and jews to one another; he is a peaceable Mediator, and the very cause of Peace; he hath joined both his people into one body; he took away the Ceremonial Law, which as a body or partition-wall, did divide betwixt Jews and Gentiles, and was a cause of enmity, by his suffering in the flesh, he hath procured this Peace: And are not all these of Grace?  Vers. 15. Having abolished in his flesh the enmity, even the Law of Commandments, contained in Ordinances, for to make in himself, of twain, one new man, so making Peace. 
(3) This is propounded more specially, and in express words; Christ hath abrogated the Law of Commandments, consisting in Ordinances, that is the positive Ceremonial Law, which was fulfilled by his coming; thus that Law being taken away, which stirred up enmity between the two people, he joined them both, being reconciled, to one another, as one new man in himself the common head, making one mystical Christ, or joining the Jews and Gentiles as the members of one mystical body, into one body, he himself being the Head thereof. And here, we may perceive Grace in the highest degree.  Vers. 16. And that he might reconcile both unto God in one body by the Cross, having slain the enmity thereby: 
(4) Here he brings another end of the abolished Law, that he might reconcile in this his own body, not only both people to one another, but unto God, paying the price of their Redemption from their sins by the death of the Cross, and removing the enmities between God and his redeemed people by his own death: Here Grace also is very conspicuous.  Vers. 17. And ●ame, and preached Peace to you which were afar off, and to them that were nigh. 
(5) Here he declares how this Peace was made known to the world, viz. in the preaching of the Gospel by Jesus Christ, who as he was the Author of Peace, so he was the first publisher of this Peace in the Gospel, to the consolation and salvation of the Jews (who were called such as were nigh, because of the Covenant) and to the salvation of the Gentiles (who were called Aliens, because they were strangers to the Covenant.) Here also Grace shows itself.  Vers. 18. For through him we both have an access by one Spirit unto the Father. 
(6) Here he gives the reason why this Peace was preached to both, because the price being paid by one Christ, there is one way and access opened to both Jews and Gentiles, that Gentiles as well as Jews might call upon one Father through one Spirit; and therefore Peace was preached to Jews and Gentiles. Here is nothing but Grace.  Vers. 19 Now therefore we are no more strangers and foreigners, but fellow-Citizens with the Saints, and of the household of God: 
(7) In this he gathers by way of a corollary, that the Ephesians are now no more guests or strangers, but Citizens of the City of the Saints, and of the family of God, which also is the privilege of all us that believe.  Vers. 20. And are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief cornerstone, 
(8) In which explaining more at large the union of the Ephesians with Christ and the holy Church, he shows that they are living stones of the Temple of God, as straight united with other Believers, and with Christ, as stones are to the foundation of a building. And here is a graphical description of the Church in its likeness to a Temple; the parts whereof are three. (1) The Church is like to the Temple of God, whose foundation is Christ, not only upholding the whole building, but also joining together the several walls, the Jews and Gentiles, and uniting them in himself. (2) The Apostles and other faithful Ministers after them, are the builders, who teach that Christ (who alone is able to bear the whole business of Redemption and Salvation) is the only foundation of this Temple, and by thus teaching, do edify and build the Saints upon Christ, according to the Doctrine of the Prophets and Apostles. (3) The stones of this Temple are the Elect, or all true Believers, who ●re built upon Christ by the preaching of the Truth, amongst whom were these believing Ephesians.  Vers. 21. In whom all the building fitly framed together, groweth unto an holy Temple in the Lord: 
He proceeds in his allegorical description of the true Catholic Church, and explains four conditions and properties of the Church, or Temple of God. (1) This Temple is said to be artificiously made, or fitly compiled, because the whole building of the Church and all its members are then fitly compacted with the greatest wisdom, when Christ and his will is so preached, that every Believer, hath his proper place and function, according to the quality of the gifts of the Holy Ghost, so that some in public office, some in their private calling, and all in their several places concur to the edification of the whole Temple. (2) This Temple is living, because Christ who is the foundation is living and quickening: and his true members, all Believers are living stones, being quickened and preserved in spiritual life by Christ the living foundation. (3) This Temple is vegetable or growing▪ and thriving like a Tree, because the whole building increaseth by the addition of stones, or converted Believers, and by the nourishment of the Word of God, which all the living stones (as boughs from a tree) draw from Christ by the Holy Ghost, and holding Christ the Head, and being fastened to Christ the root, do continually grow in holiness. (4) This Temple is rational and spiritual, because it is a holy Temple, that is, not a society of earthly, profane, and unclean men, but a spiritual society of holy men, as it were a heavenly habitation, in which God truly dwells, is truly known, loved, called upon, and worshipped.  Vers. 22. In whom you also are builded together for an habitation of God through the Spirit. 
He applies these to the Ephesians, contracting all the parts of the Argument into one, that the happiness of their condition in Christ might at once appear, that they might know they were God's dwelling-place, or a part of this Temple, and communicated with the Catholic Church; and that themselves were partakers of the properties of the Church by the Holy Ghost dwelling in them: from all which we may conclude, that the Ephesians had so much and so great happiness, that nothing else but Grace could bestow upon them.   

CHAP. III.  
IN this Chapter the Apostle exhorts the Ephesians, that having overcome the scandal of the Cross of Christ, for the defence of the Gospel, they should constantly persevere in maintaining the Grace of God, that is, that they should steadfastly believe, openly confess, and in all straits exactly defend, that we, elected in Christ through Grace, redeemed through Grace, called through Grace, justified through Grace, endued with Faith through Grace, regenerated through Grace, have all things perfected in us through Grace, that we are saved by Grace alone, and shall hereafter be glorified in Christ through Faith, and not by Works; and that Faith is not of ourselves, but is the gift of God, that in the whole business of our salvation God's Grace alone might have glory. The sum of all is, that they should live without offence, and make proficiency in the Faith of the Gospel.  
There are two parts of this Chapter: In the first, lest the Ephesians should be offended at the scandal of the Cross, and of the Apostles captivity, he shows them the glory of his Ministry, and of his bonds, to vers. 14. In the second part we have the Apostles prayer for the Ephesians perseverance and progress in the Faith, unto the end.  
The chief matter of the first is comprehended in this Enthymeme. My Ministry and my bonds are a great glory to me▪ I entreat you therefore be not offended at my afflictions: The Antecedent reaches to vers. 13. the consequent we have in vers. 13.  Vers. 1. For this cause, I Paul, the prisoner of jesus Christ for you Gentiles, 
He alleges twelve Arguments for the commendation of his Ministry.  
For this cause] Argum. 1. Because I am bound to preach the Truth before described, that the Gentiles as well as Jews may obtain salvation by Faith in Christ, and therefore I am the captive of Christ, or for maintaining the glory of Christ, and of you Gentiles, or for maintaining your right unto salvation with the Jews▪ Therefore you at least should esteem my Ministry.  Vers. 2. If you have heard of the dispensation of the Grace of God, which is given me to youwards: 
Argum. 2. I am peculiarly appointed by Christ to be an Apostle of the Gentiles, if ye have rightly understood the dispensation of Grace, or the Evangelical Doctrine, which was committed to me, that I should preach it unto you: Therefore my Ministry should be had in estimation by you.  Vers. 3. How that by revelation he made known unto me the Mystery (as I wrote afore in few words; 
Argum. 3. The knowledge of the Gospel with which I am endued, was most certain, for I received it by extraordinary revelation immediately from God, and not from men: Therefore, etc.  Vers. 4. Whereby, when you read, ye may understand my knowledge in the Mystery of Christ) 
Argum. 4. The measure of my understanding and knowledge, by which I know the revealed Mystery of Grace, is not ordinary, as will manifestly appear to those who attentively read what I have writ in the first and second Chapters of this Epistle: Therefore, etc.  Vers. 5. Which in other ages was not made known to the Sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit. 
Argum. 5. The Mystery of this Gospel hath not been made known to many, nor so plainly to any age before us, as it is now revealed by the Holy Ghost to us Apostles and Prophets; to whom God hath extraordinarily granted the knowledge of the Scriptures, and of his will touching man's salvation: Therefore, etc.  Vers. 6. That the Gentiles should be fellow-heirs, and of the same body, and partakers of his Promise in Christ, by the Gospel. 
Argum. 6. That part of the Mystery, which is touching the accomplishment of all the Promises of Grace in Christ, and touching the calling of the uncircumcised Gentiles into the fellowship of the heavenly Inheritance, that they should be admitted by God equally with the Israelites themselves into the union of the Israelitish Church, and the participation of Christ by the Faith of the Gospel, without circumcision and other ceremonies; I say, this part was not before manifested: Therefore, etc. Nay, Peter himself who was an Apostle also did not admit this, till he was taught it by a special revelation, Act. 10.  Vers. 7. Whereof I was made a Minister, according to the gift of the Grace of God given unto me, by the effectual working of his power. 
Argum. 7. The authority committed to me to dispense this Grace of God, is joined both with gifts necessary to an Apostolical function, and with the effectual blessing of God, wheresoever and whensoever I have opportunity of preaching: Therefore, etc.  Vers. 8. Unto me, who am less than the least of all Saints is this Grace given, that I should preach among the Gentiles the unsearchable riches of Christ. 
Agum. 8. The Grace 〈◊〉 me in calling me to the Apostleship is so much the more excellent, by how much the more deadly an enemy I was to the Church, and in this respect I am inferior to all Saints, and by how much the greater the number of the Gentiles is, and lastly by how much the more glorious the matter which I preach. viz. the unsearchable riches of the Grace of Christ: Therefore, &c:  Vers. 9 And to make all men see, what is the fellowship of the Mystery, which from the beginning o● the world, hath been hid in God, who created all things by jesus Christ. 
Argum. 9 The ends of my Ministry are glorious, (1.) That the secret things which lie hid in the counsel of God, should be brought to light. (2.) That the blind may be illuminated to see and understand things revealed. (3.) That all men may know they are to be made partakers of salvation only by the faith of Jesus Christ, without Circumcision, and the works of the Law. (4.) That all men may evidently see the excellency of Christ, not only as Redeemer, but also as the Creator, by whom as the Church is redeemed, so the world, and all things therein are created: Therefore, etc.  Vers. 10. To the intent that now unto the Principalities and Powers in heavenly places, might be known by the Church the manifold wisdom of God, 
Argum. 10. The use of my Ministry is glorious, because by it the manifold wisdom of God, in declaring his counsel touching the gathering of a Church out of the circumcised, and uncrcumcised, is more clearly laid open then ever before, even to the holy Angels in heaven, much more to men on earth: Therefore, etc. For the Angels know nothing of the mystery of man's salvation but by the revelation of it to the Church.  Vers. 11. According to the eternal purpose which he purposed in Christ jesus our Lord: 
Argum. 11. And all this is not come to pass by chance, but according to the eternal purpose of God, which as at first he determined and established in Christ, so at length he hath completed and perfected it in him. Therefore, etc.  Vers. 12. In whom we have boldness and access with confidence by the faith of him. 
Argum. 12. The fruit of this Ministry is glorious, because by the preaching of the Gospel to Jews and Gentiles believing on Christ, there is equally afforded liberty in Christ, of going to God in confidence, and of freely pleading with him, for all our necessities, as with a most loving Father: Therefore my Ministry ought to be accepted with you.  Vers. 13. Wherefore I desire that you faint not at my tribulations for you, which is your glory. 
From all these foregoing things, as from one antecedent, the Apostle infers this consequent conclusion, That they should not be offended in his bonds or captivity, that is, they should not faint, nor become weary, or slothful in the cause of faith for his afflictions, but rather constantly persevere, and make proficiency therein. To which Exhortation, he adjoins two Reasons, (1.) Because he suffered these afflictions for them, that is, for vouching their privileges in Christ, and for the confirmation of their faith. (2.) Because his afflictions were a glory to the Ephesians; for from hence 〈◊〉 did appear how much God esteemed them, in that he had sent Apostles to them, who should not only teach them the way of salvation, but also undergo afflictions for to witness the truth they preached, and for the confirmation of their faith.  

The Second Part.  Vers. 14. For this cause I bow my knees unto the Father of our Lord jesus Christ. 
The second part of this Chapter contains the Apostles prayer for the Ephesians perse●●rance and progress in the faith of the Gospel: Which prayer doth, and that not obscurely, include an exhortation to perseverance and constancy in faith, there being twelve Arguments couched in it tending to that purpose, every one whereof proving that they ought steadfastly to continue in the faith.  
For this cause] Argum. 1. To this end I pray every day upon my bended knees, that ye may continue in the faith without offence: Therefore you should cheerfully proceed therein.  
Unto the Father] Argum. 2. The God which gives us this grace is propitious and easy to be entreated, he is the Father of our Lord, and the Father of all us that are the servants of Jesus Christ, and he will not refuse to bestow perseverance on us if we pray for it: Therefore you should proceed upon the account of this hope.  Vers. 15. Of whom the whole family in heaven and earth is named. 
Argum. 3. Our God, the giver of perseverance, is the Master of the household of the Catholic Church adopted in Christ, who equally favours believing Gentiles and Jews, and embraces you his household servants who are militant in earth, with the same Fatherly affection, as he doth the triumphant in heaven, and will have you as well as they named his Sons, not being ashamed to receive your weakness and unworthiness into his embraces: Therefore you should courageously proceed in the faith.  Vers. 16. That he would grant you according to the riches of his glory to be strengthened with might, by his Spirit in the inner man. 
According to the riches] Argum. 4. The mercy of God is rich and glorious, and rejoiceth to advance its glorious greatness, in plentifully bestowing the grace of continuance in faith to those that ask it: Therefore you should boldly seek grace, and hold on in faith.  
Strengthened] Argum. 5. Though you are weak and unable to resist the difficulties in the way, yet there is sufficient strength to be communicated to you from your Father, who is most willing of, and inclinable to your confirmation, we do not then in vain pray to God for this grace: Therefore, etc.  
In the inner] The Apostle intimates by the way●, that there is not so much as in the inner man and inmost faculties of the new-begotten soul, any strength of freewill, any merit of good work, or any efficacy and power, which will be sufficient for our perseverance, but that they have need of the Holy Ghost, who must give them both to will and to do, who must furnish them with strength and power to persevere, and of his rich grace, passing by their sins, must constantly maintain, and put forward his own work in them.  Vers. 17. That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, 
Argum. 6. Though you are weak, and the Devil who fights against you be powerful, yet Christ is more powerful dwelling in you by faith, fashioning you to his own Image, confirming you, and ruling you to the obedience of his own will; and our desires and prayers to God shall not be wanting, that he may constantly, and more fully dwell in you. Therefore.  Vers. 18. May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height. 
Argum. 7. The love of God towards you is immutable, being firmly laid as a living root, and sure foundation of the perfecting of your faith, whence therefore you may derive both stability to increase, being persuaded of this love, ye may be able to persevere most steadfastly in the faith, and I will pray that this persuasion may be given you: Therefore press forward.  
The breadth] Argum. 8. The grace of God offered in the Gospel to be comprehended by you, in its immense length reaches from eternity to eternity; in its breadth it extends itself to all ages and orders of men; in its depth it descends to the abyss of sin and misery, that it may hale men out: And lastly, in its height it raiseth itself to the highest happiness in heaven; yea this offered grace doth already comprehend you, whereof I wish you a fuller knowledge, that ye may be more steadfast in faith, till at length in a perfect happiness with all other believers ye may by experience fully know and comprehend this love of God: Therefore hold on, and proceed daily in the obedience of faith.  Vers. 19 And to know the love of Christ which passeth knowledge, that ye might be filled with all the fullness of God. 
Argum. 9 So great is God's love towards you in Christ, and so great is Christ's love towards all his, and towards you, that it can never be known enough, for it surmounts the understanding of both men and Angels, and of this I wish you a more full knowledge, that ye may persevere steadfast in the Faith.  
That ye might be filled] Argum. 10. All the fullness of God which sufficeth to fill you, and fully to perfect salvation, is opened and communicated to you in the Gospel, that ye might be more and more united to God in Christ by Faith, might more and more partake of holiness, or the divine Nature, and might become more and more blessed, by a more abundant indwelling of Christ, till at length ye be filled with it in the world to come, in which God will be all in all to your complete holiness and happiness: which I continually beg of God for: Therefore, etc.  Vers. 20. Now unto him that is able to do exceedingly above all that we ask or think, according to the power that worketh in us: 
He concludes his prayer with a thanksgiving, adding Argum. 11. God is both able to give more than we ask, yea and abundantly more than we can ask or desire, and also so good and free that he wills what he can do; yea he hath already exercised both his power and his good will in converting us, and also in preserving us: Therefore you should be encouraged to a steadfast continuance in Faith.  Vers. 21. Unto him be glory in the Church by Christ jesus, throughout all ages, world without end. Amen. 
Argum. 12. The everlasting praise of the effectual good will and power of God, to the perfecting of Believers salvation by Christ, shall be for ever celebrated in the Church: And you are bound to subscribe and say AMEN with me unto this Truth: Therefore you should continue and make progress in Faith, glorifying God, unto the end. Some of these Arguments prove that the Saints perseverance is sure and certainly established.    

CHAP. IU.  
NOw follows the second part of this Epistle, wherein he gives several Precepts touching holiness of life and manners. There are two parts of this Chapter, in the first he jointly exhorts all to the study of Christian Peace and unity in the Church, to vers. 17. In the other he gives Precepts to every one severally, touching the ordering and leading of their lives holily, to the end.  
Vers. 1. I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,  
2. With all lowliness and meekness, with long-suffering, forbearing one another in love;  
3. Endeavouring to keep the union of the Spirit in the bond of Peace.  
As for the first, having begun with a grave entreaty, and a general exhortation to a holy conversation (which indifferently concerns all things that follow) viz. that they should be holy as God, who called them was holy, vers. 1. He descends to a particular exhortation unto the study of peace and unity, laying down seven special virtues which are necessarily required to preserve the unity of the Church, that so concord might abound in all its members. The (1) is Humility, to which pride is opposite. (2) Gentleness, to which cruelty is opposite. (3) Quietness of mind, or easiness to be pleased, to which is opposed rashness or a readiness to be angry. (4) Forbearance, to which revenge is opposed. (5) Charity (whence he would have the rise of all other virtues especially forbearance) to which is opposed hatred of ones neighbour, and self-love, and without these virtues it is not possible to maintain the unity of the Church, vers. 2. The (6) Virtue is the unity of the Spirit in the Faith, and in its opinions touching things belonging to Religion. (7) Peace or external concord; and if these precede, both the spiritual and external unity of the Church will be easily preserved, it being one and the same labour to keep it and these virtues.  Vers. 4. There is one body, and one Spirit, even as ye are called in one hope of your calling; 
The Arguments for this exhortation are fifteen. Argum. 1. The Church is one body made up of divers members▪ Therefore you should study the Church's unity and concord.  
One Spirit] Argum. 2. The Holy Spirit is one, by whom the whole body is quickened and governed: Therefore, etc.  
One Hope] Argum. 3. All are called to one hope of their calling, that is, to the same eternal happiness▪ Therefore, etc.  Vers. 5. One Lord, one Faith, one Baptism, 
Argum. 4. There is one Lord of us all, even Christ, whom we are all bound to obey, and who should not be divided in his members: Therefore, etc.  
One Faith] Argum. 5. There is one Faith, or one Doctrine which is to be believed, and such also is that saving gift of Grace, viz. justifying Faith by which we believe: Therefore the unity of Believers should be preserved.  
Baptism] Argum. 6. There is one Baptism, both in respect of the sign and the thing signified, confirming us all in the fellowship of one mystical body.  Vers. 6 One God and Father of all, who is above all, and through all, and in you all. 
Argum. 7. We have all one God, who requires that those that worship him should be unanimous, and we have all one Father, whose will is that his Sons should be linked together in a brotherly love, who in excellency infinitely surmounts all, who in his providence sustains and governs all, and who in a special manner by Grace dwells in all the Elect: Therefore you ought diligently to practice concord among yourselves.  Vers. 7. But unto every one of us is given Grace according to the measure of the gift of Christ. 
Argum. 8. How different soever our gifts are, yet the unity of the Church should not therefore be ● broken, but rather maintained, because Grace is given to every one according to the measure of the gift which Christ thought fit to be given: Therefore, etc.  Vers. 8. Wherefore he said, when he ascended up on high, he led captivity captive, giving gifts unto men. 
He confirms this Argument touching gifts and the different measure of them, from the testimony of Psal. 68 where there is a Prophecy, first, of Christ's Ascension, then of his Triumphing over his enemies, the Devil, Death and Sin; and lastly, of his bestowing gifts for the use of the Church.  Vers. 9 (Now that he ascended, what is it, but that he also descended first into the lower parts of the earth? 
From this Prophecy of Christ's Ascension, the Apostle proves that we must first necessarily presuppose Christ's preceding humiliation, that is his incarnation, and his abasement of himself unto the common infirmities of the flesh, unto the suffering of both soul and body, and unto burial: Whence is hinted. Argum. 9 For the preservation of the Church's unity.  
Christ descended into the lower parts of the earth (by this very phrase David describes his conception in the womb, Psal. 139.18.) and also ascended again, for the gathering of the Church into one, and uniting it to God▪ Therefore, etc.  Vers. 10. He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 
From the same prophecy he gathers that Christ God who descended to be incarnate, or that he might take flesh, was not made another, or any other person when he ascended as God incarnate, or having taken flesh upon him; that the humane nature assumed, did not add any thing to the constituting or perfecting the person of the Son of God, but only was taken into the unity of the person: and therefore Christ's descending and ascending was the same, even as he that puts on a garment is the same as he was when naked. Furthermore coming to show the end of his Ascension he adds,  
Argum. 10. Christ ascended into Heaven, that he might accomplish all things which were to be accomplished, viz. that he might gather and preserve the Church, and communicate unto it, what was necessary for it: Therefore, etc.  Vers. 11. And he gave some, Apostles: and some, Prophets: and some, Evangelists; and some, Pastors and Teachers; 
He in part shows how Christ hath accomplished all things, as much as is sufficient to his purpose, by ennumerating the several orders of Ecclesiastical Ministry, some temporary and extraordinary, as Apostles, Prophets, Evangelists ordained for the laying the foundations of all Churches; some ordinary and perpetual, as Pastors and Teachers, instituted for the continuing of the Church.  Vers. 12. For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: 
Argum. 11. From the end and use for which Christ did bestow these offices and gifts. (1) That the Saints might be restored even as members loosened and out of joint set and brought to their proper place. (2) That the Ministers avoiding idleness, and tyrannising government, should follow the work of their Ministry, that so every of the Elect, as straying sheep might be brought home to Christ their Shepherd and abide in him. (3) That the whole body of the Church might be edified and built up; and every one make proficiency in Faith and Holiness, and to this purpose Christ appointed Offices in the Church, that by the help and Ministry of men, all the Saints might so grow up together, as to constitute one mystical body of Christ: Therefore, etc.  Vers. 13. Till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. 
Argum. 12. From the term of the duration of the Ministry. This Ministry must continue until all we Elect come unto the unity of the Faith and the Knowledge of Christ, that is, not only until we be united to Christ by Faith and Knowledge which is of Faith, but also until all we that are redeemed, or that are elected, as many as do live or shall live, I say, until we all come one after another, to a present Knowledge in an immediate vision, or to a perfect regeneration, and incorporation in Christ, when all the Elect being now united and perfected, shall constitute one Mystical Christ, who shall be every way complete and perfect, and attain his full stature, which shall be in the resurrection: Therefore for this end and purpose that this business may be advanced, we should strive for unity and concord.  Vers. 14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive: 
Argum. 13. From another end of the institution of the Ministry. Christ appointed the Ministry, that we should not be always children, ignorant of those things which we ought to know, that we should not be wavering and inconstant, tossed with the wind of contrary Doctrines, that we should not be separated from Christ and his Church through unsetledness in Faith; that we should not be deceived by the subtlety, deceit, and treacherous seducing of corrupt men: Therefore for the furtherance of this end, we should as much as in us lies, endeavour the unity of the Church.  Vers. 15. But speaking the Truth in love, may grow up into him in all things, which is the Head, even Christ: 
Argum. 14. From the third end of the institution of the Ministry. Christ ordained the Ministry in the Church, not only that we might shun seducing, but also that we might follow the Truth of the heavenly Doctrine with charity, and so by truth and charity we might thrive in all virtues into one Christ mystical: Therefore for this end we should study the unity of the Church, and charity, that Christ our Head might appear excellent among us, and we, who cannot otherwise increase, should become strong and mighty in him.  Vers. 16. From whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. 
Argum. 15. Taken from the description of Christ mystical, or of Christ and the Church, wherein by a similitude of the natural head and body, he illustrates what he said touching increase in charity, and the knowledge of the Truth, to the advancing the glory of Christ, and the good of the Church: In this description he shows,  
(1) That the whole body of the Church depends upon Christ as its head and original, and from him all the nourishment of its body, that is, all saving Truth, together with the living Spirit of Christ, is derived upon all its true members, so that no man knows any thing unless he be taught by Christ.  
(2) That for the diversity of the gifts of the Spirit, of the offices, and of the condition of every member of the Catholic Church, the body should be fitly framed, or composed in the most beautiful and most befiting order, and should be tied to him, and joined in him by the most strict bond of the Spirit of Faith and of Love, also by the several relations, partly betwixt Christ and us (such as are of the Head and Members, the Bridegroom, the Advocate, the Surety, etc.) Partly betwixt one another (such as are the relations of Brethren and Sisters, of coheirs, of Pastors and the Flock, of Parents and Children, etc.) by all which we are daily tied more strictly to Christ, and among ourselves.  
(3) That there are several bands for the administration of nourishment, through which, as through channels, or veins, the knowledge of saving truth, faith, experience and power are conveyed by Christ, in the several functions and offices in the Church; in which are the Apostleship, Pastorship, Eldership, etc.  
(4) That the mere Administration or Ministration is in the members: for the dispensation of a blessing, of power and virtue, depends immediately on Christ alone.  
(5) That a distribution among the members is necessary, who in regard of their finite measure and capacity have need of mutual communication, that they may mutually edify one another.  
(6) That increase is to be had by the effectual operation of the same Head Christ in the Ministration, and by the mutual communication of the members among themselves.  
(7) That for the measure and capacity of every member, every one doth increase, and make progress in the life of God, in holiness, in true Religion, as it pleaseth the Lord to distribute to every one.  
(8.) That that increase only is profitable, and by the virtue of Christ advantageous, which adds something to the whole body, and brings something to the Church in general, but not that increase which seems to profit some members with the hurt of others, or some Churches with prejudice to others.  
(9) Lastly, That this communication of knowledge, and of the Christian Doctrine, and the edification of the body, is effected by the love of the members to one another, and without love it cannot be done. Hence the Argument: As it is in the natural and organical body, so in the Church, Christ who is the head of the Church bestows not the same, but divers gifts upon his members, distributing to every one, as the place which it bears in the body requires, that by this means the whole may grow, whilst the several members every one in its place, uses its gifts to the common good, which cannot be done unless there be concord: Therefore for this purpose every one should carefully endeavour the concord and unity of the Church.  

The Second Part.  
Vers. 17. This I say therefore and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind.  
18. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart:  
19 Who being past feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness.  
Now follows the second part of this Chapter, in which he gives seven Precepts for the holy leading of the life of every one of them severally taken.  
Precept 1. That they should not any longer walk as other Gentiles, but as became those who were effectually called from the state of sin, unto Christ. The Reasons of this Precept or Exhortation are four.  
I say] Reas. 1. I who am an Apostle by authority given me of God, do earnestly beseech you for the Lords sake, to whom you must give an account if you neglect and despise this my earnest desire.  
In the vanity] Reas. 2. From the miserable condition of the Gentiles, and of all those that are unregenerate; which condition is couched in these seven particulars: (1.) That they were led by a vain mind, which doth not dictate any thing certainly in divine things, nor directs humane actions to any profitable end, vers. 17.  
Darkened] (2.) That the reason of unregenerate Gentiles, in things pertaining to God and happiness, is darkened and blinded. (3.) That they are alienated from the spiritual life of God, and from all communion with God. (4.) That they have no saving knowledge of God, but are quite ignorant of God as to salvation, or as he is in the Church revealed in Christ. (5.) That they have a heart hardened by natural, voluntary, and judicial obduration; for when they do willingly harden themselves in sin, they are also by the just judgement of God, further hardened in sin, and the blindness of their minds, vers. 18.  
Past feeling] (6.) That being buried in unsensibleness, and griefless quietness, they do not any more fear sin, or feel the natural bitings of conscience. (7.) That the Gentiles are freely, and unrestrainedly carried away in the lust of sinning, not only to a mere desire, but also to a full commission of all uncleanness with greediness, and to follow their pleasures with an unsatisfiable desire and study to fulfil them, vers. 19 Hence the second Reason holds good, the condition of all other Gentiles is most miserable: Therefore walk not as they do.  
Vers. 20. But ye have not so learned Christ:  
21. If so be that ye have heard him, and have been taught by him, as the truth is in jesus.  
Reas. 3. The knowledge of Christ, or the Doctrine of faith in Christ, in which you are instructed, and which you have learned, requires another manner of life from you, than that which the Gentiles follow: Therefore you should not imitate them, vers. 20.  
If so be] He limits the former Reason, and restrains it to the truly regenerate, who have sincerely and truly heard Christ, and are effectually taught by his Spirit what that true holiness in Christ is, what that right manner of living prescribed by Christ is, and how great the virtue and spiritual power in him is to make his true and genuine Disciples live according to his orders (I say) with these at least the former Reasons will be valid, vers. 21.  
Vers. 22. That ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts:  
23. And be renewed in the spirit of your mind:  
24. And that ye put on the new man, which after God is created in righteousness and true holiness.  
Reas. 4. The Doctrine of Christ doth expressly require of believers that they perform these three things. (1.) That following repentance, they should more and more put off, and lay aside the old man, or that corrupt nature, which showed itself in their former conversation, which corrupt nature, or old man is daily made worse, and more corrupt through deceitful lusts, and so it doth more and more corrupt and destroy man, vers. 22. (2.) That they should be more and more renewed in the spirit of their mind, that is, that believers should do their endeavour, through the Word and Spirit of God, to make their understanding more and more spiritual, which of its own nature is repugnant to the wisdom of God, and argues against it. (3.) That believers should put on the new man, or should study to manifest and declare in themselves the actions and qualities of the new creature, renewed after the Image of God, and therefore should carefully yield obedience to the divine Law in those things which respect God and their neighbour. Hence the Argument is thus, The Christia●●octrine requires of you that putting off the manners o● the old man, your mind being renewed, you should study to approve yourselves new creatures, in the exercise of righteousness and holiness. Therefore you should not walk as other Gentiles.  Vers. 25. Wherefore putting away lying, speak every man truth with his neighbour, for we are members one of another. 
Prec. 2. In this he doth particularly command them to lay aside the custom of lying, and to speak the truth; and alleges one reason for this exhortation or command, viz. because we are, as it were members one of another, therefore as it is in the natural body, where, if the members should defraud one another, it would be a Monster; so we should account it in the Church, when those that profess the faith deceive one another.  
Vers. 26. Be ye angry and sin not, let not the Sun go down upon your wrath:  
27. Neither give place to the Devil.  
Prec. 3. Touching refraining from anger, whether it be unlawful or lasting. Sin not by being angry, that is, be not too soon, or too long angry, do not favour anger in your souls, nor suffer it to sleep with you, but be sure to observe a measure even in lawful anger, and if any unlawful anger chance to overtake you, which indeed very often falls our, I counsel you presently to forbear, and leave it off.  
To the Devil] The reason of this Command is from the damage which they might otherwise receive. If they did show any liking to anger, they would give way to the Devil to tempt and egg them on to sin more, to whom they should not at all give place, either in the allowance of this or any other sin.  Vers. 28. Let him that stole steal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 
Prec. 4. Touching their laying aside the custom of stealing and fraudulent dealing. And the reason of this Command is, because it is far better they should betake themselves unto labouring with their hands, that so they might be able to help themselves, and relieve others necessities, than to steal.  
Vers. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.  
30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of Redemption.  
Prec. 5. To take heed of the faults of the tongue. That they should not speak filthy, hunful, or unprofitable things, which neither make for the glory of God, nor for their own, or others advantage; and on the other side, that they should speak those things which were honest, and which did tend to the edification of their Neighbour.  
And grieve not] He adds the reason of the Command, lest the Holy Ghost, which dwelleth in you, should be grieved with your corrupt and filthy speeches. He urges this reason, and renders it more strong, and weighty, in that by the Holy Ghost they were sealed to the day of Redemption, and by his presence, they were in a manner noted and marked for God's proper and peculiar ones, that in the day of their perfected redemption, which is the day of resurrection, they may be brought into God's Mansion-place: Therefore they ought to show their thankfulness to this Spirit in another manner, than by thus offending him with their uncleanness.  Vers. 31. Let all bitterness and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice. 
Prec. 6. In which he forbids bitterness, and rancour of mind, and wrath, and clamour, and evil-speaking, and all kind of roughness, and malice, or frowardness towards their neighbour.  Vers. 32. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. 
Prec. 7. In which on the contrary he commands mutual mercy, friendship, and forgiving one another's faults. To which is added the most weighty reason, because God in Christ hath forgiven you your sins, and hath shown abundance of grace to you in Christ: Therefore you should be bountiful and merciful to one another.    

CHAP. V.  
THere are two parts of this Chapter, the former contains nine general Precepts touching the practice of holiness, which indifferently concern all believers, to vers. 21. The latter contains four more special Precepts touching Oeconomical, or household offices, unto the end.  Vers. 1. Be ye therefore followers of God as dear children. 
Precept 1. Touching holiness in general, That they should study to imitate God in holiness: The reason is, because ye are the beloved Sons of God: Therefore you should imitate God your Father, who is holy.  Vers: 2. And walk in love, as Christ also hath loved us, and hath given himself for us, an offering, and a sacrifice to God for a sweet smelling savour. 
Prec. 2. That they should walk in mutual love; he adds the reason thereof, because Christ hath so loved us, that he offered himself a sacrifice for us, that God might forgive us our sins; the power of this sacrifice appears in this, that it hath pleased and appeased God towards us: These two Precepts also may serve to confirm the preceding exhortation in the end of the former Chapter, concerning forgiving one another's faults.  Vers. 3. But fornication, and all uncleanness, or covetousness, let it not be once named amongst you, as becometh Saints. 
Prec. 3. That they should beware and avoid fornication, and all kind of uncleanness and covetousness, yea that they should not be so much as named among them without detestation, much less committed: The reason thereof is, because it becomes Saints thus to carry themselves, who have devoted themselves to the service of the most holy God.  
Vers. 4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks.  
5. For this ye know, that no Whoremonger, nor unclean person, nor covetous man who is an Idolater, hath any inheritance in the Kingdom of Christ, and of God.  
6. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience.  
Prec. 4. That they should avoid filthiness of speech, foolish talking, and scoffing. Of these two Precepts, he gives five Reasons.  
Which are not] Reason 1. Because filthy speech doth not at all become Saints.  
But rather] Reas. 2. Because we have other matters of joy afforded us to take up our talk with, viz. Thanksgiving for God's benefits, vers. 4.  
This ye know] Reas. 3. Because uncleanness and covetousness are excluded from the Kingdom of heaven, which is called God the Fathers and Christ's, because it is a Kingdom common to both.  
Idolater] Reas. 4. Because covetousness is Idolatry, substituting the creature in the place of the Creator. We may understand the same of other vices, vers. 5.  
No man] Reas. 5. Because whoever are addicted to these vices, are reckoned among the sons of disobedience, or Rebels against God, and shall feel the most heavy wrath of God, whatever Seducers may say to the contrary, vers. 6.  Vers. 7. Be not ye therefore partakers with them. 
Prec. 5. This he adds as an inference, wherein he generally dissuades them from partaking in these aforesaid vices, and all others wherewith the sons of disobedience defile themselves. The Reasons hereof are eight: The first went before, lest they be made partakers of the future wrath hanging over the disobedient.  Vers. 8. For ye were sometimes darkness, but now are ye light in the Lord, Walk as children of light. 
Reas. 2. From their changed condition, because before your conversion to faith, you were slaves and bondmen to ignorance and wickedness, but now in Christ ye are beautified with the light of wisdom and holiness, that ye should commend this light to others (where he gives a hint of the same Precept affirmatively, viz. That they should not walk as the sons of darkness, but as the sons of light, obeying the word of God, which affords light to the right ordering of our lives) therefore you should not be companions of the obstinate.  Vers. 9 (For the fruit of the Spirit is in all goodness, righteousness, and truth.) 
Reas. 3. Because the fruit of the Holy Ghost, by whom ye are translated from darkness to light, consists in goodness, righteousness, and truth: Therefore ye should bring forth these fruits, and not be companions of the obstinate, in the fruits of the flesh.  Vers. 10. Proving what is acceptable unto the Lord. 
Reas. 4. In which he explains the Precept touching walking in the light, Because endeavouring to walk as Sons of the Light, ye may experimentally know, and certainly try what is acceptable to God, what not: Therefore be not ye, by walking in darkness, of the fellowship of the disobedient.  Vers. 11. And have no fellowship with the unfruitful works of darkness, but rather reprove them. 
Reas. 5. Here also the Precept is repeated and explained. Because walking as the Sons of Light, ye will not only not partake of the sins of others, but by the example of your holy life you will condemn the sins of others: Be not ye therefore their companions, but rather abhor their manners.  Vers. 12. For it is a shame even to speak of those things which are done of them in secret. 
Reas. 6. Because the works of darkness, which the rest of the unconverted Heathens secretly commit, for their filthiness are not worthy of a Christians ear: Therefore you ought not to have any intercourse with their sins, but rather reprove them, as the Sons of Light.  Vers. 13. But all things that are reproved, are made manifest by the Light: for whatsoever doth make manifest, is Light. 
Reas. 7. Because the rebuke of secret sins, which is given by your openly-declared holy life, doth prick the consciences of the wicked, and doth manifest that their works are evil: and this doth very much conduce to their conversion; for thus it brings them to the knowledge of themselves.  
Is Light] He confirms this reason, and proves that an holy life is Light. Because it hath the property of Light, so far as it manifests to the wicked, that their works are evil.  Vers. 14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee Light. 
Reas. 8. Confirming the former. Because the voice of the Holy Ghost in the Scriptures, or the Prophetical and Apostolical Doctrine, both taken together, have this tendency and drift, that those that sleep and are dead in sins, should be raised to repentance, and come unto Christ by Faith, that so they may be enlightened and saved by the Light of Christ's Grace: Therefore all the Sons of Light aught both in words and deeds to commend this Doctrine to others, and propagate it to the salvation of others, shunning in the mean while all intercourse with sinners.  Vers. 15. See then that ye walk circumspectly, not as fools, but as wise; 
Prec. 6. Making for the observation of the former. That they should take care to walk accurately, as becomes those who are endued with the Wisdom of God revealed in the Gospel, and not being deceived, decline from the way, as those who are ignorant of Gods Will.  Vers. 16. Redeeming the time, because the days are evil. 
Prec. 7. Having the same drift. That they should not suffer their time to be spent in idleness and pleasures, and to pass unfruitfully, but with the loss of pleasures, or of sluggish idleness, or unprofitable business, they should take hold of, and as it were redeem opportunities of well doing: He gives the reason, Because the times are full of dangers, through the malice of men, who (no one knows how soon) may take away their liberty, goods, yea life itself, and deprive them of all opportunity of doing good.  Vers. 17. Wherefore, be ye not unwise, but understand what the Will of the Lord is. 
From this reason he infers a conclusion: Therefore (saith he) be wise, and not fools, observing what God requires of you, that ye should perform it diligently without delay, while time is afforded.  Vers. 18. And be not drunk with Wine, wherein is excess: but be filled with the Spirit: 
Prec. 8. Forbidding them to be drunk with Wine, or any other drink. The reason is, because in this drunkenness is the destruction of estates, credit, body and soul.  
Be filled] Prec. 9 This is delivered by way of Antithesis; that rather they should be filled and exhilerate themselves with the saving water of the Holy Ghost, that is, they should strive to abound in the experience of joy, which is from God's Spirit: in which fullness there is no excess.  Vers. 19 Speaking to yourselves in Psalms and Hymns, and spiritual Songs, singing, and making melody in your heart to the Lord, 
The reason of the Precept is from those better fruits which spiritual joy produceth, such are all sorts of spiritual Songs, especially those which are in the holy Scriptures, with which they should mutually edify one another, and glorify God from their heart or spiritual affection. A Psalm is a sacred song in general, especially that which is by playing on the harp. A Hymn properly contains God's praise. An Ode or Song, is a common name.  Vers. 20. Giving thanks always for all things unto God and the Father, in the name of our Lord jesus Christ, 
He shows the special use and end of Christian Songs, that we should always, in what condition soever we are, through Jesus Christ, give thanks to God our Father for all his benefits.  

The Second Part.  Vers. 21. Submitting yourselves one to another, in the fear of God. 
The second part of this Chapter follows, wherein that he may descend to oeconomical Precepts, he premises an exhortation touching submission to one another in general, that still keeping that order which God had placed them in, they should each one in his office help one another; for wherever there is love, there will be care to serve one another: He adds in the fear of God, because it is requisite that from this fountain should flow sincere obedience of this Precept from the heart, to the glory of God; for is is only the fear of Christ which can bring our fierceness into subjection, that we should not refuse the yoke, and can bring down our pride, that we should not be ashamed to serve our neighbours.  Vers. 22. Wives, submit yourselves unto your own Husbands, as unto the Lord. 
Now follow the oeconomical Precepts. (1) That Wives should be in subjection to their own Husbands, chastely, sincerely, and in lawful things. The reasons whereof are four.  
As unto the Lord] Reason 1. Because Christ commanded that the Wife should be subject to her Husband, and accounts of that subjection as if she yielded obedience to himself, and in like manner looks upon the Wife's rebellion against her Husband, as rebellion against himself.  Vers. 23. For the Husband is the Head of the Wife, even as Christ is the Head of the Church: and he is the Saviour of the body. 
Reas. 2. Because the Husband is in honour and authority over the Wife, as the head is over the body. Therefore it is meet that the Wife ●●ould be in subjection to him.  
As Christ] Reas. 3. Because 〈◊〉 will have the Husband's authority over the Wife to ●ee a similitude of Christ's authority over the Church.  
And he is] Reas. 4. The same similitude is illustrated. As Christ is the Head of the Church for its good: so the Husband is the Head of the Wife for her good, whom he ought in all things to defend, cherish and comfort: And as it is expedient for the Church to be obedient to Christ; so it is for the Wife to be obedient to her Husband.  Vers. 24. Therefore as the Church is subject unto Christ, so let the Wives be to their own Husbands, in every thing. 
From these reasons he infers the conclusion: that it is necessary for the Wife to be obedient to her Husband in all things, which hinder not her due subjection unto God and Christ.  Vers. 25. Husband's love your Wives, even as Christ also loved the Church, and gave himself for it. 
Prec. 2. Which is given to men, that they should love their Wives; the reasons thereof are five.  
As] Reas. 1. From the example of Christ's love towards the Church, which love the Apostle commends from these four marks.  
(1) That Christ out of his love offered himself for the Church which was then lost.  Vers. 26. That he might sanctify and cleanse it with the washing of water, by the Word; 
(2) That he loved his Church, and offered himself for it, to the end that he might sanctify it, or of a profane and impure Church make it a holy one.  
Washing] (3) That Christ doth effectually cleanse his Church by virtue of his blood, and of his free promise, which he applies to us by the ordinary means of Baptism, and of the Word, as by instruments of his Spirit, ordained for the confirmation of Faith, and the communication of virtue.  Vers. 27. That he might present it to himself a glorious Church, not having spot or wrinkle, nor any such thing; but that it should be holy and without blemish. 
(4) That he hath loved his Church for this end, that he might at length present it glorious in Heaven, without any mark or token either of sin or misery, and he will ever prosecute this his work till he hath brought it to pass.  Vers. 28. So ought men to love their Wives, as their own bodies; he that loveth his Wife, loveth himself. 
Reas. 2. Of the Precept given to men touching loves their Wives. Because Wives are the bodies of their own Husbands, according to that Law of God, They two shall be one flesh.  
He that loveth] Reas. 3. Because he which loveth his Wife, loveth himself, and performs the office of love unto himself, for that love of a man's own Wife, doth every way redound to the Husband's good.  Vers. 29. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church: 
Reas. 4. Because it is as unnatural to a Wife and good Husband not to love his Wife, as it is to hate his own flesh, and it is as agreeable to reason, to favour and make much of his Wife, as it is to regard his own flesh.  
As] He confirms and illustrates this reason by the example of Christ, which he wills us always to have in our eye, as the most perfect example of love.  Vers. 30. For we are members of his body, of his flesh, and of his bones. 
He proves that Christ loved us as his own flesh, and that it was not possible for him to hate us, but he was as it were constrained out of love to maintain and cherish us: because we are members of his body, flesh of his flesh, and bone of his bone, that is, we are as nearly joined to him, as Eve was to Adam: for what Eve owed to Adam in the flesh, we owe to Christ in the regeneration of our spirit, and much more. In the forming of Eve, Adam lost only one rib: but in the reforming of the Church, Christ lost his life. Only the matter of Eve was from Adam: but the Church hath from Christ its natural formation, and spiritual reformation, in respect of both the body and soul of every member.  Vers. 31. For this cause shall a man leave his Father and Mother, and shall be joined unto his Wife, and they two shall be one flesh. 
Reas. 5. Where he proves both that the Church owes its beginning to Christ; and that Husbands ought to love their Wives, even from the institution of marriage, which requires that by reason of the straight knot between Husband and Wife, a man shall leave Father and Mother, and be joined to his Wife, and they two shall be united into one flesh, by the bond of wedlock, by which they now have a mutual right to, and power over one another: the words of this institution have a typical sense: for God, in that saying, Gen. 2.23. Thou art flesh of my flesh, and bone of my bone, intended to represent the union of Christ, and the Church, and to show that we are bone of Christ's bone, and flesh of Christ's flesh, that is, that we are most nearly united to Christ, because in the speech of Adam to Eve, it was prefigured, that Christ (as he was one flesh with us, and made us one flesh with himself by a spiritual wedlock) did as it were leave his own Father (laying aside after a manner that glory which he had with the Father, abasing himself when he was in the form of God, and taking upon him the form of a servant.) Also it was prefigured that Christ should leave Mary his Mother, that by dying he might buy the Church to be his Spouse, with which he would be one flesh.  Vers. 32. This is a great mystery: but I speak concerning Christ and the Church. 
The Apostle viewing this last thing, not the carnal wedlock, but the union of Christ with the Church, calls it a great mystery: and lest any one should otherwise understand his saying, he signifies in express words, that he doth not speak this of the mystery touching the carnal marriage of Husband and Wife, but concerning the spiritual conjunction of Christ and the Church, which is made by virtue of the Spirit, not of the flesh, by Faith, and not by any natural bond or tye.  Vers. 33. Nevertheless, let every one of you in particular, so love his Wife even as himself, and the Wife see that she reverence the Husband. 
Letting the mystery pass, he returns to the Precepts touching the duties of Husband and Wife, and in the last place adds Precept 3. wherein he reduces all the duties of the Husband to sincere love, such as is the love wherewith he loves himself, and this love he presses upon them; On the other side he reduces all the duties of the Wife to fear, and reverence towards her Husband, that she offend him not, but endeavour in the Lord to please him in all things.    

CHAP. VI  
HE proceeds to give Precepts touching oeconomical and common Christian duties. There are two parts of the Chapter: The first contains four Precepts touching oeconomical duties, to vers. 10. The other is the conclusion of the Epistle, containing some common duties, unto the end.  Vers. 1. Children, obey your Parents in the Lord: for this is right. 
Precept 1. to children, that they should honour their Parents, and yield reverence and obedience to them in all things, so far as is possible, and pleasing to God: the reasons hereof are four.  
(1) Because it is required by all Law both of God, and of Nature, that children should obey their Parents.  Vers. 2. Honour thy Father and thy Mother (which is the first Commandment with Promise.) 
Reas. 2. Because the obedience of children is expressly mentioned in the Commandments, as a part of honour due to Parents, and commanded in the Law.  
Which is] Reas. 3. Because this is the first command which hath a particular promise particularly applied.  Vers. 3. That it may be well with thee, and thou mayest live long on the earth. 
Reas. 4. Because the obedience of children towards their Parents, conduces to the children's good, and hath a special blessing, the lengthening of temporal life: which Promise is either simply fulfilled, or else by change of the benefit, for one much better, of a better life.  Vers. 4. And ye Fathers provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord. 
Prec. 2. Touching the part and duty of Parents towards their children, that on the one side, by too much severity towards their children, they abuse not their Fatherly power (lest they drive their children's affection from them) and on the other side, that by too much indulgence, they do not nourish any childish malepertness in their children, but that rather they strive to correct their vices, and instruct them in good manners in the fear of the Lord.  Vers. 5. Servants be obedient to them that are your Masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ: 
Prec. 3. Of the duty of Servants towards their Masters: the parts whereof are six. (1) That they obey their Masters, acknowledging their external servile condition to be from God, and that they are not freed from a political servitude by Christ, who neither takes away, nor changes Governments. (2) That they remember that their Masters are not Masters of their consciences, but of the flesh or outward man, and in things which concern this life. (3) That they serve them in reverence, and in fear of their anger. (4) That laying aside deceit, they deal truly and sincerely with their Masters. (5) That they serve them with reference to Christ's command, and so in obeying them they will serve Christ.  
Vers. 6. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the Will of God from the heart:  
5. With good will doing service, as to the Lord, and not to men:  
(6) That without flattering deceit, they take care of their Master's business, no less in their absence, than when they are present to overlook them, and not only that they may please their Masters, but that they may please God. Lastly, That they serve, not out of self-love, or mere fear, but out of good will, as those that serve God, and not men: for he serves God, who obeys him commanding him to serve his Master.  Vers. 8. Knowing that whatsoever good thing man doth, the same shall he receive of the Lord, whether he be bond or free. 
Besides the Arguments which are tacitly couched in what went before, to confirm this Precept, he adds the hope of reward, which they shall receive from God, who liberally rewards the works of his servants whether they be free or bond in the flesh.  Vers. 9 And ye Masters do the same things unto them, forbearing threatening: knowing that your Master also is in Heaven, neither is there respect of persons with him. 
Prec. 4. Concerning the duty of Masters towards their servants. That proportionably making use of the same virtues, they should exercise their masterly power over their servants after a Christian manner: and particularly that they should be moderate in threatenings, lest they rule tyrannically over them.  
Knowing] He adds two reasons. (1) Because they have the Lord above them, who is able to revenge their weak tyranny. (2) Because God is just, who doth not respect the person of the Master or servant, but beholds the cause and work of both according to equity.  

The Second Part.  Vers. 10. Finally my Brethren, be strong in the Lord, and in the power of his might. 
The other part of the Chapter contains the conclusion of the Epistle; which hath in it four points. In the first he exhorts them to constancy in Faith and Holiness of life, and to put on the spiritual armour against our enemies, with whom we must grapple as long as we live, Brethren (saith he) be ye strengthened in the Lord. The Arguments to press on this Exhortation are three.  
Argum. 1. Because they have communion with the Lord, in whom is power and strength, in whom, if ye continue by Faith, and make use of his Grace, he will be ready to help you, with his power and effectual operation; that so you will both dare to venture on, and be able valiantly to oppose all your enemies and hindrances: Therefore be ye strengthened in the Lord.  Vers. 11. Put on the whole Armour of God, that ye may be able to stand against the wiles of the Devil. 
Argum. 2. Because you are armed with all sorts of weapons, which are necessary for your war; which weapons he exhorts them to put on, that they may be able to stand in the fight against the Devil's assaults and treachery.  Vers. 12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 
Argum. 3. Because our strife is not merely with men, or against our own flesh, or against men only (such a fight might seem tolerable) but we are to fight against the author of all these evils, the Devil, and the whole army of unclean spirits, who are no weak and ordinary soldiers, but all of them principalities and powers, or spirits which bear rule over worldly men: and govern the wicked (who are here and elsewhere called darkness) and stir them up against us: these also as they are very powerful and very crafty, so they are most wicked and malicious: And lastly, they are spiritual, such as we cannot discern with our eyes, and fly about in the open air, so that they can when they will set upon us at unawares, unless we watch.  Vers. 13. Wherefore take unto you the whole armour of God, that you may be able to withstand in the evil day, and having done all, to stand. 
Here he repeats the Exhortation, that they would put on the whole armour of God, that they might be able to stand in the evil day, or the day of temptation, and in the day of victory, expecting new on-sets of the enemy, and at length having overcome him, might triumph.  Vers. 14. Stand therefore, having your loins girt about with Truth, and having on the breastplate of Righteousness. 
He takes a similitude from bodily weapons, and names those helps against the Devil, which answer to bodily armour, fitted to defend us from, and to offend the enemy; to this end he bids every one stand, that is, keep himself within his general and particular calling, and watch against the enemy. The parts of the armour for the defence of the Truth, are seven.  
Loins] (1.) Constancy in the Doctrine of Truth, which he compares to a girdle, which binds the loser parts of the body that they do not fall asunder; for knowledge strengthens us, that we do not waver through weakness.  
Having on] (2.) The breastplate of righteousness by which we understand the righteousness of Christ applied to us, which is always accompanied with an endeavour after a holy life, and a good conscience; which as it were fortifies our breasts against the adversaries assault upon our faith, and manifests it to be sincere.  Vers. 15. And your feet shod with the preparation of the Gospel of peace. 
(3.) A readiness of mind to acknowledge and advance the Gospel in our place, against all hindrances and difficulties; this is, to have our feet shod with the preparation of the Gospel.  Vers. 16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 
(4.) The shield of faith, or trust in Christ, by which as by a shield are received, and kept off all those poisoned temptations of the Devil, which he, our great enemy, doth brandish against us as his weapons.  Vers. 17. And take the helmet of salvation, and the sword of the Spirit, which is the Word of God. 
(5.) The helmet of salvation, or a certain hope and assurance of our salvation, by which being armed and assured of the victory, we may confidently continue the fight.  
The sword] (6.) The sword of the Spirit, or the Word of God, wherewith drawing and brandishing it, we may repel the Devil himself, and put him to flight.  Vers. 18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all Saints: 
(7.) Prayer, wherewith a Christian soldier betaking himself to his General, Christ, begs his assistance, not once only, but at any time when necessity urges; not coldly, and with his lips only, but with a fervent Spirit; not faintly, as if he feared not the enemy, but watching and attending to this duty with greatest earnestness; not for himself only, but also for the whole Church, or for God's whole Army, and for every one of the Saints, so far as he shall be acquainted with their necessities.  Vers. 19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel: 
The second point of the Conclusion is an exhortation to pray for the Apostle, that God would enable him to declare and preach the Gospel, fully, plainly, and boldly.  Vers. 20. For which I am an Ambassador in bonds; that therein I may speak boldly, as I ought to speak. 
There are three Reasons of this Exhortation.  
Reas. 1. Because for this very end I am sent an Apostle with Authority, that I may declare the Gospel.  
In bonds] Reas. 2. Because I am held in bonds for the testimony given, in which it is necessary that God should confirm me by means of your prayers.  
As I ought] Reas. 3. Because it becomes me wh●●m an Apostle to preach the Gospel with liberty of speech, and in a free manner.  
Vers. 21. But that ye may also know my affairs, and how I do, Tychicus a beloved brother and faithful Minister in the Lord, shall make known to you all things.  
22. Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.  
The third point is about the sending of Tychicus unto them, for which he gives a reason from the end, viz. That so the Ephesians might be acquainted with the Apostles business, and might receive comfort by reason of God's presence with him in his bonds, and so might be confirmed in the faith.  
Vers. 23. Peace be to the brethren, and love, with faith from God the Father, and the Lord jesus Christ.  
14. Grace be with all them that love our Lord jesus Christ in sincerity. Amen.  
(4.) Point is an Apostolical benediction, wherein under the form of a wish, he prays that peace and love, with faith, may be still bestowed and communicated from God and Christ to the believing brethren.  
And then he pronounceth grace on all those who love Christ with a sincere affection; which grace is the fountain of that faith which worketh by love, and by which we have peace with God for ever.     

The Epistle of St. Paul to the PHILIPPIANS Analytically expounded.  
The Contents.  
PHilippi was a City of Macedonia, wherein the Apostle, that he might begin a Church, did both notable things, and suffered hardships, as appears, Acts 16.  
The occasion of writing the Epistle was this: The Philippians had sent their Pastor Epaphroditus with money to the Apostle, to relieve his wants, while he was kept prisoner at Rome: The Apostle taking hold of this occasion, writes this Epistle to confirm them in faith and godliness.  
(1.) By arming their hearts against the scandal of the Cross, and of his bonds, and exhorting them to constancy, in the first Chapter.  
(2.) By exhorting them to agreement among themselves, and other virtues which conduce thereunto, Chap. 2.  
(3.) By exhorting them with joy to rest upon the grace and virtue of Christ, as abundantly sufficient for their sanctification and salvation; and that they would beware of false Apostles, and follow the example of the Apostles and holy Ministers of Christ, Chap. 3.  
(4.) After some Rules given touching Christian virtues, by declaring his thankfulness for their bounty towards him, Chap. 4.  

CHAP. I.  
OMitting the Preface of the Epistle, which is comprehended in the first and second verses, there are three parts of this Chapter: (1) A confirmation of the Philippians Faith, in which also the Apostle assures them of his love towards them, unto vers. 12. (2) A removing the scandal, that the Philippians should not be offended a● the afflictions which he underwent, unto vers. 27. (3) An exhortation to continue inoffensively in the course of holiness, unto the end.  Vers. 1. Paul and Timotheus the servants of jesus Christ, to all the Saints in Christ jesus which are at Philippi, with the Bishops and Deacons. 
The Preface is taken up in a direction of the Epistle, and a salutation of the Philippians. The direction of the Epistle is from Paul, and from Timothy a Disciple, as it were a witness of the Apostles diligence, in this his admonition to the Church of the Philippians, and its Bishops and Deacons, that is, Pastors and other Ecclesiastical Rulers, who were joined to the Pastors, to take care of the life and manners, and other necessaries of the Church.  Vers. 2. Grace be unto you, and Peace from God our Father, and from the Lord jesus Christ. 
The salutation contains an Apostolical benediction, wherein he wisheth them Grace and Peace from God through Christ, as his custom was to other Churches which he wrote to. This Church was well enough acquainted with the Apostles authority: for he was very much esteemed and favoured by the Philippians; therefore it was meet that he should be brief in confirming his authority over them, and winning their good will towards himself.  Vers. 3. I thank my God upon every remembrance of you. 
The first part of the Chapter; wherein he confirms the Philippians in the Faith of the Gospel, and assures them of his love towards them, by seven Arguments: The Proposition to be proved is, That ye ought to be strengthened and confirmed in the Faith.  
Argum. 1. Your condition in the Grace of God deserves that I should continually give thanks to God for it, as often as I remember you: Therefore you should be strengthened in the Faith.  Vers. 4. Always in every prayer of mine for ●ou all, making request with joy, 
Argum. 2. I am so certainly persuaded of your salvation, that I cannot pray for you but with joy: Therefore, etc.  Vers. 5. For your fellowship in the Gospel from the first day until now; 
Argum. 3. You have carried yourselves steadfastly ever since ye were called unto the fellowship of the Gospel; even as it becomes Believers and Saints; so that your communion and fellowship in the Gospel was ever most pleasing to me: Therefore, etc.  Vers. 6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of jesus Christ: 
Argum. 4. I am persuaded that God hath begun the work of special Grace in you, and that he will not leave off that his work in you, till he hath perfected it in your perseverance, and manifested it to be perfected in the coming of Christ: Therefore, etc.  Vers. 7. Even as it is meet for me to think this of you all, because I have you in my heart, inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, ye are all partakers of my Grace. 
Argum. 5. Confirming the same. It is fit that I should think this, because I assuredly find by certain marks, that you are true Believers, and living members of Christ. A sign whereof is, that ye were in heart and deed partakers with me of the Grace bestowed on me (that is, of my sufferings, which through the Grace of God, I underwent for the Gospel, when I was in bonds) and partakers also of my labours, which I performed in the defence and propagation of the Gospel: Therefore, etc.  Vers. 8. For God is my record, how greatly I long after you all, in the bowels of jesus Christ. 
Argum. 6. God, who hath united my soul to you, is witness how greatly I love you in the bowels of Christ, or in the most near affection of Christian love, and how I desire to enjoy your fellowship.  Vers. 9 And this I pray, that your love may abound yet more and more in knowledge, and in all judgement. 
Argum. 7. As I must needs confess there is no small Faith and Love, and experimentally-confirmed knowledge of divine things in you, so upon hope of your future increase, I beg that your love may abound more and more, from a more full knowledge and feeling of God's love towards you in Christ: Therefore unless you will disesteem and vilify my hope of you, and continual prayer for you, more than is fitting you should, you ought to be strengthened in Faith.  
Vers. 10. That ye may approve things that are excellent, that ye may be sincere and without offence till the day of Christ,  
11. Being filled with the fruits of Righteousness, which are by jesus Christ, unto the glory and praise of God.  
He shows four ends of this his prayer, and also adds as many more points of his prayer. (1) That ye may be able to prove those things which differ, that is, that ye may discern truth from fashood in doctrine, and good from evil in framing your lives: and to choose that which is most excellent. (2) That ye may be sincere without any mixture of humane traditions in worship and heart, and also pure in life and manners. (3) That ye may walk inoffensively, and without occasioning scandal to others, and make progress in the Faith unto the meeting of the lord (4) That ye may be filled with the fruits of Righteousness, which arise from Faith in Christ, and tend to the glory of God.  

The Second Part.  Vers. 12. But I would you should understand, Brethren, that the things which happened unto me, have fallen out rather to the furtherance of the Gospel. 
The second part of the Chapter follows, in which the Apostle removes that scandal which they might take from his afflictions, which he suffered for the Gospel; and this he doth by nine Arguments, which prove that the Philippians ought not to be offended at the Apostles afflictions.  
Argum. 1. Generally. My afflictions have occasioned the furtherance of the Gospel, and not its hindrance: Therefore you should not be offended at them.  Vers. 13. So that my bonds in Christ are manifest in all the palace, and in all other places. 
Argum. 2. More specially. The cause of the Gospel for which I suffered, is by my afflictions made more famous both in Nero's Court, and other places: Therefore you should not be offended at them, but rather confirmed by my constancy under bonds.  Vers. 14. And many of the Brethren in the Lord, waxing confident by my bonds, are much more bold to speak the Word without fear. 
Argum. 3. More Brethren are encouraged more freely to declare and preach the Gospel: Therefore there is no reason you should be offended at my cross, but being instructed by others example, rather that you should be confirmed in the Faith.  
Vers. 15. Some indeed preach Christ, even of envy and strife, and some also of good will.  
16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:  
17. But the other of love, knowing that I am set for the defence of the Gospel.  
Argum. 4. Proposed by way of redargution to an objection: Though it be true that some envy my glory, which I get by constancy under my bonds, such as are the Jewish false Apostles, who were wont to contend with me about their Legal Ceremonies, and who preach the Gospel of Christ, mixing it with their leaven, partly to trouble and vex me, and to breed envy in their hearers; partly, lest I should seem to surpass them in any thing; and in the last place, partly that by these means they may add affliction to my bonds: yet there are others who preach Christ with an honest mind, and out of love endeavour to uphold my cause, knowing that Christ hath appointed me an Apostle for the defence of the Gospel; and now honoured me with the glory of bonds: Therefore you ought not to be ashamed of my chain, or offended at my cross.  Vers. 18. What then? notwithstanding every way, whether in pretence, or in truth, Christ is preached, and I therein do rejoice, yea, and will rejoice. 
Argum. 5. Every way I occasion the preaching of the Gospel by those that envy me; for this I rejoice, that the name of Christ is made famous by my bonds, and by others preaching, let it be what it will: Therefore you also should rejoice with me, and not be offended at my bonds.  Vers. 19 For I know that this shall turn to my salvation through your prayers, and the supply of the Spirit of jesus Christ, 
Argum. 6. I am so far from being dejected at my afflictions; that I am fully persuaded, that even this affliction shall turn to my salvation, and that by the help of your prayers the Spirit of Christ shall daily be more plentifully bestowed upon me: Therefore, etc.  Vers. 20. According to my earnest expectation, and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or by death. 
He explains this persuasion more particularly, and adds,  
Argum. 7. In Christ my advanced Head, I do with hope expect, not only that I shall never be ashamed, as being destitute of Christ's help, but also that Christ shall be glorified in me by a free preaching and confession of the Gospel, whether my life be further prolonged or ended by Martyrdom: Therefore, etc.  Vers. 21. For to me to live is Christ, and to die is gain: 
Argum. 8. I am prepared to die for Christ, and am indifferent whether I live or die, whether I be afflicted or no, so that Christ be glorified: for Christ is gain to me, if I live longer, because being alive, I shall preach Christ, Christ is gain also though I die presently, because than I shall go to Christ, and for ever continue with him. And therefore you, regarding nothing but what advanceth the glory of Christ, ought not to be offended at my chain.  Vers. 22. But if I live in the flesh, this is the fruit of my labour; yet what I shall choose, I wot not. 
He confirms this Argument, in that it would be very difficult for him to choose what to do, if he had his liberty, either to die or live; for the fruit of the work of his Ministry encouraged him still to live; but his desire to enjoy Christ persuaded him to die, so that he could not easily determine which of these he should choose. Hence it is plain, that the Apostle was not troubled at his bonds, as long as they made for the glory of Christ.  
Vers. 23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better:  
24. Nevertheless to abide in the flesh is more needful for you.  
He further illustrates the same, showing that he is mightily straightened on the one side with a desire to enjoy Christ, than which nothing could be more desirable if he respected his own advantage, but on the other side he saw it would conduce to the Church's profit, if his bodily life were yet continued. 'Tis therefore evident that not only affliction, but death also would be acceptable to him for Christ.  
Vers. 25. And having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of Faith,  
26. That your rejoicing may be more abundant in jesus Christ for me, by my coming to you again.  
Arg. 9 To remove the scandal of the cross lying upon him, he further adds, that although I am prepared to die, yet I am assured by revelation I shall not die yet, but shall live to further your salvation, and the joy of your Faith, and that I shall return to you, and be with you, that your glorying in Christ may abound, considering and seeing the power of Christ in my freedom and return: Therefore you ought not to be offended at my bonds, but to be confirmed in the Faith.   

The third Part.  Vers. 27. Only let your conversation be as becometh the Gospel of Christ; that whether I come and see you, or else be absent, I may hear of your affairs, that you stand fast in one Spirit, with one mind striving togethar for the Faith of the Gospel; 
The third part of the Chapter follows, containing an exhortation to constancy in Faith, that they would persist unanimous in the profession of the Gospel, striving by Faith against all adversaries. The Arguments hereof, which prove they must steadfastly persevere in the profession of Faith, are nine.  
Only] Argum. 1. I only desire one thing of you, that ye would walk worthy of the Gospel, that is, that ye would order your conversation according to the rule of the Evangelical Doctrine, only looking to your own duty, but not meddling with any thing else: Therefore whatever doth befall, you must proceed steadfastly in the Faith of the Gospel.  
Worthily] Argum. 2. The worthiness of the Gospel of Chris●, and your right unto the City of the Saints, requires this of you: Persevere therefore steadfastly.  
That whether] Argum. 3. Whether I am present or absent, I shall receive comfort from your courage and constancy in the Faith: Therefore, etc.  Vers. 28. And in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of salvation, and that of God. 
Argum. 4. There is no reason you should be afraid of your adversaries threatenings, or power: Therefore, etc.  
Which is to them] Argum. 5. It is a token of sudden destruction to all your persecutors, that they bear a hostile mind towards the Church: Therefore, etc.  
To you] Argum. 6. Your constant defence of the Gospel against opposers, is a certain mark and sign of victory and salvation, which God will bestow upon you that are defenders of the Gospel: Therefore, etc.  
Of God] Argum. 7. It comes from God by his special counsel, and it is for your salvation which defend the Gospel, that you are to engage with adversaries: Therefore, etc.  Vers. 29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. 
Argum. 8. It is a singular gift bestowed upon you, above many other believers, and that for the merits of Christ, that you are not only to believe in Christ, but also that ye now do suffer, or hereafter shall suffer for the Faith of Christ.  Vers. 30. Having the same conflict which ye saw in me, and now hear to be in me. 
Argum. 9 You have me for your companion and copartner in your afflictions, who, as you know, have suffered many things both at Philippi, and elsewhere, and now do suffer bonds at Rome: Therefore you ought without fear to continue in the faith and profession of the Gospel.    

CHAP. II.  
THe Apostle before exhorted the Philippians to be armed against their enemies, here to be at agreement with their brethren.  
There are two parts of the Chapter: The first contains an exhortation to mutual peace, unto vers. 19  
The second their comfort: To persuade them to peace, he propounds fifteen Arguments: All which prove that they ought to embrace agreement in faith, love, and the study of good works.  Vers. 1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies: 
Argum. 1. Is very swasive and pathetical, it runs thus, I earnestly entreat, that ye would maintain concord among yourselves, engaging you thereunto by your duties, and by what ever is most dear to you: Therefore, if either my Apostolical exhortation have any weight with you, or if you have ever found any consolation in Christ; if I who am bound may expect any comfort from you, if there be any communion of the Spirit betwixt me and you, if you will show any mercy towards me, you must preserve mutual peace among you.  Vers. 2. Fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind: 
Argum. 2. You have already many ways occasioned my joy, as to what remains, if ye maintain peace, you will fulfil and complete my joy: Therefore let it be your endeavour that ye believe the same things, and will the same things, or that being unamimous in love, ye may approve the same thing, and being alike affected, you may be united together in minds and hearts. Here the exhortation is expressly mentioned.  Vers. 3. Let nothing be done through strife, or vainglory, but in lowliness of mind, let each esteem other better than themselves. 
He subjoins four Helps which will make the obedience to his Exhortation more facile and easy, and which may be reckoned as members of the Exhortation, and may serve also as Arguments to prove the Position.  
(1.) That they would shun contention and vainglory, to which if any one give way, he will presently discontinue peace. Hence Arg. 3. If ye will shun contention and vainglory, you will preserve peace: Therefore unless ye will profess these vices, you must maintain peace.  
But in] (2.) That they would study in lowliness of mind from their heart to prefer others before themselves, as better than themselves; which thought may consist with truth, and be without deceit, because this our opinion of other our brethren, doth not require an absolute judgement, but is contented partly with a suspended, partly with a negative judgement, by which we may say, that happily one thing being compared with another, he is better than I, or for as much as I know of him, and myself, I will not prefer myself before him; but him before me, because I am ignorant of the secrets of his heart, but I know the perverseness of my own heart. Hence Arg. 4. If from the humbleness of your mind, you judge others to excel you, you may preserve concord: Therefore unless you will manifest your pride, you must preserve concord: For the excellency of a man is not valued according to the measure of his gifts, but according to the measure of his faithfulness, sincerity and honesty.  Vers. 4. Look not every man on his own things, but every man also on the things of others. 
(3.) The next Help for the maintaining of humility and concord, That every one should consider not his own virtues only, and what makes for his own advantage only, but the virtues of others also, and those things which conduce to the profit of all; thus we shall esteem others more, and ourselves less, and be less offensive in all things. Hence Argum. 5. I● ye will respect the virtues and good of others, you will easily preserve unity: Therefore unless you will be envious, and be accounted so, Follow peace.  Vers. 5. Let this mind be in you, which was also in jesus Christ: 
(4.) The example of Christ which he proposeth for imitation, that they would learn humility, and exercise a true love unto concord: Here he first generally requires that they would have the same mind which was in Christ. Hence Argum. 6. Ye ought to be likeminded towards one another, as Christ was minded towards us, imitating his modesty and sweetness of behaviour: Therefore, etc.  Vers. 6. Who being in the form of God, thought it not robbery to be equal with God: 
Argum. 7. Here he more particularly handles the imitating of Christ's example before proposed, in these six and seven verses, to this purpose, though Christ was equal to the Father, yet he abased himself unto the d●ath of the Cross, that he might procure a peace and concord betwixt the Father and us: Therefore much more you ought to humble yourselves for concord's sake. The excellency of Christ is described in this verse, and his humiliation in the two following.  
In the form of God] The excellency of Christ before his assumption of the flesh is branched out into five particulars; (1.) That he was a subsisting person. (2.) That he was in the form of God, that is, that he had the Essence of God endued with the natural properties of a Deity, or that he was true God. (3.) That he was the substantial Image of the Father. (4.) That he was equal to the Father in all things, because he had the same Deity which the Father had. (5.) That he did fully know he offered no injury to the Father in maintaining himself to be equal with the Father, nor should he at all injure him, supposing his humiliation had not been before decreed, though he had pleased to manifest himself to the world in the glory of his Deity: This is the excellency of Christ.  
Vers. 7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:  
8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross.  
Here follows Christ's voluntary humiliation, which is called his exinanition or emptying of himself, not that he did in himself cease to be what he was, but that he laid aside the manifestation of his Glory and Majesty, and so hid it under the form of a servant, as if he had had none, or as if he had so left it off, that it could not be perceived by the world (nay nor by his servants that were eye-witnesses) unless it were so much of it through the chinks of his Words and Works, as was requisite for the dispensation of the Work of Redemption.  
The degrees or parts of this voluntary humiliation or exinanition are five; (1.) That he took or assumed the form of a servant, or the true humane nature (such as is found in the vilest servants, or in men of the lowest rank) and united the humane nature to himself by a personal union; thus he debased himself from Heaven to Earth. (2) That in the humane Nature he debased himself below the condition of free men, to an external condition most reproachful among men, which is servile: for he took upon him the form of a servant.  
The likeness] He shows the truth of his incarnation in that he was made like to us, as one of us in the essential parts of humane nature, body and soul: like in the natural properties of the humane nature, and in all the affections; like in the common infirmities which follow mankind: Lastly, that he is like to us in all things, sin only excepted.  
Being found in fashion] He confirms the truth of his incarnation, that he was found in fashion as a man, for all that were conversant with him, both good and bad, by all ways whereby a man is known to be a man, observed and found that he was true man, and they did certainly know it, from the true shape and substance of his humane body, from the true actions of humane life, and from the true properties of one truly man, and from every fashion that any man is found in.  
He humbled himself] (3) That being now made man, though he was not obliged but by his voluntary Covenant (because he was not merely man, though truly man, but God in the flesh, whose flesh was the flesh of God; and therefore being Lord of the Law, he was not subject to it) to stay in the earth, or to undergo the yoke of the Law, (imposed upon those that are merely men) yet he humbled himself, or by his voluntary disposition and order, he made himself in the state of humiliation less than his Father (for in respect of the Divine Nature, which is the same in both Father and Son, he could not be less) and took upon him the yoke of the Law, appointed for mere men, and not only so, but he also absolutely submitted himself to perform all things which the Father should command for the perfecting the redemption of men.  
Became obedient unto] (4) That he did all his life-time patiently bear the yoke he took upon him, fulfilling his Father's commands in all things, even unto death, or the laying down his humane life for his sheep, according to his Father's command.  
Of the Cross] (5) That he was obedient to the violent, cursed, most dishonourable death of the Cross.  
Vers. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name.  
10. That at the name of jesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth.  
11. And that every tongue should confess, that jesus Christ is Lord, to the glory of God the Father.  
Here in these three verses we have Christ's reward according to his humane Nature, for his being humbled for us, which is by his exaltation, and that for us too: Whence we may gather; Argument 8. to this purpose, As Christ after he had humbled himself to reconcile men unto God, and to procure the confirmation of peace betwixt the parties, was exalted by God, and crowned with glory: so you may expect exaltation, if you humble yourselves that ye may maintain the Church's concord: Therefore if ye will keep the true way to glory, you must imitate Christ, and humble yourselves: for the preservation of unity.  
Wherefore] The meaning is this. Because Christ of his own accord hath humbled himself for our sakes in our flesh, being made obedient even unto death, God hath for our sakes, and in our flesh also advanced him to the highest honour: For having raised Christ from the dead to a glorious and immortal life, he lifted him up to the highest Heaven, and placed him at his own right hand, in dignity and authority above all creatures; he hath according to his gracious will, and the gracious dispensation of the business of our salvation, given him a name above every name, glorifying him with that glory which he had from the beginning with the Father, (to wit, by manifesting the glory of the deity, which before was obscured, and by making known the hypostatical union of the humane Nature) commanding and causing that Christ crucified should be preached, rule, be adored, be called upon every where as true God, and the only begotten Son of God.  
At the name] The Apostle shows how the efficacy and effect of this exaltation of Christ doth follow, viz. That every creature shall at length be subject unto Christ, so that unless it willingly submit, it shall at last be compelled to acknowledge his name, or his power, authority and dominion (which is expressed by a Metonymy of bending the knee.) As to heavenly things, there is no doubt but Angels and the spirits of just men shall bow the knee, that is, submit to him; for spirits properly have no knees. As to earthly things, all men shall at last, if not willingly, at least unwillingly and compelled confess Christ crucified to be the Judge, the Lord, and the Son of God. And lastly, for things under the earth, (by which name are understood the Devils, and the spirits of the damned, who are in prison) All those unclean spirits shall appear before his tribunal, whether they will or no, and shall yield to the sentence of the Judge with acknowledgement of his dominion and Majesty. And thus all his enemies▪ whoever they be, that now oppose him, shall bow the knee unto him.  
And every tongue] Lastly, lest all acknowledgement of the name and power of Christ should wholly seem to be deferred till the last judgement; he shows that it shall come to pass, that every tongue, or that of every Country and Nation Christ shall receive glory, either in the voluntary confession and profession of the converted Gentiles, that Christ is the Lord, and that to the glory of the Father (who will be honoured in the glorifying of his only begotten Son) or, seeing that many shall not be converted, it shall come to pass at last in the judgement of God, that the dominion of Christ shall be clearly and fully manifested, when all creatures in Heaven, in Earth, and Hell, shall acknowledge him to be the Lord.  Vers. 12. Wherefore, my Beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 
Argum. 9 For the maintenance of peace, drawn from what went before in the manner of a conclusion. Hitherto ye have ever harkened▪ to me, and when I was present with you, ye obeyed my exhortations: Therefore ye should much more now in my absence practise this my exhortation to the preservation of Peace among you, seeing ye have fewer helps for your edification, and more enemies to ●ow discord among you.  
With fear] Argum. 10. Ye should finish your begun voyage to salvation, in an endeavour after righteousness, with fear and trembling, lest ye offend in the way, or any way provoke God to anger: Therefore you should preserve concord among you, viz. in Faith, Love, and the study of good works, as in vers. 2.  Vers. 13. For it is God which worketh in you, both to will and to do, of his good pleasure. 
Argum. 11. Ye have nothing in you that ye should boast of, or for which through contention ye should contemn one another: But every good thing in you is from God, who of his own free and gracious good will causeth in you both to will that which is good, and to perform it: Therefore ye should preserve agreement in Faith, Love, and the study of good works, and finish your begun voyage of salvation in fear and trembling, lest ye provoke and anger God working in you.  Vers. 14. Do all things without murmurings, and dispute: 
Argum. 12. Which is proposed after the manner of an exhortation, Ye ought to avoid and abhor, not only open strife and contentions, but also all malicious and secret grudging: Therefore, etc.  
Vers. 15. That ye may be blameless, and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse Nation, among whom ye shine as lights in the world:  
16. Holding forth the word of life, that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.  
Argum. 3. There is no other way to approve yourselves true Christians in the sight of the wicked, but by seeking peace, and avoiding contention. Therefore you should preserve concord, and avoid contentions: The general Christian duties which he here requires, he commends unto them in different expressions, ye ought, saith he, to be blameless, such as no one can justly accuse, and harmless, or sincere, in which appears innocence and purity, and as the Sons of God, without rebuke, ye should resemble God your Father in holiness and innocence, so that even wicked and perverse enemies may not justly reprove you, or find fault with any thing in you; ye ought as the greater and less spiritual lights, both in word and work, to show yourselves examples of righteousness to the world lying in darkness. Lastly, being illuminated by the Sun of Righteousness, or by the living Word of God, ye should by your words and works commend and communicate the light, truth and virtue of this word, to the perishing world, that, as much as in you lies, it may be saved.  
That I may rejoice] Argum. 14. If ye live unanimously, and behave yourselves as it becomes Believers, I shall rejoice in your salvation at the day of judgement, when it shall appear that my labours in the Gospel have not been in vain, but have conduced to your salvation: Therefore unless ye grudge me and yourselves, so much happiness, labour for agreement in faith, and the study of good works.  
Vers. 17. Yea, and if I be offered upon the sacrifice and service of your Faith, I joy and rejoice with you all.  
18. For the same cause also do ye joy and rejoice with me.  
Argum. 15. Containing a consolation, lest they should be troubled at the Apostles afflictions; to this purpose, I brought you by the Gospel unto Christ as a sacrifice, that your evil affections being killed, ye may be presented unto God a holy and acceptable sacrifice: And if the spiritual sacrifice of my Ministry, and of your Faith, may be perfected by the blood of my Martyrdom, as by an additional offering, I shall rejoice at my advantage in it, and be glad in your behalf for yours: Do ye therefore the like for me, and rejoice in the perfection of this unanimous sacrifice, and whatever befalls, rejoice ye at the fruit of my labours. This is the same with the Position, vers. 2. Fulfil ye my joy, that ye be likeminded, having the same love, etc.  

The Second Part.  Vers. 19 But I trust in the Lord jesus, to send Timotheus shortly unto you, that I also may be of good comfort, when I know your estate. 
The second part of the Chapter follows, wherein he comforts the Philippians by the commendation of Timothy, who was about to come unto them; (adding hope of his coming) and of Epaphroditus, who was now come to them: for the Philippians had need of these helps against seducers, and ill-spirited idle men, who lay in wait to ensnare them, and to make work for them.  
That I also] The Apostle shows the end of his sending Timothy to be this, That they might receive comfort from the tidings of his freedom from bonds, brought unto them by Timothy, and that he also by Timothy's return from them might have comfort from the tidings of their prosperous condition.  Vers. 20. For I have no man likeminded, who will naturally care for your state. 
The Arguments of Timothy's commendation are three.  
Argum. 1. Because there was no one who had so ready and sincere a mind for their salvation, or their state, and to further their comfort, as Timothy.  Vers. 21. For all seek their own, not the things which are jesus Christ's. 
Argum. 2. Because that when almost all that were with him, seeking their own profit and ease, did refuse to take so long a journey for the Philippians comfort; Timothy alone was ready for the journey, preferring the business of Christ and the Church, before his own ease and advantage.  Vers. 22. But ye know the proof of him, that as a Son with the Father, he hath served with me in the Gospel. 
Argum. 3. Because they knew by experience that Timothy had formerly served them in the Gospel with the same mind that the Apostle did.  
Vers. 23. Him therefore I hope to send presently, so soon as I shall see how it will go with me.  
24. But I trust in the Lord, that I also myself shall come shortly.  
He shows that the time of sending Timothy shall be as soon as he is assured of his freedom from bonds; he also gives them hope of his own coming: for he himself did hope that by the goodness of God, ere it were long, he should be delivered from prison.  Vers. 25. Yet I supposed it necessary, to send unto you Epaphroditus, my brother and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants. 
Th●s far of the hope of the Apostles own coming, and of Timothy's; now follows the sending back of Epaphroditus the Philippians Pastor, who had brought money for Paul's use, and for a time had ministered to him in prison: He commends him in five honourable Epithets or Titles. (1) His Brother. (2) His companion in labour. (3) Fellow-soldier. (4) The faithful messenger of the Philippians: And (5) The public Minister to the Apostles necessity in prison.  Vers. 26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. 
He adds four causes of sending him back, which would serve also for his commendation. (1) The Pastoral love of Epaphroditus towards the Philippians. (2) His trouble for the Philippians grief, because he knew they would hear certainly of his sickness, but nothing of his recovery.  Vers. 27. For indeed he was sick nigh unto death, but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. 
He confirms the tidings of Epaphroditus his sickness, and commends the special grace of God shown to Epaphroditus and himself, whereby God was careful to restore Epaphroditus to health, lest the Apostle should be too much afflicted.  Vers. 28. I sent him therefore the more carefully, that when ye see him again, ye may rejoice, and that I may be the less sorrowful. 
(3) The joy of the Philippians was another cause. (4) The ease of the Apostles sickness, who for the Philippians sake would deprive himself of Epaphroditus his service, otherwise very necessary to him, rather than he would suffer them any longer to want their Minister.  Vers. 29. Receive him therefore in the Lord with all gladness, and hold such in reputation. 
Hence he wisheth them to receive him according to his worth, and to esteem of him and such Ministers, as Jewels and treasures.  Vers. 30. Because for the work of Christ he was nigh unto death, not regarding his life to supply your lack of service towards me. 
He adds four Reasons of his desire; (1.) Because he had carried on the work of Christ in comforting the Apostle. (2.) Because he had ministered to the Apostle with danger of his life. (3.) Because he preferred the service he undertook before his own life, being more heedless of his own health, than of taking care of the Apostles business. (4.) Because he had supplied the Philippians absence (who as they ought) did earnestly desire to serve the Apostles necessities.    

CHAP. III.  
IN this Chapter the Apostle exhorts them joyfully to rely upon Christ alone, or only upon his Righteousness, Grace, and Virtue, as abundantly sufficient for holiness and happiness, that they would beware of false Apostles, and follow the examples of the Apostles and faithful Ministers of Christ.  
There are three members of the first Exhortation contained in the three first verses. (1.) That they would rejoice in Christ alone. (2.) That they would take heed to themselves of false jewish teachers. (3.) That they would imitate the example of the Apostles and faithful, who do wholly adhere unto Christ.  
The Arguments of this Exhortation are nine, all which do urge, that cleaving unto Christ, they should follow the example of the Apostles.  Vers. 1. Finally, my brethren, rejoice in the Lord, to write the same things to you, to me indeed is not grievous, ●ut for you it is safe. 
The first member of the Exhortation, That they would rejoice in Christ, that is, that with joy they would rest upon his Righteousness and Virtue, nor seek for any other helps to their salvation besides him: This is propounded as the end of the whole former Doctrine, and as a brief of all Christian duties.  
The same things] Argum. 1. By prevention of an Objection. This Exhortation is so profitable for you, that it is not at all troublesome to me to inculcate & repeat it often to you, nor should it be tedious to you to hear the same often: Therefore cleave unto Christ, earnestly embracing this Doctrine of his sufficiency.  Vers. 2. Beware of Dogs, beware of evil workers, beware of the concision. 
The second member of the Exhortation is, That they would beware of false Apostles, who endeavouring after an impossibility, would join righteousness by the works and ceremonies of the Law, with free justification by faith.  
Dog's] Argum. 2. These false Apostles that act the part of Jews, confounding the righteousness of the Law with the righteousness of faith, and so teaching that we must not rest only on Christ's righteousness, are not holy worshippers of God, as they pretend, but unclean Dogs, barking at the pure Doctrine of the Gospel, and defaming the sincere servants of Christ, with their revile: They are not upholders of good works, but evil workers, they are not worthy to have the honour of Circumcision, but they shall be called authors of Concision and perdition, because that by their false doctrine, they do ruin and separate both themselves and others from Christ, and of these you must take heed by reason of the imminent danger: Therefore you must rely only upon Christ's Grace and Virtue.  Vers. 3. For we are the Circumcision, which worship God in the Spirit, and rejoice in Christ jesus, and have no confidence in the flesh. 
The third member of the Exhortation is, wherein he proposeth the example of the Apostles and faithful, who do wholly cleave unto Christ, first in general, then more particularly, further repeating the Exhortation, unto vers. 18.  
We are] Argum. 3. Only we Apostles, and other believers who rest upon Christ's righteousness, are to be honoured with the title of truly Circumcised, viz. Those (1.) who worship God with an internal and spiritual affection of the heart. And (2.) who glory in Jesus Christ as the only and sufficient Saviour. (3.) Who do not place our confidence in Ceremonies, in carnal Circumcision, in any external privileges, or any other such Helps: Therefore you should, as we do, only rest upon the Grace and Virtue of Christ, if ye will be accounted truly Circumcised.  Vers. 4. Though I might also have confidence in the flesh; if any other man thinketh that he hath whereof he may trust in the flesh, I more. 
Argum. 4. From the particular example of the Apostle, preventing an Objection: I Paul, who have more cause to glory in fleshly, or external privileges, than any false Apostles can have, do nevertheless, renouncing all confidence in privileges, or my works, only rely on Christ, and endeavour through Christ alone to make progress in holiness unto salvation: Therefore you ought to acquiesce with me in the Grace and Virtue of Christ alone.  
Vers. 5. Circumcised the eighth day, of the flock of Israel, of the Tribe of Benjamin, an Hebrew of the Hebrews, as touching the Law a Pharisee:  
6. Concerning zeal, persecuting the Church, touching the righteousness which is in the Law blameless.  
He clearly explains this example, by reckoning up eight causes of carnal boasting, vers. 5. & 6. (1.) I am circumcised, and so brought into the number of God's people. (2.) I was circumcised the eighth day, exactly according to the Law, not as a Proselyte, but as a born Jew. (3.) I am of the most famous people of Israel. (4.) And of one of the nobler Tribes of Israel, Benjamin, who with joseph was born of the free mother, Rachel, out of which Tribe, Saul the first King was chosen, after whose name it may ●eem that the Apostle was called Saul. (5.) I am an Hebrew of the Hebrews, that is, of such a family that hath not mingled itself by marriage with the Gentiles. (6.) I was a Pharisee, which is the most famous sect among the Jews. (7.) I was forward in zeal above other Pharisees, even unto persecuting the Church; this zeal though it were worst in itself, yet it was highly accounted in the eyes of those who did glory in the zeal of the Law. (8.) In outward righteousness, which may be obtained by the Law, I was before men blameless: Vers. 7. But what things were gain to me, those I counted loss for Christ.  
First he reckons up all his privileges, and more matter of boasting, than any false Apostles could have. And then he casts away all these ornaments of Religion, which were highly esteemed by the Jews: And though formerly before his conversion to Christ, he had prized these, falsely thinking they did much conduce to salvation, yet now after he had attained the knowledge of Christ, being instructed by the Holy Ghost, he did vilify them, yea for Christ, he did account them all hurtful to him, so far as they drew him from the faith of Christ, or so far as they cost him some trouble and labour, that he should renounce them all, and keep himself pure, lest they should any ways hinder his faith in Christ: For it is a very difficult thing for those who excel in any thing, and have any privileges, not at all to trust and rely upon them.  Vers. 8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. 
In the third place, besides these things which in Judaisme he did excel others in, he throws away all things else: For it is known that he converted many thousand souls unto God, that he did, and suffered many things for Christ, in which if any one might glory, he more: yet in the matter of justification he rejects all his inherent righteousness, or all his own works which he had done since faith, or should do, as losses and hindrances, not that it repented him of his labours, or that he did not expect the reward, through grace promised unto them, but that those privileges, and confidence of works would altogether hinder the application of Christ's righteousness, if in the matter of justification he should bring them to God's Tribunal, where works exclude grace, and grace excludes works: nor did it grieve him for this loss, because it was exceedingly recompensed by the excellency of Christ's righteousness, which was imputed to him, and should be more and more applied to him by faith.  
For whom] He proves the sincerity of his purpose in rejecting all things, for the desire of having Christ's righteousness, by two Signs; (1.) That he forsook Friends, Country, and all things which could be dear to him in the flesh; when he first betook himself to the preaching of Christ, and the bearing of his Cross. (2.) That being rejected, he did despise them as base things, in respect of Christ's righteousness, or in respect of Christ applied by faith unto righteousness. Here the force of the Argument more clearly appears, I who may trust to outward privileges and works, if any one may, do renounce them all, that I may rely upon the Righteousness and Virtue of Christ: Therefore you, etc.  
That I may win Christ] He gives several Reasons of this his settled resolution, which may serve as Arguments to confirm the Exhortation.  
Argum. 5. I renounce all privileges, and the merits of my own works, that I may gain Christ, who doth not communicate himself, and his Righteousness to any, but such as have renounced their own righteousness, and throw aside all confidence in their own works and worthiness: Therefore you must do the same with me unless ye will lose Christ.  
That I may win] Argum. 6. By renouncing confidence in my own works and privileges, and embracing Christ in their stead, I gain Christ, and all things that are Christ's, so far I am from losing any thing, by this renouncing my own works and privileges: Therefore do you likewise, as well as I, cast aside all carnal confidence, and win Christ by relying on him.  Vers. 9 And be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the Righteousness which is of God by faith. 
Argum. 7. This explains the former. When God comes to judgement, I cannot be found in Christ, but by renouncing my own merits, being void of all confidence in the inherent righteousness of my own works, and endued with that Righteousness of Christ, which God gives by grace, and we apply by faith: Therefore you, as well as I, must renounce your own merits, and rely upon Christ's Virtue and Righteousness, unless you will be found out of Christ at the day of Judgement.  Vers. 10. That I may know him, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable unto his death. 
This Verse depends upon Vers. 8. The meaning is this, I account all matter of confidence out of Christ as dung, to the end that I may know Christ, etc. Whence we have Argum. 8. I shall never be able by experience truly to know how faithful, good, powerful, etc. Christ is, unless I more and more renounce all matter or object of confidence besides Christ, nor shall I otherwise ever experimentally find the virtue of his Resurrection to free me from the guilt and power of sin, nor the fellowship and virtue of his sufferings, in which consists conformity with his death; therefore I count all things but dung, that I may more and more have the benefit of this fruit: Therefore do you likewise rest upon Christ, renouncing your own excellencies, that ye may more and more find his Grace and Virtue.  Vers. 11. If by any means I might attain to the Resurrection of the dead. 
He explains what he had said of the Communion of Christ's sufferings and conformity with his death, and adds Argum. 9 To this purpose. After that I have now renounced all my privileges, and all the worth of my own works, as dung, that I might win Christ, though I know I must tread Christ's steps in my journey to salvation, by the continual sorrows of the Cross, and the communion of his sufferings, yet I shall think I have done well if I may any ways at length attain the perfection of Holiness and happiness in the resurrection of the dead: Be ye therefore of the same mind with me, and do as I do.  

The Second Part.  Vers. 12. Not as though I had already attaianed, either were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of Christ jesus. 
The second part of the Chapter follows, wherein the Apostle exhorts them, that imitating himself and other faithful Ministers, they would make proficiency in holiness, to which end he useth seven Arguments. And in this place he proposeth himself for an example to them, by removing an objection. Some one might say, O blessed Paul, who hath renounced all things, that he might know Christ, and gain him, and who is now made so conformable to Christ, that there is nothing wanting to him, but the reward of immortality: He answers that this is not the meaning of his words: as if he should have said, I do not speak this as if I had attained the perfection of Holiness, or were already perfected, but I follow after the prize of perfection. Whence Argum. 1. I am not absolute or complete in happiness, but I follow after perfection: Therefore ye that are likewise imperfect should do the same thing that I do.  
That I may apprehend] Argum. 2. I am apprehended by Christ in effectual vocation, to this very end, that being converted, I may profit in Faith and Holiness, until I be completed; and to this end I follow after this mark, that I may apprehend it: Therefore you also should do as I do.  
Vers. 13. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,  
14. I press toward the mark, for the price of the high calling of God in Christ jesus.  
15. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.  
Argum. 3. Out of a sense of my imperfection in holiness, I do not regard or call to mind the progress which I have already made, but with as much eagerness as I can I run the race which is set before me, that I may at length attain the prize in the end of this life, and the reward of life eternal, to which God from above hath called me in Christ: All ye therefore, even who are full grown, and who have hitherto made, or think that ye have made the greatest proficiencies, whether with others or yourselves, do ye think and endeavour the same thing that I do; that is, having forsaken all carnal confidence, glorying in Christ's Righteousness alone, by virtue of him, seek after proficiency in holiness: that ye may at length come unto the blessed resurrection.  
And if in any] Argum. 4. If ye being seduced by false Apostles, think otherwise of Christian perfection. I hope God who converted you unto the Faith of the Gospel, will also reveal this truth unto you, and either will cause that ye may be of my opinion touching the Righteousness of Christ, and his virtue for your increase in Holiness, or else will manifest unto you, how dangerous and evil it is for you to take up another opinion different from my Doctrine: Therefore you, etc.  Vers: 16. Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same thing. 
He limits his hope touching the saving revelation of the truth, whereupon he speaks unto those that are desirous of truth and peace, inciting them by a special exhortation to constancy and agreement in that truth wherein they did already agree, touching grace and salvation by Christ according to the Rule of Scripture, not daring to hope well of any but such as followed that Rule; as if he had said, Let us, who are lovers of Truth and Peace, and who embrace the Scripture as the only rule of saving Truth, persevere in that which by God's goodness we have attained unto, and walking according to this Rule, let us be of the same mind: but let us leave the rest to God and his Discipline, which is set down in Scripture.  Vers. 17. Brethren, be ye followers together of me, and mark them which walk so, as ye have us for an ensample. 
Argum. 5. Besides me you have other servants of God which tread the same way that I do in the matter of doctrine and conversation, who teach nothing but Faith in Christ, and holiness to be obtained by him: Therefore follow ye those examples.  Vers. 18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 
Argum. 6. There are many Teachers, false Apostles, and false Brethren, who are enemies to the Cross of Christ, that is, who teach that sins may be expiated, and men saved, otherwise than by the Cross of Christ alone, and who will not profess the truth of Christ where there is any danger of the Cross, or of persecution: Therefore do ye the more diligently observe and imitate the manner of my doctrine and life, and of other such Pastors like me.  
Told you often] He confirms this Argument touching their shunning of Impostors (who did draw men from the Righteousness and Holiness, which is by the Cross of Christ) with seven Reasons.  
Reas. 1. Because this is not the first time, But I have often formerly forewarned you of the coming of these vile fellows.  
Weeping] Reas. 2. Because now weeping I advise you to beware of them, seriously grieving that such men have crept into the Church, and are received by some for true Teachers.  
Enemy's] Reas. 3. Because they are Christ's enemies in this very thing, that they are enemies to the virtue of Christ's sufferings: and who will not bear the Cross of Christ for the defence of the Truth.  Vers. 19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 
Whose end] Reas. 4. Because those Impostors shall perish, and as many as follow their ways: Therefore eat them.  
Belly] Reas. 5. Because they are servants and lovers of their own belly, that is, they care neither for God, nor the salvation of men, but only their own gluttony and pleasures.  
Glory] Reas. 6. Because that glory which they seek among men by their riches, prosperity, and carnal prerogatives, shall be their disgrace.  
Earthly things] Reas. 7. Because they only savour earthly things, as riches, honours, friends, gluttony, pleasures, and such like: Therefore ye that desire a spiritual and heavenly life must shun them.  Vers. 20. For our conversation is in Heaven, from whence also we look for the Saviour, the Lord jesus Christ, 
Argum. 7. Our condition is very heavenly, who trusting only in the grace and virtue of Christ, strive for proficiency in holiness: We are true Inhabitants of Heaven, and therein we are conversant in mind and affection, where we shall sometime be glorified: Therefore follow our example. But the happiness of true Believers is declared in these four things. (1) That we have right unto the heavenly City, wherein we are now conversant in mind and affection, as Citizens of the Kingdom which is above. (2) That knowing Christ is corporally and locally in Heaven, we expect him to come from thence at the last day, not as a Judge, who will condemn us, but as our Saviour, who will perfectly accomplish our salvation.  Vers. 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things. 
(3) That though our bodies are now corruptible, vile and miserable, yet Christ will hereafter throughly change them, as to the condition which they are now in, and free them from corruption.  
Fashioned] That (4] Christ will make our bodies conformable unto his glorious body, that as Christ's body continues the same, as to substance and lineaments, as it was in the earth, but is changed in qualities; so our bodies also shall remain the same in substance, and being freed from their base, shall be adorned with glorious qualities.  
According to the working] He confirms the certainty of this future condition from Christ's power and efficacy, whereby he can destroy death and the grave, and subject all creatures unto himself, and therefore is able to endow our bodies with what qualities he please.    

CHAP. IU.  
THere remains now the last way of confirming the Philippians in Faith and Holiness, by some Exhortations, and a Commendation of their liberality towards him.  
There are especially two parts of the Chapter: In the first he exhorts them unto Christian virtues, unto vers. 10. In the other he shows his gratitude towards the Philippians for that present which they sent him, to vers. 20. After these follows the conclusion of the whole Epistle.  Vers. 1. Therefore, my Brethren, dearly beloved and longed for, my joy and Crown, so stand fast in the Lord, my dearly beloved. 
The Exhortations to Christian Virtues are seven.  
(1) That they would safely keep the Doctrine of Christ's Grace and Virtue, steadfastly persevering in Faith and Holiness. The Arguments hereof are two, (1) From the earnest love which the person exhorting bears towards them, which he discovers by various compellations. (2) Ye have hitherto been so constant, and have so profited in the Faith of the Gospel, that you have brought both joy and credit to me your Teacher: Therefore hold on still.  Vers. 2. I beseech Euodias, and beseech Syntiche, that they be of the same mind in the Lord. 
Exhort. (2) Is particular, unto two women that were no mean ones in the Church, who, as it seems, did not agree with the Church in matters pertaining to Religion, and were at variance betwixt themselves, these he entreats by name, that laying aside disagreement in opinions and affections, they would maintain such a holy and sincere peace, as God should approve of.  Vers. 3. And I entreat thee also, true yoke follow, help those Women which laboured with me in the Gospel, with Clement also, and with other my fellow-labourers, whose names are in the book of life. 
Exhort. (3) To some one of the Pastors, who was intimate with the Apostle, and better known to him than others, that he would do his endeavour to reduce these women to the right way, and to agreement betwixt themselves. The reason i●, Because that when the Apostle did first gather a Church at Philippi, these two women did earnestly labour and strive, according to their place, to promote the business of the Gospel, together with other brethren, whereof Clement was one, and some other private believers who were the Apostles helpers in gathering the Church of the Philippians, all which though it were needless to name, yet he says their names were written in the book of life, that is, they are of the Elect, which may suffice them.  Vers. 4. Rejoice in the Lord always; and again I say, Rejoice. 
Exhort. (4.) That acknowledging the matter of joy in Christ, they would rejoice with steadfast gladness in both prosperity and adversity, and in every change of their condition whatsoever.  Vers. 5. Let your moderation be known unto all men. The Lord is at hand. 
Exhort. (5.) That they would not deal in strictness of Law with their neighbours, but rather considering their condition, lose something of their own right, that every one might take notice of this their moderation. The reason is, because the Lord is in the midst of us, by the presence of his Spirit, and also his visible coming to Judgement is not far off.  Vers. 6. Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God. 
Exhort. (6.) That endeavouring to fulfil their duties, they would take heed of having a distrustful carefulness in any business, and that in prayer and supplication with thanksgiving they would cast their cares into the lap of God.  Vers. 7. And the peace of God which passeth all understanding, shall keep your hearts and minds through Christ jesus. 
The reason of the Exhortation is, because by this means they might gain that peace or tranquillity of mind (transcending any capacity of natural reason) which God hath granted to believers, as if thereby he would guard their hearts by a kind of Military engine, against the temptations of the Devil and the world, and would preserve their minds steadfast in Christ.  Vers. 8. Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 
Exhort. (7.) That they would not be averse from any virtue which they observed among the Heathens, but on the other side, after a serious examination would embrace whatever they found true, grave, or honourable, just, and pure, and whatever was lovely in manners, or worthy of commendation.  Vers. 9 Those things which ye have both learned, and received, and heard, and seen in me, do; and the God of peace shall be with you. 
He confirms this Exhortation by two Arguments.  
Argum. 1. From his own example, that the Apostle had both taught and done these things when he was among them, as they themselves could witness.  
And the God] Argum. 2. From the blessed effect, that by this means, they should find the peace of God, and communion with the God of peace more firm and constant.  

The Second Part.  Vers. 10. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again, wherein you were also careful, but ye lacked opportunity. 
The second part of the Chapter follows, wherein that he may show his thankfulness to the Philippians, for the money they sent him by Epaphroditus, he commends this their action by ten Arguments. (1.) Because that relief sent from them was very acceptable to him. (2.) Because the sending of that present did proceed from the virtue and habit of Christian liberallty which was in them, which habit like a living root, had manifested itself in this action. Argum. (3.) Because hereby it might be perceived their backwardness to send this succour, was not caused by any defect of charity, but want of opportunity.  
Vers. 11. Not that I speak in respect of want: for I have learned in whatsoever state I am, therewith to be content.  
12. I know both how to be abased, and I know how to abound; every where, and in all things I am instructed, both to be full, and to be hungry, both to abound and suffer need.  
By the way in preventing an Objection, he removes a suspicion of himself, as if he had been more sorrowful before the receiving of this succour, or that for his own sake he was glad of the money sent to him: This he proves by his own equanimity and moderation of mind in every condition, that he was one who had learned to bear both prosperity and adversity with an equal mind, and was ever content with the present maintenance of his life.  Vers. 13. I can do all things through Christ which strengtheneth me. 
He ascribes the glory of this equanimity and moderate mind in all things unto Christ, by virtue of whom he was enabled thereunto.  Vers. 14. Notwithstanding, ye have well done that you did communicate with my affliction. 
Argum. (4.) He commends their deed, in that it was a communicating with his affliction.  Vers. 15. Now ye Philippians know also, that in the beginning of the Gospel, when I departed from Macedonia, no Church communicated with me, as concerning giving and receiving, but ye only. 
Argum 5. Because they only of all the Churches in Macedonia, from the first preaching of the Gospel, until that time, had communicated with him, by way of giving and receiving.  Vers. 16. For even in Thessalonica ye sent once and again unto my necessity. 
Argum. 6. That this was the third time they had exercised their liberality towards him.  Vers. 17. Not because I desire a gift, but I desire fruit that may abound to your account. 
Argum. 7. Because this was a fruit of their faith which God would recompense at the day of judgement, in which fruit he professeth, he is more delighted than in any particular advantage of his own.  Vers. 18. But I have all, and abound, I am full, having received the things of Epaphroditus which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing unto God. 
Argum. 8. That the sum of money they writ to him of, was very large (at least in respect of the Apostles esteem and thriftiness) all which whole sum he acknowledges was delivered to him by Epaphroditus.  
An odour] Argum. 9 That this benevolence was no less pleasing and acceptable to God, than any sacrifice which was wont to be offered under the Law with the most fragrant incense.  Vers. 19 But my God shall supply all your need, according to his riches in glory, by Christ jesus. 
Argum. 10. Because that God will reward them in this life for what ever they have bestowed on him, and that not for any merit of theirs, but out of his own rich and glorious grace through Christ.  Vers. 20. Now unto God and our Father be glory for ever and ever. Amen. 
Now follows the conclusion of the Epistle, which hath three parts. In the first, he praiseth God for all the aforesaid benefits bestowed, or to be bestowed, as the God, and Father of Believers, who out of his Covenant and Fatherly love, doth, and will bestow all good things on them.  
Vers. 21. Salute every Saint in Christ jesus; the Brethren which are with me greet you.  
22. All the Saints salute you, chiefly they that are of Caesar's household.  
In the second he placeth his, and those Evangelists salutations which were with him, whom he particularly calls Brethren, in respect of their Pastoral office; then he adds the salutations of the rest of the Saints which were at Rome, putting a distinction betwixt Brethren, labouring in the Ministry of the Gospel, and other Saints, among whom he particularly names those of the household of Nero, that they might know there were also some Courtiers even in Nero's Palace, who durst profess Faith in Christ, and communion with other loving Christians.  Vers. 23. The Grace of our Lord jesus Christ be with you all. Amen. 
In the third he shuts up the Epistle with the accustomed Apostolical benediction, wishing the Philippians the favour of Christ, and all good things which flow therefrom.     

The Epistle of Paul to the COLOSSIANS Analytically expounded.  
The Contents.  
THe City of the Colossians was placed in Asia the Lesser, viz. in that Country which was called Phrygia Pacatiana, not far from Hierapolis and Laodicea, which Cities the Apostle expressly mentions in this Epistle.  
The occasion of his writing was this, The Apostle understood by Epaphras Pastor to the Colossians, and other credible witnesses, that the Colossians were infested with false Apostles, who laboured partly to draw them to jewish Ceremonies, partly to Philosophical Speculations, about the worshipping of Angels: That he might therefore establish them in the truth, he evidently shows that in Christ alone, and his Gospel, the whole knowledge of the Divine Will, and all the helps to eternal salvation are sufficiently explained, and that nothing in this kind is to be enquired after out of Christ and his Doctrine. This Epistle hath the same Argument with-that to the Ephesians; and may be justly called a Compendium of that.  
The principal parts of this Epistle, besides the direction of it, and the Conclusion (which comprehends salutations and private affairs) are two. In the first, he commends the Doctrine of Epaphras, to the establishing the Colossians Faith, and more especially he sets forth Christ magnificently with his benefits, exhorting them to constancy in the Faith of Christ, and to avoid corruptions contrary to sound Doctrine, Chap. 1. and 2.  
In the second part he gives common Precepts pertaining to the right instruction of the faithful in their conversations, wherewith he mixes certain special directions, serviceable to the directing of all orders in the Family, Chap. 3. and 4.  

CHAP. I.  
IN the first Chapter, after the direction of the Epistle, vers. 1. and 2. he confirms the Faith of the Colossians, and his love towards them, four ways. First, By giving thanks for their sincere conversion, to vers. 9 Secondly, By praying for them, to vers. 12. Thirdly, By declaring thankfully the certainty of our redemption founded in the Grace of God, and the excellency of Christ, to vers. 23. Fourthly, By exhorting them to perseverance, to the end of the Chapter.  Vers. 1. Paul an Apostle of jesus Christ, and Timotheus our Brother, 
In the direction of the Epistle, First of all the persons saluting, Paul and Timothy, are described: Paul from the authority of his embassage, granted immediately from Christ, and from God the Father, through the mediation of Christ, by whose will he executed his Apostleship: But Timothy (whom he took to be the witness of his Apostolical diligence for the confirming the Colossians) is described from his fellowship with Paul, as his Brother, not only for profession of Faith, but also for the office of preaching the same Gospel.  Vers. 2. To the Saints and faithful Brethren in Christ, which are at Coloss: Grace be unto you, and Peace from God our Father, and the Lord jesus Christ: 
Furthermore, the persons saluted are described, or the Members of the Colossian Church, and are called. (1) Brethren, Because they are begot again by the same Father, to the same hope of the inheritance. (2) Holy, Because they are consecrated to God, and sanctified by the Holy Ghost. (3) Faithful, Because they were engrafted into Christ by Faith. Lastly, By an Apostolical blessing, Grace and Peace are applied to the Colossians, Grace comprehends all the special effects of God's favour, which by way of Sanctification tend to happiness. But Peace comprehends all the degrees of happiness, even to perfection in Heaven; God the Father and Jesus Christ is counted the Author and efficient cause of good things, as he is the Son and Mediator, he is after the Father, in effecting according to order of working.  
Vers. 3. We give thanks to God, and the Father of our Lord jesus Christ, praying always for you.  
Vers. 4. Since we heard of your Faith in Christ jesus, and of the love which you have to all the Saints;  
The first way of his confirming the Faith of the Colossians is by giving thanks for their sincere conversion. Of this kind there are seven Arguments, all which do prove that the Colossians ought to be strengthened in Faith.  
Argum. 1. You gave me much cause of thanksgiving and prayer to God, after I heard of your conversion to the Faith: Therefore even upon this account you ought to be steadfast in the Faith.  
And love] Argum. 2. The sincerity of your Faith in Christ appeared openly in your love towards all the Saints, the report whereof came to my hearing: Therefore it is fit you should be established in the Faith.  Vers. 5. For the hope which is laid up for you in Heaven, whereof ye heard before in the word of the Truth of the Gospel, 
Argum. 3. I know of a truth that the happiness ye hope for is laid up in Heaven for you, and as it were conferred upon you, I give thanks to God for that favour: Therefore, etc.  
Ye heard] Argum. 4. Confirming the former; You have the unquestionable Word of God, the Word of Gospel-Truth, for the foundation of your Faith and Hope: Therefore ought you to be steadfast in the Faith.  Vers. 6. Which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the Grace of God in truth. 
Argum. 5. The Word of the Gospel, whereby ye are converted, is the same Gospel which was dispersed abroad to the rest of the world, and hath the same efficacy to make you fruitful from the day wherein by Faith ye embraced the Grace of God, which he hath communicated to other Christian-Churches: Therefore it is fitting you should be established in the Faith.  Vers. 7. As ye also learned of Epaphras, our dear Fellow-servant, who is for you a faithful Minister of Christ: 
Argum. 6. Your Pastor Epaphras, taught you no other things than we Apostles every where teach, who therefore willingly acknowledge Epaphras our fellow-servant, and a faithful Minister of Christ: Therefore, etc.  Vers. 8. Who also declared unto us your love in the Spirit. 
Argum. 7. You have given a special token of your sincere Faith, viz. the demonstration of your Christian love towards me, whereof I have the testimony of Epaphras your Minister; which, as all the former, affords me Arguments of thanksgiving unto God, and of the confirmation of your Faith towards God.  Vers. 9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his Will, in all wisdom and spiritual understanding. 
The second way of confirming the Colossians Faith, and of the Apostles love towards them, is his earnest and constant prayer for them, excited upon the report of their Faith in Christ, and love towards the Saints; there are six branches of his prayer.  
(1) I pray that ye may obtain a large measure of knowledge of the Divine Will revealed in the Word of the Gospel concerning Christ and his benefits.  
In all Wisdom] (2) I pray that this knowledge may abound in you in wisdom and spiritual understanding, i. e. in an holy contemplation of the mysteries of Faith, and in a prudent application of knowledge received to practice in the exercise of every virtue.  Vers. 10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God. 
I pray (3) That you may walk, or lead your lives, worthy of the Lord, or as it becomes those that are converted in the sight of God, that in all things you may please him.  
Every] I pray (4) That you may be fruitful, not in one, but in all kinds of good works.  
May increase] I pray (5) That you may grow up in experience, and acknowledgement of the Divine Virtue through obedience of his Will, endeavouring more and more to know, love, and cleave to him more and more.  Vers. 11. Strengthened with all might, according to his glorious power, unto all patience and long-suffering, with joyfulness: 
I pray (6) That such a measure of heavenly strength may be vouchsafed to you, out of the rich treasury of his glorious power, that you may be able to endure any burden of afflictions, or persecution, with a good courage, and that so long as it shall seem good to the pleasure of God, not only without disturbance of mind, but with the greatest delight, and rejoicing: Therefore ye ought to be established in the Faith, unless you think the prayers which the Holy Ghost stirs up in my heart for you are in vain.  Vers. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light. 
The third way of confirming their Faith, is a thankful declaration of the certainty of our Redemption, founded in the Grace of God, and the excellency of Christ's person. The reasons of the thanksgiving are five.  
Reas. 1. Because God the Father hath prepared us to enter into the Kingdom of Heaven: This benefit is more especially seen in the following Reasons. (1) The donor of the benefit, is God the Father, the Author and first Fountain of all good, bearing a Fatherly affection towards us. (2) When we are said to be made meet, etc. Our misery is presupposed, and that we are unfit by nature, born wretched, and polluted by sin, and the sons of wrath. (3) Although we were unmeet, yet the Grace of God hath made us meet by an efficacious vocation, and regeneration of us. (4) The felicity whereunto we are called, is an enduring inheritance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given by lot, it is not obtained by any humane merit, but by free election, and once given, it is not taken away. (5) It is called the Inheritance of Saints, because by that we shall have society with the Saints alone, whose communion makes the Inheritance more delightful to us. (6) This Inheritance consisteth in the most perfect light, viz. of Knowledge, Holiness, Joy, Glory, immortal and eternal life.  Vers. 13. Who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son, 
The 2. Reas. Of his thanksgiving explaineth the former, because the Father hath delivered us from the power of darkness, and hath translated us into the Kingdom of the Son of his love; This benefit is commended to us by these four things. (1) Because power is used to our perverse nature, and the power of Satan, by whom we are kept bound, from whence God by force hath delivered us. (2) Because he hath delivered us from the darkness of ignorance, sin and misery. (3) because he hath not suffered us, being delivered, to wander and err without a King and defender, without governance and society, but hath translated us into a better Kingdom, i. e. the Kingdom of Light, Knowledge, Sanctity, and spiritual life, where we may safely and securely inhabit, that we fall not back, or be brought again into darkness. (4) Because the Kingdom into which we are translated, is the Kingdom of his Son, a Kingdom most pleasant to God, wherein the Son of God, the Son of his love, ruleth and reigneth, whom the Father intimately loves, and doth represent himself a Father in his love towards us, whose Kingdom and all things are most beloved by God, yea in whose Kingdom all subjects are beloved Sons.  Vers. 14. In whom we have redemption through his blood, even the forgiveness of sins. 
The 3. Reason of his thanksgiving is the benefit of his liberty from the revenging Justice of God; this benefit more especially appears in these five things. (1) We are not only kept by force in the power of darkness, that we might be delivered from thence, a greater strength was required, but also we were captives to the Law and Righteousness, from whence without a price paid, we cannot be freed, and where that price is already paid, there is made already a lawful redemption. (2) We have this our redemption made by the consent of parties upon the best right. (3) We have the same redemption in the person of the Son, who is our Advocate, and he who keepeth us and all ours. (4) We have that by the blood of the Son, who existing in the image of God, i. e. true God, hath taken upon him our nature, and in that made obedient unto the death of the Cross, hath paid the price of Redemption for us. (5) This Redemption is free in respect of us, who have paid nothing, and yet obtain the remission of sins, and consequently also free liberty from wrath and death which follow upon sin.  Vers. 15. Who is the Image of the invisible God, the first born of every Creature. 
The 4. Reason of his thanksgiving, showing the solidity of the foundation of Redemption in the description of the excellency of Christ the Redeemer, of which description there are twelve Articles.  
The Image] Artic. 1. Christ is the most perfect Image of the invisible God, not only because he is the substantial Character of the Father's person, substantially representing the Father, that so the Father cannot be beholden unless in the Son, and brightness of him, but also because the incarnate Son hath represented to the world, in word and deed, in sanctity, power, and mercy, the Father's Nature, Will, and Goodness.  
The first born] Artic. 2. Christ is the first born of every Creature, i. e. begotten from eternity before every Creature, and because of his eternal Generation of the Father, he is the Lord of all Creatures by right, as the first born, in the Law, is Lord of his Brethren, and the Family.  Vers. 16. For ●y him were all things created that are in Heaven, and that are in Earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. 
Artic. 3. Illustrating the former: Christ is the efficient cause, or the Creator of all Creatures, For by him were all things created: he amplifies this Article by a threefold distribution of the Creatures. (1) From the place wherein they are, in Heaven and in Earth. (2) From their nature, into visible and invisible. (3) From the division of Angels, both from their dignity, office, and honourable names: From which the glory of Christ appeareth who hath created all.  
From him] Artic. 4. Christ is the end of all; for whom, and for whose glory all things were created: For all things whatsoever, and of what sort soever were created, all these were created for the glory of Christ, God-man, he is the beginning and end of all, to whose glory it is necessary all things whatsoever in their manner should be serviceable, as the means to the end.  Vers. 17. And he is before all things, and by him all things consist. 
Artic. 5. Christ is eternal, because he in himself was before all Creatures, neither is he any thing changed, by the Creatures, as to his subsistence.  
By him] Artic. 6. Christ is not only the Creator, but is the preserver and conserver of all.  Vers. 18. And he is the head of the body, the Church: who is the beginning, the first born from the dead, that in all things he might have the pre-eminence: 
Artic. 7. Christ is the Head of the Church, i. e. of his body, from whence the vital spirits, sense, and spiritual motion floweth through all the members, who both governeth and defendeth all of them.  
The beginning] Artic. 8. Christ is the beginning, fountain, and spring of the Church, viz. that new Adam, the root and principle of the regeneration of the Saints, by whose virtue all Saints are begotten.  
The first born] Artic. 9 Christ is the first born from the dead, and the first fruits of them that slept; because he alone hath risen by his own strength, and is the cause of the resurrection of the dead to life everlasting.  
That in] Artic. 10. He hath the pre-eminence in all, and aught to have amongst Angels and men, amongst the living and dead; And this is the end of the former degrees of the excellency of Christ.  Vers. 19 For it pleased the Father that in him should all fullness dwell, 
Artic. 11. Confirming the pre-eminence of Christ, and the dignity of his pre-eminence, because from the good Will of God, not only the fullness of the gifts of the Spirit dwell in the Man Christ, but also the Godhead itself, most fully comprehending all fullness.  Vers. 20. And (having made Peace through the blood of his cross) by him to reconcile all things unto himself, by him, I say, whether they be things in Earth, or things in Heaven. 
Artic. 12. Christ by the good will and purpose of God is a Mediator, by whom God would have expiation for sin made (his life being laid down upon the Cross) and expiation being made by his death, he would that reconciliation and a renewing of friendship betwixt God and them should be made, that are the members of the Church: no less betwixt God and those members which are in the Earth, than betwixt God and those that are in Heaven: yea, he would have reconciliation made in himself, or by the intuition of his glory amongst the heavenly Angels, and earthly men, amongst whom, by reason of sin there is a natural disagreeing. Lastly, He would have the Elect Angels to be confirmed, whose various and changeable nature is already demonstrated by the fall of wicked Angels, and that by a gathering of them together to himself. For the Angels are added to Christ as a surplusage in the Covenant of Redemption, for the use of his body, that is, the Church, that they might be ministering spirits for the use of the redeemed ones. All which as they did confirm the solidity and certainty of Redemption, so the Faith of the Colossians very much in Christ, and aught also to confirm ours.  
Vers. 21. And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled,  
22. In the body of his flesh through death, to present you holy, and unblameable, and unreprovable in his sight.  
The 5. Reason of his thanksgiving is the grace of reconciliation made with the Colossians by name. He amplifies this benefit by nine Arguments. (1) He saith, that you were sometimes alienated from God, strangers from the Commonwealth of Israel, and the life of God. (2) Ye were not only born strangers, but were made more and more strangers by the custom of sinning. (3) Neither this only, but ye were enemies, and with an hostile mind did both disdain and speak against God. (4) That you were enemies, not only in your sensitive appetite, and your affections, but also in your mind, which should be the most excellentest faculty, the Mistress and Captain of all the rest. (5) That ye have expressed the enmities conceived in your mind by wicked works. (6) That nevertheless Christ now hath reconciled you. (7) That he hath obtained reconciliation in taking upon him, in the body of his flesh, the humane nature, like to us in all things, sin only excepted. (8) That by his death he hath paid the price of your Redemption and Reconciliation. (9) That Christ hath determined with himself that at length you should remain holy in his sight, and the sight of God, without any spot of sin and misery, viz. to the day of his coming, all which did chiefly make for the upholding of their Faith.  Vers. 23. If ye continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature which is under heaven, whereof I Paul am made a Minister. 
The fourth manner of confirming the Colossians faith follows, by an exhortation to perseverance in the faith of the Gospel, to which he passeth, giving a caution for this end, that he might suspend the benefit commonly applied to them, given, as it were, the Characteristical note of them, to whom the benefit of reconciliation belongs, viz. That they who have right to these benefits may remain in the faith of Christ, upon which the other degrees of perseverance depend. The Arguments of the Exhortation are chiefly three.  
If] Argum. 1. It is contained in the condition of perseverance. Your constancy in the faith of Christ, and hope of the Gospel, is a sign, not only of your reconciliation made through Christ, but also of your holiness and salvation to be perfected by him: Therefore persevere ye. In the mean while three things are required to their perseverance. (1) That they be grounded in the faith, that is, that they lay hold upon the foundations of faith solidly laid in the truth, goodness, and power of God. (2) That they be settled, i. e. Now they are grounded in Christ, they may fixedly abide, may adhere to Christ, and be joined to this truth. (3) That they resist all temptations, with which they may by any manner be moved from the hope of eternal life, or the good things promised in the Gospel: The force of this Argument is, you shall not possess the good things fore-spoken of, except you have persevered in the faith: Therefore persevere ye.  
Preached] Argum. 2. Of his exhortation to perseverance: The Gospel which you have heard from Epaphras your Pastor, is the same with the Gospel preached by the other servants of God to every creature through the whole world, or all kinds of men, Jews and Gentiles without difference: Therefore abide you founded and settled in the same faith.  
Whereof] Argum. 3. I Paul myself am made a Minister to preach this Gospel to the Gentiles, with great approbation from God, and his blessing poured upon all that are faithful amongst the Gentiles. Therefore persevere ye in that faith.  Vers. 24. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake, which is the Church. 
He insists in this Argument, and commendeth his Ministry to them, by fourteen Arguments, all which confirm his glorious Ministry.  
Argum. 1. I Paul in the administration of this Gospel do bear afflictions with joy: Therefore my Ministry is glorious.  
Argum. 2. I bore those afflictions for the sake of you Colossians, or for your confirmation in the faith: Therefore my Ministry is glorious amongst you.  
Argum. 3. Seeing that after the personal sufferings of Christ for our redemption, the suffering of the Martyrs remain for a testimony of the truth of Christ's doctrine, I Paul in some part do so fill up the appointed measure of those afflictions, that I am prepared to seal this my Ministry, even with my death: Therefore this my Ministry is glorious.  
Argum. 4. I suffer these afflictions for Christ's honour, and his whole Church's edification, viz. That his mystical body may be knit together in faith: Therefore my Ministry is glorious. All these make to the taking away the offence of the Cross incumbent upon the Apostle.  Vers. 25. Wherefore I am made a Minister, according to the dispensation of God which is given to me for you, to fulfil the word of God: 
Argum. 5. I am appointed a Minister of the Catholic Church, and am made an Apostle of the Gentiles, both by special authority, and divine dispensation: Therefore is my Ministry glorious.  
To fulfil] Arg. 6. I am constituted an Apostle, especially for this end, that fully manifesting the Gospel amongst the Gentiles I might fulfil by my Ministry, not only my Office, but also the Decree of God, and the Prophecies concerning the calling of the Gentiles, and the grace of Christ which was to come unto them: Therefore this my Ministry is glorious.  Vers. 26. Even the Mystery that hath been bid from ages, and from generations, but now is made manifest to his Saints: 
Argum. 7. This word of the Gospel administered amongst you, and the preaching of it afterwards amongst the Gentiles, was in times past a mystery; But now is laid open to the faithful by us Apostles more plainly than ever since the beginning of the world: Therefore, etc.  Vers. 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. 
Would] Argum. 8. The revelation of this mystery by my Ministry is made to the Saints, not from their merit, but from the good pleasure of God: Therefore, etc.  
The riches] Argum. 9 Glorious and rich is the grace of this mystery now revealed, opening clearly all things which make for our complete felicity: Therefore, etc.  
Christ] Argum. 10. The sum of this glorious and rich grace manifested by my Ministry, is Christ received by faith, and dwelling in you.  
The hope] Argum. 11. Christ preached by me, and dwelling in you by faith, is the hope of future glory, now manifested in the earnest and first fruits, viz. Because Christ is the author, pledge, and finisher of our faith: For the faithful seek no other glory than that they may enjoy Christ more and more in this life, and at length fully in the life to come.  Vers. 28. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus. 
Argum. 12. The end of my Ministry and Christ preached, is this, that I might admonish and instruct men of all sorts in the Doctrine of the Gospel, which is the most perfect wisdom, that at length I may present believers perfect in all points of holiness and happiness in Christ, in the sight of God: Therefore this my Ministry is glorious.  Vers. 29. Whereunto I also labour, striving according to his working, which worketh in me mightily. 
Argum. 13. Hitherto by the grace of God I do earnestly prosecute my Ministry, striving against all enemies and impediments that were laid against me. From whence my Ministry is made glorious.  
According to his working] Argum. 14. Lastly, through the grace and power of God working in me, my Ministry is made powerful and effectual to the appointed effect, i. e. to the salvation of the elect, and conviction of others: All which, as they are Arguments of the commendation of Paul's Ministry, so also they are so many Arguments of exhortation to the Colossians, That they would persevere in the faith of the Gospel preached by Paul. For it follows upon all: Therefore abide ye constant, and go forward in the faith of the Gospel, the Ministry whereof is so glorious.   

CHAP. II.  
THere are three parts of the Chapter: In the first, He makes a way to his Exhortation, that they satisfied with Christ alone, avoid the corruptions, which might draw them from Christ, and that by showing his endeavour for their constancy in the Faith, to vers. 6. In the second he follows his exhortation, that they cleave fast to Christ, and be careful in general of any thing that might draw them from Christ, to vers. 16. In the third there is a special admonition, that they beware of special corruptions, to the end.  Vers. 1. For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh: 
That which concerns the first. He shows his endeavour for their salvation and constancy in Faith, in short clauses which are six. (1) I am very careful about all the Churches which have not seen my face, and namely about you Colossians, and your neighbours, the Laodiceans: Therefore do not ye think that you are neglected by me.  Vers. 2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ. 
(2) I endeavour, that you may know you are no less dear to me, than other Churches planted by me: Let your hearts then be comforted from the same Gospel.  
In love] (3) I very much desire, that all those Churches, dissensions amongst themselves, and with other Churches, and questions which are stirred up by the Devil and his members, being laid aside, may be knit together in the bond of love.  
All] (4) I wish, and I have no mean conflict, that all those Churches may be joined together in Faith and Hope. This more especially is explicated, for he endeavoured, that they might get understanding: Because Faith ought not to be blind, or ignorant, nor that they might only have some taste of Faith, but that they might obtain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a full assurance, whereby doubts might be excluded from their hearts; neither that they might only have an assurance, but also all riches of assurance in the Faith, that Faith might abound in them, and might be strengthened in a solid and peaceable certainty, and might be established in all the riches of a more fully certain understanding: yet more specially the Apostle endeavoured, that they might profit in knowing the mystery, or the Gospel that was in times past hid, but now revealed, concerning the Grace of Christ, which is extended no less to the Jews than to the Gentiles: He adds to these, that they might not only profit in the knowledge, but also in the acknowledgement of the mystery, from a lively sense and experience of the most sweet Grace of Christ, which is very far distant from the natural capacity of men. Lastly, He most specially endeavoured, that they might profit in acknowledging the mystery concerning the unity of the divine essence, and the distinction of persons, and the offices of the Mediator Christ, and more and more applying those things to their use, might aquiesce in the knowledge, and first fruits of so great a good, until they should enjoy a full felicity by Christ.  Vers. 3. In whom are hid all the treasures of wisdom and knowledge. 
He gives the reason of this desire, from the excellency of Christ, who is the sum and foundation of the Gospel, who●e glory he doth not only describe from the perfection of his person, considered in himself (in which are hid all the treasures of wisdom and understanding, infinitely as to the divine Nature, and as much as he is capable of, to the humane) but also and most especially from the perfection of his person, as he was clothed with the office of a Mediator, as he is CHRIST anointed of God, the object, author and finisher of our Faith, or all saving Knowledge: In which respect, there is in Christ all sufficiency to eternal salvation, that there is no need of knowing any thing besides him, who is made unto us by God, Wisdom, Righteousness, Sanctification and Redemption; He calls this sufficiency of Christ Treasures, and all Treasures, and hid Treasures, which the world cannot behold, which the sagacity of the Saints cannot find out, nor the needs of all men exhaust or consume.  Vers. 4. And this I say, lest any man should beguile you with enticing words. 
(5) The endeavour and care of the Apostle is, that the Colossians may not be seduced by the false Apostles, and that they might be fortified against all the Impostures of them, who by teaching that which Christ hath not taught, did draw the unstable and unwary from Christ, partly by Paralogisms, and Sophistical Argumentations, partly by insinuating and covering their errors with a painted eloquence, to which subtleties of the false Apostles he aims in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beguile, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enticing words,  Vers. 5. For though I be absent in the flesh, yet am I with you in the Spirit, joying and beholding your order, and the steadfastness of your Faith in Christ. 
(6) His endeavour concerning their salvation, The joy which he received concerning the Doctrine and Discipline rightly settled amongst them, not only from the relation of Epaphras, but from a Prophetical Spirit, or the inspiration of the Holy Ghost dictating this Epistle; for although he was absent in body, yet he beholding all things by the Spirit, he did greatly rejoice upon the observation of the most beautiful order in all Ecclesiastical things, and of their solid Faith in Christ: So that he could not but be careful concerning the preservation of so famous an heavenly work amongst them, left this order be disturbed, or his Doctrine corrupted by the subtleties of the false Apostles, and arts of the Devil.  

The Second Part.  Vers. 6. As ye have therefore received Christ jesus the Lord, so walk ye in him. 
The second part of the Chapter follows, in which from his endeavour for their salvation, and from the causes of this disputation undertaken against the false Apostles, he infers an exhortation to persevere in the Faith of Christ, and to beware of corruptions. The parts of his Exhortation are five.  
(1) That they hold fast Christ Jesus already received by Faith, who is the only and true Saviour, and admit no other, invented by the false Apostles.  
(2) That they being engrafted into Christ by Faith, so abide and lead their lives according to his prescription, following the guidance of the Spirit of Christ.  Vers. 7. Rooted and built up in him, and established in the Faith, as ye have been taught, abounding therein with thanksgiving. 
(3) That they endeavour for a most near, and firm conjunction with Christ, through the strengthening of their Faith, according to the Doctrine of Epaphras: He illustrates this soundness of Faith by a similitude taken partly from the firmness of trees spreading their roots deep in the earth; partly from the stability of buildings, solidly founded.  
Abounding] (4) That they be not only confirmed in the Faith, but also make progress in it, and abound to a fuller knowledge of the mysteries of Christ; and that with a daily thanksgiving to God, the Author of this so great a benefit.  Vers. 8. Beware lest any man spoil you through Philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 
(5) That they take heed to themselves touching seducers, who take the people of God by their Impostures, as beasts are taken in nets, and make a prey of them. He reckons three kinds of impostures, whereof the first is Philosophy, or a vain deceit, so called, not simply, but as it exceeds its bounds, and aspires to heavenly and spiritual things, and doth from the model of corrupt and carnal reason, determine concerning the doctrine in the word of God. In which respect although it shows openly the form of wisdom, yet it is found to be vain deceit; The other kind is, The tradition of men, concerning the vain and superstitious rites invented by humane wit. The third sort is, the injunction of Legal or Levitical rites, which are called here the Rudiments of the world, because they are the earthly and carnal Rudiments of the ancient people, by whom as by a Schoolmaster they were lead before the coming of Christ, which after his coming vanished away like shadows.  Vers. 9 For in him dwelleth all the fullness of the Godhead bodily. 
He adds ten Arguments of his Exhortation, all which prove, that they must not go so much as a nails breadth from Christ:  
Argum. 1. It is in vain to seek any thing necessary to salvation out of Christ, seeing that in him, or in his person, the fullness of the Godhead hypostatically united to the humane nature, is founded, so that, he necessarily seeks something to salvation out of God, who seeks things that may bring salvation out of Christ: Therefore we must not depart from Christ.  Vers. 10. And ye are complete in him, which is the head of all Principality and power: 
Argum. 2. Christ is not only a most full fountain in himself, but also he fills all the faithful believing in him, insomuch that he communicates to them righteousness and life eternal (which he hath in himself) first by way of imputation, further by the infusion of grace for grace, till at length they are perfected. Therefore we must not seek for any thing out of him.  
The head] Argum. 3. He is the head of all Principality and Power, even of the most excellent creatures in heaven and earth, partly because he created and governs all things, even the Angels themselves; partly because by the influence of his power, he upholds even the Angels, and also men, communicating to them whatsoever they enjoy: Therefore from him alone, and in no wise from the most excellent Angels, do we expect any good.  Vers. 11. In whom also ye are circumcised with the Circumcision made without hands, in putting off the body of the sins of the flesh, by the Circumcision of Christ. 
Argum. 4. The truth of all Legal ceremonies is in Christ; for in him the faithful have that which is prefigured by them; as for example, they have spiritual Circumcision wrought by the Spirit of Christ in the heart, which consists in the subduing of the old man, or the flesh, or the body of sin, which Circumcision was prefigured in the carnal Circumcision, made by hands: Therefore it is not fit that you should in the carnal Circumcision of those that Judaize, seek anything out of Christ.  Vers. 12. Buried with him in Baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead. 
Argum. 5. Ye that believe in Christ are baptised, which is the lawful sign of internal Circumcision, set up in the place of Circumcision by Christ; so that neither the internal thing, yea, nor the external sign of an internal thing is to be sought after without Christ: Therefore you must not depart from Christ.  
Buried] Argum. 6. Ye believers have right to Christ dead and buried, and communion with him in his death and burying, and so right to all the benefits, and effects of his death and burying, in baptism, and by baptism sealed to you; so that there is no need to seek any thing out of Christ, that belongs to the full paying the price of Redemption: Therefore we must not depart from him.  
Ye are risen] Argum. 7. Ye believers by baptism are brought into the communion of Christ's Resurrection, or his victory that he gained over death and sin, by which ye are not only risen to newness of life, in holiness, but also ye shall rise in respect of your bodies to a glorious and immortal life, so that nothing as to holiness and eternal life is to be desired out of Christ: Therefore ye must not at all depart from him.  
Through the faith] But yet lest too much be attributed to external baptism from the work (as they say) done, he requires the faith of God efficaciously working in those that are baptised, i. e. That we believe that God who powerfully raised Christ from the dead, according to his promises, will also effectually raise us according to his promise, to all manner of newness of life. For by how much the nearer we embrace the power of God, that raised Christ our head from the dead, by so much the more we shall make progress in newness of life.  Vers. 13. And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses. 
Argum. 8. God hath made you Colossians (in times past dead in sins, and lying in the uncircumcision of irregenerate nature) partakers of the holy and immortal life of Christ, as to right, and an inchoate possession, all your sins by grace being forgiven, therefore as to a plenary remission of sins, and to an holy and immortal life, nothing is to be sought out of Christ. This benefit is called a quickening together with Christ (although Christ had risen some years before they were converted) because in what moment soever any one is by faith united to Christ, in the same moment is he united to him, now reigning in heaven, yea in his dying, burial, and rising again after a judicial or forinsical manner, so that in all things, in which he hath, or doth sustain our person, it is no less than if we had in a Physical manner, been present, and consented to every act of his, in our behalf.  Vers. 14. Blotting out the hand-writing of Ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his Cross. 
Argum. 9 In which also he explains how Christ obtained remission of sins for us, viz. by taking away the hand-writing, in this sense. The Covenant of works is an hand-writing, established partly in threatenings, partly in appointed positive Ceremonials (excluding the Gentiles from the Church) was against us, and contrary to us. But Christ hath blotted out this hand-writing, taking it out of the way, and nailing it to his Cross: Therefore you must not look back to the legal Covenant or ceremonial appointments in them, to seek for any thing, neither must ye depart in the least from the death of Christ (by which ye are delivered from that hand-writing.) He compares this Covenant of works, with its appurtenances, to an hand-writing, by which any one binds himself for the paying of a debt; for whosoever are convicted of sin by the light of nature, are also by the force of the Covenant of Works, obnoxious to wrath, and as often as we are convinced of sin, so often also by nature we confirm the punishment of sin, or the condition of the legal Covenant, by the judgement of our consciences against ourselves, as by an hand-writing: The conscience of every one performs this much more, which hath received the written Law, and daily bears the punishment of the Law, for the breaking of it. But chiefly all justiciaries are compelled to subscribe to this hand-writing, who acknowledge no righteousness besides inherent, or that which is by works: Of which number were those that Judaized, and observeers of Ceremonies, who adhered to this Covenant, seeking Righteousness by works, and the appointed Ceremonies: For by how much they did endeavour by this means more manifestly to establish their own Righteousness, by so much the more openly they did derive the punishment of the Law broken, by the force of the Covenant, upon themselves: For no man enters a Covenant, but he also admits all the conditions of the Covenant.  
The hand-writing is said to be in Ordinances, or rather subscribed to Ordinances, so far as they took upon them those commands, or Legal Ordinances, that they might be perfected in themselves, they did withal oblige themselves to bear the punishment of the breach of those commands.  
He calls it the hand-writing against us, or contrary to us, partly because it separated the Jews from the Gentiles, and the Gentiles from the Jews; Partly because it was a yoke, which neither they nor their Fathers could bear; Partly because as often as they did any work of the Law, either moral or ceremonial to be justified thereby, so often by the imperfection of their work, and the profession of their imperfection in the use of the Levitical Ceremonies, they did argue themselves guilty, or rather did acknowledge themselves guilty of death. As for example, when they offered Sacrifices, and did repeat them, they not only acknowledged themselves sinners against the Moral Law, but did also really confess that their frequent Sacrifices could not purge their consciences from sin, and so the hand-writing of the Covenant of works was always contrary to them: But Christ hath blotted out this hand-writing, and took it out of the way, nailing it to his Cross, insomuch as he for the sake of them that were his, hath paid for the redeemed the penalty due upon the hand-writing by the death of his Cross, and hath completed and abolished the positive Ordinances concerning those vanishing Ceremonies, by the real Sacrifice of his own body once offered.  Vers. 15. And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. 
Argum. 10. Christ hath brought all the Devils, who exercise their power and tyranny upon the Elect, overthrown by the price of Redemption paid upon the Cross, and gloriously triumpheth over them openly in the sight of God, Angels and men (whose eyes are open) unto their own disgrace, and our deliverance: Therefore it remains that nothing is to be sought out of Christ.  
The Devils are called Principalities and Powers, (1) Because in the world they potently exercise authority over all the reprobate children of disobedience, and all the unregenerate, which do nothing else, but execute the will of the Devil. (2) Because they are Sergeants executing the judgement of God, holding those captive that are not reconciled to God in Christ. (3) Because they fight against Christ the Redeemer, neither do they dismiss the redeemed and reconciled from the prison of darkness, unless compelled by the stronger power of Christ.  
They are said to be spoiled by Christ on the Cross, (1) Inasmuch as Christ, paying the price of our Redemption, hath obtained by Covenant of the Father, that all the redeemed should be delivered from the prison of darkness, ignorance, sin and death. (2) Inasmuch as Christ, infinite in power, when he had once satisfied justice on the Cross, broke the bars and chains of sin, judgement, and the Law, wherewith the Devil, held the redeemed bound, that henceforth they cannot have any power. (3) Inasmuch as he hath made his redeemed his possession, and peculiar people, that they might not any longer be the flock of Satan.  
Christ is said to have made a show of the Devils, and to have openly triumphed on the Cross, (1) Inasmuch as he hath valiantly received, overcome, and extinguished all their temptations and poisoned darts, whether immediately cast by them against him hanging on the Cross, or hurled by the poisonous tongues of furious adversaries, or brandished by the provocation of the ingratitude of his Disciples flying from him. (2) Inasmuch as Christ hath turned the malice of the Devils, all their subtleties and machinations (by which they sought his life, incessantly stirring up their slaves to crucify him till he hanged upon the Cross) to their own destruction, and to the most open ruin of their dominion. (3) Inasmuch as he hath shown himself Lord of Heaven and Earth, by signs and wonders in the very time of his crucifying. (4) Inasmuch as he hath shown openly his power by converting the thief hanging at his right hand, and the Centurion standing at his feet. (5) Inasmuch as the price of Redemption being already paid, the Conqueror, not only in the sight of God, and Angels, but also in the sight of these Devils, and also in the bearing of all beholders, cried out, that his work was finished, and that to his own eternal glory, and the perpetual ignominy of ●his enemies. From which it follows▪ that we must not depart from Christ for the obtaining of any good, or that we might be delivered from any evil.   

The Third Part.  Vers. 16. Let no man therefore judge you in meat or drink, or in respect of an holy day, or of the new Moon, or of the Sabbath days: 
The third part of the Chapter, in which by way of consequence he brings in a special admonition to beware of some special corruptions of the false Apostles.  
The admonitions are three. (1) That they do not regard the judgement and censure of any who shall dare to condemn them for not observing of Mosaical Ceremonies; as for example, for meat or drink, or for neglecting an holiday, or an part of any holiday, or for not observing the Sabbath of the Jews.  Vers. 17. Which are a shadow of things to come, but the body is of Christ. 
The reason of the admonition is, Because those Legal Ceremonies were the shadows of future things, which were only to remain until the body, or Christ the truth and substance of them should come; which therefore ought to cease after his coming.  Vers. 18. Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind. 
(2) Is, That they beware of the worshipping and invocation of Angels: For this end he alleges seven Arguments.  
Argum. 1. Because whosoever doth teach you this worshipping, in very deed he endeavours to defraud you of the reward of Religion, or Life Eternal.  
Voluntarily] Argum. 2. Because not from the authority of God, but of his own will and lust he doth deliver this Doctrine.  
Humility] Argum. 3. Because he that teacheth the worshipping of Angels, doth hypocritically abuse you with the pretence of humility.  
Intruding] Argum. 4. Because he that teacheth the worshipping of Angel, proceeds boldly without the light of the Word of God, yea, without the light of right reason: For he never saw any thing concerning this Doctrine, either in holy writ, or with bodily eyes, or by the light of sound reason.  
Vainly] Argum. 5. Because whosoever teacheth the worshipping of Angels, is not humble, as he pretends, but swelling in his own carnal opinion, is most vainly puffed up.  Vers. 19 And not holding the head from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. 
Arg. 6. Because whosoever teacheth the worshipping of Angels, is void of true faith, he is not joined, nor cleaves unto Christ; although he know all other things, yet he is ignorant of the virtue of Christ, and the grace that is in him, yea he is divided from Christ our head, and doth renounce him.  
From which] Arg. 7. Because in Christ alone is the storehouse from which all grace, and whatsoever is required to life and spiritual growth, is abundantly derived to all his members, so that neither is it necessary to ask any thing of the Angels, neither can any thing be done in that kind without dishonour done to Christ, either by invoking the Angels, or by worshipping them after any other manner: Therefore ye are to beware of the invocation of Angels.  
In this Argument by the comparison of the humane natural head, Christ is described by a sixfold Similitude; (1) As the humane natural head hath a body subject to it; so Christ hath the Church subject to him as his mystical body. (2) As sense and motion is derived from the humane head to the whole body, and so to all its members; so sense and spiritual motions are derived from Christ to all the members of the Church. (3) As from the humane head the conjunction of the nerves and ligaments which go through the whole body, are extended; so from the head Christ the holy Spirit flows, and faith in Christ, and love towards our neighbour, which are diffused through the whole body mystical. (4) As by those junctures, life, sense, and motion is administered to the whole body; so by these all spiritual grace is administered to the faithful. (5) As by these the members are compacted with the head, and amongst themselves; so by these Christ and his members are united. (6) As by these in the natural body, so by these in Christ's body mystical, first of all there is made an increase of every member, and also of the whole body mystical. (7) As there is the increase of nature, so here of grace, the increase of God, i. e. great and solid, according to the measure given to every one.  Vers. 20. Wherefore if ye be dead with Christ from the Rudiments of the world; why, as though living in the world, are ye subject to Ordinances? 
The third Admonition follows with a reprehension, because they had subjected themselves to decrees or humane traditions and doctrines of men, determining Religion, in those things which God hath not determined. There are five Arguments of the Admonition or Reprehension: (1) Because ye are freed by the death of Christ from all carnal rudiments of Religion, such as Judaical ceremonies, so that you have no further to do with them, ye ought not to admit the decrees and precepts of men, as if as yet after the manner of children under Rudiments, ye were obnoxious to such sort of Elements.  
The force of this first Argument consisteth in these five things: (1) Christ hath fulfilled that which was prefigured by Moses his ceremonies, and by his death hath abrogated those typical ceremonies, and that shadowy manner of teaching the Church and worshipping God, so that the legal Covenant cannot exact any thing more from him, than that which was paid and perfected in his death. (2) Christ dying, all in Covenant are dead judicially with him, whose person Christ hath born: Therefore the legal Covenant could exact nothing more from them, for whose sake Christ died, than the Laws of men required of those that are dead: For all in him are reckoned as dead. (3) All ceremonial Precepts in respect of the authority commanding, were divine and heavenly until Christ: But now abolished through Christ, they cease to be divine, and begin to be humane elements, or rudiments worldly and carnal, not so much in respect to the things commanded, as to the mundane authority commanding them. (4) So long as the Colossians were not converted to Christ, but did live in the world as worldlings free from righteousness, so they were slaves to devils and men, obnoxious to all manner of servitude, and to all kind of evil. (5) But now after they were one body with Christ, they were made free by faith, and also were set at liberty from all evil, neither ought they to submit themselves to any yoke, unless to that which Christ would have them subjugated, and consequently they ought not to be subject in the business of Religion to the opinions and traditions of men.  Vers. 21. (Touch not, taste not, handle not. 
Argum. 2. Because those your superstitious commanders and authors of humane decrees, by their precise prohibition of things left at liberty, do also discover their tyranny and intolerable hypocrisy in the rigid exaction of their commands, such as he recites with some indignation, Taste not, touch not, and the like, in which they were not only willing to continue the Levitical Law contrary to the will of God, but also to superadd their rigid exactions of the Law which was abolished: Therefore do not ye subject yourselves to them.  Vers. 22. Which all are to perish with the using) after the commandments and doctrines of men? 
Argum. 3. Because these corporeal things instituted by God to use, that at length in using they might be consumed and perish, etc. Therefore it is unjust to prohibit their use under the pretence of Religion: Therefore do not ye subject yourselves to these commands.  
Of men] Argum. 4. Because decrees of this sort are not the commands of God, but the commands of men, according to which God hath declared that he will not be worshipped: Therefore do not ye admit them.  Vers. 23. Which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body, not in honour to the satisfying of the flesh. 
Argum. 5. With the confutation of an Objection; because although these observations have a show of wisdom as part of a voluntary, and not compelled worship, as exercises of humility towards Angels, as of obedience towards the Governors of the Church, as somewhat conducing to the mortification of flesh, yet in very deed they have only a mere show of wisdom, and are of no value or esteem before God: Lastly, so much as they seem to detract from the body, so much they add to the satisfaction of the flesh, or corrupt nature, which always most earnestly desires in its forgeries about Religion, to satisfy itself.    

CHAP. III.  
THe second part of the Epistle is concerning the endeavours after a Christian life. There are two parts of the Chapter: In the first are contained general Exhortations, pertaining to true piety and holiness of life, to Vers. 18.  
In the other, are special Exhortations, which belong to certain and particular conditions of men, to the end.  Vers. 1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. 
The general Exhortations are Nine: (1) Is, to the study of heavenly things, that they no longer spend their endeavours and labours, in seeking earthly pleasures, honours and riches, but that they seek Christian virtues, and those that pertain to eternal life.  
If ye be risen] The Arguments of the Exhortation are six, all which prove that we ought to study heavenly things. (1) In Baptism ye have taken upon ye a resemblance of the resurrection, or of pursuing a new and spiritual life, and engrafted by Faith into Christ, ye have communion with Christ rising: who for the sake of his own, as a surety, hath risen to spiritual life, and hath undertaken to raise Believers by the virtue of his resurrection communicated to them: Therefore ye ought to endeavour after heavenly things.  
Where Christ] Argum. 2. Above, i. e. in Heaven, Christ (as to the local presence of his body) is our head, and the fountain of all our felicity: Therefore that ye may enjoy him, ye ought to seek things above.  
The right hand] Argum. 3. Christ sitteth at the right hand of God, by which as man, he hath gotten the highest advancement, and a name above every name, that he may grant to us all things above: Therefore things above are to be sought by you.  Vers. 2. Set your affections above, not on things on the earth. 
He amplifies this Exhortation, commanding that they savour heavenly things, i. e. that they study to know, esteem, care for, effect, and with earnestness pursue those things which pertain to an heavenly life, and not those things that pertain to this terrestrial life: which although they may be lawful and necessary, yet they are to be looked after by the by only.  Vers. 3. For ye are dead, and your life is hid with Christ in God. 
Argum. 4. Ye by Faith in Baptism are partakers of the death of Christ, and are obliged by the virtue of his death, to die to the world, and sin, yea, ye are dead to them, or in respect of them, viz. after a judicial and spiritual manner savour not any more those earthly things, or serve them: Therefore ye ought to savour and follow things above, heavenly and not earthly things.  
And your life] Argum. 5. Although your life, i. e. your Adoption, your Righteousness, your Inheritance, your full Sanctification, and Glorification, is hid to the world, yea, to you yourselves for the most part (for now you receive them only by Faith, and a little possession of first fruits) yet it is preserved in Heaven in its causes, with Christ, hid in God: Therefore ye ought to savour and seek those things which pertain to life eternal.  Vers. 4. When Christ who is our life shall appear, then shall ye also appear with him in glory. 
Arg. 6. By answering an Objection arising from the former Argument; although your life is now hid, yet fully and openly it shall be communicated to you, and we shall be gloriously brought forth in the sight of Angels and men, when Christ shall be manifested in his second coming; The reason whereof is given, because Christ is our life, so called (1) Because he hath procured life eternal for us. (2) Because he hath in himself that life to communicate. (3) Because he hath actually begun to communicate that life by his Spirit to us, which at length he will fully perfect. (4) Because he is the object of this our life: For our felicity consists in communion with him, to know him, to be, and converse with him, and at length fully to enjoy him: Therefore seek ye things above, under the hope of life, that is to be revealed to us.  Vers. 5. Mortify therefore your members, which are upon the earth, fornication, uncleanness, inordinate affections, evil concupiscence, and covetousness, which is Idolatry. 
Exhortation the second, as a corrolarie, inferred from the fomer, by which he commands to mortify the vicious motions and affections of corrupt nature, through which the deformed body of sin dwelling in us, as members, works all actual sins, and doth so put forth itself in the members of the body, that it makes them as it were members of itself, and the instruments of vices. This mortification is done, not only by not committing the external acts of sin, but also by killing in the very beginning those wicked internal motions exciting to those sins.  
Fornication] He reckons up five vices, whereunto the Gentiles chiefly were addicted, the last of which, viz. Covetousness, he calls by the name of Idolatry, that he might stir them up to the hatred of Covetousness: Because almost all accounted it frugality, and very many trust in riches.  
Which are upon the earth] The Arguments of the Exhortation are three.  
Argum. 1. Because these vices are earthly members, or vicious parts of that nature, which only savours of earth, and doth altogether alienate men from Heaven.  Vers. 6. For which things sake, the wrath of God cometh on the children of disobedience. 
Argum. 2. Because although these sins may seem light, yet they bring the anger of God upon those, who are disobedient, and do not repent.  Vers. 7. In the which ye also walked sometime, when ye lived in them. 
Ye walk] Argum. 3. Because in times past ye have served too much these vices, walking and living in them, no less than they who still are defiled in this mire.  
Vers. 8. But now you also put off all these, anger, wrath, malice, blasphemy, filthy communication out of your mouth.  
9 Lie not one to another, seeing that ye have put off the old man with his deeds;  
Exhortation 3. Drawn from the next Argument, in which he commands them to put off, lay aside, and cast away six vices not to be resumed again, which are, (1) Unjust anger. (2) Indignation or wrath, which is an higher degree of anger. (3) Malice or malicious envy and hatred, which becomes permanent or lodging anger. (4) Reproach or blasphemy against any one's fame. (5) Filthy speaking or scurrility, and (6) and last, Lying.  
Put off] The Reasons of the Exhortation are two.  
(1) Because in Baptism the Sacramental Vow, and Obligation, and in the beginning ye have put off the old man, with all his actions, i. e. ye have renounced your old corrupt nature, and its bondage: Therefore ye must renounce these vices.  Vers. 10. And have put on the new man, which is renewed in knowledge after the Image of him that created him. 
Reas. 2. Because by the Gift of God, Faith, Vow, and Newness of Life begun in Regeneration, ye have put on the New Man, i. e. new spiritual qualities, as it were a new Nature: Therefore ye must renounce these vices.  
But he describes the New Man in four things. (1) That there is a renovation in Christ of the Holiness of our Nature lost in Adam. (2) That it consists in the acknowledgement of the Mystery of the Gospel, i. e. in the same illumination, which so changes the heart, and also the outward conversation, that the Grace of God in Christ is really acknowledged by us, in mind, affection, and deed. (3) That the Archetype, or exemplar, according to which this New Man is created and renewed, is the Image of God, the Creator, who alone made man that he might have a being, and he alone hath also created man again that he might be new.  Vers. 11. Where there is neither Greek, nor jew, Circumcision nor Uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all in all: 
(4) That it is enough to the New Man to have Christ (which one thing sufficeth for all things requisite to salvation) or that in this business of renovation by Christ, our external condition neither hindereth, nor promoteth, nor in this work is any respect had to an external condition with God, (be there any of the Gentiles or Jews circumcised or uncircumcised, born in this or that Nation, learned or unlearned, bond or free) which is fitly spoken by reason of the false Apostles, who did urge Legal Ceremonies, and the traditions of men, as if all other things had been nothing, except they would Judaize.  Vers. 12. Put on therefore (as the Elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering: 
Exhortation 4. To five Virtues, viz. (1) To a tender pity towards the afflicted. (2) Towards the poor. (3) To humility and modesty in all things. (4) To meekness, gentleness in conversation with others. (5) To long-suffering where injuries fall out.  
Elect] There are three Arguments of the Exhortation.  
(1) Because ye are the Elect of God, not only separated by special vocation from the world, but also by eternal decree from Reprobates.  
Holy] Argum. 2. Because ye are holy and consecrated unto God.  
Beloved] Argum. 3. Because ye are beloved of God: Therefore adorn yourselves with these virtues, that ye may yield yourselves worthy of so great commendations.  Vers. 13. Forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. 
Exhortation 5. That not only in long-suffering they mutually bear one another's infirmities, and harsh behaviours, but also that they mutually forgive injuries one to another.  
As Christ] The Reason of the Exhortation is, because Christ hath forgiven you your more grievous offences: Therefore do ye forgive injuries one to another.  Vers. 14. And above all these things, put on Charity, which is the bond of perfectness. 
Exhortation 6. That in the first place they put on Charity, and that before all other virtues, Because it springs from the root of Faith, (as the trunk of a tree) and sends forth all other virtues as branches, and both cherisheth and nourisheth them.  
Which is] The Reason of the Exhortation is, Because Charity is the mutual bond of perfect binding together, whereby all the faithful are joined into one body, and whereby all are perfected, i. e. made partakers of all gifts growing in the Church, so that whatsoever either the privileges of the whole body are, or the gifts of some member, may become as to use and profitableness, of good to all the members.  Vers. 15. And let the Peace of God rule in your hearts, to the which also ye are called in one body: and be ye thankful. 
Exhortation 7. That if any contention should arise amongst them, the Peace of God should be appointed the Moderator of contention, and all affections, and having, as it were, a reward in its hand, should determine what is to be done.  
He calls the Peace of God, that which is from God, that which pleases God, and that which doth not command the loss of truth, or any virtue, but of our carnal affections.  
To which] The Reasons of the Exhortation are three. (1) Because God hath called you to peace with himself, and that you should follow it amongst yourselves. (2) Because ye are all members of one body. (3) Because ye owe this thankfulness to God, who hath made peace with you, when he might have dealt with you, as enemies: Therefore following peace amongst yourselves, be ye thankful.  Vers. 16. Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs, singing with Grace in your hearts to the Lord. 
Exhortation 8. To study the Word of God, and employ yourselves in it; there are five branches of the Exhortation. (1) That they derive the Word of Christ, or the Christian Doctrine propounded in Scripture from the fountains, and as a most acceptable guest entertain it in their minds and hearts: that afterwards it might not depart from thence, but there constantly abide. (2) That they content not themselves, that they have tasted the Word of Christ, or that they have in some sort known it, but they do their endeavour for the procuring a rich and plentiful measure of it to themselves. (3) That from thence they learn to be wise to their own salvation, and the benefit of others. (4) That they suffer the Word of Christ not to be idle in them, but that they prudently put it forth for the use of their neighbours, that with mutual instructions they promote one another's knowledge, with mutual admonitions they may better order their conversations, and every one stir up his own and others affections to the singing of holy Psalms, Hymns, and spiritual Songs, composed of some spiritual matter, by the Spirit, and made for mutual edification. (5) That they sing with their affections composed to holiness according to the measure of Grace given to them, so that the Song may be acceptable to God, and may administer Grace to the hearers, they beholding in the sincerity of their hearts the glory of God in their singing.  Vers. 17. And whatsoeur you do in word or deed, do all in the name of the Lord jesus, giving thanks to God and the Father by him. 
Exhortation 9 That they do all things in Christ, i. e. in his name, and authority, through him or his grace, and to him and his glory: And because that cannot be done, but forthwith they must have new experiences of divine goodness towards themselves, that they may give thanks to God always in all things through Christ, without whom God the Father will not be praised by us, nor will he grant any thing to us, but through his Son, and in whom whatsoever things are sent in to us by God, are turned to our good: And these are the general Exhortations to common duties.  

The Second Part.  Verse 18. Wives, submit yourselves unto your own Husbands, as it is fit in the Lord. 
The Other part of the Chapter follows, containing special Exhortations to all degrees in a Family; The Exhortations are five.  
Exhort. 1. Is to Wives, with whom he begins, because their condition is harder and more difficult than men's, and therefore it is no wonder if God speak first to them: He requires of them, that they be subject to their own Husbands, i. e. that they give them obedience, honour, and reverence, but with a limitation, in the Lord, that their obedience be in things lawful, and for the command of the Lord, to whom Wives are first subject, and do owe obedience.  
As it is fit] The Argument of the Exhortation is from equity and comeliness, for what is commanded is fitting from divine Ordination, and from the Law of Nature.  Vers. 19 Husbands, love your Wives, and be not bitter against them. 
Exhort. 2. To Husbands, whom he commands in the first place, that they love their own Wives, and that with a singular and holy affection, and to rest satisfied in one Wife: Further, he forbids them, that they be not bitter towards them, either in word or deeds, although they be provoked by their infirmities, but that they prudently rule them, as it becomes Husbands.  Vers. 20. Children, obey your Parents in all things▪ for this is wellpleasing unto the Lord. 
Exhort. 3. To Children, with whom he begins as before with Wives, and afterwards he will begin with Servants, because their condition is harder, and they have need of the instruction of God, that they do that which is necessary for them to do, of their own accord, he requires of these obedience from the heart, toward their parents in all things, viz. which their heavenly Father hath not prohibited: The Argument of the Exhortation is this, because the performance of this duty is most acceptable unto God.  Vers. 21. Fathers, provoke not your children to anger, lest they be discouraged. 
Exhort. 4. Especially to Fathers who use to be more severe than Mothers, That they by reproaches, injuries, and cruel chastisements do not alienate the minds of their children from them: Besides the reasons which are contained in the relation betwixt Fathers and Children, he expressly adds this one, lest children used more severely, at length should despair of th●●r Father's love, and so be discouraged.  Vers. 22. Servants, obey in all things your Masters according to the flesh: not with eye-service, as men-pleasers, but in singleness of heart, fearing God. 
Exhort. 5. To servants, wherein he more largely insists, because their condition is hardest. The ●ranches of the Exhortation are six: In the first, he mitigates the condition of servitude, from this, that it only belongs to the carnal duties of this life, and doth not infer any necessity of obeying in things unlawful. In the second, he commands, that they obey and serve in all things lawful, even when the commands are hardest. 3. That they do that sincerely and faithfully, not only in the sight of their Masters, but also when they are absent, lest they be accused of negligence. 4. That they in sincerity of heart serve in the fear of the Lord.  Vers. 23. And whatsoever ye do, do it heartily, as to the Lord, and not unto men. 
5. That in all service the outward action draws its original from the mind, and more inward affections, from whence the outward action may be derived.  
6. That they acknowledge the authority of God in the commands of their Masters, and that they do the will of God, whilst they perform the will of their Masters.  Vers. 24. Knowing, that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ. 
The Arguments of the Exhortation are four: 1. Because God will give them a better reward, than their Masters agree with them for, or can give them, viz. Life eternal, for a free inheritance.  
For] Arg. 2. Because they may be certain of a free reward, from this, that they serve Christ, who cannot neglect his servants.  Vers. 25. But he that doth wrong, shall receive for the wrong which he hath done; and there is no respect of persons. 
Arg. 3. Because God will revenge injuries done to servants by their Masters, and also the injuries of servants against Masters, unless they submit themselves to this precept.  
There is] Arg. 4. Confirming the former, because God neither accepteth the person of the Master, nor the servant, in judging, but exercises his justice in punishing evils.    

CHAP. IU.  
IN this Chapter after an Exhortation to Masters, which belongs to the preceding Chapter, general Exhortations are contained, to vers. 7.  
In the remainder of the Chapter private matters are contained.  Vers. 1. Masters, give unto your servants that which is just, and equal, knowing that ye also have a Master in heaven. 
He again exhorts Masters to a just using of servants, and to that which is agreeable to reason, i. e. That they pay to them, not only meat, clothing, and the wages agreed upon, but also that they acknowledge the cheerfulness of their service, by some demonstration of their liberality, for this it is to give to them that which is meet.  
That you have] The Argument of the Exhortation is, because unless they do that which is meet, the Lord of heaven is over their heads, who will render unto them according to their works.  Vers. 2. Continue in prayer, and watch in the same with thanksgiving. 
The general Exhortations are three: The first to prayer, whereof there are four Branches: (1) That they be not weary in this employment, but constantly persevere, because some daily necessity compels us. (2) That they observe and take all occasions of praying offered by God, and that they frequently without negligence continue in their supplications. (3) That always they adjoin thanksgiving to their prayers, if so be they desire new benefits should be bestowed upon them of God.  
Vers. 3. Withal, praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds.  
4. That I may make it manifest, as I ought to speak.  
(4) That in their prayers they beseech God, that the Gospel may run with success by the Ministry of the Apostle and other servants of God: To this end he propounds three Arguments of Exhortation.  
Arg. 1. Because so God would grant free leave to preach the Gospel, and make manifest the mystery of salvation in Christ by opening the mouth of his Minister, and the heart of the Auditors.  
To speak] Arg. 2. Because I an Apostle in bonds for the preaching of the Gospel, will have the liberty of the Gospel commended to you, rather than mine own.  
As I ought] Arg. 3. Because it is much available, that my mouth be open, that I may speak fitly to persuade with the demonstration of spiritual power, as it becometh me, that am an Apostle, to speak.  Vers. 5. Walk in wisdom toward them that are without, redeeming the time. 
The second general Exhortation, that they wisely order their life according to the will of God, diligently taking heed that their evil or imprudent conversation offend not those that are without (i. e. The Heathens not converted) and drive them from the City of God: And lest they be corrupted with the corrupt speeches or manners of unbelievers, and also, for this end, that with the loss of things less precious, they redeem the opportunity of well-doing, and shunning evil, and especially of winning those that are without.  Vers. 6. Let your speech be always with grace, seasoned with salt, that ye may know how you ought to answer every man. 
Exhort. 3. That their speech be not at any time vain or idle, which affords no advantage to the hearers, but that it be always with grace to the edification of them, and to this end he admonishes, that their speech be always seasoned with the salt of sanctity: The Argument of the Exhortation is, that prudence and discretion be used, by a custom of speaking holily to the answering every one fitly and properly questioning about any thing.  

The Second Part.  
Vers. 7. All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful Minister, and fellow-servant in the Lord:  
8. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts:  
9 With Onesimus a faithful and beloved brother, who is one of you: They shall make known unto you all things which are done here.  
The other part of the Chapter concerning private matters, contains six Articles.  
Artic. 1. Appertaineth to Ambassadors. Tychicus the Evangelist, and Onesimus the Colossian, who were sent together with this Epistle: (1) That they might the better certify the Colossians, how the affairs of the Apostle stood, how strongly he did endure bonds for the Gospel, and whatsoever other things it concerned them to understand. (2) That after their return he might certify them more fully concerning the state of the Colossians. (3) That the hearts of the Colossians might be comforted; For which end he commends both of them, but first of all Tychicus.  Vers. 10. Aristarchus my fellow-prisoner saluteth you, and Marcus sister's son to Barnabas (touching whom ye received commandments) if he come unto you receive him: 
Art. 2. Concerning the Salutations that were sent, whereof the first was from Aristarchus, who with the Apostle did lie in bonds for the defence of the faith of the Gospel. Salut. 2. From Marcus, sister's son to Barnabas (concerning whom there was between Paul and Barnabas a contention) whom, now received into favour, he would have especially commended to them, if he should come to them, and that for this end, that they might understand, that he was highly esteemed by the Apostle.  Vers. 11. And Jesus which is called Justus, who are of the Circumcision: These only are my fellow-workers unto the Kingdom of God, which hath been a comfort unto me. 
Salut. 3. Is from jesus surnamed justus, who with the two above named, did help the Apostle in preaching the Gospel, and these three alone were of the Jews, who were a comfort to the Apostle.  
Vers. 12. Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.  
13. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.  
Salut. 4. From Epaphras a Pastor of the Colossians, whom he commends: (1) From his sincerity in his Office, that he is a servant of Christ: (2) From his special care of his flock, for which he did fervently every day pray unto God, that the members of that Church, might constantly persevere in knowledge, in faith, and obedience to the Divine will, and might make increase to perfection. (3) From his zeal for the salvation of the Colossians, Laodiceans, and Hierapolitans, of the fervency of whose zeal the Apostle bears witness.  Vers. 14. Luke the beloved Physician, and Demas, Greet you. 
Salut. 5. Sent from Luke a Physician, and from Demas, who as yet had not revolted from the society of the Apostle.  Vers. 15. Salute the Brethren which are in Laodicea, and Nymphas, and the Church which is in his house. 
Art. 3. Containeth the salutation sent from the Apostle himself, wherein he salutes in his own name the Laodicean brethren, and Nymphas, with the Church that was in his house. So he calls the family of Nymphas, because it was instructed in godliness, well governed as Churches use to be.  Vers. 16. And when this Epistle is read amongst you, cause that it be read also in the Church of the Laodiceans: And that ye likewise read the Epistle from Laodicea. 
Art. 4. Of communicating this Epistle to the Laodiceans, who had need of the same doctrine by reason of their like danger from the false Apostles. But he mentions another Epistle written from Laodicea, which some think to have been written by the Apostle, whilst he was at Laodicea, and that now lost: But it is certain that no Epistle could have been written by our Apostle from Laodicea, because he affirms, Chap. 2. vers. 1. That neither the Laodiceans, nor the Colossians had ever seen his 〈◊〉 the flesh, or had beholden him present in body. It is more like to be meant that the 〈◊〉 was written from those Laodiceans to the Apostle 〈◊〉 signified the state of that Church to him, which the Apostle was willing to answer and satisfy by this Epistle, whatsoever it was, certain it is, that it concerned the Colossian Church to read that Epistle, and communicate this to the Laodiceans.  Vers. 17. And say to Archippus, Take heed to the Ministry which thou hast received in the Lord, that thou fulfil it. 
Art. 5. Concerning the admonishing Archippus the Minister of the Colossians, and companion of Epaphras, who (as it appears) was somewhat negligent, and had need of admonition from the Council or Co-presbyters of his Church, whom the Apostle commands: (1) That they stir him up to the duties of his Office, and to consider the weightiness of it. (2) That they warn him to execute the Ministry, as one that was to give an account of his Embassage committed to him of Christ. (3) That they furthermore seriously exhort him to accomplish the Office committed to him: And the Apostle requires these things of the Colossians, that Archippus might be more stirred up when he should perceive them not want Apostolical authority, because the Church was to admonish him concerning the executing his Office.  Vers. 18. The salutation by the hand of me Paul: Remember my bonds. Grace be with you. Amen. 
Art. 6. Containing the conclusion of the Epistle, which the Apostle used to write in all his Epistles, not by a Scribe, as the body of the Epistle, but by his own hand; wherein he (1) Salutes all. (2) He shows the characteristical note of his Epistles, lest they should acknowledge any Epistle, as sent from him; which he himself with his own hand had not subscribed. (3) He exhorts them, that praying for him now lying in bonds, they would learn patience, and faith, being invited to it by so illustrious an example. (4) Last, He wisheth them the grace of God, from whence, as from a fountain▪ all good things may flow to them, and hopes it will be communicated to them: Sealing all things which hitherto he had writ, as it were with the seal of faith. Amen.     

The First Epistle of Paul to the THESSALONIANS Analytically expounded.  
The Contents.  
THessalonica in times past was the Metropolis of all Macedonia, in which Paul and Silas (as it is supposed Act. 17.) converted many in a little time among the jews, and also the Gentiles, to the Christian Faith: But afterwards a sedition being stirred up by them that believed not, they were by force cast out from thence; The Apostle first of all betook him to Berea, afterwards to Athens: And in the first place he sends away Timothy to them, that he might comfort the afflicted. Afterwards Timothy being returned, and he understanding the constancy of the Thessalonians, sends this Epistle; in which he confirms them in the Faith, and exhorts them to a life worthy of their holy Profession. There are two principal parts of the Epistle: In the first, after his endeavour to confirm them in the Faith of Christ, and persuasion of his affection towards them, he encourages them to constancy, Chap. 1, 2, 3. In the second part he instructs and exhorts them to an holy life, inserting consolation touching the resurrection of the dead, Chap. 4, 5.  

CHAP. I.  
AFter his Apostolical salutation, vers. 1. In the rest of the Chapter he confirms the Thessalonians in the Faith, by giving thanks to God for their sincere conversion.  Vers. 1. Paul, and Sylvanus, and Timotheus, unto the Church of the Thessalonians, which is in God the Father, and in the Lord jesus Christ: Grace be unto you, and Peace from God our Father, and the Lord jesus Christ. 
The persons saluting are Paul, Timotheus, and Sylvanus, who otherwise is called Silas, whom that the Thessalonians might know to be those who had taught them, he takes into the society of his testimony concerning the truth of this Doctrine, and his respects towards the Thessalonians. The Church which is saluted is described from its holy communion, no● only with God the Father, whom the unbelieving Jews do falsely boast that they worship, but also with his Son Christ, whom the unbelieving Heathens and Jews did reject: Furthermore he prays for Grace and Peace, for them from God the Father, and Christ, signifying that true happiness which proceeds from the Grace of God, which as it is purchased for Believers by the merit of Christ, so it is applied by the intercession and efficacy.  Vers. 2. We give thanks to God always for you all, making mention of you in our prayers. 
In the remaining part of the Chapter, giving thanks for the sincere conversion of the Thessalonians, he confirms them in the Faith by nine Arguments, which both prove that they ought to be strengthened in Faith, and also contain the reasons of giving thanks.  
Argum. 1. The remembrance of your conversion to the Faith, is exceeding pleasant to me, for which I cannot but give thanks to God, and daily pray that ye may persevere: Therefore ye ought to be strengthened in Faith.  Vers. 3. Remembering without ceasing your work of Faith, and labour of love, and patience of hope in our Lord jesus Christ, in the sight of God and our Father. 
Argum. 2. Your sincere Faith, which hath showed itself lively, and efficacious by works; your indefatigable charity visible in your daily labours, and diligence, especially in your liberality towards the Saints: And lastly, your lively hope shown in patience and suffering afflictions for Christ, have left in me an indelible impression, that I cannot but make mention of them before God and man: Therefore it is meet that ye be strengthened in Faith: But he calls them the virtues of Christ, because they did spring from Christ, and tend to him, But he says in the sight of God, because they were of that sort which were in the sight of God, genuine and no ways counterfeit.  Vers. 4. Knowing, Brethren beloved, your Election of God. 
Argum. 3. I know certainly by certain signs that ye are elected, and my genuine Brethren in Christ: Therefore it is that ye ought to be strengthened in Faith.  Vers. 5. For our Gospel came not to you in word only, but also in power, and in the Holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sake. 
Argum. 4. Confirming the former. I plainly perceive that my Gospel hath been efficacious amongst you, for there did accompany my preaching unto you, (1) Strength and spiritual virtue to the begetting of Faith in you. (2) The Holy Ghost by his inward testimony and gifts withal bestowed upon you, did seal the truth received by you. (3) Much assurance and persuasion in your hearts did ensue, which hath freed you from all doubting. (4) Such was the work and presence of God in you that heard, as was to be seen in us Apostles that taught, as ye yourselves have known: Therefore it is, that ye ought to be strengthened in Faith.  Vers. 6. And ye became followers of us, and of the Lord, having received the Word in much affliction with joy of the Holy Ghost. 
Argum. 5. Illustrating the former. Ye, by embracing the Gospel, and firmly retaining it with joy, are made in the midst of afflictions, both like unto the Lord Christ, and us his servants, preaching that Gospel with joy in the midst of oppressions: Therefore ye ought to be strengthened in Faith.  Vers. 7. So that ye were ensamples to all that believe in Macedonia and Achaia, 
Argum. 6. Confirming the former. Ye were made exemplary to all inhabiting the neighbouring Countries, both of invincible Faith, and great alacrity and patience in receiving and holding fast the Gospel: Therefore it is, that ye ought to be strengthened in Faith.  Vers. 8. For from you sounded out the Word of the Lord, not only in Macedonia and Achaia, but also in every place your Faith to God-ward is spread abroad, so that we need not to speak any thing. 
Argum. 7. Your Faith became most famous, not only in the neighbouring Countries, but also in those that are far distant, that there is no need of any larger proof: Therefore it is, that ye ought to be confirmed in the Faith.  Vers. 9 For they themselves show of us, what manner of entering in we had unto you, and how ye turned to God from Idols, to serve the living and true God. 
Argum. 8. The wonderful power of God appeared in your conversion; that the faithful in every place have published the history of the Thessalonians conversion, viz. how the Apostle with manifest peril of his life preached the Gospel amongst you, and how ye hearing him, after a wonderful manner renounced feigned Idols, and addicted yourselves to the service of the true and living God: Therefore it is, that ye ought to be strengthened in Faith.  Vers. 10. And to wait for his Son from Heaven, whom he raised from the dead, even jesus, which delivered us from the wrath to come. 
Argum. 9 Your conversion to God was not, without his Son Christ, as the unbelieving Jews falsely boast of their conversion: But to God in Christ, or to the Father, and to Christ, as the incarnate Son of God, the Redeemer, dead, and risen for us: who shall come from Heaven, a Judge to destroy all unbelievers, and to deliver his own from the wrath which is to come upon the rest; which Faith alone is saving: Therefore ye ought to be confirmed in Faith, reminding those works of God in you.   

CHAP. II.  
HE proceeds for the confirmation of their Faith, to commend the sincerity of his Ministry, and the efficacy of it amongst them, and to show his kind affection towards them.  
There are three parts of the Chapter. In the first he puts them in mind of the manifest signs of his embassage to them, to vers. 13. In the second, he shows the clear marks of divine Grace in their conversion, to vers. 17. In the third, he confirms his kind affection toward them, lest they should think themselves not enough regarded by the Apostle.  Vers. 1. For yourselves, Brethren, know our entrance in unto you, that it was not in vain. 
He recites thirteen signs of his spiritual, sincere, and divine embassage to them, and the faithful administration of his office from the whole time wherein he first of all preached the Gospel among them.  
Sign 1. Ye yourselves are witnesses that our entrance unto you, had nothing of vanity, nor my Ministry was not without fruit, when I began to preach the Gospel amongst you.  Vers. 2. But even after that we had suffered before, and were shamefully entreated, as you know, at Philippi, we were bold in our God to speak unto you the Gospel of God with much contention. 
Sign 2. The great persecution, which not much before I suffered at Philippi, hath not hindered, but that I dare preach to you in this present danger: For I boldly use liberty of speech, trusting in the power of God alone, striving earnestly against all enemies.  Vers. 3. For our exhortation was not of deceit, not of uncleanness, or in guile 
Sign 3. Confirming the former, The Doctrine, Exhortation, and Consolation administered by me, was not like the Doctrine of the false Apostles, for (1) It was not adulterate and framed to deceive, but sincere, without any imposture. I did neither use nor suffer impurity (as the false Apostles in their Doctrine) but my Doctrine was without all mixture, not handled after a deceitful manner, as it uses to be handled by them, which in their preaching endeavour their own glory and advantage.  Vers. 4. But as we were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God, which trieth our hearts. 
Sign 4. From the knowledge of my Election, and Vocation to so excellent an office (wherein the preaching of the Gospel was committed unto me) I have determined to preach the Word of God with an holy and sincere mind, and not to please men, but God, who searcheth the hearts, and doth bear me witness as his faithful servant.  Vers. 5. For neither at any time used we flattering words, as ye know, nor a cloak of covetousness, God is witness. 
Sign 5. More especially explicating that which is before, I never used flattering words amongst you, of which thing I call you to witness.  
Nor] Sign 6. I never did any thing for the sake of covetousness under the cloak of piety, as the false Apostles were wont, of which thing he calls God to witness.  Vers. 6. Not of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the Apostles of Christ. 
Neither] Sign 7. I was so far from ambition, and also covetousness, that I never required the honour due to me, or an honourable stipend, either of you, or of others, when as an Apostle of Christ I could have lawfully been burdensome unto you.  Vers. 7. But we were gentle among you, even as a Nurse cherisheth her children. 
Sign 8. Whilst I was conversant amongst you, I did carry myself gently, as one of you, yea, as one equal to the lowest of you, laying aside all haughtiness, morosity, and imperiousness, and all respect either to the Nobility of my Kindred, or the excellency of my office and gifts vouchsafed to me, and all other privileges, the consideration whereof uses to be accounted of in civil conversation.  Vers. 8. So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us. 
Sign 9 As a mother cherisheth her children, warmeth them with her breath, nourisheth them with her milk, and (if she could) is ready to communicate her soul to them: So I affectionately taking care of all the concernments of the Church, with the greatest satisfaction, together with the preaching of the Gospel, I was willing to impart unto you, as it were my soul, because of my vehement love towards you.  Vers. 9 For ye remember, Brethren, our la●our and travel: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the Gospel of God. 
Sign 10. Explaining and confirming the former; the whole time which remains to me from the preaching the Gospel, I did bestow labouring with my hands, lest any one of you be burdened by allowing me maintenance, as an Apostle.  Vers. 10. Ye are witnesses, and God also, how holily, and justly, and unblamably we behaved ourselves among you that believe. 
Sign. 11. I carried myself amongst you in all things, justly, holily, and unblamably, whereof I call you to witness as to external things, and I call God to witness of my more inward sincere love to you in all things.  Vers. 11. As you know, how we exhorted, and comforted, and charged every one of you, (as a Father doth his children) 
Sig. 12. As ye may remember, I did exhort and comfort privately every one of you, no otherwise than as a Father is wont to exhort and comfort his children.  Vers. 12. That ye would walk worthy of God, who hath called you unto his Kingdom and Glory. 
Sig. 13. I left nothing undone that might show greatest faithfulness and diligence, that ye might lead an holy life, and that ye might please God in all things, who hath called you by his grace to a participation of his Kingdom, and celestial Glory. These are the Signs of Paul's celestial Ambassage, and of his Apostolical Office faithfully administered by him amongst the Thessalonians.  

The Second Part of the Chapter.  Vers. 13. For this cause also thank we God without ceasing, because when ye received the Word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the Word of God, which effectually worketh also in you that believe. 
The Second part of the Chapter, in which are contained manifest Signs of the Divine grace towards the Thessalonians in their conversion, which afterwards he publishes with Thanksgiving, and confirms them against the scandal of the Cross and persecution, which they suffered from the enemies of the Gospel, which were of the same Tribe. The Signs of the Divine grace towards the Thessalonians in their conversion are three.  
Sign 1. That you have attentively heard (says he) the word of the Gospel preached by me, not as the word of man, but as the word of God, and ye have received it with a true faith.  
Which also] Sign 2. That the word of God received by faith efficaciously works in you, and testifies itself to be Divine by its efficacy, no less in you, than it hath manifested itself in other believers.  Vers. 14. For ye brethren, became followers of the Churches of God, which in judea are in Christ jesus; for ye also have suffered like things of your own Countrymen, even as they have of the jews: 
Sign 3. Confirming what was said before: That hitherto ye have been constant in bearing persecutions from your friends, kinsfolks, & those of the same Tribe, for the Gospel's sake, and have shown yourselves like to the Christian Churches in judea, who did constantly suffer persecutions from the other unbelieving Jews, of whom some are spiteful to you.  Vers. 15. Who both killed the Lord jesus, and their own Prophets, and have persecuted us; and they please not God, and are contrary to all men: 
That he may remove the scandal of persecution whereby the Christian Churches were vexed by the unbelieving Jews, who called themselves the people of God, he takes off the vizard from those perverse enemies of the Gospel, setting out their sins with a most severe accusation, whereof there are seven branches. (1) The unbelieving Jews killed Christ himself. (2) They have not spared their own Prophets being their Countrymen. (3) They persecute us Apostles which say that the Thessalonians should receive consolation from the fellowship of the sufferings of Christ, and the sufferings of his servants. (4) They are adversaries unto God, and then they think that they please God most, when they persecute his servants. (5) That as public enemies of mankind, they hinder as much as they can, the common salvation of men.  Vers. 16. Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins always: For the wrath is come upon them to the uttermost. 
(6) They are enemies to the Gentiles to their utmost, forbidding the Apostles to preach the Gospel of salvation to the Gentiles, lest they should be saved, so far as it lies in them. (7) By doing these and many other things, they daily more and more fill up the measure of their sins. Having recited their faults he annexes the judgement and wrath of God, which now had come upon them even to the utmost.   

The Third Part of the Chapter.  Vers. 17. But we, brethren, being taken from you for a short time, in presence, not in heart, endeavoured the more abundantly to see your face with great desire. 
The third part of the Chapter, wherein, lest they should think that they were neglected by the Apostle in their afflictions, because he did not come to them in the midst of such afflictions, he confirms his love and affection towards them in six Arguments.  
Arg. 1. My absence from you was no less troublesome to me, than the absence of any father uses to be from his children: Truly I sympathized with you, as an orphan brother is wont to symphatize with his orphan brethren.  
For a short] Arg. 2. I hope I shall not be absent from you long, but only for a little time.  
Not in heart] Arg. 3. I was not absent from you in heart and affection, although in body.  
More abundantly] Arg. 4. By how much the more I am troubled for my absence from you, so much the more abundantly I desire to see you.  Vers. 18. Wherefore we would have come unto you (even I Paul) once and again; But Satan hindered us. 
Arg. 5. I was ready to come once and again that you might be confirmed in faith; but Satan prevented my business, and cast many impediments in the way of my coming.  
Vers. 19 For what is our hope, or joy, or crown of rejoicing? Are not even ye, in the presence of our Lord jesus Christ, at his coming?  
20. For, ye are our glory and joy.  
Arg. 6. Confirming the former. My hope concerning your perseverance is so great; my joy concerning your conversion is so great; the crown of my glorying in the fruits of my Ministry, and in you, is this, that ye may be accounted with the chiefest Churches converted to the faith by my Ministry. And unless ye were to be esteemed such, of whom, I pray you, could I hope well, rejoice, or glory? Truly ye shall be esteemed the chief amongst those that are converted by me, in the sight of our Lord at his coming; which I confirm to you with a frequent affirmation: Therefore be ye very fully persuaded of my friendly love towards you.    

CHAP. III.  
IN this Chapter he goes on to confirm his love towards them, and to establish them in the faith which he had taught them.  Vers. 1. Wherefore when we could no longer forbear, we thought it good to be left at Athens alone: 
For this end he produces ten Arguments: All which prove that the Thessalonians were most dear to the Apostle.  
Arg. 1. By reason of my desire of confirming you in the faith, I had rather tarry alone at Athens in many storms of afflictions, than that ye should be longer destitute of consolation and confirmation: Therefore ye are most dear to me.  Vers. 2. And sent Timotheus our brother and Minister of God, and our fellow-labourer in the Gospel of Christ, to establish you, and to comfort you concerning your Faith: 
Argum. 2. I have sent unto you Timothy my very familiar friend, who although he is my most intimate Brother, and a faithful Minister of God, and my fellow-labourer in the Gospel of Christ, yet I am willing to be deprived of his company, That ye might receive comfort and confirmation in the Faith: Therefore ye ought to be most dear unto me.  Vers. 3. That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto: 
Argum. 3. I was more afraid, lest ye should be offended at my afflictions for the Gospel, than I regarded my own trouble: Therefore I would have you now strengthened against this scandal. (1) Because ye have learned out of the Gospel, how it is appointed of God, that we Apostles before all others should suffer many afflictions for the truth of the Gospel.  Vers. 4. For verily when we were with you, we told you before, that we should suffer tribulation, even as it came to pass, and ye know. 
(2) Because I had told you before, that afflictions for the Gospel did abide for me, as the event hath made it manifest.  Vers. 5. For this cause, when I could no longer forbear, I sent to know your Faith, lest by some means the tempter have tempted you, and our labour be in vain. 
Argum. 4. I feared lest the Devil by some of his arts, had moved you from the Faith, and so my labour had been lost: Wherefore I have sent to you Timotheus, who might understand your constancy in the Faith: Therefore, etc.  Vers. 6. But now when Timotheus came from you unto us, and brought us good tidings of your Faith and Charity, and that you have good remembrance of us always, desiring greatly to see us, as we also to see you: 
Argum. 5. I much rejoice upon the message that Timotheus brought of your Faith towards Christ, of your love towards the Saints, and of your desire of seeing my face: Therefore, etc.  Vers. 7. Therefore, Brethren, we were comforted over you in all our affliction and distress, by your Faith: 
Argum. 6. The consolation arising to me from your Faith, hath allayed, and excelled all my grief, which I took from the afflictions and necessities, either lying upon, or hanging over me: Therefore, etc.  Vers. 8. For now we live, if ye stand fast in the Lord. 
Argum. 7. It shall be certain happiness, if you abide constant: Therefore it is necessary that ye be most dear to me.  Vers. 9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God, 
Argum. 8. Confirming the former; so great occasion was offered me of sincere rejoicing in the presence of God for your perseverance, that I know not how great thanks to render to God: Therefore, etc.  Vers. 10. Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your Faith? 
Argum. 9 I continually pray God, that I may see your faces, and amend the defects of your Faith, and increase the measure of it, by opening to you more fully the mystery of the Gospel: Therefore, etc.  Vers. 11. Now God himself and our Father, and our Lord jesus Christ, direct our way unto you. 
Argum. 10. How dear ye are to me, ye may gather out of the sum of my prayer for you. There are three Articles of my prayer. (1) I always pray that God would grant me a prosperous journey to you, whereby I might confirm you in the Faith.  Vers. 12. And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you: 
(2) Also I pray, that God would grant you increase and abundance of love one towards another, and towards all, as my love abounds towards you.  Vers. 13. To the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord jesus Christ, with all his Saints. 
(3) Last, I pray, that God would establish your hearts, and make your consciences unblameable in true holiness, which is required before God, and our Father, that at length, at the coming of our Lord, with all his Saints (that is, Angels and men) ye may not be ashamed: Therefore do none of you doubt, but that ye are most dear to me.   

CHAP. IU.  
HE passes from his praying to God, in the end of the former Chapter, to the second part of the Epistle, which containeth Exhortations and Precepts to duties of holiness. The Doctrine concerning the resurrection and last judgement being by the way taken in amongst them.  
The parts of the Chapter are two: The former is Hortatory, to vers. 13. the other consolatory, to the end.  Vers. 1. Furthermore, than we beseech you, Brethren, and exhort you by the Lord jesus, that as ye have received of us how ye ought to walk, and to please God, so ye would abound more and more. 
The first part of the Chapter containeth seven Exhortations. First Is general, That they be mindful of those things which they heard from the Apostle, and daily more and more profit in the endeavour of living holily, and pleasing God, that they may daily, as it were, excel themselves; He adds four Reasons of the Exhortation.  
Reas. 1. I an Apostle in the name of the Lord friendly desire that from you.  
Ye ought] Reas. 2. This is necessary for those that are justified: For it behoves you so to walk.  Vers. 2. For ye know what Commandments we gave you, by the Lord jesus. 
Reas. 3. Ye have already upon this account received commands from the Lord.  Vers. 3. For this is the Will of God, even your sanctification, that ye should abstain from fornication. 
Reas. 4. This is the Will of God, that ye be sanctified in soul as well as in body; which Will whosoever endeavoureth to obey, shall please God.  
That ye abstain] Exhort. 2. Is special, whereof there are three branches. (1) That they abstain from all fornication or filthy lust.  Vers. 4. That every one of you should know how to possess his vessel in sanctification and honour: 
(2) That every one taught of God, continually keep his body, as a vessel consecrated to the Lord, in chastity and honour, to uses sanctified by God, and do not defile themselves.  Vers. 5. Not in the lust of concupiscence, even as the Gentiles which know not God: 
(3) That they endeavour to extinguish the feverish heats and flames of inward concupiscence. Of which Exhortation there is a reason given, lest they be like the Gentiles, which have not known God, and that they may be distinguished from them by honesty, or purity and holiness.  Vers. 6. That no man go beyond and defraud his Brother in any matter, because that the Lord is the avenger of all such, as we also have forewarned you, and testified. 
Exhort. 3. Concerning the avoiding Covetousness, lest they by deceit, violence, or evil arts, purchase their own profits by others losses, in oppressing or deceiving their Brethren.  
For a Revenger] He adds five Reasons.  
Reas. 1. God will revenge such kind of injuries.  
Reas. 2. As I have before admonished you, so I also again admonish you, and I beseech you for God's sake, that ye take heed.  Vers. 7. For God hath not called us unto uncleanness, but unto holiness. 
Reas. 3. From the end of our calling, to the Grace of Christ, which is not that we defile ourselves with any kind of sin, but that we be sanctified in all manner of virtue.  Vers. 8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit. 
Reas. 4. Because he that doth not obey this Exhortation, is guilty of rejecting divine authority.  
Who also] Reas. 5. Because God hath given the Spirit to us true Christians, whereby we may discern what is from God, what is an abomination to him, and what judgements hang over sinners.  Vers. 9 But as touching Brotherly love, ye need not that I write unto you: for ye yourselves are taught of God to love one another. 
Exhort. 4. To brotherly love, and to exercise, for the future, kindness towards all: The Reasons are three.  
Reas. 1. Because ye are so propense to this brotherly love, that it is not much necessary to urge this duty.  
Reas. 2. Ye are already taught, that ye love one another.  Vers. 10. And indeed ye do it towards all the Brethren, which are in all Macedonia: but we beseech you, Brethren, that ye increase more and more, 
Reas. 3. Confirming the former. Now ye have really shown this kindness towards all your Brethren near about you: Therefore go forwards, and excel in this duty.  
Vers. 11. And that ye study to be quiet, and to do your own business, and to work with your own hands, (as we commanded you.)  
12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.  
There follows other three Exhortations briefly conjoined in these two verses.  
Exhort. 5. That ye be not curious, looking into other men's businesses, but carry yourselves quietly, and pleasingly.  
To work] Exhort. 6. That ye be not idle, but take care about your private matters, and do your businesses, work with your own hands, as I have commanded you before.  
That ye] Exhort. 7. Carry yourselves decently towards those, and before those, that are not in the Church, and in all these duties strive amongst yourselves, as it were for matter of honour; for this end especially besides others, that ye may have no need to beg any thing from the household of Faith, or of those that are without.  

The Second Part.  Vers. 13. But I would not have you be ignorant, Brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope, 
The second part of the Chapter containeth matter of consolation against the immoderate mourning for the death of friends, which he dissuades them from by two Arguments.  
Arg. 1. Immoderate mourning belongs to Heathens and Infidels, who have no hope of the resurrection: Therefore immoderate mourning doth not become you.  Vers. 14. For if we believe that jesus died, and rose again, even so them also which sleep in jesus, will God bring with him. 
Arg. 2. How certain soever we believe that Christ is risen from the dead, so certainly we may also know that the faithful dead in Christ shall rise again, and be presented alive in the company of Christ at the day of judgement: Therefore ye must have a care of immoderate mourning.  Vers. 15. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep. 
That this consolation may be strong, by revelation from the Lord, he foretelleth the manner of the coming of Christ, and the resurrection; which is contained in these six Articles.  
Artic. 1. The faithful that are alive at the coming of Christ, shall not prevent the resurrection of those that are dead in Christ.  Vers. 16. For the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel and with the Trump of God: and the dead in Christ shall rise first. 
Artic. 2. Christ shall descend from Heaven with all his Angels.  
With the voice] Artic. 3. The manner of his coming shall be with much expression of authority and majesty, for as the chief Judge he shall command by his authority, that every element give up their dead, from whereupon all the dead shall be gathered together to his Tribunal, but his command shall be promulged by some chief Angel, the Trumpet shall sound, or a voice in stead of a Trumpet, and the sound shall be heard in all places where the dead are to be raised.  
And they] Artic. 4. The dead in Christ shall arise, before the living shall be changed.  Vers. 17. Then we which are alive and remain, shall be caught together with them in the clouds, to meet the Lord in the Air; and so shall we ever be with the Lord. 
Artic. 5. The faithful that are alive at the coming of the Lord, being changed suddenly, in a moment, in the twinkling of an eye, from mortality to immortality, shall be caught up together with the Saints that are raised, to meet the Lord in the Air.  
And so] Artic. 6. The Saints after judgement shall go with the Lord into Heaven, and shall remain with him to eternity. He speaks nothing concerning the Reprobates, because consolation doth not pertain to them; neither concerning them, when they die, can any comfort be taken.  Vers. 18. Wherefore comfort one another with th●se words. 
He applies a Prophecy to the use of the Thessalonians, that from the Resurrection every Believer should seek comfort in his grief, and also should administer it to other Believers.    

CHAP. V.  
HE proceeds in the same Argument. There are three parts of the Chapter: In the first he continues the Doctrine concerning Christ's coming to the general judgement, to vers. 6. In the second he brings divers Exhortations to all kind of Christian virtues, to vers. 13. In the third the Epilogue and Conclusion of the whole Epistle is contained.  Vers. 1. But of the times and seasons, Brethren, ye have no need that I write unto you. 
There are added four other Articles concerning the Lords coming.  
Art. 1. The time and hour of the Lords coming is not revealed, but lieth hid in the secrets of God, neither is it expedient to inquire curiously, or write any thing concerning it.  Vers. 2. For yourselves know perfectly, that the day of the Lord so cometh as a th●ef in the night. 
Artic. 2. Containing the reason of the former. No less suddenly will Christ come, than a thief in the night is wont, suddenly to creep into other men's houses.  Vers. 3. For when they shall say peace and safety, then sudden destruction cometh upon them, as travel upon a woman with child, and they shall not escape. 
Art. 3. Explicating the former, and applying it to impenitent. As unawares, certainly and necessarily the pains of travel seize upon those that are with child; so the unexpected day of the Lords anger shall seize upon impenitent secure sinners on the sudden.  Vers. 4. But ye, Brethren, are not in darkness, that that day should overtake you as a thief. 
Art. 4. In which he further explains this Doctrine, and applies it to the consolation of the faithful; Ye believers need not fear that day, because ye lie not in the darkness of sin and ignorance: The last day cannot (as a Thief in the night) take hold of you.  Vers. 5. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 
He gives a reason, because as many as truly believe in Christ, are the sons of light, and of the day, living in the light of faith and godliness: And therefore none of us can be in bondage to ignorance and sin.  

The Second Part of the Chapter.  Vers. 6. Therefore let us not sleep, as do others; but let us watch, and be sober. 
The second part of the Chapter containeth thirteen Exhortations to Christian duties:  
Exhort. 1. An Exhortation inferred from the Doctrine of the last Judgement, to watchfulness and sobriety, that we may expect that day without fear. That we may not (says he) sleep or indulge ourselves in our sins, as Infidels, but on the contrary, studying moderation in all earthly things, we may earnestly endeavour after works of holiness.  Vers. 7. For they that sleep, sleep in the night, and they that be drunken, are drunken in the night. 
The Reasons of the Exhortation are six:  
Reas. 1. Because they which sleep securely, and give themselves to drunkenness, use to do that in the night, and in darkness, which doth not become you.  Vers. 8. But let us who are of the day, be sober, putting on the breastplate of faith and love, and for an helmet the hope of salvation. 
Reas. 2. Because Christians, who are the children of the day, and live in the light of faith are engaged to endeavour after sobriety of body and mind.  
Putting off] Reas. 3. Confirming the former. Because Christians ought to live as in a warfare, armed with spiritual Armour, putting on Faith and Love as a breastplate, and the hope of salvation as an helmet: He adds Love to Faith, that we may acknowledge that faith alone for a breastplate, which worketh by love.  Vers. 9 For God hath not appointed us to wrath▪ bu● to obtain salvation by our Lord jesus Christ, 
Reas. 4. God hath not predestinated us to wrath: Therefore let us not indulge our lusts and vicious desires, for which the wrath of God cometh upon the children of disobedience.  
By the Lord] Reas. 5. God hath chosen and predestinated us to salvation by Jesus Christ: Therefore let us strive unto salvation in the ways of the Lord.  Vers. 10. Who died for us, that whether we wake or sleep, we should live together with him. 
Reas. 6. Because Christ for this end died for us, not that we should walk and live with the devil, and the world, in sin, but that we should walk and live with him in the ways of holiness, whether waking or sleep●ing, i. e. night and day, in obedience to him, and dying in the communion of his quickening life: Therefore we must not sleep in sin, but awake in the works of holiness.  Vers. 11. Wherefore comfort yourselves together, and edify one another, even as also ye do. 
Exhort. 2. Inferred from the former; That they mutually exhort, comfort, and build up one another in faith and holiness. In the mean while for the present their obedience to this precept is commended.  Vers. 12. And we beseech you brethren, to know them which labour among you, and are over you in the Lord, and admonish you: 
Exhort. 3. Which appertains to the people; That they observe the Pastors and Presbyters, with the whole assembly of the Elders, teaching & governing those which laboured amongst them in the Word and Doctrine, and who were over them in the Lord, ruling in Ecclesiastical affairs, and according to their duty, did admonish, when there was need: Concerning these he commands them, that as Saints, and as it became thankful persons, they acknowledge in heart, words, and deeds, all the Presbyters appointed for the Ministers of Christ to their salvation.  
There are three Reasons of the Exhortation:  
Reas. 1. Because I an Apostle do lovingly and earnestly desire this.  
Did labour] Reas. 2. Because Ministers are worthy of this honour, in as much as they labour for your edification, and are over you, or govern you, in the name of Christ, in all Ecclesiastical matters, and those things which pertain to the worship of God, and do with authority admonish you of your duties both privately and publicly.  Vers. 13. And to esteem them very highly in love for their works sake. And be at peace among yourselves. 
Reas. 3. Because the work of God for the salvation of believers, which the faithful Ministers earnestly endeavour, requireth, that after a singular manner they be beloved by the people, and esteemed very highly,  
And peace] E●●●rt. 4. Chiefly to the people; That they be at peace both amongst themselves, and with the Pastors from whom the Devil is wont to alienate the minds of the people, even when the Pastors deserve best at their hands.  Vers. 14. Now we ex●ort you, brothers, warn them that are ●●ruly, comfort the feeble-minded, support the weak, be patient toward all men. 
Exhort. 5. To the Presbyters (which in the former verse he distinguished from the people, and here he describes them from their Offices, which especially belong to the Government of the Church▪ from the authority of their Office) That they diligently execute their Office, by admonishing those that live dissolutely, of their duty, by comforting the feeble, by supporting the weak in their love; lastly by showing a gentle mind towards all: Lest if they should do otherwise, abusing their authority, they hinder the work of the Lord which they intent.  Vers. 15. See that none render evil for evil unto any m●n, but ●ver follow that which is good; both among yourselves and to all men. 
Exhort. 6. Promiscuously to all: That they abstaining from 〈◊〉 revenge, follow that which is good, as well mutually among themselves as towards 〈◊〉 tha● are without.  Vers. 16. Rejoice evermore. 
Exhort. 7. That rooted by faith in the free love of God towards them, they endeavour through Christ and his Righteousness imputed to life eternal, to rejoice and advance Peace in their hearts, both in prosperity and adversity.  Vers. 17. Pray without ceasing. 
Exhort. 8. That they look towards God in every condition, prosperity and adversity, and in every business, praying as the matter required.  Vers. 18. In every thing give thanks: For this is the Will of God in Christ jesus concerning you. 
Exhort. 9 That seeing they know that all things fall out for good to those that love God, they should in every condition, but chiefly in adversity, seek for matter of thanksgiving to God.  
For this] The Reason of the Exhortation is, because God requireth this duty from all, and chiefly from Christians, upon whom he hath poured forth his grace and love in Christ.  Vers. 19 Quench not the Spirit. 
Exhort. 10. That they stifle not the gifts of the holy Spirit whatsoever, either by negligence, or by evil-doing; but on the contrary, that they continually stir up, and daily increase them by labour, prayer, or all other means sanctified by God.  Vers. 20. Despise not prophesyings. 
Exhort. 11. That they contemn or neglect not the holy public exercises, wherein the Ministers of the Churches do interpret the Scripture.  Vers. 21. Prove all things: hold fast that which is good. 
Exhort. 12. That they do not rashly embrace every thing in matters of Religion, but that they examine every thing by the Rule of the Divine Word, or by the analogy of Faith, and that they constantly hold, and strongly defend that which is sound and good, and found acceptable unto God.  Vers. 22. Abstain from all appearance of evil. 
Exhort. 13. That they take heed not only of that which is evil in the worship of God, or their conversations, but also of every thing that hath the appearance of evil: of which sort are dangerous phrases in Doctrine, and indifferency in practice, which because of the appearance of evil, may yield offence to others.   

The Third Part.  Vers. 23. And the very God of Peace sanctify you wholly, and I pray God your whole Spirit, soul, and body be preserved blameless unto the coming of our Lord jesus Christ. 
The third part of the Chapter containeth the Epilogue or Conclusion, whereof there are six Articles. In the first he prays the God of Peace, or the fountain of holiness and happiness, that he would more and more sanctify them. (1) As to the Spirit or mind (already illuminated by the Spirit of God) which is the supreme faculty of the rational soul. (2) As to the soul, or will and affections, and (3) As to the body or outward actions, that so at the coming of the Lord, when the holiness of the faithful is to be perfected, there may be nothing found, but that which is blameless and commendable.  Vers. 24. Faithful is he that calleth you, who also will do it. 
Artic. 2. In which he certifies them, concerning Gods hearing the preceding prayer. (1) From Gods preceding efficacious vocation. (2) From the faithfulness of God, whereby he performs that in them, to which he calls them, and doth not de●●rt a good work begun.  Vers. 25. Brethren, pray for us. 
Artic. 3. Wherein the Apostle doth not disdain to ask the help of the prayers of the least amongst the faithful.  Vers. 26. Greet all the Brethren with an holy kiss. 
Artic. 4. Wherein he salutes all the Brethren in his own name, by this Epistle, no less lovingly, than if he had saluted them, being present, with the ordinary sign of salutation, (i. e. with a kiss, not counterfeited, but proceeding from Christian love.)  Vers. 27. I charge you by the Lord, that this Epistle be read unto all the holy Brethren. 
Artic. 5. Wherein he commands and charges in the Name of God, that the Ministers or Governors of the Church (to whom immediately it appears that this Epistle was sent) would produce this part of Scripture for the common use of the Church, and take care, that it might be publishly, read threatening divine revenge, except they published it to the whole Church.  Vers. 28. The Grace of our Lord jesus Christ be with you. Amen. 
Artic. 6. And lastly, wherein he concludes the whole Epistle, by wishing to them the Grace of Christ, which containeth in itself all good things. Amen.     

The Second Epistle of Paul to the THESSALONIANS, Analytically expounded.  
THE CONTENTS.  
THe occasion of writing this Epistle seems to have been this: Some of the Thessalonians abused the Doctrine touching the sudden coming of Christ, even to negligence in their Vocations, and to the wasting of their goods, as if there was no need that they should care for their Estates any more, seeing Christ was about to come, perhaps to morrow, perhaps the day after, as they did suppose, but others did abuse the simplicity and mistake of some, and intending to live upon the goods of others, left off working. In the mean while the persecution of enemies did rage, and concurred to cherish this error. Wherefore the Apostle writes this second Epistle to them, solves the difficulty, and first of all comforts them against persecutions or afflictions, Chap. 1. Secondly, He explains the Doctrine touching Christ's coming, which will approach before the Antichristian Apostasy from the true Faith of Christ should appear, and be discovered to the world, Chap. 2. Lastly, He exhorts them to Christian duties, and namely, to Diligence in every one's vocation, Chap. 3.  

CHAP. I.  
Ver. 1. PAul and Sylvanus, and Timotheus, unto the Church of the Thessalonians in God our Father, and the Lord jesus Christ:  
2. Grace unto you, and Peace from God our Father, and the Lord jesus Christ.  
In the direction of the Epistle the same persons salute the Thessalonians, which did in the former: Here is nothing said as touching the authority of the Apostle, neither in the former Epistle, because they were all confirmed sufficiently in this Church concerning Paul's Apostleship; only mentioning their communion with the only true God, and his Son Jesus Christ, he distinguishes this Church, both from the assemblies of the Heathens, and unbelieving Jews; by wishing them both Grace and Peace, he certifies them of all things which make to eternal salvation and righteousness, which are to be communicated to them from God through Christ.  Vers. 3. We are bound to thank God always for you, Brethren, as it is meet, because that your Faith groweth exceedingly, and the charity of every one of you all towards each other aboundeth. 
In the remaining part of the Chapter, by giving God thanks for them, he also confirms their Faith, and administers to them comfort against all the rage of persecutors, wherewith they were vexed. The Arguments of comfort and confirmation of their Faith are eight: All which do prove that they ought to be strengthened in Faith, and be comforted in their persecutions.  
Argum. 1. The condition of your Church, (if I may judge) is most happy in the sight of God, wherein all ye (none excepted as far as can be known) embrace the Lord Jesus with a sincere Faith, and one another with a sincere love, and proceed in both virtues, daily abounding more and more in both virtues: Therefore whatsoever your condition is in the sight of the world, ye ought to be comforted and strengthened in Faith.  Vers. 4. So that we ourselves glory in you in the Churches of God, for your patience and Faith in all your persecutions and tribulations that ye endure. 
Argum. 2. The constancy of your Faith and Patience in the midst of persecutions, and afflictions which you suffer, is so much, that I am compelled to praise you, before other Churches, and to set you out for an example to others: Therefore ye ought to be comforted and strengthened in Faith.  Vers. 5. Which is a manifest token of the righteous judgement of God, that ye may be counted worthy of the Kingdom of God, for which ye also suffer. 
Argum. 3. Your afflictions which ye suffer by those impious persecutors, are a manifest token that there will at length be a general judgement, wherein it shall go ill with the bad, and well with the good, when you shall be pronounced meet through the divine favour to enjoy the Kingdom of God, because ye suffer many evils for promoting of it.  
Vers. 6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you:  
7. And to you who are troubled, rest with us, when the Lord jesus shall be revealed from Heaven with his mighty Angels,  
8. In flaming fire, taking vengeance of them that know not God, and that obey not the Gospel of our Lord jesus Christ,  
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.  
Argum. 4. Explaining the former: God in his justice will punish in the day of judgement, your persecutors, and will set you at liberty from all evil: Therefore ye ought to be comforted, and strengthened in Faith.  
With us] Argum. 5. Ye shall at length obtain, together with us, and with others the Martyrs of Christ, as your fellow-soldiers, rest from all evil and misery: Therefore ye ought together with us to be comforted, and strengthened in Faith.  
In the Revelation] Argum. 6. From those circumstances of the last judgement, which makes the revenge terrible, that shall be taken upon them. The Lord Jesus, (1) shall be made manifest and visibly come from Heaven, a Judge and avenger of injuries. (2) The mighty Angels shall accompany him, who shall execute the sentence of the Judge, vers. 7. (3) He shall kindle a flaming fire, wherein this whole world shall burn. (4) He shall be revenged of all those that are found destitute of saving knowledge (which is joined with Faith and Obedience) and that have not obeyed the Gospel, vers. 8. (5) Then the wicked shall be punished with everlasting destruction. (6) This punishment shall be inflicted by an angry Judge, who shall eternally cast them out from his presence.  
From his presence] (7) The Lord shall manifest to all how glorious his power is, by punishing them mightily: Therefore ye ought to be comforted and confirmed in Faith.  Vers. 10. When he shall come to be glorified in his Saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. 
Argum. 7. Of consolation, from those circumstances of the last judgement, which make the glorious and joyful redemption of the godly: For (1) In the same day wherein Christ will destroy his adversaries, he will set at liberty his faithful ones, and especially you. (2) He will communicate his glory to the Saints, and will manifest his glory for their glorification. (3) His glory shall surpass all our hope and apprehension; for Christ shall be admired in the greatness of his glory communicated. (4) He will show his glory in all that believe, so that there shall be no believer, wherein Christ shall not be admired: by the way he gives the reason of this consolation applied to them, Because the Thessalonians had believed the Testimony of the Apostle preaching the Gospel: Therefore he dare confidently apply the aforesaid consolation to them, which indeed they shall find in that day: Therefore, etc.  Vers. 11. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of Faith with power. 
Argum. 8. Of comforting and confirming them in Faith. Ye have our continual prayers, that yeee may happily attain your end: Therefore ye ought to be comforted in your afflictions, and strengthened in Faith. There are four Articles of his prayer.  
Artic. 1. I pray, that God, (who is ours by a free Covenant) would vouchsafe to make you meet for the vocation or glory whereunto you are called. This Article ascribes as well the glory unto which we are called, to the grace or favour of God, as well as all the preparation which leads us to it.  
And fulfil] Artic. 2. I pray that God would fulfil all the good pleasure of his goodness according to his free bounty towards you. In which Article he shows that not only salvation, but all means to salvation, are founded in the good pleasure of God, acknowledging nothing except the Grace of God in the whole course of salvation, and in all the parts of it.  
And the work of Faith] Artic. 3. I pray, that God would complete the work of Faith with power in you. In which Article he affirms Faith to be the work of God, which he works in his, and he determines the beginning, increase, and perfecting of Faith, as part of his good pleasure. Lastly, He shows that Faith is not only not a work of our power, but exceeds whatsoever can be in us, and requires the power of God, without which it can neither be begun, or continue, or be increased, or completed.  Vers. 12. That the name of our Lord jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord jesus Christ. 
Art. 4. I pray that both in this life, and in that which is to come, Christ may be glorified in you, as in his members, and ye may be glorified in him, as in your head, which is the end of the former Articles. Neither in this Article will he have the grace of God concealed, but teaches that the whole glory which Christ receiveth from his, or which he communicates to them, is to be ascribed to the grace of God and Christ only; In all which the Thessalonians had no mean supports for their consolation and confirmation in the faith.   

CHAP. II.  
THe resolution of the Doubt concerning Christ's coming follows.  
There are two parts of the Chapter: In the first he confutes the error touching Christ's last coming, whilst the Thessalonians were alive, to vers. 13.  
In the other, he confirms the faith of the Thessalonians.  Vers. 1. Now we beseech you, brothers, by the coming of our Lord jesus Christ, and by our gathering together unto him, 
An error had crept in amongst the Thessalonians concerning Christ's coming immediately, whilst they were alive, which error the Devil cherished, that as for other causes, so also for this, that at leastwise after that age he might expose the whole Christian Doctrine, together with this Article, to a mockery; therefore the Apostle admonishes them, that they suffer not themselves to be moved from the sound sense and faith of this Article. In the mean while he affirms two things, as most certain, whereof he would not have them doubt: The first was, That Christ will come, as he had taught before, in his appointed time. The other was, It will come to pass that all the faithful should be gathered together from the four quarters of the world to meet the Lord: But he beseeches them, if they would be wise for themselves in that day, that they would have a care of that error, whereof we speak.  Vers. 2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand. 
Because Impostors did brag partly of some Revelations from the Spirit, partly some speech of the Apostle, which they affirmed they had heard, they did partly say, that it was manifested by the former Epistle written by the Apostle to the Thessalonians, as if in the fourth and fifth Chapters, he had taught that Christ would come while they were yet alive, the Apostle commands to take heed, lest they should be by this, or any like imposture deceived, troubled, or by any other means be moved from the faith.  Vers. 3. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition. 
He gives a reason of his dehortation, Because Christ would not come before the Antichristian defection should be, and Antichrist should be revealed, the chief Captain and Patron of this Apostasy: Therefore it behoveth two things to precede Christ's coming, a falling from the faith received (whereof 1 Tim. 4.1.) and the revelation of the chief or great Antichrist: That which concerns the falling away, he doth not understand the falling away of one or a few, or of many in many Churches, for day by day in those times there were not a few Runagates from the tents of Christ, almost through all the Churches, and many followers of many errors; but he understands the universal falling away of the external or visible Church; so that false opinions contrary to the Gospel should be received, and openly defended, and that commonly in the visible Christian Church, by those that should boast in the name of Christians.  
As concerning him, who should be the head of this Apostasy, he foretelleth that he shall be revealed by God, partly by permitting him to erect his Kingdom in his Church, and openly, and in very deed, show himself to be Antichrist, partly by making of him manifest by the Doctrine of the Gospel (which should make his impostures manifest, and open to all those that are unwilling to be deceived) of which Antichrist, or head of Apostates, that he may be better discerned in his time by those that were circumspect, The Apostle propounds seven Articles, which are exactly to be observed.  
Art. 1. Contains the description, and nine Notes of Antichrist, all which, and every one, agree to none better, yea to none other than to the Pope of Rome, as it will appear by those that observe them.  
Man] Note 1. He shall be a Man, in spite of those that in favour of the Pope, feign, that the evil Spirit Antichrist is to come: Therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Man, both in nature and kind, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Man, in the singular number, that he may show that the famous, chief and great Antichrist in kind so called, is described; He doth not only intimate some individual man, or a single person, but the series of shavelings that were to succeed in one seat, Heb. 9.7.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The high Priest denotes the whole series or succession of Priests, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The man of God signifies not one Pastor, but the series of faithful Ministers; and that according to the stile of the Prophets when they speak concerning the order of Kings, as Dan. 7.2.  
Of sin] Note 2. He shall be the man of sin, as well because he is a notable sinner, yea highly addicted to sin, as because both by fraud and impostures, and by force and tyrannical compulsion, he was to be the famous author of sinning unto others.  
The son] Note 3. He shall be the son of perdition, or the successor of judas the Traitor: For by this title Christ heretofore noted judas in the New Testament, joh. 17.12. which judas Antichrist resembles, partly in the assumed title of the Apostolical calling, partly by dissimulation, covetousness, cruelty, obstinacy, and final perdition, bringing destruction upon many, and principally upon himself, destroying others, and destroyed himself.  Vers. 4. Who opposeth and exalteth himself above all that is called God, or that is worshipped: So that he as God sitteth in the Temple of God, showing himself that he is God. 
Note 4. He will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Adversary, who really and indeed will be opposite to God and his Ordinances, whatsoever he pretends, he will really prove and show himself an Adversary, who will also oppose the Gospel of Christ in fundamentals, such the Apostles shows some of his forerunners, 1. Cor. 16.9. For he will be an adversary to Christ himself, as to the carriage, offices, and benefits of Christ: We see that the Roman Bishop is such an one, who hath opposed himself against Christ more, and in more things, and more cruelly and subtly: and longer than any one ever did.  
Exalteth] Note 5. He exalteth himself by his pride above all that is called God, or every thing that is worshipped, i. e. above all Magistrates, Princes, Kings, and Emperors, who in Scripture are called Gods, or are worshipped as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August or illustrious, as Act. 25.21.25. & Psal. 82.1.  
In the Temple] Note 6. He will be in the Temple of God, or in the visible external Christian-Church, which will profess indeed the Faith of Christ, and vaunt himself to be the Temple of God.  
Sitteth] Note 7. He will sit in that society which profess themselves the Temple of God, i. e. he will possess the public Ecclesiastical office, the Episcopal seat or chair.  
Note 8. He will sit in the Temple, he will set himself over the Temple, he will sit super-incumbent over the Church, arrogating to himself the chief seat, the pre-eminence, the Bishopric, the Prelacy in the Christian-Church.  
Showing himself] Note 9 He will boast himself, as if he was God, i. e. not thinking that he is sufficiently exalted above the Commonwealth, and the Church of God, as the Prince and chief Governor thereof, he will also endeavour to carry himself as God: partly by falsely boasting himself to have all the power of Christ communicated to him, and that he is by delegation, the Vicar of Christ, i. e. Vice-Christ, or Antichrist, according to the signification of the Preposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like to God, equal with God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Viceroy, partly by assuming the Titles which are prop●r to God, as the chief Pastor, or Prelate, the head of the Church, etc. which Titles are due only to Christ. Lastly, by arrogating to himself privileges in Heaven, Earth, and Hell, which belong to God alone, such as now the Pontificians acknowledge without shame in the Roman Pope. About which things ye may read more at large in the controversies touching the Bishop of Rome amongst the writers of Controversies.  Vers. 5. Remember ye not, that when I was yet with you, I told you these things? 
Artic. 2. Containing the certainty of this Prophecy, as that which the Apostle had taught before, and whereof, he being present, had instructed the Thessalonians, and now being absent, he repeats it, that he may confirm the Truth, and may fasten it in their memory.  Vers. 6. And now ye know what withholdeth, that he might be revealed in his time. 
Artic. 3. Containing that which hindered the Revelation of Antichrist, whose spirit did then attempt to erect himself a Throne, but he could not, because as yet the seat was not vacant, designed to receive the Throne of Antichrist, in that seven-hilled City, Rome, as the Spirit of God describes, Apocal. 17.9. For the Roman Empire must be taken away in the West: Caesar was to be taken away from that City before Antichrist could be revealed, wherein we have also the Pontificians consent: Touching this hindrance, our Apostle in express words had before admonished the Thessalonians, and knew that they understood and remembered it, but the reasons were weighty, wherefore the Spirit of God was unwilling to express that hindrance to them in this Epistle: For it was not much matter to them that he should discover it, nay, this mystery ought to be kept secret from the world: Partly, that more easily the permission of this mystery of iniquity decreed by God might be fulfilled: Partly, lest from hence he should give any occasion of persecuting the Christians: For if the Emperors had understood that any one amongst the Professors of Christ, would erect unto themselves a Throne at Rome, and that he should extinguish the Roman Empire, and that Emperor; All of them might have thought it very just to show their cruelty against the whole name of Christ.  Vers. 7. For the mystery of iniquity doth already work: only he who now letteth, will let, until he be taken out of the way. 
Artic. 4. Containing, together with the impediment of the Revelation of Antichrist, the beginning of his falling away; or of Antichristianism, which is called here the mystery of iniquity: Because, as all Christianity, the Head whereof is Christ, is the great Mystery of Godliness, so all Antichristianism, whereof Antichrist is the Head, is the great Mystery of Iniquity. The Devil had before, from the beginning of the Gospel preached, spread abroad in the Church the seeds of this mystery, in ambition, covetousness, wickedness of teachers, in humane ceremonies, errors, and false Doctrine, and did now daily cherish, diligently endeavouring, that at length he might erect openly the Kingdom of Antichrist, in the visible Church, under the colour of piety, but God putting a let, it did remain until when those things were written. The Roman Emperor did possess Rome, which was to be the seat of Antichrist, and being vacant Antichrist would invade, and also assume to himself the dominion both of God and men.  Vers. 8. And then shall that wicked one be revealed, whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming. 
Artic. 5. It contains the visible Kingdom of Antichrist, or the beginning, middle, and end of his Kingdom.  
What pertains to the beginning of his Kingdom, So soon as the Roman Empire, or the Roman Emperor shall be removed from that which was to be the seat of Antichrist, i. e. Rome, then in that City the Patron of Antichristianism will advance and discover himself, by exalting himself above all Laws, and that he is bound to none, neither Civil nor Ecclesiastical, and also to have power in dispensing in divine matters, openly professing himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that lawless one (whereof the Spirit of God had foretell) this shall be the manner of revealing him, and the beginning of the clear possession of his Kingdom. The Roman Pope hitherto doth boast himself to be such an one from that time wherein Rome ceased to be the seat of the Empire, who impudently doth break in pieces the bars of Laws, doth extol himself above right and the Laws, he disanulls the Laws made by God, and doth dispense concerning them, as they say, and doth establish others in their stead, he determines his will for reason, as the Orthodox have made manifest in their controversies: The Pontificians are not ashamed to confess these, and many other of the like sort concerning their Bishops, and publicly in their writings, so that there is no further need to inquire who he is, that sits Antichrist in the Temple, or in the Visible Church, as to his Title, when we know that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify two things, according to the various acceptation of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. the Vicar of Christ, and the Adversary of Christ, and we hear the Pope of Rome boasting himself Antichrist in one of these significations, i. e. professing himself the Vicar of Christ, but in the mean while we apprehend, the same as it were in the very act, openly affirming himself to be amongst Christians, that he is neither subject to Civil nor Ecclesiastical Laws, but without blushing to profess himself above them: And whereas now it is manifest to the world that the authority of the Pope of Rome is by himself, and by his attendants, extolled above Scripture, or divine Laws, as to the constitution of the Canon, determination of the sense, judgement and deciding of controversies, dispensatian (as it is called) about divine commands, etc. shall we doubt who he is that sits lawless in the Temple of God, or amongst the Professors of Christian Religion? As to what concerns the second, or the possession of his Kingdom, Antichrist shall not possess his Kingdom without war, Christ shall fight against him with the sword of his mouth, i. e. by preaching of the Truth revealed in the Gospel, and by the power of his Spirit concurring with the Word.  
As to the third, touching the end of Antichrists Kingdom, or the issue of his War and Kingdom. Christ will detect and confute the lies of Antichrist, the deceits, wickednesses, tyranny, false interpretations, and allegations of Scriptures, and will by degrees demolish, consume, and waste his Kingdom, and at length will destroy and abolish it by the illustrious manifestation of his coming to the last general judgement.  Vers. 9 Even him whose coming is after the working of Satan, with all power and signs, and lying wonders, 
Artic. 6. Wherein he resumes, and furthermore describes the rise and progress of Antichrist, his arms, arts, and helps, wherewith he will acquire his Kingdom, and as much as he can, will uphold it.  
The first help is Satan, who will with his manifold crafts instruct Antichrist, and by him he will strongly put forth his effectual power in the whole time of Antichrists dominion.  
Signs] Help 2. His faculty of dissimulation or power of setting forth some miracles, with deceitful signs and wonders, used for the confirmation of their false opinions: In the Popish Legends, as they are called, thou mayest read a thousand such.  Vers. 10. And with all deceiveableness of unrighteousness, in them that perish; because they received not the love of the Truth, that they might be saved. 
Help 3. All deceiveableness of unrighteousness, or all unjust or fraudulent deceit, such are false, counterfeit, or fawning Doctrines, sophistical disputations, the enticements of riches, honours, or dignities of this world, together with threatenings and terrors, the top and height of which deceit will be in him, because he will not openly or directly fight against Christ, but he will set upon the matter secretly, and in an hidden manner, counterfeiting himself to act the cause of Christ, when, as much as he can, he subverts it.  
Because] Artic. 7. Touching the subjects of Antichrist, and their perdition, and the causes thereof: The retinue of Antichrist, properly called his household, and familiars, are described to be such as with obstinate minds stubbornly cleave unto him, even to the end, and in whom the Devil is very effectual. (1) From the property of Reprobates, They perish, they are of the number of those that perish. (2) From the meritorious cause of their perdition, because they receive not the Truth offered in the Word of God with love, that they might be saved.  Vers. 11. And for this cause God shall send them strong delusions, that they should believe a lie. 
They are described (3) From the most just revenge of the Judge upon them, punishing sin with sin, and delivering them to be blinded by the Devil, that they which have refused to behold light, and have renounced divine truth, should believe errors and delusions, the devices of men, most gross fables, and lies, and so should perish.  Vers. 12. That they all might be damned, who believed not the Truth, but had pleasure in unrighteousness. 
They are described (4) From their last condition, and from the meritorious cause of their condemnation, They shall be all eternally damned at that last judgement, because they have not believed the plain truth of God, laid open in the Gospel, but with a full will have most unrighteously rested in the belief of lies, and obedience to their carnal desires: And this is the issue of them, who obstinately cleave to the Bishop of Rome, and his errors, foretell by the Spirit of God.  

The Second Part.  Vers. 13. But we are bound to give thanks always to God for you, Brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the Truth. 
The other part of the Chapter follows, wherein he confirms (three ways) the Faith of the Thessalonians, lest they should be moved by this sad Prophecy. (1) By thanksgiving in their behalf. (2) By an exhortation of them to constancy; and (3) By prayer for them: As for the first way in their thanksgiving he produces three Arguments for the confirmation of their Faith.  
Brethren, beloved] Arg. 1. Ye are our Brethren, comprehended with the same love of God with us: Therefore ye need not fear perishing with the Antichristian sect.  
Chosen] Arg. 2. In his decree touching the end and saving means, God hath chosen you that ye may obtain salvation through Faith, and Sanctification by the Holy Ghost, as by means, whereby ye may attain salvation, freely appointed for you: Therefore, etc.  Vers. 14. Whereunto he called you by our Gospel, to the obtaining of the Glory of the Lord jesus Christ. 
Arg. 3. God hath now effectually called you through the Gospel preached by me, that ye may obtain glory purchased by Christ: Therefore there is no reason, that ye should be moved by this sad Prophecy.  Vers. 15. Therefore, Brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our Epistle. 
The second way of confirming their Faith, By an exhortation to constancy in the Faith, that they stand fast, and strongly maintain the traditions, or the Doctrines delivered to them by the Apostles, against all enemies, which Doctrines they had learned, either by voice, whilst Paul was present, or by writing, as they had received in the former and this Epistle, and in other Scriptures.  
Vers. 16. Now our Lord jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through Grace,  
17. Comfort your hearts, and establish you in every good word and work.  
The third way of confirming their Faith is, Prayer to God, that he would effectually comfort their hearts, and establish them in the Faith of the Gospel, or of all sound Doctrine, and in holiness of life. The Arguments of his praying and confirmation of their Faith are four.  
Arg. 1. From the relation of God and Christ to them. Jesus Christ is our Lord, and God the Father, is our Father: Therefore he will confirm us in the Faith, or will establish you with us.  
Hath loved] Argum. 2. Because God hath loved us.  
Hath given] Argum. 3. Because God hath given us solid reasons of perpetual consolation, and right to all those which may everlastingly comfort us.  
And hope] Argum. 4. Because God hath given us good hope, i. e. not only the best object of good hope, or the best reasons or causes of hoping well, but also a large measure, as to the habit of this hope, and because he hath granted all these things to us out of his grace and mere favour, induced by none of our good deservings, which are none, or hindered by our evil deserts, which are great and many: Therefore he will confirm you together with us, lest ye be deceived by the errors of Antichrist, and perish.    

CHAP. III.  
He exhorts in this Chapter, partly expressly, partly indirectly, to some Christian duties, after which he shuts up the Epistle. The Exhortations are seven.  Vers. 1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: 
Exhort. 1. That they ask these two things:  
(1) That by the Apostles Ministry, the Gospel might be speedily and fruitfully propagated, and be magnified amongst other Nations, as it was magnified amongst them.  Vers. 2. And that we may be delivered from [unreasonable and wicked men: For all, men have not faith. 
(2) That God would keep the Apostle, and deliver him from the snares of his enemies, who without all reason perversely opposed themselves against him: He gives the reason of their hostile mind, because many were destitute of true faith: Therefore that they might be delivered from them, there was need of Divine assistance.  Vers. 3. But the Lord is faithful, who shall establish you, and keep you from evil. 
Exhort. 2. Indirect, To confidence and courage of mind, lest being forewarned touching the Infidelity and Apostasy of some, and hearing of the dangers which the Apostle underwent, they should be shaken in mind, or some way made weaker: For which end he would have them certified, and confirmed touching the purpose of God ●●wards them, viz. That he will establish them in goodness, i. e. in faith and holiness, and will defend them from the evil, dangers, or temptations of Satan, and his instruments, whereof he gives a reason, because that he, who had effectually called them, is constant and faithful for the promoting his work, and completing it in them.  Vers. 4. And we have confidence in the Lord touching you, that ye both do, and will do the things which we command you. 
Exhort. 3. To the performance of obedience to Apostolical commands, which he had given to them in the Name of the Lord, or should give. He propounds this Exhortation indirectly, by commending their readiness to obey, of which alacrity he was already persuaded.  Vers. 5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ. 
Exhort. 4. To the love of God, and patience until the Lords coming, folded in a prayer to the Holy Ghost, whom he calls the Lord, praying for them, that the Lord would go before them in the way, and keep, and direct them in straight paths.  Vers. 6. Now we command you, brothers, in the name of our Lord jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 
Exhort. 5. That they by Ecclesiastical censures would restrain the sluggish, and drones eating up the honey, and by fit course● would correct all that are employed in no honest labour or business, but covered after other men's goods: The censure of these (the remedies of lighter censures and admonitions being premised) is excommunication: For he forbids their being familiar with them, viz. after their rejection of private admonitions, and the public sentence of the Church: And that they withdraw themselves from them, nor admit them to their society, which is the consequent of excommunication. The reasons of the Precept are five:  
Reas. 1. Because this is the will of Christ, in whose authority he comm●nds that.  
Disorderly] Reas. 2. Is contained in the description of sin, because whosever lives disorderly, and not according to the rule of the Doctrine, delivered to the Church by me, are to be excommunicated.  
Vers. 7. For yourselves know how ye ought to follow us, for we behaved not ourselves disorderly among you.  
8. Neither did we ●at any man's bread for nought: but wrought with labour and travel night and day, that we might not be chargeable to any of you.  
Reas. 3. Because, he that liveth disorderly, doth not carry himself according to my example, who have laboured day and night, that I might not be burdensome to any one.  Vers. 9 Not because we have not power, but to make ourselves an ensample unto you to follow us. 
The confirmation of the reason, by preventing an Objection, from that, that the Apostle might use his own liberty, and require wages due to him from them, yet he of his own accord departed from his right, that he might propose an example to them: Therefore these slothful Drones, profitable to none, were bound to work, that if they would not be helpful unto others, at leastwise they should not be burdensome to them.  Vers. 10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 
Reas. 4. Because it is meet, that he should not eat, who withdraws himself from honest labour, as I have heretofore advised you.  Vers. 11. For we hear that there are some which walk among you disorderly, working not at all, but are busy bodies. 
Reas. 5. Wherein he alleadges the cause why he urges this Precept. Because slothful idleness nourisheth busy curiosity, as they had sufficient testimony of it by some examples amongst themselves: For some known well enough to them worked not honestly in their affairs, but busy bodies, wand'ring up and down, were curious about the affairs of others, which did nothing belong to them.  Vers. 12. Now them that are such we command and exhort by our Lord jesus Christ, that with quietness they work, and eat their own bread. 
For the sake of this idle sort of persons he repeats and applies the Exhortation.  Vers. 13. But ye, brethren, be not weary in well-doing. 
Exhort. 6. Lest in the mean while they should be weary of well-doing to them that had need (poor indeed, who were not brought to poverty by idleness, but by calamity) lest they wax slothful in the actions of any virtue, but go courageously forward to do th●se things, which are decent and excellent.  Vers. 14. And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed. 
Exhort. 7. That they note the refractory, and brand them, that obey not the Apostolical doctrine, that is, that they excommunicate those, which is manifest from this, that he commands that they have no society with him that is thus noted, which is the consequent of excommunication, and for this end commands that the excommunicate person, segregated from the society of others, being ashamed might enter into himself, and repent.  Vers. 15. Yet count him not as an enemy, but admonish him as a brother. 
He expounds the Commandment, that they be not cruel toward the excommunicated person, or esteem him as an enemy, but to show their hatred to his sin, that the excommunicated person may understand that under that severe correction, there is brotherly love, and so he may be reduced into favour with God, and the Church, by repentance.  Vers. 16. Now the Lord of peace himself give you peace always, by all means. The Lord be wi●h you all. 
The Epilogue remains, whereof there are three Articles.  
In the first he prays the God of Peace so to direct their ways, and bridle the turbulent spirits of the disobedient, that they may enjoy peace towards God, and amongst themselves, and with those that are without, which work did require a divine hand. Furthermore, he prays that God by his gracious presence would be always present with them all.  Vers. 17. The salutation of Paul with my own hand, which is the token in every Epistle: so I write. 
Artic. 2. Contains the obsignation of the Epistle by the subscription of Paul himself, who for the most part did use the help of Scribes in writing the body of every Epistle, but he subscribed the conclusion with his own hand, that his genuine Epistles might be known from the adulterate and counterfeit, which were carried about in the name of Paul, and by Impostors thrust upon the Churches.  Vers. 18. The Grace of our Lord jesus Christ be with you all. Amen. 
Artic. 3. Contains the Apostolical vote set down by his own hand, wherein he wishes the eternal influence of the Grace of Christ (as the fountain of all good things) to them, for their sanctification and salvation.    

The First Epistle of Paul to TIMOTHY, Analytically expounded.  
The Contents.  
THe Apostle departing from Ephesus into Macedonia, did not think it sufficient to commit the Church of Ephesus, now publicly founded, to the care of ordinary Pastors, but desired the Evangelist Timothy that he would tarry there a while to establish the Church in all things that appertained to Doctrine and Discipline: which work being accomplished, the Apostle intended to call him back, and employ him, for the confirming of other Churches, as appears in the end of the Epistle, and other places. But because Timothy was young as yet, and might seem not sufficiently furnished with authority, for the restraining of unruly men, which possibly might make insurrection against him, in this Epistle, he doth not only admonish him concerning his office (as one that he knew very well instructed already) but all the Churches, and their Governors, are informed touching the Authority of Timothy; and their own duties.  
The special parts of the Epistle are six, according to the number of the Chapters: In the first Chapter he lays down the manner of his preaching the Law and the Gospel duly, and with profit.  
In the second Chapter he sets down how Pastors, and Hearers, Men and Women, aught to behave themselves in their public prayers and Ecclesiastical meetings.  
In the third Chapter he treats of the right institution of Pastors and Deacons, and concerning the Heads of Doctrine whereof they were to take special care.  
In the fourth Chapter he speaks of avoiding the Apostasy that was coming, and touching the diligence which ought to be used by a faithful Pastor to that end.  
In the fifth Chapter he treats of private admonitions to be performed by the Elders, and how they ought to carry themselves toward Widows, and other Elders.  
In the sixth Chapter he delivers Precepts to Timothy, wherein he is instructed what he ought to teach concerning Christian duties, as well of private persons, as of Ministers.  

CHAP. I.  
Besides the Inscription which is contained in the two first verses: There are three parts of the Chapter: In the first he enjoins Timothy, to observe the right method and course of teaching, and to suppress the perverse Teachers of the Law, to vers. 12.  
In the second he asserts his Apostleship, that with authority it might be avouched by Timothy, as he had commanded, to vers. 18.  
In the third he encourages Timothy to carry himself stoutly in the discharge of his Ministry.  Vers. 1. Paul an Apostle of jesus Christ by the Commandment of God our Saviour, and Lord jesus Christ, which is our hope. 
The Inscription of the Epistle, wherein (1) That he might win authority to this Epistle, Paul affirms that in writing of it, he fulfilled his Apostolical Embassage for Christ (2) He confirms his Apostleship by a special command from God the Father, (whom he calls the Saviour, because he is the Author of our Salvation) who had called him to the office of an Apostle, and used him in the execution of his office about the present matter he was in hand with. (3) He confirms his Apostleship from the command of our Lord Jesus Christ, whom he calls our hope, because the Author, the meritorious cause, the object, and the finisher of our hope.  Vers. 2. Unto Timothy my own Son in the Faith; Grace, Mercy, and Peace from God our Father, and jesus Christ our Lord. 
Timothy, to whom this Epistle is written, is called the Son of the Apostle, not simply, but in 〈◊〉 Faith, because he was his Disciple, and as the Son represents the Father in face and manners, so Timothy resembled Paul in Doctrine and an holy conversation.  
In his salutation he wishes to Timothy (1) Grace, i. e. the renovation of the Image of God, from the fountain of God's free good will. (2) Mercy, i. e. free remission of sins, because he knew that the holy young man, affected with the sense of his sins, with many tears did daily prostrate himself before God. (3) Peace, i. e. Quietness of conscience, and joy from the apprehension of divine favour, and finally a complete felicity in the life to come, which is comprehended under peace.  Vers. 3. As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other Doctrine. 
The first part of the Chapter follows, touching the right manner of teaching, wherein after he had confirmed to Timothy, not an ordinary Episcopacy in the Church of Ephesus, but a special, temporary and extraordinary Commission, he repeats the command given him, about restraining certain perverse Zelots of the Law, and admonishing them that they teach no Doctrine divers from that which is Apostolical. In prescribing of which the Apostle chooses to use words of beseeching and entreating, rather than to speak imperiously, that he might supply the stead of Timothy, who could scarcely be loosed from the most sweet society of Paul (not for a time) even by the entreaties of the Apostle.  Vers. 4. Neither give he●d to fables, and endless genealogies, which minister questions, rather than godly edifying, which is in Faith: so do. 
For example: He commands that Fables and Jewish Genealogies be avoided, i. e. newly devised opinions (or traditions besides the holy Scriptures) and curious speculations, about unnecessary things, such are very many Talmudical and Cabalistical, such also are to be found amongst the Schoolmen.  
Endless] The Reasons of his admonition are six.  
Reas. 1. Because those vain speculations are idle, and endless, whereof there is no use.  
Which rather] Reas. 2. Because they beget curious and contentious questions, nor do they promote the knowledge of piety, which lead unto God, for edification proceeds not from probable and dubious questions, but by the solid believing of the Word of God.  Vers. 5. Now the end of the Commandment is charity out of a pure heart, and a good conscience, and of Faith unfeigned. 
Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters, which may be fetched from the Law, though they seem to be carried with a Zeal to the Law of Moses, yet they refer not the Law to its true end, or to the proper scope of the whole Scripture, which is, that men by the Law being led to the knowledge of sin, and deserved misery, may seriously betake themselves to Christ, by Faith unfeigned.  
Charity] This Faith he describes from a threefold effect. (1) That true Faith in the propitiatory blood of Christ renders the conscience good, or peaceable and quiet. (2) That the conscience being now pacified, Faith will not suffer that the heart be any longer delighted in evil, but rather endeavours after purity, and that it may be purged from all evil affections. (3) That true Faith is not idle in that which is good, but stirs up a man diligently to labour in the obedience of every Precept, by love to God and men.  Vers. 6. From which some having swerved, have turned aside unto vain jangling, 
Reas. 4. Confirming the former, Because it is approved by the experience of some, that unless Teachers abstain from their vain curiosities, and intent more earnestly the edification of m●n, in Faith and Charity, they cannot but be drawn away from the simplicity of Doctrine, into vain babbling; for where there is vanity, there verity is not.  Vers. 7. Desiring to be Teachers of the Law, understanding neither what they say, nor whereof they affirm. 
Reas. 5. Because it is also known by experience, that those ambitious Teachers, while they affect a new kind of teaching, and seek after applause from their knowledge of the Law, betrayed their ignorance, whilst they understood not the questions whereof, nor the Arguments from which they disputed; Therefore avoiding idle speculations, Timothy was to take care, that in the Apostolic Doctrine, or the manner of teaching it, no innovation was made by any one.  Vers. 8. But we know that the Law is good, if a man use it lawfully. 
He answers an Objection: Therefore are thou against the divine Law, who so earnestly rebukest the Teacher's of it? The Apostle answers, that he did not at all detract from the Law (reproving those that abuse it) but rather commends and teaches the right use of the Law.  
Vers. 9 Knowing this, that the Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly, and for sinners, for unholy and profane, for murderers of Fathers, and murderers of Mothers, for man-slayers;  
10. For Whore-mongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjur●● persons, and if there ●ee any other thing that is contrary to sound Doctrine,  
11. According to the glorious Gospel of the blessed God, which was committed to my trust.  
He confirms the Answer with three Reasons: The first is, from the end of the Law, or the Legal Covenant, so far as it is opposed to the Gospel; the Law is established, not that the faithful, justified by Faith in Christ, should be justified by the Law (as the perverse Teachers of the Law intended) but that the unrighteous, and unbelievers, as are all wicked and profane persons, condemned by the Law, might acknowledge their unrighteousness, and deserved condemnation, repent, and fly unto Christ: Therefore the Apostles Doctrine detracts nothing from the Law.  
According] Reas. 2. All sins which are forbidden by the Law, are also prohibited by the sound Doctrine of the glorious Gospel; and all the duties which are commanded by the Law, are earnestly urged and taught in the Gospel, so much as concerns the performance of our obedience unto God, the demonstration of our thankfulness, and the proof of the sincerity of Faith in the fruits of holiness: Therefore the Doctrine of the Gospel detracts nothing from the Law.  
Committed] Reas. 3. I an Apostle, to whom the Gospel of God (in himself most blessed, and the Author of all blessings towards us) is committed, do no less urge this wholesome doctrine of Sanctification, and all good works which in the Law are commanded, than any Zealot of the Law, although not to the same end: Therefore the Apostolical Doctrine nothing at all detracts from the Law.  

The Second Part.  Vers. 12. And I thank jesus Christ our Lord, who hath enabled ●ee: for that he counted me faithful, putting me into the Ministry, 
The second part of the Chapter follows, which contains the vindication of the authority of his Apostleship against those that denied it, or in consideration of his fore-acted life did lessen it, and that with thanksgiving for the Grace that was bestowed upon him: Seven Reasons are laid down of his thanksgiving; All which prove that his Apostleship is in no wise to be disparaged.  
Reas. 1. Christ by the grace of his Spirit hath strengthened me an infirm man, and heretofore a slave to sin, the Devil, and the world, appointed an Apostle by him, that as a leader, I should with an invincible courage, stand up for the defence of the Gospel, against all the insul●●tions of the world▪ the flesh, ●nd the Devil: Therefore thanks are to be given for my confirmation in the Apostleship, so little reason is there, that any thing should be detracted.  
Accounted me faithful] Reas. 2. Christ hath endued me, being appointed an Apostle, with the gifts of his Spirit, and hath so far honoured me, that he made and accounted me his faithful friend, who would commit to me the Gospel, to be dispensed to the souls of his Elect: Therefore my authority is not to be disparaged.  
Hath appointed] Reas. 3. Christ the Lord hath placed me in the Ministry, i. e. in the office of an Apostle, that I might wholly attend to the preaching of the Gospel, separated from the world to this business: who is it therefore that dares detract from my authority?  Vers. 13. Who was before a blasphemer, and a persecuter, and injurious, but I obtained mercy, because I did it ignorantly in unbeleef. 
Reas. 4. Notwithstanding the wickedness, and the evil deserts of my former life, God is not hindered from taking me into his service, who was in times past an enemy: Who therefore will disparage my authority upon the wickedness of my former conversation?  
Ignorantly] He prevents an Objection; Some man might say, how could so open an enemy of Christ obtain pardon?  
He answers that his sin was out of ignorance, and so he proves that it was not that unpardonable sin against the Holy Ghost, or a malicious insurrection against Christ, which the devilish enemies of the Gospel, knowingly practise, in opposition to the Kingdom of Christ; but sin committed out of ignorance, while he was yet an unbeliever.  Vers. 14. And the Grace of our Lord was exceeding abundant with Faith and Love, which is in Christ jesus. 
Reas. 5. God hath vouchsafed me more than an ordinary measure of Faith and Love, and hath abundantly showed forth his Grace in the bestowing of his saving gifts: Therefore there is no reason that any one should detract from my Apostolic authority, from my former conversation.  Vers. 15. This is a faithful saying, and worthy of all acceptation, that Christ jesus came into the world to sav● sinners, of whom I am chief. 
Reas. 6. Christ through his eminent mercy towards me, hath effected this, that being taught by experience, I should be drawn first (as the chief of sinners in my o●n opinion) to subscribe to that sentence of the Gospel concerning the person of Christ, his office, coming, virtue, merit and efficacy to save sinners, so that I cannot but declare openly to the whole world the truth and benefit of that sentence: for by experience I speak: It is a faithful saying, etc. Therefoee no disparagement ought to be offered to my authority, who not only believe myself what is committed to me, but I also preach what I have experience of.  Vers. 16. Howbeit, for this cause I obtained mercy, that in me first, jesus Christ might show forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting. 
Reas. 7. The Lord hath set me for an example of his long-suffering, mercy, goodness, and admirable grace, that sinners to the end of the world, who shall hear of my wonderful conversion, and the bounty of God towards me, may be abundantly confirmed in the love of Christ, and expect the like goodness towards themselves, looking upon me, as a type, and exemplar of unspeakable mercy: Therefore am I most fit to be made a Preacher of that grace; and far be it from any one to detract from my authority, because of my former conversation, while I was an unbeliever.  Vers. 17. Now unto the King eternal, immortal, invisible, the only wise God, be honour, and glory, for ever and ever. Amen. 
Th● Apostle now affected with the greatness of the benefit, not satisfying himself in the amplification of it, with a pathetic thanksgiving, he concludes his speech, with an illustrious celebration of Christ, concerning whom he produces four Epithets, which are so agreeable unto Christ, that they may also be ascribed to the Father, and to the Holy Ghost. 1 God, or Christ as God, is King of ages▪ i. e. by an Hebraism, the eternal King, that he may be distinguished from mundane and mortal Kings. 2 Immortal, because God is without all alteration, change, and corruption, and always the same like himself▪ 3 Invisible, because he cannot be comprehended by the eyes, or any senses, because their faculties are corporeal, and circumscribed with narrow limits▪ 4 He is only wise, because he alone knows all things, not by objects, nor by [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ratiocination, but in, and by, and of himself, as one in whom are all things, as in their first efficient, and their ultimate end. Hence the Apostle ascribes honour to God, or a testification to his eminency, Glory, a celebrious fame with praise, which is eternally due unto God, adding Amen, as a seal of his faith and willingness to glorify God.   

The Third Part of the Chapter.  Vers. 18. This charge I commit unto thee, son Timothy, according to the Prophecies which went before on thee, that thou by them mightest war a good warfare. 
The third part contains his Exhortation to Timothy, that he would behave himself courageously in his Ministry, viz. That he would war a good warfare, or that he would prepare himself to fight against all enemies, and all impediments, and would use all diligence that the Church might receive no detriment by any one.  
According] The Arguments of his Exhortation are two:  
Arg. 1. Because certain things are foretold Prophetically of pious men, by a kind of divine instinct, which afford great hope of famous actions to be done by thee (as appears out of Act. 16.2.) Therefore war a good warfare.  Vers. 19 Holding fast faith and a good conscience, which some having put away, concerning faith have made shipwreck. 
He explains his Exhortation, by showing the manner of warring, to wit, that he would defend faithfully, and profess sound Doctrine, and by an holy life according to the truth preached by him, that he would maintain the light and peace of a good conscience, which would inwardly acquaint him with his duty towards God, and men, if he would attend to it, and would administer comfort to him, if he suffered for defending the truth.  
Which being put away] Arg. 2. Because ●●less thou behave thyself with a good courage, and observest this law of war concerning the joining of a good conscience, with the profession of the faith, there is danger upon the loss of a good conscience that thou make shipwreck of sound Doctrine, or the profession of the faith, as some have done: Therefore war a good warfare. In the mean time he casts in no scruple here to Timothy about the uncertainty of perseverance, but uses the best and most effectual argument to persuade him to it. For it makes nothing in Hypothetical propositions, that the parts of it, taken by themselves, and Categorically, may be false or impossible; It is sufficient to the truth of the rule annexed, that the connexion of the parts is certain.  Vers. 20. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme. 
The Apostle names two Apostates for example, Hymeneus and Alexander, whom he had not long before delivered unto Satan, i. e. excommunicated; For they that are cast out from the face of God, shining in the Church, fall into the kingdom of Satan, as to the condition of the outward man, or the enjoyment of Church privileges. The end of this Excommunication he shows to be this, That being led to repentance, they might return to a right knowledge and profession of the truth; For the Apostle doth not declare any thing concerning the total loss of faith in Christ, but on the contrary hopes for their repentance, and their possible salvation hereafter.    

CHAP II.  
IN this Chapter he delivers four Precepts, wherein all the faithful are to be instructed, how they ought decently to behave themselves in their public Assemblies, both men and women.  Vers. 1. I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men. 
Precept 1. That prayers in the public Assembly especially, might not be neglected, but that supplications ought to be made for the turning of evils away, and prayers for the obtaining of good things, intercessions for other men, and thanksgiving for benefits received in public prayers, which the whole Church, the Pastor going before, aught to conceive, and that for all sorts of men, be they of what condition they will.  Vers. 2. For Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. 
He expounds the special Precept, and in particular commands them to pray for Kings, and all Magistrates in great places, who because they sit at the helm of the Commonwealth, aught to be most dear to us, and upon that account ought they to be mentioned by us in the prayers of the Church.  
Peaceable] The Reasons of the Precept are nine:  
Reas. 1. From the profitable end, because the Magistrates being safe, and managing their offices in peace, the faithful may lead a quiet and peaceable life,  
In godliness] or obedience to the first Table:  
And honesty] or obedience to the second Table: Therefore must we pray for them.  Vers. 3. For this is good and acceptable in the sight of God our Saviour▪ 
Reas. 2. To pray for Kings, and all orders of men, is good or acceptable unto God: Therefore ought we to pray for them. God is said to be our Saviour, because although Christ is our Saviour by special office, yet in the effecting and execution of his office he doth not actually save us, but with the Father, and the Holy Spirit.  Vers. 4. Who will have all men to be saved, and to come unto the knowledge of the truth. 
Reas. 3. Confirming the former, God will have all sorts of men (therefore some amongst Kings and Magistrates, and all orders of men) to be saved, and come to the Faith of the Gospel: Therefore he wills that we pray for all sorts or men, and by name for Kings, and those in authority, concerning whom we are obliged to hope well.  Vers. 5. For there is one God, and one Mediator between God and men, the man Christ jesus. 
Reas. 4. Although men are distinguished several ways amongst themselves, and there are divers orders, whereof many are strangers to the Faith, and many enemies, yet it is enough to engage our prayers for all, because God is one; under whose power and dominion all are comprehended, and that God is the God of the Jews, as well as the Gentiles, without acception of persons: Therefore ought we to pray for all sorts of men.  
And one Mediator] Reas. 5. What ever distances there are amongst men, by which they may be distinguished from each others, it is enough notwithstanding to engage us to pray for all, because to all Nations, and all conditions of men, there is one Mediator appointed, betwixt God and men, by whom an access is open to all that come unto him: Therefore ought we to pray for all.  
The man] Reas. 6. We have reason to pray for all men, inasmuch as that One Mediator of all men, is Man; By the incarnation of the Word, by the common bond of humane nature he is united to all m●n, viz. Jesus Christ, who intercedes for all, i. e. for his sheep, collected out of all sorts of men: Therefore we ought to pray for all.  Vers. 6. Who gave himself a ransom for all, to be testified in due time. 
Reas. 7. Christ gave himself a full and sufficient price of Redemption, for men of all kinds: Therefore ought we to pray for all sorts of men.  
A Testimony] Reas. 8. The Gospel or Testimony of Christ's redeeming all sorts of men, which God had designed in due time to reveal, is now made manifest: Therefore in making prayers for all men, the testimony of this truth is to be produced in Christian Churches.  Vers. 7. Whereunto I am ordained a Preacher, and an Apostle, (I speak the truth in Christ, and lie no●) a Teacher of the Gentiles in faith and verity. 
Reas. 9 The preaching of this Testimony or Gospel, and the Doctrine of the price of Redemption paid for all sorts of men by Christ, is in special manner committed unto me, that I might be also a Teacher of the Gentiles, to instruct them in the Faith, and all Truth, which leads to eternal life; seeing therefore I know, that many of the Gentiles are to be saved, and now I publicly teach you this, prayers ought publicly to be made in all Christian Churches for all sorts of men. In the mean time, because he knew that some amongst the Jews would take ill the mentioning of his Apostleship, and his embassage to the Gentiles; he confirms that expression of his being sen● to the Gentiles with a grave asseveration, lest any one should doubt.  Vers. 8. I will therefore that men pray every where, lifting up holy hands▪ without wrath, and doubting. 
Those things that follow belong to the circumstances of public worship: Therefore the second Precept follows, touching persons fit for conceiving public prayers in the Church; Also concerning the place and dispositions both of the soul and body, accommodated to that matter.  
As for the persons; He commands the men only, not women to speak in the Church, and to precede the people in their prayers.  
In every place] As to the place, he shows, (according to that prediction of Christ, joh. 4.) that all difference of places, which was in the Old Testament (when they were thrice a year to meet at the Temple in jerusalem, and their face was to be turned to the Sanctuary, whether they were near or afar off from the Temple) is taken away, and that now liberty is granted, that Christians in every place may honestly and decently celebrate their Assemblies.  
Lifting up] As to the body, he requires that the gesture should be such, as may testify reverence to the divine Majesty, and may enkindle our devotion, which kind of gesture is the lifting up of the hands, whether they be spread abroad, or closed together.  
Purely] As for the whole man, and chiefly the soul, he requires, first, Integrity and innocency of life, which h●e means by purity of hands. (2) That wrath be laid aside, strifes, and all evil affections, that they all be of one accord. (3) That they make no doubt whether God will hear or grant those things which we (who come to him by Jesus Christ) ask of him according to his revealed will.  Vers. 9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness, and sobriety: not with broidered hair, or gold, or pearls, or costly array. 
Precept 3. That women while they pray together with the Assembly, and are present in other sacred performances, in their clothes, and other habits, compose themselves to honesty and modesty, which will prove a greater ornament to them, than if they should come into the public with broidered hair, or gold, or pearls, or costly apparel: In which if there be superfluity, the adorning is unlawful, and forbidden in this place.  Vers. 10. But (which becometh Women professing godliness) with good works, 
He requires further to the adorning of women, both private and public, that they be eminent in good works: the reason whereof is given from their Christian profession, whereby in Baptism they promised to renounce the vanity and pomp of the world.  Vers. 11. Let the Woman learn in silence with all subjection. 
Precept 4. That women always in Church-Assemblies undertake the part of learners, of teachers never: And that they learn with silence, and that in the acknowledgement of their infirmity, and the natural subjection of their sex, although in personal endowments some womee may excel many men.  Vers. 12. But, I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 
He explains the special Precept, and according to his authority forbids women to teach in public.  
Usurp Authority] The reasons of this prohibition are three: The first reason is contained in the latter part of the prohibition, because should a woman teach publicly, the woman should have authority over the man: she should be over, and instruct the man, who ought with silence to be in subjection to her own Husband.  Vers. 13. For Adam was first form, than Eve: 
Reas. 2. Confirming the former, The manly sex is more worthy than the female: for the man Adam was first form, and not for Eve the woman, but Eve was last form for the man Adam: Therefore a woman ought to be prohibited the office of teaching in the Church.  Vers. 14. And Adam was not deceived, but the woman being deceived, was in the transgression. 
Reas. 3. The first seducement and sin was not by the man, or Adam, but by Eve, who deceived by the Devil, persuaded her Husband, to transgress the command: Therefore is it appointed of God, that afterward she should be in subjection to her Husband, and not publicly teach the man: And these reasons are sufficient that the woman in the Church at least, where the matter concerns souls, should not have the pre-eminence.  Vers. 15. Notwithstanding she shall be saved in childbearing, if they continue in Faith, and Charity, and Holiness with Sobriety. 
He answers an Objection, and comforts the woman against this seclusion from the Pastoral office in the Church, against the entrance of sin into the world by her, against the subjection of her sex, and against other inconveniences, which are consequent to her sex: So that her exclusion from the office of a Teacher, nor the evils recited should hinder the salvation of women, if so be they were endued with true Faith, and continued therein, constantly maintaining charity, holiness, and modesty, and the other fruits of true Faith in their domestic calling, which for the most part and ordinarily is employed in bringing forth, and educating children (under which office, figuratively all other duties are contained, which pertain to a family, to which the woman is designed, that she attend according to her office in domestical affairs;) And the Apostle promiseth that true believing women, no less than believing men, or faithful Pastors of the Church, should obtain eternal life in this their subjection, as certainly and easily, as if they had been admitted to the Ecclesiastical office of teaching, in which they cannot be saved, unless they had such a Faith, which shows forth its efficacy by love and good works.   

CHAP. III.  
THere are two parts of the Chapter: In the first is treated of the Election of Ministers of the Church, to vers. 14. In the other concerning the principal Articles of Doctrine to be held in the Church, to the end.  
Our Apostle divides Ecclesiastical offices, Rom. 12. into Prophecy, and the office of a Deacon: under Prophecy comprehending Pastors and Teachers, who in this Chapter are called Bishops; under the office of a Deacon comprehending, as here, both those Elders, who had an oversight of the manners and carriage of the Church, and Deacons properly so called, who were to look to the Church goods and the poor.  Vers. 1. This is a true saying, if a man desire the office of a Bishop, he desireth a good work. 
In this verse that he might open the way for describing the properties of a Bishop, he commends the Pastoral office (premising a grave asseveration) as the most honourable function, and laborious employment, which who ever desires to that end, that by labouring in the Gospel, he may bring men to eternal salvation, by the true worship of God, is worthy of commendation.  Vers. 2. A Bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach. 
He describes the gifts and properties of a Bishop, i. e. of a Pastor and Teacher, partly affirmatively, partly negatively, prescribing, as it were, certain rules to be observed in the election of a Bishop.  
Without rebuke] The properties of a Bishop are in number sixteen. First, It behoves a Bishop to be unblameable in his life, i. e. free from scandals, that he may not justly be accused by men, nor such a one that is altogether without sin, but such an one as is without scandal.  
Of one] 2. Property: It behoves him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the husband of one wife: which property is not laid down by way of precept, as if it was necessary for a Pastor to be married, but by way of limitation, because if he purpose to marry, he ought to content himself with one wife, so long as she lives, and to keep himself from Polygamy, which was frequent in those times.  
Vigilant] 3. It behoves him to be vigilant in his office, to take care of those things which lie upon him in respect to the edifying of the flock, and the preservation of it from the snares of spiritual adversaries.  
Sober] 4. It behoves him to be sober in food and apparel, and moderate in his affairs, to manage all things with right reason, undertaking nothing lightly or rashly, but gravely weighing and considering all his words.  
Of good behaviour] 5. It behoves him to be of good behaviour, neither exposing himself to contempt by his rudeness, nor by his Stoical severity.  
Given to hospitality] 6. It is required, That he be given to hospitality, and according to his revenues he be ready to refresh the servants of God, those that are in need, especially strangers and banished persons.  
Apt to teach] 7. It is required, That he be apt to teach, i. e. that he be not only skilful in Divinity, and well instructed in the Doctrine of Christianity, but also such an one as is skilful to divide the word aright, and to accommodate himself to the capacity and edification of his auditors.  Vers. 3. Not given to Wine, no striker, not greedy of filthy lucre, but pat●ent, not a brawler, not covetous: 
8. It is required that he be not given to Wine, or such an one that uses to spend the day in sipping and bibbing of Wine.  
No striker] 9 That he be no striker, or prone to strike either his servants, or any others.  
Not greedy of filthy lucre] 10. That he mind not filthy gain, or such an one that minds his gain to the prejudice of his Ministerial dignity.  
Patient] 11. That he be just and moderate in bargaining, and when it is convenient, ready to remit of his own right.  
Brawler] 12. That he be free from strifes and contentions, both in words and blows.  
Covetous] 13. That he be free from Covetousness, not over much solicitous to increase his estate.  Vers. 4. One that ruleth well his own house, having his children in subjection with all gravity: 
14. That he understand how to rule his own family well, i. e. his wife, children, servants (if he have them.)  Vers. 5. (For if a man know not how to rule his own house, how shall he take care of the Church of God?) 
He gives the reason of these requisite qualifications, Because he that knows not how to govern his own house, or a little family, cannot govern or take care of the Church of God prudently.  Vers. 6. Not a novice, left being lifted up with pride, he fall into the condemnation of the Devil. 
15. He requires that he be not a Novice, or a new sprig of the Church, i. e. newly converted to the true Religion, not sufficiently instructed in the mysteries of godliness, or confirmed by experience, not sufficiently subdued and humbled by the exercises of Christianity: The reason whereof is given, lest being suddenly elevated to the top of Ecclesiastical dignity, and puffed up, he fall into the fault, and condemnation of the Devil, who by reason of pride, abode not in his station; and therefore was rejected of God.  Vers. 7. Moreover, he must have a good report of them which are without, lest he fall into reproach, and the snare of the Devil. 
16. The last qualification is, That he have a good report from them that are without, or those that are strangers from the Church, i. e. That he be of good repute amongst all, whose conversation his very enemies cannot justly blame: The reason whereof is given, lest he fall into ignominy and reproach, and the snare of the Devil, who may (not only upon that occasion) load his person and office, with calumnies and reproaches, but render him impudent, regardless of his credit, and at length dissolute in his conversation.  Vers. 8. Likewise must the Deacons be grave, not double-tongued, not given to much Wine, not greedy of filthy lucre. 
As to what is required in the Election of Elders, and public treasurers, nine virtues are requisite in them.  
(1) That they be grave, i. e. accomplished with honest manners.  
(2) That they be not liars, double-tongued, or fraudulent.  
(3) That they be not given to Wine.  
(4) That they love not filthy lucre, which may any whit detract from their reputation amongst good men.  Vers. 9 Holding the mystery of the Faith in a pure conscience. 
(5) That they be rightly instructed in the Faith, or Doctrine of the Gospel revealed from Heaven, and that they maintain this in a firm profession, together with holiness of life, which may bear witness of the purity of their conscience, and the sincerity of their Faith.  Vers. 10. And let these also first be proved; then let them use the office of a Deacon, being found blameless: 
(6) That not only the Pastors, and Candidates to higher offices, but also that the Deacons be proved, before they are admitted to their function, i. e. lest they be obtruded upon the Church rashly, and without their choice, but that they alone be chosen, whose former life commends them; so that after trial their fitness appears, and such as cannot justly be blamed.  Vers. 11. Even so must their Wives be grave, not slanderers, sober, faithful in all things. 
Because the dissolute conversations of wives and children, turns to the reproach of the men; he requires,  
(7) That the Wives both of Pastors and Deacons be grave, endued with honest behaviour: not slanderers, or such as detract from the credit of their neighbours, studious of sobriety, as also in all affairs, faithful.  Vers. 12. Let the Deacons be the Husbands of one Wife, ruling their children, and their own houses well. 
(8) He requires that Deacons be the Husbands of one Wife, i. e. free from the sin of Polygamy.  
(9) He requires, That they understand how to govern their own family well, and to keep their household within the bounds of holy Discipline.  Vers. 13. For they that have used the office of a Deacon well, purchase to themselves a good degree, and great boldness in the Faith which is in Christ jesus. 
Lest any man should despise the Deaconship as a mean office, he teaches, that they who have well discharged this office, are worthy of honour, while they manage it, and lay a foundation to an higher degree in the Church, and finally they gain a large opportunity for the confirming their boldness towards God, by Faith in Christ, which the faithful administration of their Deaconship (as a testimony of the sincerity of their Faith) ought to confirm.  

The Second Part.  
Vers. 14. These things write I unto thee, hoping to come unto thee shortly.  
15. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.  
The other part of the Chapter contains the principal Articles of Doctrine, that are to be maintained in the Church. The first Article comprehends the Doctrine touching the end of this Epistle, and especially of the precedent precepts, which is this, That the rule of governing the Church (entreated of by the Apostle) be always laid before their eyes, which when he came, he would explain and confirm, as need required: and by which rule (if he came not the sooner) Timothy might direct the Governors of the Church, how they ought to behave themselves in the house of God, or in governing the Church.  
The Church of God] Artic. 2. Contains the Doctrine touching the excellency of the Church. (1) That it is the House of God, wherein he dwells, and feeds his family, and wherein he is worshipped. (2) That it is the Church of the Living God, or a company called out of the world by the Living God, besides whom, all the Gods which Heathens worship, are dead Idols. (3) That as the Church is called out of the world, begotten, nourished, and preserved of God, by the Truth, that it should be the Church of the Living God; so the Truth is sustained, as with a pillar, and certain Butteress, by the Church. Because the Church preserves the Truth as it were in a treasury: In the Church only divine Truth is held forth to the world, and there hath its seat and abiding, and the Church alone it is, that by her Ministers, takes care that this truth be every where preached, proclaimed, and communicated; and defends it against all adversaries, and that with weapons properly appertaining to the truth.  Vers. 16. And without controversy, great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. 
Artic. 3. Contains the great mystery of godliness, and the pillar and ground of all Evangelical truths, or the first foundations of the Gospel, whereupon all other saving Doctrines lean, which foundations the Pastors of the Church by all means aught to defend▪  
The fundamental Doctrines which are comprehended in this Article, and which are necessary to be acknowledged with an unanimous consent of all true Christians, are seven: (1) The Sum of the Gospel is the Mystery of godliness, and that indeed is great. The Gospel is called a Mystery, because it is hid from natural reason, nor can ever be understood by any one, without Divine manifestation, and supernatural Revelation; so that in this Mystery, we must not confide in our own reason, but in the word of God: And that we may understand the word of God, we must beg the illumination of the Spirit. It is called the Mystery of godliness, because it hath for its end Christian piety, which consists in faith and obedience to the commands of Christ, or in faith which worketh by love.  
Great] It is called Great, because it treats of God, Christ, the great work of Redemption, of the glory of Righteousness, and Divine grace, and our salvation, which of all things are the greatest.  
God] The second fundamental Doctrine is this, In the person of Christ, God was manifested in the flesh.  
God] viz. The only begotten Son of God, and consequently truly and eternally God.  
Manifest] viz. To the whole world visibly and openly showed forth.  
In the flesh] viz. In the humane nature, even mortal and frail, but free from sin, he showed forth himself the true Immanuel, and God with us: And here the two Natures are pointed out, the Divine which did assume, and the Humane which was assumed, and the whole debasement of Christ in the flesh is herein contained.  
justified] Doct. 3. In the person of Christ, God was manifested in the flesh, justified by the Spirit, i. e. Christ by his Divine power (which showed itself forth in his doctrine and life, also in his Miracles, especially in his glorious Resurrection from the dead) was not only just and true, but also abundantly declared the only begotten Son of God, and the supreme Prophet of the Church, and King and Priest eternal; and acquitted from all the calumnies and reproaches of the Jews, and all his enemies.  
Of Angels] Doct. 4. God manifested in the flesh, was seen of Angels, i. e. acknowledged of the Angels, and by the clearer manifestation of his Majesty, and also of the Divine will, Christ, God incarnate, was more apparently seen; and therefore the Angels are made use of by God, as fit witnesses of the Conception, Birth, Suffering, and Resurrection of Christ, who hitherto admire this mystery, amazed with the excellency of the matter, desire further to look into it, stooping down to behold the things which are revealed to the Church by the Spirit, 1 Pet. 1.12. Eph. 3.10. For touching the manner of our Redemption, it was thought meet to conceal it from the Angels for a time, that the goodness of God might be the more admired.  
Preached] Doc●. 5. God manifest in the flesh, and preached to the Gentiles, is a great mystery, for it is a wonderful thing, that the Gentiles, (who as yet wandered in the blindness of their minds) should have the Revelation of the Son of God, which Doctrine was at first concealed from the Apostles themselves, as also the Angels of Heaven.  
Believed on] Doct. 6. It's no small part of this Mystery, that the efficacy of the Gospel should be such, in the world (which lies in evil, and is contrary unto God) by the labour of mean men, and no ways garnished with humane splendour, when all passages were stopped and locked up, the faith of Christ conquering all difficulties, should be entertained, and gain the victory after an incredible manner, so that the name of Christ is believed in, and acknowledged in the world, which way soever the preaching of the Gospel spreads itself.  
Received up] Doct. 7. The Mystery is great, and worthy of admiration, that Christ, who in the infirmity of the flesh, in the most abject condition of a servant, lay hid so many years in the world, and at length crucified, seeming to end his life most miserably, yet notwithstanding should be received up into glory: From whence sending the Holy Ghost, and giving gifts unto men, to this very day he manifests the glory of his Deity, showing what power he hath in heaven and earth, that all things are put under his feet. These are the Doctrines which he wills the Churches to hold fast, from whence all the rest derive their original and establishment.    

CHAP. IU.  
He proceeds to the instruction of Timothy, how he ought to carry himself in the house of God: There are two parts of the Chapter: In the first, he forewarns him about Apostasy from the true faith, which would fall out in the Church, in the last times, to vers. 6.  
In the latter part, he sets down the duties of a good Pastor, and Governor of the Church, whereby they might preserve themselves and their people free from that defection and Apostasy.  Vers. 1. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of Devils: 
As to what concerns the Prophecy of the future Apostasy from the faith, or sound doctrine of the Gospel, he premises four things: Whereof the first is concerning the certainty of the Defection, because the Holy Ghost, not obscurely, or darkly, but expressly forewarned them of this Apostasy, and foretold them of the times immediately following, wherein the defection from the faith should begin, and should prevail in the visible Church.  
The second contains three causes of their defection; Cause (1) Deceiving spirits, i. e. Devils, authors of all kind of errors and impostures; Cause (2) False teachers, who taught and propagated by the inspiration of the Devil, false doctrines, or doctrines of Devils, invented by him in the Church: Cause (3) Attention, harkening to, and miserable men, giving credit to those Teachers and Devils.  Vers. 2. Speaking lies in hypocrisy, having their conscience seared with an hot iron, 
In the third place, he describes those Diabolical Teachers, or instruments of the Devil, by whom the Devils bring in those false Doctrines into the Church, from two Properties. (1) There shall be Hypocrites, counterfeiting themselves lovers of the truth in all things, even then when they obtrude their false opinions upon the Church. They shall dissemble holiness and sanctity, while they cry up their fictions as the worship of God. (2) They shall have consciences seared with an hot iron, because they shall speak, and do many things, against the dictate of conscience, nor shall they be affected with any sorrow after they have offended God, and destroyed the souls of men by their Sacrileges, heinous wickednesses, and false Doctrines.  Vers. 3. Forbidding to marry, and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth. 
In the fourth place, he propounds two Examples of these Diabolical doctrines in things indifferent, by which Doctrines, as by certain marks we may know those Diabolical teachers with their Apostate followers. The first is, forbidding to marry, which error, it matters not what authors it hath besides the Devil, it hath the Pontificians' patronage, with whom it hath of a long time been favoured, and still is, from the time that all their Clergy was enjoined singleness of life. Another Doctrine of Devils, is, about the choice of meats, and abstaining from some, as impure, which error amongst the Romanists is urged, observed, defended with more Religion, than the most exercises of Piety and Justice prescribed by God.  
Which God] He proves by six Reasons the latter branch of this Doctrine, touching the forbidding of certain meats for Religion's sake, to be false and diabolical; First, From the end of the Creation, Because God had created all kinds of meat, to that end that we should partake of them, and feed upon them: Therefore it is a diabolical Doctrine, which gives Precepts about the avoiding certain meats, when God affords them, and their use is seasonable and convenient.  
Thanksgiving] Reas. 2. God will have all kinds of meats acknowledged for favours, and therefore received with thanksgiving: Therefore the Doctrine of avoiding and refusing certain meats when God affords them, is diabolical.  
Of them which believe.] Reas. 3. The use of the Creatures, whensoever it is convenient, is allowed of God, to Believers, or to those who have the knowledge of the Gospel: Therefore to prohibit any meats to Christians, to which they have right granted, and may be convenient to nature, is the Doctrine of Devils.  Vers. 4. For every Creature is good, and nothing to be refused, if it be received with thanksgiving. 
Reas. 4. Generally, Touching upon the forbidding of marriage, and meats; whatsoever God hath created is good, in its lawful use, as meat, marriage, and the rest of the creatures: For God looked upon what he had created, and behold it was very good: Therefore the Doctrine that prohibits the natural lawful use of the creatures of God is diabolical.  
Nor any thing] Reas. 5. None of the creatures or ordinances of God are to be rejected, if they be used lawfully, and with thanksgiving: Therefore the Doctrine that rejects Marriage or Meats, when the use of them may be lawful, and convenient, is the Doctrine of Devils.  Vers. 5. For it is sanctified by the Word of God, and Prayer. 
Reas. 6. Confirming the former; Every Creature of God, as Meat, Marriage, etc. is sanctified to us for a lawful use, joined with a good conscience, by the Word of God and Prayer (for by the Word of God, or the divine Ordinance, we understand a liberty and right restored to us by Christ, and by Prayer we acknowledge the gift of God, and desire his blessing:) Therefore the Doctrine which commands us to abstain from the Creatures, and makes them impure, when God hath sanctified and prepared them for a holy use, and vouchsafeth them to us, is diabolical.  

The Second Part.  Vers. 6. If thou put the Brethren in remembrance of these things, thou shalt be a good Minister of jesus Christ, nourished up in the words of Faith, and of good Doctrine, whereunto thou hast attained. 
The second part of the Chapter follows, containing the duties of Timothy in the execution of his present embassage. The Exhortations are four.  
Mind] Hort. 1. That he propose to the Brethren the admonitions hitherto expounded, and remember them of them: There are two Reasons of the Exhortation.  
A good] Reas. 1. If thou do these things thou shalt show thyself a famous Minister of Christ, and careful that all things be managed in the house of God, according to his will.  
Nourished up] Reas. 2. Thou shalt demonstrate thyself nourished up in sound Doctrine, as it were with wholesome food, which thou hast attained from my teaching, (from whom thou hast never been absent.)  Vers. 7. But refuse old wives fables, and exercise thyself rather unto godliness. 
Exhort. 2. That rejecting humane traditions, and the inventions of men, devised to support their traditions (as it were profane fables, with which old women, and children are taken, rather than wise men) he exercise himself in solid virtues, which are prescribed of God, to the promoting of piety, and the worship of God, and that he take care that others exercise themselves therein.  Vers. 8. For bodily exercise profiteth little, but godliness is profitable unto all things, having the promise of the life that now is, and that which is to come. 
The Reasons of this Exhortation are four. 1. Because those bodily exercises, in watchings, and abstinence from meats, and such like voluntary kinds of afflicting themselves, which are prescribed by the Precepts of men, are profitable to little, i. e. they do not recompense the labour with their advantage, but are altogether unprofitable, for the due use of such exercises, when God calls us extraordinarily to them, are profitable helps, but commanded by men, as superstitious, they are disadvantageous.  
Godliness] Reas. 2. Christian Piety which is exacted by divine Precepts, is profitable to all things, whether to ourselves, or others, whether we regard the present, or the world to come, because it hath the divine promise of happiness, in this and that life which is eternal.  Vers. 9 This is a faithful saying, and worthy of all acceptation. 
Reas. 3. Confirming both the exhortation and the precedent reason: Because this Doctrine touching the rejecting the inventions of men, and following the exercises of true godliness, is a true saying, which will deceive no man, and indeed a saving Doctrine, and therefore such as all men ought to embrace and defend.  Vers. 10. For therefore we both labour, and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe. 
Reas. 4. Confirming the former Reasons. Because we suffer afflictions and straits, labours and reproach enough from unjust persecutors, for rejecting the inventions of men, and defending of true godliness, which consists in the exercises of Faith and Obedience, and those afflictions we bear valiantly, from the hope of the promises, which are made to us that walk in this way of godliness: Therefore rejecting the inventions of men, follow after godliness.  
Living] He amplifies this Reason, and confirms it from two properties in God, in whom we trust: The first is, God is the Living God, not only subjectively, or as to the subject Actuous, but also effectually, or in respect of us, he that gives life, who so performs his promises, that we know him to be the author of truth and life. Secondly, God is the Saviour of all men, as it is said, Psal. 36. Thou preservest man and beast, by his general goodness nourishing and supporting all men, making his Sun to rise upon the just and unjust: But chiefly and upon a more special ground, the Saviour of believers, who relying upon his promises concerning the happiness of the life to come, renounce and reject humane inventions and opinions even in the dangers of persecution, and follow after the exercises of godliness.  Vers. 11. These things command and teach. 
He repeats and amplifies this Exhortation; He entreats Timothy, according to his authority, that he commend this Doctrine to his Brethren to be taught, and urged, and that he himself also diligently press it.  Vers. 12. Let no man despise thy youth, but be thou an example of Believers, in word, in conversation, in charity, in spirit, in faith, in purity. 
Exhort. 3. That he endeavour to maintain his authority, and to this end, Lest any one should have just cause of despising his youth, he commands him to show himself a Pattern, and as it were, a speaking. Rule, in life and Doctrine, in word and deed, in whom love to God and his neighbour, spiritual affection, fidelity in his office, chastity or purity from defilements (with which they who are given to carnal pleasures, use to pollute themselves) may shine forth.  Vers. 13. Till I come, give attendance to reading, to exhortation, to doctrine. 
Exhort. 4. That he diligently apply himself to his office of teaching: partly by diligent reading the Scripture, partly in frequent exercising himself in preaching, especially so long as he may abide in one place; and by name so long as he should continue at Ephesus: for such an occasion could not easily be expected, after the Apostles coming, by reason of his travels with the Apostle.  Vers. 14. Neglect not the gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbytery. 
The reasons of his Exhortation so often repeated and pressed, are five. 1. Because that holy office of an Evangelist, whereunto he was called, is the gift of God's Grace, and therefore not to be neglected.  
Given] Reas. 2. Because this office of preaching is committed to thee, by a special Prophetical Revelation, which God put into the Prophets, that Timothy should be taken into the Ministry of the Gospel: Therefore thou oughtest not to manage it negligently.  
Laying on of hands] Reas. 3. Because thou art also called by the Church to this office, by the laying on of the hands of the Presbytery, that is, the College of Presbyters: Amongst whom for the time Paul himself was Precedent, who in the name of the Presbytery, and together with other Presbyters, laid his hands upon him, as it appears by comparing 2 Tim. 1.6. By which imposition of hands, they intimated that the man was consecrated and dedicated unto God: Therefore the execution of thy office so solemnly committed unto thee, is not to be neglected by thee.  Vers. 15. Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. 
Reas. 4. This Ministry is to be heeded so, as that thy profiting, in Doctrine, and also in Life, or in all the parts of thy Ministry, may evidently appear unto all: Therefore it is thy duty seriously to attend to thy Ministry, with mature deliberation and meditation.  Vers. 16. Take heed unto thyself, and unto the Doctrine, continue in them: for in doing this, thou shalt both save thyself, and them that hear thee. 
Reas. 5. Because so, as an instrumental cause, thou shalt bring those that hear thee to eternal salvation: Therefore it behoves thee constantly to attend to thy Life and Doctrine in this thy Ministry.    

CHAP. V.  
IN this Chapter he instructs Timothy, how he ought to carry himself in private admonitions towards all, and how towards Widows that distribute the Alms of the Church, and how towards Presbyters: The parts of the Chapter are three. In the first private Admonitions are handled, to vers. 3. The second part concerns Widows, to vers. 17. The third concerns Presbyters, to the end.  Vers. 1. Rebuke not an Elder, but entreat him as a Father▪ and the younger men as Brethren. 
As touching the first part of the Precept, concerning private admonitions, there are four branches▪ of it, (1) Concerning the Elder sort, whom he would have gently dealt withal, with a modest exhortation, rather than a severe reprehension; that honour may be given to their age, according to the fifth Precept. (2) That the younger sort be admonished, with the expression of brotherly love.  Vers. 2. The Elder Women as Mothers, the Younger as Sisters, with all purity. 
(3) That the Elder Women be admonished with due respect to their age, that the admonition may be more acceptable. (4) That the Younger Women be admonished as Sisters: But he adds, with all purity, or expressions of chastity, left by occasion of their private discourse, whilst admonishing, the Devil ensnare them in their chastity or credit, whether of Timothy admonishing, or the woman that is admonished.  

The Second Part.  Vers. 3. Honour Widows that are Widows indeed. 
The second part of the Chapter follows, wherein he gives seven Precepts concerning Eleemosynary Widows, who were to be kept by the public charges of the Church.  
Precept 1. That he honour Widows indeed, i. e. that he take care they be provided for by the public charges of the Church, and so he should preserve their reputation, lest being reduced to poverty, they become contemptible.  Vers. 4. But if any Widow have Children, or Nephews, let them learn first to show piety at home, and to requite their Parents; for that is good and acceptable before God. 
Precept 2. That he should not burden the Church in providing for those Widows, who might be provided for by their Children or Nephews, but take care that the Children and Nephews, performed the duty of Piety, first, towards their own families, their Mothers and Grandmothers: There are two Reasons of the Precept.  
R. (1) Because so they should requite their Parents, who had trained up their children with this hope, that their Children (if need were) might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of Storks, nourish and cherish their aged and weak Parents, destitute of sustenance.  
For that] R. (2) Because this duty performed towards Parents, is acceptable to God, and enjoined by him.  Vers. 5. Now she that is a Widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day, 
Precept 3. That he observe in the choice of Widows, that she which is chosen be not without the qualifications of a true Widow, or a Christian Widow to be provided for by the Church: Here he sets down four qualifications. (1) It is required that she be alone, i. e. destitute of Children and Nephews, and all humane supply. (2) That she be faithful, trusting in God, not getting her living by evil courses, but relying upon God. (3) That she be daily given to the exercises of Piety.  Vers. 6. But she that liveth in pleasure, is dead while she liveth. 
(4) That she be not of the number of wanton Widows, who indulge themselves in idleness and pleasures, not regarding the exercises of godliness.  
Dead] The reason of this qualification is given, Because those unprofitable women, are as it were, dead while they live, both in respect to God, whom they do not serve, and in respect to humane society, whom they no ways endeavour to benefit by their work.  Vers. 7. And these things give in charge, that they may be blameless. 
He shuts up the Precept of urging any further qualifications of Widows indeed, taking a reason from the end, that all Widows whoever they are, learn to live unblamably.  Vers. 8. But if any provide not for his own, and specially for those of his own house, he hath denied the Faith, and is worse than an Infidel. 
Precept 4. Of censuring those who refuse to provide for Widows, their Mothers or Grandmothers, as it is prescribed in the second Precept of this Chapter, viz. That they should be excommunicated by the Church, and accounted deserters of the Christian doctrine, for Heathens, or Infidels, till they repent, which is the consequence of excommunication.  Vers. 9 Let not a widow be taken into the number, under threescore years old, having been the wife of one man, 
Precept 5. Of observing three other Qualifications requisite in the admission of Widows to the common table, that they may be sustained by the public charges. (1) That she be a Widow sixty years old at the least, at which age the desires of the flesh begin to abate, and are unable by the labour of their hands to get their living. (2) That she hath been the wife of one husband, or hath not violated the Laws of Marriage, whereupon it may be hoped she is a chaste and continent woman.  Vers. 10. Well reported of for good works, if she have brought up children, if she have lodged strangers, if she have washed the Saints feet, if she have relieved the afflicted, if she have diligently followed every good work. 
(3) That she have a testimonial of her piety, declared in her deeds and works, especially in these five, which may demonstrate her meet to serve the poor, when they are sick, viz. (1) If she bring up her children honestly. (2) If she hath been given to hospitality. (3) If she have submitted to the lowest offices of charity, or was ready to submit, even to wash the Saints feet, if need required. (4) If she have succoured those that were afflicted. Finally, If she hath exercised herself in all sorts of good works.  Vers. 11. But the younger Widows refuse: For when they have begun to wax wanton against Christ, they will marry, 
Precept 6. That they admit not into the College of widows those that are younger Widows.  
When they have, etc.] He gives two Reasons,  
Reas. 1. Because there is danger, lest being pampered with the Church's bread, they begin to wax wanton against Christ (as some younger Widows have done already) and despairing of Marriage in the Church, they think of falling away from the faith of Christ, and afterwards openly revolt, that they may marry some infidel out of the Church.  Vers. 12. Having damnation, because they have cast off their first faith. 
He seems to point at some Widows of this sort, whose condition he shows to be damnable and miserable, upon this that they have rejected the profession of their faith, which they first made in Baptism.  Vers. 13. And withal they learn to be idle, wand'ring about from house to house, and not only idle, but talkers also, and busybodies, speaking things which they ought not. 
Reas. 2. Because the younger Widows (as it seems to be evident upon experience) will become idle, wanderers, trif●ers, busybodies, ●atlers, wand'ring from house to house, curiously inquisitive into other body's mat●ers, and speaking things which they ought not.  Vers. 14. I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 
Precept 7. or Concession, That the younger Widows marry in the Lord, rather than be burdensome to the Church, and that they look after household affairs, as it becomes Wives.  
None] He adds two Reasons of the Precept: (1) Lest by their unconstancy, and other offences they give occasion to the Adversaries, or Infidels, to speak evil of the Professor● of the Gospel.  Vers. 15. For some are already turned aside after Satan. 
(2) Because it is found by experience that some younger Widows have declined the true Religion, and have betaken themselves to the Tents of Satan, out of the Territories of the Church.  Vers. 16. If any man or woman, that believeth, have Widows, let them relieve them, and let not the Church be charged, that it may relieve them that are Widows indeed. 
He inculcates the second Precept, whereof vers. 4. of succouring Widows by their Children or Nephews, adding two Reasons: (1) That the Church be not burdened with unnecessary charges. (2) Lest there should not be sufficient to maintain those that are Widows indeed. From whence it appears, that if there were no poor and honest Widows in the Church of sixty years old, there was no necessity to make provision for any, and by consequence the Ministry of women in the Deaconship, was not needful, unless by accident they be maintained by the public charge, that they be not altogether unprofitable.   

The Third Part of the Chapter.  Vers. 17. Let the Elders that rule well, be counted worthy of double honour, especially they who labour in the word and doctrine. 
The third part of the Chapter concerning Presbyters contains five Precepts.  
Precept 1. That an honourable stipend be afforded to the Presbyters, who well discharge their duty in feeding the Church. And it is said, Let them he accounted worthy, because if perhaps in some poorer Churches, the maintenance be not sufficient, or if it shall seem good to some Elders, upon reasons known to themselves, to serve the Church freely, in such a case it is fitting, that they be accounted at leastwise worthy of double honour, or a liberal stipend, whether they exact it or not.  
Especially] He makes two orders of these Elders, one that labour in the word and doctrine, such are Pastors and Doctors: Another of those that rule well▪ i. e. That endeavour to govern the Church in life and manners, but labour not in the word and doctrine, such are Elders, which are called Rulers, 1 Cor. 12.28. Rom. 12.8. He would have both these kinds of Elders, rightly managing their Offices, accounted worthy of double honour, but especially those that labour in the word and doctrine, because they are wholly set apart to the word and prayer: Therefore it is fitting that they should be liberally maintained. He calls the stipend given them by the name of Honour, because of such moment is their work, that it cannot be valued at any rate: And because the stipend which is allowed them, is to be given not upon the account of wages, but an Honorary, or an honourable reward.  Vers. 18. For the Scripture saith, Thou shalt not muzzle the Ox that treadeth out the corn; and the labourer is worthy of his reward. 
He lays down two Reasons of the Precept; (1) From Deut. 25.4. Where from the Allegory of an Ox, treading out the corn with his feet, God commands that the Pastors of the Church should be maintained, reasoning from the greater to the less.  
Worthy] 2. From Levit. 9 or Luke 18.7. Where from the Precept of giving a due reward to the labourer, it is gathered from the less to the greater; Honour is much more to be repaid to him, who is not an hireling, but a Father, and a laborious Pastor.  Vers. 19 Against an Elder receive not an accusation, but before two or three witnesses. 
Precept 2. That an accusation against an Elder be not received, or taken for true, unless upon the testimony of three witnesses, or at the least two, (worthy of credit) it be affirmed: And that which is here spoken to Timothy alone, is spoken to all that sit in the Presbytery, because other where, judgement is committed to the whole Presbytery; yea what is spoken here to Timothy, is spoken to the whole Presbytery at Ephesus, touching the administration of the whole Discipline of the Church, Act. 20.28. Timothy the Evangelist, in the mean time might exercise extraordinary power, as he was an Evangelist, and the Apostles Legate.  Vers. 20. Them that sin rebuke before all, that others also may fear. 
Precept 3. Of avoiding scandals; If the Elders, or any other in the Church should offend openly, that they be publicly reproved: The reason is, That the rest may be afraid, being admonished by their example, and may take heed to themselves that they do not offend.  Vers. 21. I charge thee before God, and the Lord jesus Christ, and the elect Angels, that thou observe these things without preferring one before another, doing nothing by partiality. 
Precept 4. In which (by way of Epiphonema) he most gravely charges Timothy, and in him all Ecclesiastical Judges, that nothing be done in Church affairs, or censures, with partiality, or that nothing in these Precepts be altered upon the accepting of any man's person.  Vers. 22. Lay hands suddenly on no man; neither be partakers of other men's sins: Keep thyself pure. 
Precept 5. That he do not rashly receive any one into the sacred Ministry, without mature deliberation, and examination preceding, he do not lay hands (which was the sign of Ordination) upon any one: He gives two Reasons of it.  
Neither] Reas. 1. Lest if he should ordain one unfitting, in this very thing he should communicate with him in his sins, and by consequence in his punishments.  
Thyself] Reas. 2. Because thou oughtest to keep thyself pure from defilements; and therefore from the ordaining of an unworthy man; If happily the rest of the Presbytery at any time shall determine to admit an unfit man to the Ministry, or one that is not approved, keep thyself pure, neither consent thou, but labour by all means so to preserve purity and holiness, that thou keep off from all affinity with sin, as much as in thee lies. He explains the parts of this Precept in the two next following verses, the meaning of the latter part, of being himself pure, vers. 23. and shows the meaning of the former part, vers. 24.  Vers. 23. Drink no longer water, but use a little wine for thy stomaches sake, and thine often infirmities. 
As to the latter part of the Precept, of keeping himself pure; because the Apostle knew that Timothy by reason of his earnest endeavours after purity and chastity, had been injurious to his own health, therefore by the way he adviseth him, that he do not so understand the Precept of keeping himself pure, as to neglect his health and render himself unfit for the works of his Calling, but use an holy prudence, and in subduing his body, by drinking of water, to use a little wine as it were physically, and for the necessity of health, lest if he should proceed in not favouring his weak stomach, and his body labouring under often infirmities, immediately the tabernacle of his body should fall to decay, and the Church should be deprived of so profitable an instrument.  Vers. 24. Some men's sins are open before hand, going before to judgement: And some men they follow after. 
As to what concerns the meaning of the former part of the Precept, Lest he should partake of other men's sins; he shows that he spoke of open sins, which may be known, and avoided, not of private, which fall not under observation; and that he beware, lest he partake of other men's sins, and in laying hands rashly on no man; he shows in this, that using examination, and trial, the open sins of any one that is unworthy may be known, as also the open virtues of men meet to be admitted to the Ministry of the Gospel. For the sins of some Candidates of the Ministry are so manifest, that they prevent the examination and judgement of the Church, that they may easily be rejected. For before the judgement of the Church can determine about them, there is matter in readiness, in their open sins, for their condemnation, or rejection from the Ministry, by the opinion of the Ecclesiastical Senate: And the sins of other●, upon examination premised, and the judgement of the Church concerning them being given, are brought forth into the light.  Vers. 25. Likewise also the good works of some, are manifest beforehand, and they that are otherwise cannot be hid. 
In like manner the virtue of some that are Candidates to the Ministry, and their good works, are so manifestly known, that it is easy for the Church to judge them fit to be admitted. But the works of those that are otherwise, or upon examination had, and inquisition made, are not manifest, or so secret, that they cannot be known of men, they are to be left to God, nor can they long be hid, but in their own time will be brought to light, that if the Church cannot prevent, but those hypocrites are admitted to the Ministry, yet care may be had, where they are already made manifest, that they be dealt with according to the Discipline of the Church.    

CHAP. VI  
IN this Chapter he gives seven Precepts to Timothy, whereby he may be entrusted in the Doctrine concerning the duties of private persons, and the duties of Ministers, and how he ought to behave himself towards the people, and towards the Elders.  Vers. 1. Let as many servants as are under the yoke, count their own Masters worthy of all honour: that the name of God, and his Doctrine be not blasphemed. 
Precept 1. Concerning the instructing of Christian servants, who are servants by condition, and under the yoke of another, the Precept is this, That they account their own Masters, though Infidels, worthy of all honour, whom they serve, as those that are placed, by the providence of God, in a degree above them.  
That the name of God] The reason of the Precept is this, lest if they should do otherwise, the Gospel might be evil spoken of, and reproached by Infidels, through the miscarriage of Christian servants.  Vers. 2. And they that have believing Masters, let them not despise them, because they are brethren: but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. 
But if their Masters be believers, He retorts what servants were ready to object; And because being Brethren in Christianity, doth not take away diversity of conditions in civil policy, he forbids servants to despise their Masters upon that account, because they are equal in Christ, and he commands that they serve them so much the more readily, because their Masters were faithful, and beloved of God, and for this cause so much the more worthy to receive the fruit of their service. He enjoins Timothy himself to teach these things, and to exhort other Pastors to teach the same.  Vers. 3. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord jesus Christ, and to the Doctrine which is according to godliness: 
Precept 2. Of a voiding perverse Teachers, i. e. to put them from, or to eject them out of the Ministry, or to excommunicate them from the Church: Many such there were in those times, who taught otherwise, who departed either from the Apostolical verity in the matter of their word, or from Apostolical simplicity in the manner of their teaching other things, or otherwise than the Apostles: not resting satisfied in the simplicity of Christian Piety, from whose carriages and manners, the meritorious causes of the chastisement, he gives six Reasons.  
And consent not] Reas. 1. They are obstinate who submit not themselves to the wholesome words of Christ, or to sound Doctrine, which in the ma●●er, and manner of teaching, is after Godliness.  Vers. 4. He is proud, knowing nothing, but doting about questions, and strifes of words, whereof cometh envy, strife, rail, evil surmisings, 
Reas. 2. Because they are proud, puffed up with a vain opinion of their own knowledge, whereas they know nothing solidly in the mystery of the Gospel.  
Doting] Reas. 3. They are of such a contentious disposition, that they dote about foolish questions, and strifes of words.  
Whereof] Reas. 4. Because by these cavillations they stir up envy, contention, railing, evil surmisings.  Vers. 5. Perverse dispute of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. 
Reas. 5. Because by their perverse dispute they discover themselves to be of a perverse and corrupt mind, destitute of the truth, and more studious of gain than godliness, yea to be such who make a gain of godliness. Whereupon he infers the censure of withdrawing from them, which is the consequence of excommunication.  Vers. 6. But godliness with contentment is great gain. 
Precept 3. Of following after godliness, as the greatest gain, and avoiding covetousness. The Reasons of the Precept are eight.  
Reas. 1. Because godliness is such a gain, sufficient to itself, rendering the mind contented in every condition; or it is a gain that carries along with it true sufficiency, and contentment.  Vers. 7. For we brought nothing into this world, and it is certain we can carry nothing out. 
Reas. 2. Because riches only have their use in this life, not after death: Therefore we ought not to hunt after riches.  Vers. 8. And having food and raiment, let us be therewith content. 
Reas. 3. Because we may be without riches even in this life, and aught to be content with meat and clothing whatever it is.  Vers. 9 But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 
Reas. 4. Because they that most mind getting of riches, and resolvedly hunt after them, are near to the greatest sins, vexations of mind, and misery in this world, and eternal perdition hereafter.  Vers. 10. For the love of money is the root of all evil, which while some coveted after, they have erred from the Faith, and pierced themselves through with many sorrows. 
Reas. 5. Because the love of money is the root of all evil, as of ungodliness, lying, perjury, cruelty, and tyranny, etc.  
Which some] Reas. 6. From the experience of some, who being covetous of money, fell away from the Christian Religion, and became most miserable.  Vers. 11. But thou, O man of God, flee these things; and follow after Righteousness, Godliness, Faith, Love, Patience, Meekness. 
Reas. 7. With a special Application, Because this vice is unworthy a Minister, who is a man of God, and separated to the heavenly employments of God, who therefore ought to avoid covetousness, and earthly desires.  
Follow] Reas. 8. Because it becomes the man of God, or Minister of the Gospel, to be in love with the riches of virtue, and to accumulate these one upon another, whereof he enumerates six.  Vers. 12. Fight the good sight of Faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. 
Precept 4. That all lawful means being used, for the propagating of the Gospel, and defending the truth of his Doctrine, he should strive against all adversaries and impediments whatsoever.  
Good] The Reasons of the Exhortation or Precept, are four.  
Reas. 1, Because this fight is good, commendable and profitable.  
Life] Reas. 2. Because so thou shalt lay hold on eternal life.  
Whereunto] Reas. 3. Because thou art called to the defence of the Gospel, to the partaking of life, or faith.  
Professed] Reas. 4. Thou hast already before many witnesses published a famous testimony of thy Faith: Therefore go on to fight that good fight of Faith.  
Vers. 13. I give thee charge in the sight of God, who quickeneth all things, and before Christ jesus, who before Pontius Pilate witnessed a good confession,  
14. That thou keep this Commandment without spot, unrebukeable, until the appearing of our Lord jesus Christ:  
Precept 5. With a most grave and vehement charge before God and Christ the Mediator, he exhorts Timothy, and all Pastors after him, and all others upon whom the care of the Church lies (whom he speaks to in his person) that they observe these commands, or that they so discharge the office committed to them, faithfully observing these Rules touching the governing of the Church, that they may be found unblameable, and unreprovable in doctrine and manners. And because that which he exhorts to was difficult, he lays down six Arguments of the Precept, all which prove that all the former commands are to be observed with the greatest fidelity.  
Quickeneth] Argum. 1. There is sufficient support in God that quickeneth all things, to uphold thee under thy infirmity, and to defend thee against the dangers of thine enemies: Therefore nothing hinders but thou mayest faithfully observe all these commands.  
Before] Argum. 2. Christ in his example hath gone before thee, who faithfully opened his Doctrine for the salvation of the Church, and at last asserted it before the Tribunal of Pilate, sealing it with his voluntary death.  
Appearing] Argum. 3. Christ shall come the Judge of quick and dead, that he may give to every man according to his works: Therefore all the former commands are faithfully to be observed.  Vers. 15. Which in his times he shall show, who is the blessed and only Potentate, the King of Kings, and Lord of Lords: 
He insists upon this Argument, and lest any one should take the delaying of Christ's coming ill, he shows that he will come at the time appointed, at the most seasonable time.  
Blessed] Argum. 4. Christ, or God the Father, Son▪ and Holy Spirit, whose Ministry thou hast in hand, is alone in himself Blessed, and Powerful, who can bless his own, and destroy his and their enemies, so that the friendships or enmities of all Kings compared with his favour or anger, are nothing: because all Kings and Emperors borrow their Empires from him, depend upon, and are ruled by him, and stand or fall at his beck: Therefore these his commands are to be observed.  Vers. 16. Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see; to whom he honour and power everlasting. Amen. 
Only] Argum. 5. Because eternal life is in the hand of Christ, who is one God with the Father and the Holy Ghost; because he only is of himself immortal, and alone hath immortality in his power, that he may communicate it to whom he will: Therefore the former commands are to be observed.  
Whom no man hath seen] Arg. 6. Although the reasons of his commands should not be manifest to us, yet for our Obedience and Faith it is sufficient to know, that God in himself is a light which cannot be approached, and an hidden Majesty, having his peculiar and proper essence, which our understanding cannot apprehend, nor see with a beatifical vision in this mortal life: Therefore it becomes us to adore, observe, and extol the pleasure of his will, rather than curiously to search into it: To him be honour and power for ever.  Vers. 17. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. 
Precept 6. Of admonishing the rich, touching a twofold duty which belongs to them; The first is, That as to the inward man, they be not puffed up because of their riches, despising the poor in comparison with themselves, nor trust in their riches, but in the Living God; of this duty he gives three Reasons. (1) Because riches are uncertain. (2) Because, not riches, but God is the Author of life to them that trust in him. (3) Because God gives and takes away riches at his pleasure, as also all other things.  Vers. 18. That they do good, that they be rich in good works, ready to distribute, willing to communicate, 
Another duty of rich men is this, That as to external works, they exercise liberality towards the poor, and also study to abound generally in good works, free to communicate the use of their possessions and goods unto others.  Vers. 19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. 
The Argument to this duty is, the promise of a free reward, because by bestowing their uncertain riches, they shall lay up for themselves in Heaven, a more enduring and solid treasure, and walking in the way of good works, they shall lay hold upon eternal life.  Vers. 20. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babble, and oppositions of science, falsely so called. 
Precept 7. And last: Wherein he seriously commends to Timothy the Doctrine of the Gospel hitherto delivered, that he faithfully keep it, as that which is committed to his trust, and that he restrain the profane wranglings of sophisters about divine matters; upon three reasons. (1) Because true Doctrine is as precious as a treasure. (2) Because wrangling disputations are vain and unworthy the name of Philosophy or Science.  Vers. 21. Which some professing, have erred concerning the Faith. Grace ●ee with thee. Amen. 
(3) Because it is found by experience that some Professors of Philosophical Sciences, when they were weary of the truth and simplicity of the Gospel, boasting of their skill, erred from the scope of the Gospel, yea even fell away from the Faith. At length with an Apostolical vote he concludes the Epistle, commending the Grace of Christ to Timothy, without which no spiritual work can be undertaken or perfected, no temptation of the Devil or the world can be overcome.    

The Second Epistle of Paul to TIMOTHY, Analytically expounded.  
The Contents.  
THe intent of this Epistle is the same with the former, not only that Timothy may be instructed and confirmed in the preaching of the Gospel, but also that in his person, all Teachers may learn how they ought to discharge the Ministry of the Gospel duly. To which end, having assured Timothy of his good will towards him, he subjoins four Admonitions, Chap. 1. and as many in the second Chapter: Furthermore, he confirms and comforts Timothy against false Brethren, and afflictions, which he must suffer for the defence of the Gospel, in Chap. 3. Lastly, As it were making his will, he most gravely charges Timothy, that he faithfully discharge the parts of his duty, propounding divers Reasons to this end, in Chap. 4.  

CHAP. I.  
AFter the Preface, which is wholly designed to persuade Timothy of the Apostles good will towards him, vers. 6. He subjoins four admonitions, whereby he might be encouraged to a faithful discharge of his Ministry.  Vers. 1. Paul an Apostle of jesus Christ, by the Will of God, according to the promise of life, which is in Christ jesus. 
That the authority of this Doctrine might appear to all, the Apostle premiseth his Name to his Epistle, his Office, Calling, and the Authority immediately conferred upon him by God: and lastly the sum of the Doctrine of the Gospel, which he preached, which is the Promise of life eternal to them that believe in jesus Christ, according to the promises of the Prophets in the Old Testament.  Vers. 2. To Timothy my dearly beloved Son, Grace, Mercy, and Peace from God the Father, and Christ jesus our Lord. 
That Paul might commend Timothy (to whom he writes) to all the Churches, He calls him beloved Son, most especially, because he preached the Doctrine which he had learned of Paul faithfully, as Paul himself, and resembled him as a Father in the whole course of his conversation; Therefore he was beloved of Paul, and had in estimation by him, as a Son, to whom he wishes all excellent things from God, as he had done in the former Epistle.  Vers. 3. I thank God, whom I serve from my Forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day. 
By three other Arguments he endeavours to persuade Timothy of his affection towards him.  
Remembrance] Argum. 1. Because he continually remembers Timothy in his prayers.  
I thank God] Argum. 2. Because he values it as a favour given him from God, that he remembered Timothy, for whom he acknowledgeth that thanks are to be rendered unto God: for it is an excellent benefit, and only vouchsafed to the Saints, to love the Saints, or those whom God loveth: These two Arguments he explains and confirms from this, That with a sincere unfeigned mind he prayed, and gave thanks to God for Timothy; and he proves his sincerity from this, That not only in his whole life past, he endeavoured to keep a conscience inviolated, lest he should do any thing against it, but also that after his conversion to the Faith, in a pure conscience, i. e. illuminated by the Holy Spirit, and purified by the blood of Christ, he endeavoured to serve God, the God of Israel, or of Abraham, Isaac, and jacob, and the God of all the rest of his faithful Ancestors: for he that serves Christ with a sincere mind, serves also the Holy One of Israel, the Father and the Holy Ghost: he serves the true God three in One, and maintains the same true Religion with all the holy patriarchs.  Vers. 4. Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy. 
Arg. 3. Because he had an earnest desire to see the face of Timothy, that he might enjoy his company. He illustrates this Argument from three Reasons of his desire. Cause 1. The remembrance of Timothy's tears, or his most tender affection, as well towards God, as towards himself for God's sake, from whom when he was departing, Timothy could not be drawn away, but with tears. Cause 2. The hope of rejoicing exceedingly when he should see him.  Vers. 5. When I call to remembrance the unfeigned faith that is in thee, which dwelled first in thy Grandmother Lois, and thy mother Eunice, and I am persuaded that in thee also. 
Cause 3. It was the remembrance of his sincere faith, such as was in his Grandmother and mother, who died in the faith of the Mediator (whether before Christ was revealed to them, God manifested in the flesh, is doubtful, but certain it is that they believed in Christ that was to come according to the promises) in which hope Timothy was brought up from a child by his mother, and was instructed by her in the Scriptures.  Vers. 6. Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee, by the putting on of my hands. 
After the Preface, four Admonitions follow.  
Admon. 1. Inferred by way of consequence from the former, That he would stir up in himself those sparks of his ability in preaching the Gospel, and the gifts conferred upon him, to this end, by the prayers of the Church, when in the name of the Presbytery Paul ordained him to be a Preacher: And that he would boldly manifest the virtue of the gifts conferred upon him, in the execution of his Ministry, notwithstanding all lets, which the flesh, the world, and the devil might oppose against him.  Vers. 7. For God hath not given us the spirit of fear, but of power, of love, and of a sound mind. 
There are two Reasons of the Admonition: (1) Because the spirit of fear (by which any one dare not speak and do what he ought, and what he would speak and do in his Ministry, was he not subdued by fear) is not from God, nor becomes the Minister of God.  
Of power] (2) Because the gift of the Spirit which God vouchsafes to his Ministers, is a Spirit, (1) Of power and efficacy, which dares, and is able to oppose itself against every thing that exalts itself against Christ: And (2) a Spirit of love, which is not drawn away from true love to men. And (3) the Spirit of a sound mind, which neither with preposterous zeal, nor by foolish and carnal love is drawn away from the truth of sound Doctrine, but such as renders the mind sound in the Doctrine of faith, and the heart filled with charity, and enkindles a zeal in the heart boldly to manage the things of Christ, and contains all these gifts conjoined amongst themselves with a sacred tye.  Vers. 8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner, but be thou partaker of the afflictions of the Gospel, according to the power of God, 
Admon. 2. That Timothy be not ashamed of the simplicity of the truth of the Gospel, nor of the Cross of Christ i● his servant Paul, but that he prepare himself to bear afflictions for Christ, and accompany himself with those that bear the Cross.  
According to the power] The Reasons of these Admonitions are eight.  
Reas. 1. Because if any thing be laid upon us to be born for Christ above our strength, The power of God will be present to help and deliver us, trusting in whose power, and supported by his aid, we are bound to be confident, and rely upon him above our own strength.  Vers. 9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose, and grace, which was given us in Christ jesus before the world began. 
Reas. 2. Confirming the former. Because God hath given us eternal life, and by his holy calling hath separated us from the world, to this very end, that we might confess Christ: Therefore we ought not to be ashamed of his testimony or cross.  
Not according] Reas. 3. Because God freely doth all these things, not respecting our works, but his own grace, and gracious purpose: Therefore it is not fitting that we should be ashamed of the testimony of Christ, or his cross, or afflictions for his sake.  
Before] Reas. 4. Confirming the former. Grace is given to us in Christ, before the world began, before we, or our works could have any being, i. e. before all time: Therefore it is not meet that we should be ashamed of the testimony or cross of Christ. It is called Grace given to us in Christ, Because although we had not any being, yet Christ the designed Mediator, the second person of the Trinity, subsisted from eternity, who covenanted with his Father, for us his Elect, before all time, and afterwards in time paid the price of our Redemption, and in our name received the grace assigned to us, by which in time we should be called, justified, and freely saved in due season.  Vers. 10. But is now made manifest by the appearing of our Saviour jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel. 
Reas. 5. Proving the position, showing also that all the favours which are bestowed upon us are from Grace, Because the abolishing of death, life and immortality, and the rest which concern our salvation, were unknown to us, till revealed by Christ, and brought to light, being all acted and finished by him: Therefore considering this Grace conferred upon us, we ought not to be ashamed of his Gospel.  Vers. 11. Whereunto I am appointed a Preacher, and an Apostle, and a teacher of the Gentiles. 
Reas. 6. God so much esteems the Testimony of the Gospel, that he appointed Paul an Apostle to declare it to the whole world, and specially to the Gentiles: Therefore let not Timothy be ashamed, or any other, of this Gospel, or of Paul a Minister of it, although afflicted for the Testimony of the Gospel.  Vers. 12. For the which cause I also suffer these things; nevertheless I am not ashamed; for I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him against that day. 
Reas. 7. From the example of the Apostle; I myself suffer bonds for the Gospel, and yet I am not ashamed: Therefore in like manner ought Timothy to be of good courage, and not be ashamed in the cause of the Gospel.  
I know] Reas. 8. Also from Paul's example, confirming the former. I Paul have committed my body and soul to God who is faithful and powerful, to keep what I have betrusted him with to the day of judgement: And I am persuaded that I shall be kept: Therefore neither ought I to be ashamed, nor thou, O Timothy, whatever befalls us, for the Testimony of the Gospel.  Vers. 13. Hold fast the form of sound words which thou hast heard of me, in faith, and love, which is in Christ jesus. 
Admon. 3. That he retain and follow that same way of teaching (both as to Doctrine, and the manner of teaching) which he had learned from Paul, and that he set it forth as near as he can to the quick: He adds in faith and love which is in Christ jesus, that he may set forth the Summary of Doctrine, which may be wholly reduced to Faith and Love, flowing from the knowledge of Christ.  Vers. 14. That good thing which was committed unto thee, keep, by the Holy Ghost, which dwelleth in us. 
Admon. 4. More general, That he faithfully preserve both the sincerity of the Christian Doctrine, and the gifts of the Spirit in his Ministry, lest by his slothfulness, or timorousness, any prejudice might accrue to it, but that he should secure it against the snares and force of the enemies of the Gospel.  
The Arguments of the Exhortation are five; all which prove that the form of sound Doctrine is to be held fast.  
Argum. 1. This form, is that which is deposited, or that which God hath committed to thy trust, who will take an account of thee for what he hath committed to thee: Therefore this form of Doctrine is to be held fast.  
By the Holy Ghost] Argum. 2. Although thy own strength should fail thee in the defence of thy Doctrine, yet the assistance of the Holy Ghost dwelling in thee will be at hand for the upholding of his sincere servant, if thou implore his aid: Therefore this form of sound Doctrine is to be held fast.  Vers. 15. This thou knowest, that all they which are in Asia, be turned away from me, of whom are Phygellus and Hermogenes. 
Arg. 4. On this hand temptations are in readiness, by which thou mayest be drawn away unawares from the defence and profession of the Gospel, as thou hast been taught by the example of the brethren of Asia, by name Phygellus and Hermogenes, by whose example, thou and all other the Ministers of the Gospel being warned, shouldest be watchful: Therefore, etc.  Vers. 16. The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. 
Arg. 5. On the other side, the Spirit and grace of God is so prevalent in thee, and others that are faithful, to constancy in trials, that if ye be watchful, ye need not fear the losing of sound Doctrine: Therefore ye ought to endeavour the holding fast the form of sound Doctrine.  
Vers. 17. But when he was in Rome, he sought me out very diligently, and found me.  
18. The Lord▪ grant unto him that he may find mercy of the Lord in that day; and in how many things he ministered unto me at Ephesus, thou knowest very well.  
He propounds and confirms this Argument, in Onesiphorus, who (saith he) boldly professed the faith, and was not ashamed of my chains, nor did he fear bonds himself, but at Ephesus and Rome showed himself the same in the profession of the Gospel: For whom I pray God, that he may find mercy, both he and his whole household, in the day of the Lord: He wills Timothy to take courage (by this man's example) as also all Teachers to constancy in the profession of the faith, and the keeping that good thing which is committed unto them, and the defence of the Doctrine of the Gospel: That which the Apostle draws from hence, in the beginning of the Chapter following.   

CHAP. II.  
IN this Chapter he proceeds to instruct Timothy in the due management of his Ministry, adding four Admonitions more to them that he had laid down in his former Discourse.  Vers. 1. Thou there fore, my son, be strong in the grace that is in Christ jesus. 
Admon. 1. That he endeavour the propagation of the Gospel, not only by himself, but also by others, that were to succeed him in the Ministry, standing upon no pains, that were requisite for the promoting of it. There are three branches of this Admonition.  
Branch 1. That he arm himself with strength to the work of the Ministry, and put on courage, and address himself to manage his affairs well. He insinuates two Arguments.  
Son] Arg. 1. Because it becomes Paul's Son, to put on courage, and be valiant.  
In the grace] Arg. 2. Because the grace which is in Jesus Christ alone, will not be wanting to thee, when thou preparest thyself for thy work.  Vers. 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 
Branch 2. That he teach not the people only Sermon-wise, but also Scholastically instruct the Candidates in Divinity, or those that are designed for the Ministerial function, by opening the Apostolical Doctrine, and betrusting it, as it were, with faithful Depositaries, which may teach others the same Doctrine, that so the Doctrine of the Gospel may be delivered and propagated from hand to hand. He adds an Argument from his own example, who had instructed Timothy, and many others, his fellow-disciples, in this Doctrine, not only teaching them publicly together with the people, but also instructing them Scholastically apart from the people.  Vers. 3. Thou therefore endure hardness, as a good soldier of jesus Christ. 
Branch 3. That he neither fear nor fly from the pains, which was required to this double work, nor the afflictions or persecutions that followed it, but receive and bear them with a good courage.  
As a soldier] The Arguments of the Exhortation or Admonition, are eleven, all which prove that he ought valiantly to manage his warfare in the Ministry of the Gospel.  
Arg. 1. Because thou are a soldier of Jesus Christ, to whom as to thy General, thou hast bound thyself by a Military oath: And it becomes a Christian soldier to follow the example of Christ, not fiercely to strive against his Adversaries, but patiently inuring himself to the Cross, and in the carrying on of his work (contending with difficulties) to proceed forwards. Therefore thou oughtest to behave thyself courageously in managing thy warfare in the Ministry of the Gospel.  Vers. 4. No man that warreth, entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a Soldier. 
Arg. 2. Propounded by way of comparison, because otherwise thou canst not please thy General Christ, unless (setting aside all thy occasions that might call thee away from the work of Christ) thou addict thyself wholly to his service: Therefore, etc.  Vers. 5. And if a man also strive for masteries, yet is he not crowned except he strive lawfully. 
Arg. 3. Propounded by way of comparison to the sports, and noble striving which were amongst the Heathen, because thou canst not be crowned, if (wearied in the first onset) thou retreat out of the field to rest and ease, but it behoves thee to strive lawfully, and to prosecute the contention so far as the Law prescribes, i. e. persevere so long as thou livest, in this Christian warfare, that a● length thou mayest be crowned Conqueror: Therefore, etc.  Vers. 6. The Husbandman that laboureth, must be first partaker of the fruits. 
Arg. 4. Propounded by way of similitude, as the former. Because it is necessary that thou first labour, if thou wilt receive fruit, which (as an Husbandman) without doubt thou shalt reap, if thou followest thy work with a good courage: Therefore, etc.  Vers. 7. Consider what I say, and the Lord give thee understanding in all things. 
That Timothy may gather and conceive more by these similitudes than could be set down, or need to be explained, he leaves the applications of these similitudes to Timothy, and further prays unto God, that he would open his eyes to see those lessons which here and otherwhere he might learn for the discharging of his duty; for these comparisons were weaker than to reach the excellency of the Christian warfare, and the reward of those that labour in the Ministry.  Vers. 8. Remember that jesus Christ of the seed of David was raised from the dead, according to my Gospel: 
Arg. 5. Because Christ the General, and Captain of the Army, hath conquered all adverse power, and death itself, by the virtue of his Deity, rising again from the dead for us, in the same flesh which he assumed from the Seed of David, as I have preached: Therefore, O Timothy, thou mayest hope to be delivered from all evils, and from death itself, by the power of Christ, very God, and very man. To which end also, he commands Timothy to remember and keep in mind this Doctrine, because this is the chief foundation of faith, hope, and Christian consolation.  Vers. 9 Wherein I suffer trouble as an evil doer, even unto bonds, but the word of God is not bound. 
Arg. 6. From the example of Paul himself. I suffer bonds and disgrace willingly in the work of the Ministry: Therefore do thou prepare thyself to suffer the like.  
But the word] Arg. 7. All the endeavour of the Adversaries of the Gospel comes to nothing, while they persecute us the servants of Christ, even unto bonds, because although they may overcome us professors of the Gospel, yet they overcome not, nor doth the Gospel suffer bonds, or is it hindered in its course: Therefore let us confidently carry on our warfare.  Vers. 10. Therefore I endure all things for the Elects sake, that they may also obtain the salvation which is in Christ jesus, with eternal glory. 
Arg. 8. The Elect of God are worthy, for whose edification and confirmation in the faith, to eternal salvation purchased by Christ, we who are the Ministers of Christ, suffer all kinds of evils: Therefore, etc.  
Vers. 11. It is a faithful saying: For if we be dead with him, we shall also live with him.  
12. If we suffer we also shall reign with him; if we deny him, he will also deny us.  
Arg. 9 Although the flesh hardly admits this saying, yet certain it is, That our communion with Christ's death in enduring the Cross, is annexed to our communion with the life of Christ; And certain it is that they shall reign with Christ, who suffer with, or for him: Therefore must we be of good courage in our warfare, that we may live and reign with Christ.  
If we] Arg. 10. Whosoever being deceived by the terrors of persecution, and the allurements of the world, cast off the profession of the Name of Christ, shall also be cast off by Christ, and perish: Therefore, etc.  Vers. 13. If we believe not, yet he abideth faithful, he cannot deny himself. 
Arg. 11. They that are unfaithful, although they bring destruction upon themselves, yet they shall detract nothing from the truth, or glory of Christ, who will defend his truth against the power of Adversaries, and the perfidiousness of Apostates, and will establish whatever he hath said for his servants, and against their enemies: Therefore, etc.  Vers. 14. Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers. 
Admon. 2. That Timothy do not only enforce the things that are spoken, but also take care that the word of God be wisely handled, both by others, and himself also for example unto others. There are three Branches of this Admonition:  
Branch 1. That in the Name and Authority of Christ, he refrain unprofitable disputations, such as theirs use to be, who seek after applause for their accuteness in their Sophistry.  
Unprofitable] The Reasons of this Branch are two: Reas. 1. Because such contentions produce no profit at all.  
Subverting] Reas. 2. Because the faith of some is overthrown, who lose the truth in wranglings, or giving heed to perplexed disputations.  Vers. 15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 
Branch 2. That he show himself an example in a prudent administration of the word of God, studying to approve himself to God, when others look after public applause; showing himself a faithful workman, when others boast themselves as vain disputers: Always doing his endeavour, that he neither do nor speak any thing unbecoming, whereof he may be ashamed in the presence of God, whilst others fiercely strive amongst themselves, only because they are ashamed to be overcome, or to be accounted unlearned: Lastly, employing himself in preaching, not in mincing of words, whilst the substance is neglected, but in a prudent dividing and distribution of their plain meaning, and applying them to the advantage of the hearers, in faith and obedience to the truth.  Vers. 16. But eat profane and vain babble, for they will increase unto more ungodliness. 
Branch 3. That he decline the lofty and sophistical manner of speech, new, unusual, and profane phrases: He subjoins three Reasons of this Branch.  
Profane] Reas. 1. Because as those insolent speeches proceed from the profaneness and impiety of the mind, so they foster and increase ungodliness in others.  Vers. 17. And their word will eat as doth a canker, of whom is Hymeneus and Philetus. 
R. 2. Because the manner of teaching, and the Doctrine of Sophisters will eat up the Church, as a Gangrene consumes the body, which (as Physicians teach) unless it be very suddenly cured, it invades the contiguous parts, seizeth upon the very bones, and till the man is extinct it proceeds without ceasing.  Vers. 18. Who concerning the truth have erred, saying, That the Resurrection is passed already, and overthrow the Faith of some. 
R. 3. Because experience hath demonstrated this evil, in the persons of two Heretics: (whom he names to their disgrace, that they may be avoided as Rocks.) Who only acknowledge an Allegorical Resurrection, erring from the Doctrine of Truth, overthrew the Faith of some, and while they insinuated their perverse opinion into others, gave occasion to some, not well settled in the Faith, to renounce the profession of the Christian Religion.  Vers. 19 Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his, and let every one that nameth the name of Christ depart from iniquity. 
Admonition 3. Of holding fast the Doctrine of perseverance of true Believers, although the Faith of some was overthrown: which admonition is propounded by way of consolation and confirmation of Faith, against the scandal of Apostates, especially of the famous Doctors: whose levity and perfidiousness ought indeed to stir up all to watchfulness, but it ought not in any wise to weaken the assurance of Faith in the Saints. The Doctrine to be maintained by Timothy, in this, Although the Faith of some be overthrown, yet the building of the salvation of the Elect, or true Believers, abides firm, or, The perseverance of the Saints is certain. This he proves by six Arguments▪  
Sure] Argum. 1. By way of comparison from a building: The building of the Faith, and salvation of the Elect, hath a sure foundation, laid by God, which stands unmoveable, and this it is, The free Election of God, the constancy and stability whereof he compares to a foundation laid upon a Rock: Therefore the perseverance of the Saints is certain.  
Seal] Argum. 2. By way of comparison from a Seal, to this sense, The salvation of the Elect, is kept in the secret custody of God, as with a signet, so that, though it appear not to the world, who they are that are elected, yet it is certain that they were not of us, or the number of true Believers, who went out from us that truly believed, or revolted from our society: Therefore the perseverance of the Saints is certain.  
Knows] Argum. 3. Those are known unto God, who in a special manner are his, or belong to him, as his peculiar ones; he knows them and their names, and number, and embraceth them with his special favour, that he will not suffer them to be pulled from him: To know them as his own, is to acquiesce in them by his special love, as his peculiar ones: Therefore the perseverance of the Saints is certain.  
Seal] Argum. 4. As another seal, God hath given this Precept to be read of all men, which he makes effectual in all his Elect; Let every one that names the name of Christ depart from iniquity, i. e. Let him hold fast the Faith with the profession of jesus Christ; let him also depart from the ways of sin, by repentance and holiness of life: Therefore the Saints, those whom God hath sealed for his own, as it were, with this Seal, and in whom he works effectual obedience to this Precept, they shall not perish in their Apostasy, but persevere, and end their lives in the Faith and Obedience of Christ.  Vers. 20. But in a great house, there are not only Vessels of Gold, and of Silver, but also of Wood, and of Earth: and some to Honour, and some to Dishonour. 
Argum. 5. As in a well-furnished and great house, there are some vessels more precious for decent uses; some base vessels for dishonourable uses; so in the Church, some are reprobate, who only lie in their filthiness, by whom the Church is corrupted, they shall depart from the Church, by Apostasy. Some are elected and sanctified of God, who shall persevere in the Faith and Obedience of Christ, to the glory of God, and their own commendation: Therefore the perseverance of the Saints is certain.  Vers. 21. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified and meet for the Master's use, and prepared unto every good work. 
Argum. 6. It is not only certain that the Elect shall persevere, but it is also to be affirmed, that they may be assured of their election and perseverance: For if any one, by the Grace of God, shall endeavour to purge himself from the manners of Hypocrites, and the defilements of sinners, (with which▪ the vessels designed to shame are filled) he shall openly manifest to himself and others, that he is of the number of those precious vessels, prepared to sanctification and glory: Therefore the perseverance of the Saints is certain.  Vers. 22. Flee also youthful lusts; but follow Righteousness, Faith, Charity, Peace, with them that call on the Lord with a pure heart. 
Admonition 4. To moderation of mind, and to avoid all youthly affections, and whatsoever may stir up contentions, or provoke the minds of others. There are three branches of the Admonition. (1) That he avoid all youthful lusts or affections, not only pleasures, but also headiness, contention, pride, desire of vainglory, and the like evil affections, which young men use to be infected with, who have taken upon them the office of teaching or disputing.  
Follow] (2) That on the other side he follow [1] Righteousness, which offends none. [2] Faith, which without disputation receives cheerfully the mysteries revealed from God. [3] Charity, which is not envious, not puffed up, is not ambitious, seeks not her own, but even those things which conduce to the good of others. [4] Peace with them that call on the Lord out of a pure heart, i. e. with the true worshippers of God.  Vers. 23. But foolish and unlearned questions avoid, knowing that they do gender strifes. 
(3) That he eat Questions, by which no man comes to true wisdom, and Christian edification. The Reasons of the Admonition are three.  
Knowing] Reas. 1. Because they engender strifes and contentions, not without the loss of Christian peace and charity,  Vers. 24. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, 
Reas. 2. Because strife doth not become the Minister of Christ, who himself was most meek, and the Lord of Peace.  
Gentle] Reas▪ 3. Because the contrary virtues become a Minister, whereof he recites four. 1. Meekness towards all sorts of men, which comprehends courtesy and affability. 2. Aptness to teach, or a disposition to teach rather than compel. 3. Patience towards them that are evil, that he may overcome them that are froward and averse from the Truth, with gentleness, if there be any hope of their salvation.  Vers. 25. In meekness, instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the Truth. 
4. Meekness, in reproving those that are otherwise minded, that he do not presently use sharpness, but propound sound Doctrine to them, with gentleness, and so rebuke them that they may understand that their salvation and amendment is earnestly sought: The Reasons why he should endeavour after this last virtue, and use meekness towards those that were otherwise minded, are three.  
If peradventure] Reas. 1. Because the conversion of obstinate persons is p●ssible, nor must we hastily despair of it.  
God] Reas. 2. Because repentance, and the acknowledgement of the truth, and every act of Faith, is the gift of God.  Vers. 26. And that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will. 
Reas. 3. Because their condition is to be pitied, for they abide in the snares of the Devil, acted according to his will, so long as it shall seem good to God to suffer it.   

CHAP. III.  
IN this Chapter he strengthens and confirms Timothy, and in him all Pastors, against false Brethren, Schismatics, and Heretics, and against troubles, which they were like to create to the sincere servants of God. (1) Describing their dispositions and manners, to vers. 8. (2) Comforting and arming him against the dispositions and arts of false Teachers, to the end, which are the two parts of the Chapter.  Vers. 1. This know also, that in the last days, perilous times shall come. 
The first part of the Chapter, and the first way of arming him, is a forewarning him of false brethren that should arise, and were then risen up, and of the troubles which they should cause, that being fore-seen they might the less hurt: The last days, are the time which remains after the ascension of Christ to his second coming. The sum of his forewarning is this, The times are dangerous and troublesome, wherein it is an hard thing to be advised how to carry thyself towards these kind of Monsters, which shall come out of the bosom of the Church, with whom to conflict is most troublesome: Therefore thou hadst need arm thyself.  Vers. 2. For men shall be l●vers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, 
The faults to which the false Brethren were addicted he recites nineteen. (1) They are lovers of themselves, i. e. they mind their own private advantage, not regarding the salvation and benefit of others. (2) They are covetous, or lovers of money. (3) Boasters▪ or disdainful, who betray the inward pride of their minds by disdainfulness. (4) Proud, preferring themselves before others, and contemning them in comparison with themselves. (5) Blasphemers, who make nothing of injuring the reputation of others. (6) Disobedient to Parents, i. e. Despising the lawful authority of those who ought to be honoured by them, as if they were Parents, (7) Unthankful, whom thou canst not hire with good turns, to require thee with love. (8) Unholy, or destitute of the true desire of holiness.  Vers. 3. Without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, 
(9) Without natural affection, so much, that they regard not the bonds of nature. (10) Truce-breakers, who make no account of covenants, but violate them. (11) False accusers, who with feigned calumnies 〈◊〉 the innocency of others. (12) Incontinent, who let out themselves to all kind of carnal pleasures. (13) Fierce, who are of a rugged and illnatured disposition. (14) Despisers of those that are good, who because of their different dispositions, abhor the friendship of good men, and hate them.  Vers. 4. Traitors, heady, highminded, lovers of pleasures, more than lovers of God, 
(15) Traitors, who hazard the lives of their friends that deserve well from them. (16) Heady, or rash, who are carried which way soever the force of their lusts drive them. (17) highminded, who please themselves most out of a vain opinion of their own excellency. (18) Who prefer their own pleasures before the will and commands of God.  Vers. 5. Having a form of godliness, but denying the power thereof: from such turn away. 
(19) Having a form of godliness, which they make show of in words and profession, the power whereof in their works they so little regard, that they seem to abjure and deny it: He commands him to shun these, i. e. After admonitions and reproofs by the gender censures of the Church, at length being excluded the Church by excommunication, to beware of them, and restrain them, and by any other prudent course repress them, that the Church may not receive any detriment by them.  Vers. 6. For of this sort are they which creep into houses, and ●ead captive silly women laden with sins, led away with divers lusts, 
He proceeds in his describing the false Brethren, and in the example of some deceivers of his time, he sets them out as it were before their eyes, who for their bellies sake did cunningly insinuate themselves into the families of others, and led captive certain of the lighter sort of women, and did not free them from, or unburthen them of their sins wherewith they were laden, as they promised, but brought them into greater servitude, and multiplied their sins; He propounds two causes of the deceiving these women. (1) Because those women were transported with divers lusts and affections, which they could not subdue.  Vers. 7. Ever learning, and never able to come to the knowledge of the Truth. 
(2) Because not contented with the Doctrine received from the Apostles, through the curiosity and instability of their minds, always sought after now things, accommodated to their lust: Therefore though they seemed willing to learn, yet it was impossible for them to attain to the Knowledge of saving Truth.  

The Second Part.  Vers. 8. Now as Jannes and Jambres withstood Moses, so do these also resist the Truth: men of corrupt minds, reprobate concerning the Faith. 
The second part of the Chapter follows, wherein he comforts Timothy, or the faithful Pastor, against the prevalency of this evil; and that by ten Arguments. All which prove that he ought to be comforted in the midst of his conflicts.  
Now as] Arg. 1. Because the true Preachers of the Gospel suffer the same from these Impostors, which Moses and Aaron suffered from the Magicians of Egypt under Pharaoh: whose names, the Apostle having learned by the inspiration of the Holy Ghost, sets them down to their perpetual disgrace, and a 〈◊〉 unto others.  
The Truth] Arg. 2. Because this sort of men are adversaries unto the Truth, and true Pastors because of the Truth.  
Of corrupt] Arg. 3. Because seeing they are of corrupt minds, such as have their judgements depraved with corrupt affections, and reprobate concerning the Faith, who by the obstinacy of their minds, and the corruption of their judgements, have debarred themselves of the sound Doctrine of Faith, true Pastors ought the less to regard their judgements and opinions.  Vers. 9 But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. 
Argum. 4. Specially looking to those Impostors in whom he had instanced▪ Because they shall not any further carry on their designs undiscovered to the Church, nor shall so proceed, as to deceive all by their hypocrisy (as if they were Orthodox) as they had done heretofore: For the Apostle had determined to manifest their folly unto all, by fastening upon them the mark of Excommunication.  
Vers. 10. But thou hast fully known my Doctrine, manner of life, purpose, faith, long-suffering, charity, patience,  
11. Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra, what persecutions I endured; but out of them all the Lord delivered me.  
Argum. 5. Because he had Paul for a lively and familiar example: (1) Of the virtues that are required in a Pastor, in Doctrine, Life, and those four special virtues, which he reckons up. (2) In persecutions, which he underwent in three places, which he names, for the defence of the Gospel. (3) In the happy issue, and deliverance from all those troubles through the grace of God.  Vers. 12. Yea, and all that will live godly in Christ jesus, shall suffer persecution. 
Arg. 6. Because it is the common lot, not only of Pastors, but of all Christians, to suffer afflictions, and persecutions for the Gospel's sake.  Vers. 13. But evil men, and seducers, shall wax worse and worse, deceiving, and being deceived. 
Arg. 7. Because it cannot be avoided, but obstinate Impostors, and false brethren, will wax worse and worse, and will bring themselves and others to destruction by their errors; which it concerned Timothy to know and consider of, that he trouble not himself too much about it, but reverence the deep judgements of God, and comfort himself.  Vers. 14. But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them. 
Arg. 8. Propounded by way of Exhortation, Because it concerned him only to discharge his duty faithfully, and according to his utmost ability, to defend the Doctrine of the Gospel which was committed to him.  
Knowing] Arg. 9 Confirming the former, Because he was sufficiently instructed in the truth of the heavenly Doctrine by the Apostle of Christ, whom he knew to be an approved Apostle.  Vers. 15. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ jesus. 
Arg. 10. Confirming the former Exhortation propounded in the former verse, and proving also the Proposition: The Doctrine which thou hast learned of me, and which is now committed to thee to defend, is agreeable to the Doctrine of the holy Scripture, and the Prophets: Therefore continue thou in these things, be thou established in the truth, and comforted.  
Which are able] He enlarges this Argument from these five Considerations: (1) I know thou hast been brought up, and conversant in the Scriptures from a child. (2) The Scripture is able to furnish thee with saving wisdom, which consists in the knowledge and faith of Jesus Christ.  Vers. 16. All Scripture is given by inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness. 
(3) All Scripture is given by inspiration, therefore it is of Divine Authority. (4) All Scripture tends to the teaching those things that are true, and reproving the things that are false, in matters belonging to faith, and the correction of evil manners, and instruction in things that are good.  Vers. 17. That the man of God may be perfect▪ throughly furnished unto all good works. 
(5) Last, The Scripture can make the man of God, or the Pastor of the Church perfectly meet to all the parts of his Office, and to every good work, which God requires from him, whether to the saving himself, or others, and the glory of God: Therefore continue thou in those things which thou hast learned of me according to the Scripture, seeing thou hast the Scripture near thee, as a Treasury, from whence thou mayest fetch whatever may make thee perfect, and fully render thee complete to every good work.    

CHAP. IU.  
THere are two parts of the Chapter: In the firsts, as if he made his will, he most gravely exhorts Timothy, that he faithfully discharge his office, to vers. 9  
In the second part (after he hath treated about private matters, which concerned himself and Timothy) he concludes the Epistle.  Vers. 1. I charge thee therefore before God, and the Lord jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom: 
He premises to his Exhortation (about the discharge of his Office) a grave obtestation, wherein he sets before the eyes of Timothy, 1. The Majesty of God. 2. The Lord Jesus Christ. 3. The Judgement seat of Christ, before whom he was to give an account of his Ministry, with others to be judged in that last day. 4. That glory of Christ, which will show forth itself at his illustrious appearance, and the full manifestation of his Kingdom.  Vers. 2. Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine. 
The Exhortation itself, in which he requires five duties: (1) Diligence in preaching. (2) Striving against all impediments. (3) That he do not only take all occasions to preach, which may consist not only with his own convenience, and the leisure of the slothful people, but that he stir up himself, sparing no pains, and as it were with his hand, restrain the people busied about the vain employments of the world, earnestly exhorting all to seek after that which is mainly necessary. (4) That he leave no means unattempted, in exhorting the people that they make progress in the faith and obedience of Christ, not only preaching true Doctrine, and reproving that which is false, but also reproving and correcting their evil conversations, and exhorting them to live holily, justly, and soberly. (5) That he mix his reproofs with zeal and fervency, and season them with gentleness, and that he back his confutations of errors with sound Doctrine, that his labour may not be in vain.  Vers. 3. For the time will come when they will not endure sound Doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears. 
He subjoins nine Reasons to his Exhortation:  
Reas. 1. Because the time was at hand, when many would depart from the sincerity of Doctrine, therefore it was necessary that Timothy should more diligently attend to his Office: And this defection he describes from its five degrees: (1) The Professors of Christ will not admit of sound Doctrine, they will not endure that their sins should be reproved, or to be stirred up to goodness, nor can any thing be savoury or relished by them. (2) They will obstinately cleave to their own lusts, or carnal affections. (3) In their hearts, they will hate the true Pastors, as open enemies, and that they may restrain and suppress them, they will heap up to themselves teachers, that will sooth up the people in their lusts. (4) The ancient truth of God conducing to holiness and newness of life, will not relish with them, but out of a curiosity always to hear some new thing, they will seek for such as gently claw their itching ears, in the mean time making no small show how much they are desirous to promote the Christian Doctrine and Religion.  Vers. 4. And they shall turn away their ears from the Truth, and shall be turned unto Fables. 
(5) The fifth degree of their defection is this, They will openly profess their impatience of hearing those strict Teachers of the Truth, who produce nothing before them, but what they have learned from the holy Scriptures, and shall turn themselves to hear those who urge in their preaching, the inventions of men, their own dreams, histories, humane fictions, fables and legends.  Vers. 5. But watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy Ministry. 
Hence he infers and repeats his Exhortation, That Timothy be so much the more vigilant, and execute all the parts of his office, inuring himself to labours and afflictions, not yielding for any adversaries or dangers.  
Of an Evangelist] To the repetition of his Exhortation he adjoins another Reason, Because it became him to act the part of an Evangelist, i. e. more than an ordinary Teacher, and to omit nothing of those things which may lawfully be executed by a faithful Evangelist.  Vers. 6. For I am ready now to be offered, and the time of my departure is at hand. 
The third Reason of his Exhortation is this, Because it is, as it were, a testamentary Exhortation of Paul, now old, whose fellowship Timothy was not long to enjoy, (for he speaks this, as one that was to die for the Gospel of Christ, and shortly to be loosed out of the prison of the world and his body, that he might freely soar up to God) Therefore this Exhortation was to take the deeper impression in the mind of Timothy.  Vers. 7. I have fought a good fight, I have finished my course, I have kept the Faith. 
Reas. 4. From the experience of Paul that exhorted him, who had now almost finished the course of his Ministry, and had found by experience in the running of it, not only not a troublesome conflict▪ but even full of consolation and good hope, and that part of it which yet remained of his race, he was fully persuaded it would be glorious. He explains this Argument with its five Branches.  
Branch 1. The fight which he had undertaken in his Apostleship, and now almost accomplished, he calls a good fight, that Timothy might know that he was not ashamed of the labours, afflictions and persecutions which he had underwent.  
Branch 2. He pleases himself in the consummation of his race, as now having his desire, and almost obtaining the prize.  
Branch 3. He rejoices that he had showed himself a faithful soldier to his Captain Christ, through the Grace of God, both in Doctrine and life, observing his Military oath.  Vers. 8. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but unto them also that love his appearing. 
Branch 4. As for the future he professes his confidence of a free reward, which God hath graciously promised to all the faithful; and as a just Judge, justly and also of Grace will reward, not out of any merit of ours, but by accumulating his former gracious gifts freely upon his latter.  
Branch 5. Wherein the Apostle presents his example for Timothy's use and all the faithful, that the Crown of Righteousness was not to be set upon his head alone, but upon the heads of all, who endeavouring to do those things which are pleasing to the Lord, declare that they expect and love his appearance.  

The Second Part.  Vers. 9 Do thy diligence to come shortly unto me. 
The second part of the Chapter follows, wherein he treats of his private affairs, which concerned Timothy and himself, and which it appertained to Timothy to be acquainted with: The Articles of this part are seven.  
Artic. 1. Of the coming of Timothy, whom (if he was then at Ephesus) he calls from thence, after he seemed to have stayed there long enough.  
Vers. 10. For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica, Cresens to Galatia, Titus unto Dalmatia.  
11. Only Luke is with me. Take Mark and bring him with thee: For he is profitable to me for the Ministry.  
He gives three Reasons why Timothy should hasten his coming.  
Reas. 1. From the fewness of his companions, and helpers, whereof he was now destitute: For Demas not liking the dangers and afflictions, which were incident to Paul's companions, and wherewith they were often exercised (being led by the love of ease, security, and the commodities of this life) undervalues the care of Paul, and the Gospel now openly defended by him, in comparison with his own private advantages, he went to Thessalonica, where he might live more securely. Crescens was sent into Galatia, and Titus was gone to Dalmatia, to propagate the Gospel. So that he only had Luke the Physician to accompany him: He wills Timothy also when he comes to bring with him Mark, Barnabas Sister's Son, who might be useful to the Apostle.  Vers. 12. And Tychicus have I sent to Ephesus. 
Reas. 2. Because he had sent Tychicus to Ephesus, which is spoken without any reference to Timothy's abiding in that place, whereupon it may be questioned, whether Timothy was at Ephesus at that time, when these were written.  Vers. 13. The Cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments. 
Lastly giving the third Reason of his coming, he wills Timothy when he came, to bring with him the Cloak or the Chest wherein his books or parchments were kept, whereof he had then need; It is not much material whether we understand a Cloak, or a Chest, so long as we know that God disdains not to regard the meanest matters of his servants, nor to refuse the place, wherein mention of them is made in his book.  
Vers. 14. Alexander the Coppersmith did me much evil, the Lord reward him according to his works.  
15. Of whom be thou beware also, for he hath greatly withstood our words.  
Artic. 2. It relates to Alexander the Coppersmith, an enemy to the Gospel, who earnestly withstood the Apostle in his preaching, and was very troublesome to him, to whom (out of well-tempered zeal) in the Spirit of God, he wishes divine revenge; as to a malicious and obstinate enemy, and he warns Timothy to take heed of him, lest he receive the like injuries from him.  Vers. 16. At my first answer no man stood with me. But all men forsook me; I pray God that it may not be laid to their charge. 
Artic. 3. He mentions four remarkable things, which befell him at his first defence, when he first pleaded his cause before Nero's judgement seat; The first is, that none in the Church at Rome assisted him, or became any ways helpful to him (which is an Argument that he did not succeed Peter there, nor that he was Bishop of Rome) which desertion of him, he imputes to the infirmity of the Saints at Rome: Therefore he intercedes to God for them, and beseeches him to pardon them.  Vers. 17. Notwithstanding, the Lord stood with me, and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear, and I was delivered out of the mouth of the Lion. 
The second is, That the Lord was his help, in the defence of his cause, and supported him by his Grace against all accusations, whereof he gives the Reason, That so the Lord did more illustriously confirm and commend the preaching of the Gospel amongst the Gentiles.  
Out of the mouth] The third is, That God delivered him from the present danger of death (or from the cruelty of Nero, and his adversaries which accused him) as it were out of the mouth of the Lion.  Vers. 18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly Kingdom; to whom be glory for ever and ever. Amen. 
The fourth is, That by this experience God had confirmed his Faith in him, that he would preserve him, lest daunted with any danger, he should defile himself in any evil work, even until he should translate him into his heavenly glory, upon which account he gives thanks to God with confidence.  
Vers. 19 Salute Prisca, and Aquila, and the household of Onesiphorus.  
20. Erastus' abode at Corinth: but Trophimus have I left at Miletum sick.  
21. Do thy diligence to come before Winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the Brethren.  
Artic. 4. It contains the salutations sent to Prisca, or Priscilla and her Husband Aquila, and to the household of Onesiphorus.  
Trophimus] Artic. 5. Wherein to hasten the coming of Timothy, he mentions the absence of Erastus and Trophimus, who might minister unto him, and supply the place of Timothy.  
Salutes] Artic. 6. It contains the salutations sent from some Saints at Rome, who were with the Apostle while he writ these things.  Vers. 22. The Lord jesus Christ be with thy spirit; Grace be with you. Amen. 
Artic. 7. He concludes his Epistle, wishing the presence of Christ with the spirit and soul of Timothy, and prays for grace to the whole Church, whom it concerned to understand the Doctrine set down in this Epistle, that with the greater reverence they might receive the Ministry, and acknowledge the authority of Timothy.     

The Epistle of Paul to TITUS, Analytically expounded.  
THE CONTENTS.  
WHen Paul had only laid the foundation of a Church in the Isle of Crete, which is also called Candia, making haste to some other place, as it became the Apostle of the Gentiles, he leaves Titus, and enjoins him as an Evangelist to prosecute the work. But when Paul understood that he was contemned by some, and that he might be brought into further contempt by those that were obstinate, as if he had been a common Pastor; Paul invests him with Authority, and puts upon him, as it were his own person, as well in making Ministers, as in the whole administration of the Church, and encourages him to go forward in the work of the Lord. Besides the Preface and Conclusion, there are three parts of the Epistle, according to the number of the Chapters. The first is concerning the Election of Ministers, Chap 1. The second is concerning the duties of each rank in the Family, Chap. 2. The third is concerning the duties of all Christians, Chap. 3.  

CHAP. I.  
AFter the Preface to vers. 5. He instructs Titus about the choosing of Pastors, showing who are to be admitted, to vers. 10. and who are to be rejected, to the end.  Vers. 1. Paul a servant of God, and an Apostle of jesus Christ, according to the Faith of God's Elect, and the acknowledging of the Truth, which is after godliness. 
The Preface contains three things. (1) A description of the Penman, vers. 1, 2, 3. (2) A description of him to whom he writes. (3) A salutation with an Apostolical benediction, vers. 3, 4.  
In the description of the Penman Paul, his authority is asserted from these eight heads. (1) That he is a servant of God, and that is maintained against the Jews, who reproached him as a deserter of the Religion of his Country. (2) That he is an Apostle of jesus Christ, who by an immediate commission to all Nations, held the supreme degree of Ministry in the Church. (3) That his Doctrine agrees with the Faith of Abraham, and the Fathers, and all the Elect, which every one of them that are elected would receive, none but Reprobates would reject, because it contains nothing but the known and acknowledged Truth, instructing men to godliness and the pure worship of God.  Vers. 2. In hope of eternal life, which God that cannot lie, promised before the world began. 
He adjoins the remaining commendations of his Doctrine, and the Arguments of his Authority. (4) That it brings a lively hope of eternal life to Believers. (5) That it is upheld by the testimony of God, that cannot lie, or it is impossible for him to lie, or to speak what is not, or not to be able to effect what he saith. (6) That the original of this Truth is most Ancient, inasmuch as God hath promised eternal life, not only in the beginning of the world, preaching it to our first Parents in paradise, but also covenanting with his Son (designed to be our Mediator) about it before the world was made, in the Covenant of Redemption. (7) That this Truth was most wisely revealed, i. e. by degrees, and in convenient seasons, as it seemed good to God, it was made known, and now is openly manifested by the preaching of the Gospel.  Vers. 3. But hath in due times manifested his word through preaching, which is committed unto me, according to the Commandment of God our Saviour: 
(8) That the charge of preaching this Gospel, by special Ordination and deputation of our Saviour Christ, was committed to him: And this is the description of Paul the Penman of this Epistle: The description of Titus to whom he writes, follows; He is called Paul's own Son, not according to the flesh, but first, after the common faith, which he received from the Doctrine of the Apostle, whose Disciple he also was, and his continual auditor, being always in his company: Again, because he had fully received the impression of the faith preached by the Apostle, and expressed it to the life in his Doctrine. Lastly, because he resembled Paul, as it were an image, in his manner of life and conversation.  Vers. 4. To Titus mine own son after the common faith, Grace, mercy, and peace from God the Father, and the Lord jesus Christ our Saviour. 
In his salutation he blesses Titus, from God through Christ, wishing and applying to him, First, Grace, i. e. That is the gifts of the Holy Ghost, both necessary to his own salvation, and his calling in the Ministry. Secondly, Mercy, i. e. Remission of sins, or infirmities, in the exercise of the gifts bestowed upon him. Thirdly, Peace, i. e. Happiness from the fountain of Grace, by degrees to be accomplished.  Vers. 5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every City, as I had appointed thee. 
This Preface being premised, that he might instruct Titus about the choosing of Ministers, in the first place, he repeats three general Precepts which he gave to Titus, when he went from Crete. First, That Titus finish, in the Constitution of the Churches, that which the Apostle had begun; Then that he appoint Elders (i. e. all ordinary Governors of the Church) in every City, wherein the faithful, lately converted, dwelled. Thirdly, That in this business he carry not himself after his own will, but follow the rule set him by the Apostle, as he had ordained.  Vers. 6. If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly. 
In the second place he sets down three things requisite in Elders, or Governors only, or of Teachers also: (1) That they be not defamed, to the derogation of their Authority. Again that they be not guilty of Polygamy, too frequent in those times: And lastly, That their whole family be a mirror of honest and chaste Discipline, i. e. That their children be brought up in the faith, accustomed to temperance and frugality, free from profuseness and luxury, and patterns of obedience: For he esteemed it very necessary that the family of an Elder should be rightly ordered, if the wife and children understood, that upon conjecture of their evil manners and conversations, the Master of the Family might be cast out of his Ecclesiastical Office.  Vers. 7. For a Bishop must be blameless, as the steward of God: not self-willed, nor soon angry, not given to wine, no striker, not given to filthy lucre. 
In the third place, because amongst the Elders, they that labour in the Word and Doctrine are the chief; the properties of this Elder, whom he calls a Bishop, are twelve, whereof he spoke in the former Epistle to Timothy. (1) He ought to be free from any just blame, lest his Authority be diminished, yea so far from blame, that nothing be found in him unworthy the steward of God, who ought to be so much the more blameless, by how much his office is more holy. (2) He ought not to be self-willed, or such an one that obstinately pleases himself, for he that is too self-willed, is ready to displease all others. (3) Not soon angry, for he that is so, cannot bear with the infirmities of the people of God, or regard them. (4) Not given to wine and drunkenness. (5) Not contentious; No striker. (6) Not given to filthy lucre, free from covetousness.  Vers. 8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate, 
This he confirms, because it is requisite, that according to his abilities he be ready to receive strangers, or the banished servants of God. (7) That he esteem and love good men, such as excel others. For it is the sign of a man of little honesty, to hate those that are good, upon any pretence. (8) That in all things he be modest, sober, of a sound mind, or prudent. (9) That he be just, desirous to restore every man his own. (10) That he be pious and holy, who by his life and conversation may teach others. (11) That he be continent and temperate, having dominion over his affections 〈…〉.  〈…〉. Holding fast the faithful word, as he hath been taught, that he may be able by sound Doctrine both to exhort, and to convince the gainsayers. 
(12) That he be not a Divine only, but that by faith he cleave to the truth, not only able to feed the flock, but to stop the mouths of barking Wolves.  

The Second Part of the Chapter.  Vers. 10. For there are many unruly and vain talkers, and deceivers, especially they of the Circumcision: 
The second part of the Chapter follows, wherein he gives an account of what diligence and care ought to be used in the choosing of Pastors, viz. Because false Teachers did at that time abound: He also describes those whom he would have rejected from this Office, whereof are, (1) unruly or refractory, who will not be reduced into order, casting off the yoke of subjection, or of the Eldership, or of any other lawful jurisdiction, whether they be such as withdraw themselves from obedience to Authority, either Natural or Civil, to whom they ought to submit in the lord (2) Vain talkers, who given to vain boasting, follow after vain subtleties, or frigid and trifling speculations, which conduce nothing to holiness, and the fear of God. (3) Deceivers, or seducers of men's minds, who either by their corrupt Doctrine, corrupt the Gospel, or by their fair rhetorical speeches so inchant (as it were) the minds of men, that they will no longer admit the sound way of teaching: Of which sort, for example sake, he points out the Jews Doctors to be, who dwelled in Crete.  Vers. 11. whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. 
He advises him that these are not only to be refuted, but forbidden to preach either publicly or privately; whereof he gives seven Reasons:  
Reas. 1. Because they draw whole Families from sound Doctrine, and drive them to perdition, and that either by teaching errors, or by ill applying the general Doctrine, to foment the lusts of men, and that for filthy lucre's sake.  Vers. 12. One of themselves, even a Prophet of their own said, The Cretians are always liars, evil beasts, slow bellies. 
Reas. 2. Because they followed the disposition of their Nation, liars, given to idleness, serving their own intemperance, and bellies, like beasts, which he proves by the testimony of the Cretian Poet, Calimachus or Epimenides, to which Testimony Paul himself assents.  Vers. 13. This witness is true; wherefore rebuke them sharply, that they may be sound in the faith. 
Reas. 3. Because a severe reproof of this kind of Teachers, and the Cretian Disciples cleaving to them, was very conducible to the procuring and maintaining of their soundness in the faith: Therefore they were severely to be reproved.  Vers. 14. Not giving heed to jewish fables, and commandments of men, that turn from the Truth. 
Reas. 4. Lest otherwise the Cretians should attend to fabulous traditions, and Jewish fictions, touching Legal Ceremonies, and the Precepts of these kind of men, who could not beat the pure Doctrine of Christ, but endeavoured to corrupt it with their leaven.  Vers. 15. Unto the pure all things are pure, but unto them that are defiled, and unbelieving, is nothing pure: but even their mind and conscience is defiled. 
Reas. 5. Because the truth of Christianity hath determined contrary to the Precepts of these Judaizing Teachers, asserting, That to the pure, all things are pure, i. e. to Christians, purged from their sins by Faith in Christ, all meats, and other creatures, which were unclean by the Ceremonial Law, were now lawful after Christ was exhibited, that the faithful may use them with a good conscience.  
Defiled] Reas. 6. Because the same 〈…〉, that nothing can be used purely by them, who are not justified by Faith in Christ, but that their minds and consciences which falsely acquit them, being not renewed, are polluted: and so he convinces them of vanity, who from the observation of Ceremonies endeavour to attain to holiness.  Vers. 16. They profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate. 
Reas. 7. Because although those Teachers did profess themselves worshippers of God, yet in works they denied him, because they were enemies to the Righteousness which is by Faith, and to the fruits of the Spirit, wherefore they were abominable hypocrites, rebels against the Truth of God, and unmeet for the performance of any good work: From which reasons it is manifest, that those false Teachers are to be restrained, that they teach neither in public nor private.    

CHAP. II.  
IN this Chapter is handled the enforcing of sound Doctrine upon all, according to the age, sex, and condition of every one in the Family, and by which they are to compose their lives unto holiness, to vers. 11. And whereby their Faith may be established in the Grace of God, from whence (as from a fountain) he will have the fruits of their obedience flow forth in their conversation, to the end.  Vers. 1. But speak thou the things which become sound Doctrine: 
That he may really oppose himself to the vanity of these Teachers, he commands in general, that Titus inculcate the Doctrine, which makes for holiness and salvation.  Vers. 2. That the aged men be sober, grave, temperate, sound in Faith, in Charity, in Patience. 
He commands five things in particular. First, Concerning old men, that he instruct them about these four things. (1) That they adorn their old age with virtues befitting their age, viz. That they be sober, taking heed of drunkenness. (2) That they be grave, and reverend, and free from youthful wantonness. (3) That they be temperate, prudent, i. e. that in every action they demean themselves temperately. (4) That they be sound, and no ways counterfeit, in Faith, Charity, Hope manifested by Patience.  Vers. 3. The aged women, likewise, that they be in behaviour, as becometh holiness, not false accusers, not given to much Wine, teachers of good things. 
Secondly, Concerning aged women he commands, that he teach the Matrons these five duties. (1) That in their clothing and behaviour, and the whole deportment of their bodies, they observe comeliness. (2) That they be not false accusers, injuring the reputation of others by their falsehoods. (3) That they be not given to drinking. (4) That they teach the younger women, not old wives fables, but those things that are good and honest.  
Vers. 4. That they may teach the young women to be sober, to love their Husbands, to love their Children,  
5. To be discreet, chaste, keepers at home, good, obedient to their own Husbands, that the Word of God be not blasphemed.  
(5) That they teach the younger women (to whom they may have more free access, than Ministers can) prudence and modesty, and that they love their own Husbands, and Children with a Regular and Christian love; And that they be discreet, chaste, keepers at home, not wand'ring out of their families, courteous, obedient to their own Husbands, that the Christian Doctrine be not evil spoken of for their sakes.  Vers. 6. Young men likewise exhort to be soberminded. 
Thirdly, He gives Titus' charge about young men, that he exhort them to be prudent or sober-minded.  
Vers. 7. In all things showing thyself a pattern of good works: in Doctrine showing incorruptness, gravity, sincerity.  
8. Sound speech that cannot be condemned, that he that is of the contrary part, may be ashamed, having no evil thing to say of you.  
Fourthly, Concerning Pastors in the person of Titus, to this end, that their Doctrine might the better take place, he commands that Titus show himself an example for others to imitate in every good work, but especially that in Doctrine he show forth uncorruptness of the sound Truth, gravity of authority, and his manner of speech fitted to the edification of his Auditors, that the Adversary may have nothing justly to c●rpat.  
Vers. 9 Exhort servants to be obedient unto their own Masters, and to please them well in all things, not answering again:  
10. Not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things.  
Fifthly, Concerning servants he gives command, That he instruct servants about their duties. (1) That they be obedient to their own Masters (though Infidels) observing all their lawful commands. (2) That servants endeavour to please their own Masters, and answer not again, when they command them hard services, or reprove them more severely than is fitting, (3) Last, That they steal nothing from their Masters, but show themselves faithful in all things; whereof he gives the reason, that the Doctrine of the Gospel may be adorned by them in all things, and may be acknowledged for Divine, as that which is so effectual, that it makes men under the hardest terms of servitude, patient in their condition, and in their calling honest and faithful.  

The Second Part.  Vers. 11. For the Grace of God that bringeth salvation, hath appeared to all men. 
The second part of the Chapter touching the Doctrine of Faith, follows, which he subjoins as the fountain, from whence virtue is fetched, for the performance of the foresaid duties: For they cannot be Christian duties, except grace to perform them be derived from Christ by Faith. For in this the works of regenerate and unregenerate men materially good, do differ: That the works of these are done by the enemies of God, from the corrupt strength of free will, for carnal ends, without any respect to the glory of God: But the works of regenerate men are done by the servants of God, reconciled by Faith, from the fountain of saving Grace, which administers knowledge and strength to their performances. And this Doctrine of Faith is propounded, by way of confirmation of the Precepts, or the Doctrine of manners, upon four Reasons, All which prove that the aforesaid virtues are to be endeavoured after.  
Hath appeared] Reas. 1. Because the Gospel of the Grace of God bringing salvation of all kinds to men, being published and manifested, hath appeared to all sorts of men: Therefore it is meet, that men of all sorts, show their thankfulness to God in an holy conversation, prosecuting the foresaid virtues.  Vers. 12. Teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world: 
Reas. 2. Because this Gospel of God doth not only teach us what duties we are bound to perform, but also instructs us how to draw strength from the fountain of the Grace of Christ, from his death and resurrection, to deny ungodliness, and worldly lusts, and to live soberly, as to ourselves; justly, as to our neighbours; and holily, as to God: Therefore ought we to be ready for the performance of these duties.  Vers. 13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus Christ. 
Reas. 3. Because we expect eternal life at the second coming of Christ, who is the great God, one with the Father and the Holy Ghost, and our Saviour: Therefore it behoves us to be armed and stirred up to follow after all the foresaid good works, which God requireth of us.  Vers. 14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. 
Reas. 4. Because therefore Christ offered up himself for us, that he might effectually redeem us from the bondage of sin, and purchase us to himself, as a peculiar people, that we might follow after good works: Therefore if we would not have that Redemption to be void as to us, we must of necessity forsake our sins, and follow after the foresaid virtues, and newness of life.  Vers. 15. These things speak and exhort, and rebuke with all authority. Let no man despise thee. 
He repeats the command of attending to his Doctrine, willing him to insist upon these things, i. e. That he sharpen his exhortations and reproofs with Authority; which Authority he commands that no Professor despise, and that Titus do nothing that may expose him to contempt.    

CHAP. III.  
HE proceeds to instruct Titus in his office, to which end he adds eight other Precepts.  Vers. 1. Put them in mind to be subject to principalities and powers, to obey Magistrates, to be ready to every good work. 
Precept 1. That he command all Christians, quietly to give respect to Civil Order, i. e. That they submit themselves to the supreme Magistrate, and the inferior Powers or Magistrates, that they be obedient to Civil Laws, and show themselves ready and cheerful to every good work, for the promoting of which, Magistrates are appointed.  Vers. 2. To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. 
Precept 2. Of the duties of Charity towards any our of the Church, or within it, these duties are four. (1) That they respect the credit and reputation of others, speaking evil of no man. (2) That they be free from strifes and contentions. (3) That they follow after moderation and equity, being ready (when need requires) to part from their private right. (4) That they be gentle towards all, even the worst of men.  Vers. 3. For we ourselves also were sometime foolish, disobedient, deceived, serving divers lusts, and pleasures, living in malice and envy, hateful, and hating one another. 
He gives two Reasons why gentleness should be showed towards some.  
Reas. 1. Because we before our conversion were such, as they now are; we are all of us by nature, upon many considerations to be blamed, yet we desired to be treated courteously and mildly by all: Therefore let us deal accordingly with those who are not yet converted: He sets down five diseases of our Natures. (1) We were foolish, because all the wisdom of men is mere vanity, so long as we know not God, for we are ignorant of the right rule, and the true fountain, and the due end of our actions. (2) Disobedient, Because men by nature, do nothing of those things which either God or conscience command, but that which pleases themselves. (3) Straying, viz. from the true way which leads to eternal life, and being deceived with errors, they go further off from God daily. (4) Serving, with delight, divers lusts and pleasures, which reign together, and as it were, by turns challenge a dominion over all the unregenerate. (5) We were destitute of the true love of God, living in malice and envy, rejoicing in the hurt, and sorry for the good that befalls our neighbour: hating one another, when all of us were most worthy to be hated of God.  Vers. 4. But after that the kindness, and love of God our Saviour toward man appeared, 
Reas. 2. Because we, although perverse, yet at length were converted by the Grace of God: Therefore ought we to use gentleness towards those that are unconverted, and hope well of them, who may possibly be converted by the same Divine Grace.  
Kindness] He explains this reason, and commends the grace that was showed to us in our conversion, and proves it by eleven Reasons.  
Reas. 1. From the more remote cause, viz. the goodness and kindness of God, which rejoiceth to put forth itself for our advantage, and to communicate good to us.  
Reas. 2. From the nearer cause, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of God, wherewith God is affected to mankind above all other creatures.  
Reas. 3. From the instrumental cause, or the manner of revealing the Gospel, which hath no less graciously shined forth upon us, and without our procurement, than the Sun (from whence the similitude of shining forth or appearing is fetch't) rises upon us without our help.  
Reas. 4. From the next cause of our conversion, which is the effectual manifestation of God, as a Saviour, made to us, who as soon as he manifests himself to our hearts, not as our Judge to condemn us, but as our Saviour, to save us, by this manifestation of himself he draws our hearts to him, and converts us.  Vers. 5. Not by works of Righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. 
Reas. 5. By way of removing all our works, and all merit in us, which either went in time before our effectual calling, or which could be fore-seen and considered, as if we had done them.  
Reas. 6. Expressly affirming that mercy is the cause of salvation,  
Reas. 7. Making God the Author of the Sacraments, or the external means of salvation, and also the Author of our regeneration, and so of the internal means whereby we are led to salvation (conceive the same of other means) which are not from ourselves, but the Holy Ghost, or God the sole Author, who alone without us instituted the layer of Baptism for a Sacrament, and the grace signified by Baptism (viz. the washing of us from the filth of our sins, and the renewing of the Image of God in righteousness and holiness) he alone works in us.  Vers. 6. Which he shed on us abundantly, through jesus Christ our Saviour. 
Reas. 8. From the meritorious cause of the graces of the Spirit, plentifully shed upon us, which is Jesus Christ our Saviour, both the fountain from whom, and the channel through whom, the grace of God is conveyed to us.  Vers. 7. That being justified by his grace, we should be made heirs according to the hope of eternal life. 
Reas. 9 From the nature of free Justification, seeing we are justified not by works, but by the grace of Christ.  
Reas. 10. From the manner of entering upon life eternal, to the possession whereof, we are admitted, not as buyers or Merchants, but as heirs appointed.  
Reas. 11. From the instrumental cause, hope, or faith, which rely upon the free promises of God (not any of our merits) and altogether exclude our works, so that we are made heirs of life, according to the hope, which the promises of God have given to us.  
Vers. 8. This is a faithful saying, and these things I will that thou affirm constantly, That they which have believed in God, might be careful to maintain good works; these things are good and profitable unto men.  
9 But avoid foolish questions, and genealogies, and contentious, and strive about the Law, for they are unprofitable, and vain.  
The third Precept is this, That he conjoin with the Doctrine of faith, the Doctrine of good works, proceeding from faith, and urge it with Authority, and see that the faithful maintain, or be Patrons of good works, seeing life is freely bestowed upon them: He gives two Reasons of the Precept. Reas. 1. Because this saying concerning this Precept is a faithful saying, or worthy to be believed, and most necessary and true, which cannot frustrate or deceive those that obey it.  
Good] Reas. 2. Because this kind of Doctrine is good and profitable unto men, because it tends to the glory of God, the confirmation of ourselves, touching the certainty of salvation, and to the edification of others in the faith, and the conversion of Infidels.  
Foolish] Precept 4. That he restrain foolish questions, wherewith men use to entangle themselves, and to hinder themselves from holding any thing firmly in the known truth: Such are Genealogical questions, or Chronological, and contentious disputations, and strive about Law-ceremonies, or the like.  
For they are] He adds the Reason, Because though those questions make a show of wisdom, yet they are foolish and vain, and unprofitable, nothing tending to edification in faith and holiness of life.  Vers. 10. A man that is an heretic, after the first and second admonition, reject: 
Precept 5. Wherein the Apostle enjoins Titus to reject by Excommunication the man that is an Heretic, or that holds contrary to sound Doctrine, and makes a division or sect in the Church, or breaks the unity of the Church by any error of his (when he is openly convicted before the Presbytery, and admonished the first and second time) and neither trouble himself and the Church, more than needs, with the disputations of such kind of men, or spend that time which is appointed for instructing of the Church, in vain disputations with these perverse men.  Vers. 11. Knowing that he that is such, is subverted and sinneth, being condemned of himself. 
He subjoins a Reason, because it is in vain to dispute against one convinced of obstinacy already; for he hath fallen from the truth, and is so overthrown, that he will not endure to be edified any longer, and rejecting the light offered in the admonishing of him, he makes it plainly appear that he doth violence to his own conscience.  Vers. 12. When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis, for I have determined there to Winter. 
Precept 6. Concerning private affairs, whereby he recalls Titus from Crete, and wills him to come to Nicopolis, where the Apostle seems not to have been when he wrote these things (as the addition of some unskilful Scribe hath set it down in the end of the Epistle) but there he intended to Winter.  Vers. 13. Bring Zenas the Lawyer, and Apollo's on their journey diligently, that nothing be wanting unto them. 
Precept 7. Concerning private matters also, That he would assist Zenas and Apollo's in their journey, men very well skilled in the Scripture, but no wise wealthy.  Vers. 14. And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. 
Precept 8. That he instruct not only the faithful amongst the people, but also the Preachers of the Gospel, or those that are of the Pastoral order, that they go before others in the communication of their goods, and distributing according to necessity. The reason whereof is given, lest whilst they exhort others to good works, they themselves should be without fruit.  Vers. 15. All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen. 
He concludes the Epistle, (1) With commendations sent to Titus from the Brethren. (2) With salutations sent from himself to the faithful in Crete. (3) With an Apostolical benediction, where he comprehends not Titus only, but the Churches also, to whose use this Epistle was written, sealing up his wish, and the truth of the whole Doctrine, with his AMEN.    

The Epistle of Paul to PHILEMON, Analytically expounded.  
The Contents.  
PHilemon, one of the Colossian Pastors had a servant called Onesimus, who being guilty of theft, came to Rome, and by the special providence of God, upon his hearing of Paul, (who preached the Gospel at Rome in bonds) he is converted to the Faith: This Onesimus the Apostle sends back to his Master Philemon, and earnestly with many Arguments pleads his pardon, that he might be received into favour; And because the Holy Ghost, in the business of Onesimus, would set forth an instance, both of his divine love, and of our duty towards penitent sinners, though of the meanest rank amongst men; therefore for the universal and perpetual edification of the Church, God would admit this among the other Canonical Epistles.  
THe parts of the Epistle are three: The first is a Preface accommodated to the purpose in hand, to vers. 8. The second contains the Arguments of his request, that Onesimus might be restored, to vers. 21. The third is the Epilogue or Conclusion.  Vers. 1. Paul a prisoner of jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellow-labourer. 
The direction of this Epistle hath the same persons sending their salutations, as the Epistle to the Colossians hath, which together with this, seems to be written and sent by Tychicus, and this Onesimus; whom the Apostle (now he is converted) commends to the Colossian Church, Chap. 4.7, 8, 9  
Philemon made no doubt of Paul's Apostleship: Therefore of that the Apostle makes no mention, but of his bonds which he accounted honourable for the Gospel of Christ; he adjoins his brother Timothy to himself; as a partner in his request: First, He calls Philemon Beloved, Then, his fellow-labourer, viz. in the preaching of the Gospel, that he might make way for the reconciling of philemon's mind.  
Vers. 2. And to our beloved Apphia and Archippus our fellow-soldier, and to the Church in thy house:  
3. Grace to you, and Peace from God our Father, and the Lord jesus Christ.  
He salutes Apphia the wife of Philemon, beloved in Christ, because it was her business in common with her Husband to receive this fugitive servant; he adds his salutations to the whole household, which Philemon governed as a Church; And to Archippus the Pastor of the Church, and partner with Philemon, that he might have the more assistants in his request, all which he salutes with his Apostolical benediction.  Vers. 4. I thank my God, making mention of th●e always in my prayers. 
Further he endeavours the good will of Philemon, by four Arguments in the remaining part of the Prologue.  
Argum. 1. He gives thanks for the gifts of the Holy Ghost bestowed upon Philemon, and also prays for the increase of his gifts.  Vers. 5. Hearing of thy love and faith which thou hast toward the Lord jesus, and toward all Saints: 
Argum. 2. Particularly from the commendation of his Faith in Christ, and his love flowing therefrom, towards all men, especially towards the Saints: which two comprehend the whole perfection of a Christian-man, and this is the matter of his thanksgiving for Philemon.  Vers. 6. That the communication of thy Faith may become effectual by the acknowledging of every good thing, which is in you in Christ jesus. 
Argum. 3. By way of Prayer, That his Faith might show forth its efficacy in good fruits, that to the honour of Christ, the sincere Grace of Christ abiding in him and his wife might be known to all, and this is the matter of his prayer for Philemon.  Vers. 7. For we have great joy, and consolation in thy love, because the bowels of the Saints are refreshed by thee, Brother. 
Argum. 4. From the rejoicing which he had in this, that Philemon was so helpful to the necessity of the Saints, that they all acknowledged their bowels to be refreshed by him.  

The Second Part.  Vers. 8. Wherefore though I might be much bold in Christ to enjoin thee that which is convenient; 
The second part of the Epistle follows, wherein the Apostle requests that Philemon would take Onesimus his fugitive servant, into his favour: The Arguments which he uses to this end are fourteen.  
Argum. 1. By the right of an Apostle I can command, that which is thy duty: Therefore Onesimus is to be received into favour, when I shall have showed thee thy duty in this matter.  Vers. 9 Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of jesus Christ. 
Argum. 2. Though I could command thee in this matter, yet I had rather out of love to thee, lay aside commands, and humbly request thee: Therefore thou oughtest to grant what I request touching Onesimus.  
Such an one] Argum. 3. Thou oughtest to do that for Paul, now aged, and in bonds for Christ, which is acceptable to him, seeing he humbly requests of thee that which is honest, and may easily be done: Therefore thou oughtest to grant what I require concerning Onesimus.  Vers. 10. I beseech thee for my Son Onesimus, whom I have begotten in my bonds. 
Argum. 4. My request is for Onesimus thy servant, whom, while I lie in bonds, I have set at liberty from the bonds of Satan, by the Gospel, to the Faith of Christ, and whom I esteem no less than my own Son: Therefore receive him.  Vers. 11. Which in time past was to thee unprofitable: but now profitable to thee, and to me. 
Argum. 5. Although formerly before his conversion, Onesimus was unprofitable to thee, yet hereafter he will prove a faithful and diligent servant, in performing the duties of his condition: Therefore, etc.  Vers. 12. Whom I have sent again: thou therefore receive him that is mine own bowels. 
Argum. 6. Thou shalt refresh my bowels if thou courteously receive Onesimus, but if otherwise, thou art discourteous towards me: Therefore, etc.  
Vers. 13. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel.  
14. But without thy mind would I do nothing: that thy benefit should not be as it were of necessity, but willingly.  
Argum. 7. I have so great an opinion of Onesimus his faithfulness in his service, that I should commit myself and affairs to his fidelity, and should make use of him, had I not rather obtain that courtesy upon thy offer, than extort it upon any necessity: Therefore, etc.  
That in thy stead] Argum. 8. Thou thyself Philemon art bound to minister unto me in my bonds, in no wise to refuse thy servant again at my request, for thy own proper benefit: Therefore, etc.  Vers. 15. For perhaps he therefore departed for a season, that thou shouldest receive him for ever. 
Argum. 9 By the providence of God, Onesimus his running away for a time, will turn to thy advantage, by his constant abiding with thee for the future: Therefore, etc.  Vers. 16. Not now as a Servant, but above a Servant, a Brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? 
Argum. 10. Onesimus will not return to thee a servant only, but also a faithful Brother in Christ; and therefore to be loved of thee, as well according to the flesh, because thy household servant, as in the Lord, because a Christian; For seeing I love him, who make no use of him, how much more ought he to be beloved of thee, who art to receive the benefit of his fidelity: Therefore, etc.  Vers. 17. If thou count me therefore a partner, receive him as myself. 
Argum. 11. In this I shall try how much thou valuest my society, fellowship and friendship? Therefore, etc.  Vers. 18. If he hath wronged thee, or oweth thee aught, put that on mine account. 
Argum. 12. By way of answer to an Objection, The damage that thou hast sustained by his theft, whereby Onesimus is become a debtor, I Paul am ready to answer; in testimony whereof, I will that thou set upon my account, what thou art a loser by Onesimus, to that end I will that thou keep this Epistle written with my own hand, as an obligation: Therefore he is to be received again.  Vers. 19 I Paul have written it with mine own hand, I will repay it. Albeit I do not say to thee, how thou owest unto me even thine own self besides. 
Argum. 13. Thou owest thyself unto me, because converted by my Ministry, and art bound to lay out thyself, and all thou hast, in my service; much more to receive a fugitive servant upon such equal terms: Therefore, etc.  Vers. 20. Yea, Brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. 
Argum. 14. I shall receive fruit of thy Faith in the Lord, if thou grant this to me, thou shalt refresh his bowels and mine for Christ's sake: Therefore Onesimus ought to be received into favour.  Vers. 21. Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say. 
The third part of the Epistle follows; being the conclusion, wherein are four Articles.  
(1) In the first the Apostle professes his hopes of obtaining pardon for Onesimus, and of more favour than he had requested.  Vers. 22. But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. 
(2) Wherein he desires him to provide him a lodging, that Philemon might know that the Apostle would come, to his greater consolation, if he gratified him in the contents of this Epistle: In the mean time he inserts two causes of his deliverance out of bonds, which are the gifts and the grace of God, or the prayers of the Brethren.  
Vers. 23. There salute thee Epaphras, my fellow-prisoner in Christ jesus:  
24. Marcus, Aristarchus, Demas, Lucas, my fellow-labourers.  
(3) Wherein salutations are sent to Philemon, by those which were in Paul's company, all which make to the scope of this Epistle, as also those which are premised in the Preface, viz. to excite the mind of Philemon, to receive Onesimus into favour.  Vers. 25. The Grace of our Lord jesus Christ be with your spirit. Amen. 
(4) Wherein comprehending Philemon and Apphia under his Apostolical benediction, he concludes his Epistle.    

The Epistle of Paul to the HEBREWS, Analytically expounded.  
THE CONTENTS.  
ALthough Paul, (seeing he knew himself hated by all the Hebrews, not yet converted, and suspected also by many of the weaker Believers, too much addicted to the observation of Legal Rites) chose to suppress his name in the beginning of this Epistle, that without prejudice they might the more easily entertain the Truth: yet without controversy, he intimated his name by messengers, to some chief and eminent Brethren in the Church, to whose hands this Epistle was first to come, and that it was known, appears in the end of the Epistle. But after demonstration of the same Spirit in this as in the other of Paul's Epistles, the Authority of the Apostle Peter may satisfy us, who by a singular providence of God, in the third Chapter of his second Epistle, to the same scattered Hebrews, witnesseth concerning the Epistle of Paul written to the same, which was in their hands, and openly acknowledged to be Paul's, which Epistle Peter there commends, with the rest of Paul's Epistles, as divinely inspired by the same Spirit of Wisdom, as now brought into the Canon of the Scripture, and unanimously with his other Epistles acknowledged and received by the Church; we must of necessity own this for the very Epistle, unless we will undervalue the faithfulness of the Church, and the Providence of God, in keeping the Canon of the Scripture, and the Oracles delivered to the Church.  
The scope of the Epistle is this, To strengthen the Hebrews that were weak in faith, and for the most part addicted to legal Rites, not sufficiently instructed about the Excellency of Christ, and further also troubled every where with persecutions by Infidels; and to encourage them against all fear, to perseverance in the faith, and obedience of the Gospel.  
The parts of the Epistle (as of the other Epistles of Paul) are two; The one for the forming and confirming of their faith, to Chap. 12.  
The other tends to holiness, and bringing forth fruits of faith in their lives and conversations, Chap. 12, 13.  
As to what appertains to the Doctrine of faith, he instructs the Hebrews how great the Excellency of Christ is, in his Prophetic and Priestly Office.  
As for the Excellency of Christ's Prophetical Office, he shows it to be incomparable, and far to exceed all, both Men and Angels, Chap. 1.  
In the three next Chapters, he makes a fourfold use of this Doctrine in a fourfold Exhortation.  
The first Exhortation is, Not to Apostalize from the Christian faith.  
2 That they detract not from the honour of Christ, because of his sufferings in the flesh, Chap. second.  
3 That they constantly cleave to the Profession of the Christian faith, Chap. third.  
4 That they make haste by faith to enter into the rest which God hath promised, whilst they hear the voice of Christ, Chap. 4.  
As to the Priestly Office of Christ, That the jews ascribe not too much to the Levitical Priesthood, and pertinaciously adhere to the Ceremonies thereof; He proves Christ to be the chief Priest, more excellent than any typical high Priest, even that true Melchizedeck; In the mean time he rebukes the ignorance of the Hebrews, who could not comprehend the things he had to say touching the Excellency of Christ, Chap. 5. From whence he draws an Exhortation to growth in the knowledge and faith of the Gospel, Chap. 6.  
He proceeds to demonstrate the eminency of Christ above the Levitical Priests, as well in respect to his Person, as also his Priestly Office, Chap. 7, 8, 9 And in the beginning of the tenth.  
This Doctrine he makes application of, exhorting them to go forward confidently and patiently in the profession of the true Religion, imitating the faithful Confessors and Martyrs, who departed in the faith, before the birth of Christ, in the latter end of Chap. 10, and Chap. 11.  
In the second part of the Epistle divers Exhortations to Christian duties are laid down, which also may be reckoned amongst the Uses which he makes of the former Doctrine, Chap. 12, 13.  

CHAP. I.  
IN this Chapter he proves by nine Arguments the incomparable Excellency of the Prophetical Office of Christ, especially because of his Deity. The last whereof is confirmed with eight Reasons.  Vers. 1. God who at sundry times, and in divers manners, spoke in time passed unto the Fathers by the Prophets, 
Arg. 1. Christ the Son of God is more excellent than all the Prophets, by whom God spoke to the ancient Church, or the Fathers; he hath made our condition under the Gospel, better than the condition of the Fathers under the Law: For first they were Prophets by inspiration, not when they would, but as they were acted by the Spirit of Christ, and spoke as the Ministers of God; but Christ is the Son of God, and chief of the Prophets, who spoke by his own Authority no less than in his Father's Name. Secondly, Those Prophets were many, by whom heretofore at sundry times, and in various ways of Revelation, by parts and degrees, God manifested to the Church the Doctrine of salvation: But the Son is one, by whom the Father once fully, plainly, and finally, hath declared to us (who live under the Gospel) his whole Will in the last times of the world: Therefore the excellency of his Prophetical Office is incomparable.  Vers. 2. Hath in these last days spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds, 
Arg. 2. Christ as he is by nature born Heir, so also by the eternal appointment of God to his Mediatorship, and by special Covenant, he is appointed Heir, or Lord Proprietor, of all the creatures in heaven and earth: Therefore his Excellency is incomparable.  
By whom] Arg. 3. By him having his being from Eternity, the Father made the world, and all things in it, not as by an instrument, but as by his word, and Wisdom: Therefore his Excellency is incomparable.  Vers. 3. Who being the brightness of his glory, and the express image of his person, & upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high, 
Arg. 4. Christ, so far as an imperfect similitude can manifest, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brightness of his Father's glory, or the beaming forth of his glorious nature, shining in light inaccessible: In, and of the Father, begotten of the substance of the Father, who, although the Father never was without him, nor can be, yet he is distinct from the Father, and eternally undivided, by whom the Father reveals and communicates his glory, as the Sun by its shining is made conspicuous to us: Therefore his Excellency is incomparable.  
Image] Arg. 5. Christ is the express Image or Character of the Person of the Father, i. e. (as much as an imperfect similitude can instruct us) he is a distinct person from the Father, resembling his Father in all things, of one and the same form or essence, who represents the Father to the life unto us, that we may acknowledge the Father to be such as the Son is: Therefore his Excellency is incomparable.  
Upholding] Arg. 6. Christ upholds, supports, preserves all creatures in heaven and earth, by the Divine word of his power, or the virtue of his Deity: Therefore his Excellency is incomparable.  
Purged] Arg. 7. He hath obtained, purchased the purging of our sins fully, as he is the High Priest, God and man (receiving no assistance from any one) not by any legal Sacrifice, but by himself once offered upon the Cross: Therefore his Excellency is incomparable.  
Sitteth] Arg. 8. After the expiation of our sins, by himself alone once made, he sat down God-man, as King of the Church, at the right hand of the Majesty on high, reigning in equal honour and power with God the Father, and governing all things: Therefore his Excellency is incomparable.  Ver. 4. Being made so much better than the Angels, as he hath by inheritance obtained a more excellent name than they. 
Arg. 9 Christ is so much more excellent than the Angels, by how much the name of Son is more excellent than the name of an Angel or Messenger: But the name of the Son of God belongs to Christ, and according to his Divinity by eternal Generation, the whole Divine Essence being communicated to him: And further according to his Humanity, not by Adoption, but this Name is given him by union, so that the same person which was the Son of God to be incarnate, is now the Son of God incarnate, his humane Nature being taken unto the unity of the second Person.  Vers. 5. For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee: And again, I will be to him a Father, and he shall be to me a Son? 
This last Argument the Apostle confirms with eight Reasons, whereof the seven first are taken out of so many places of Scripture.  
Reas. 1. From Psal. 2.7. Concerning Christ, saith God the Father, Thou art my Son, this day have I begotten thee. From which place the Deity of Christ is proved, that he after another and higher manner is a Son, than any of the Angel●: A Son, to wit, by eternal Generation, which is confirmed out of Act. 3.33. and Rom. 1.4. where this place is applied to the manifestation of the Deity of Christ, which he had from Eternity, before he was manifested in his Resurrection from the dead: For had not Christ been in himself a Son, he could not be declared a Son to the world: And although in Scripture, some things are said to be done when they are manifested: And so, This day have I begotten thee, will be, This day have I declared thee to the world to be my only begotten Son: Yet [This day] aught not to signify only the time of Christ's declaration, as a Son, but also his eternal and immutable Generation: For Eternity is very well expressed by This day, whereby the present day is signified, because Eternity is as one day, and always wholly present, wherein there is nothing successive, or one after another, as in our time, but one constant permanency. And here also he uses a word of the Pretertense, that although thou hearest of him as present, yet thou mayest understand his Generation perfectly passed, or eternal, as the shining of the Sun is perfect, and yet it continually beams forth from the Sun: Therefore Christ is so much the more excellent above Angels, by how much a Son is more excellent than a Messenger.  
And I will be] Reas. 2. From 2 Sam. 7.19. Where in Solomon the type, God promises the sending of Messias, whom he would openly acknowledge for his Son, and declare him so to the world.  Vers. 6. And again, when he bringeth in the first-begotten into the world, he saith, And let all the Angels of God worship him. 
Reas. 3. From Psal. 97.7. When God was, as it were bringing his Son into the world, by his incarnation (as his firstborn, or the heir of all things, because of his native right over all things) he communicates to him, as his Essence, so the glory which is proper to God alone, commanding that even all the Angels should worship him: Therefore Christ is more excellent than the Angels.  Vers. 7. And of the Angels he saith, who maketh his Angel's spirits, and his Ministers a flame of fire. 
Reas. 4. From Psal. 104.5. God hath secluded the Angels from divine glory or worship, and hath appointed them his Ministers, who (as the winds or flames) might serve him at his beck: Therefore Christ is more excellent than the Angels.  
Vers. 8. But unto the Son he saith, Thy Throne, O God, is for ever and ever, a Sceptre of Righteousness is the Sceptre of thy Kingdom.  
9 Thou hast loved righteousness and hated iniquity, therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.  
Reas. 5. From Psal. 45.7, 8. God by the mouth of the Prophet witnesses concerning his Son: 1. That he is God. 2. That he hath an eternal Throne or Dominion over the Elect. 3. That by the Omnipotent grace of his Spirit, he perfects his subjects in righteousness, directing them justified by faith, in the right way to eternal life. 4. That Christ the Son of God, as he is God, so he was to become man, when these things were foretell. 5. That one part of that Covenant of grace, which he entered into with his Father, was, that as man, and the chief head of the Covenanters, his Father should be his God. 6. That he was to be anointed with the unction of the Holy Ghost (by whom all joy and happiness is communicated to his subjects) without measure, that of his fullness, all his fellows, the Elect of God, might partake as much as is sufficient: Therefore Christ is more excellent than the Angels.  
Vers. 10. And thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands.  
11. They shall perish, but thou remainest, and they all shall wax old as doth a garment.  
12. And as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail.  
Reas. 6. From Psal. 102.25, 26. (1) The Son is jehovah, by Essence God, one with the Father and the Holy Ghost. (2) And the Creator of all things in heaven and earth. (3) And eternally immutable in himself, always the same: Therefore more excellent than the Angels.  Vers. 13. But to which of the Angels said he at any time, Sat on my right hand, until I make thine enemies thy footstool? 
Reas. 7. From Psal. 110. Never to any of the Angels hath the Father communicated that equality of power and honour, and victory over all the common enemies of the Father, and of the Son, which he hath to Christ the Messias, his Son, Mediator, and head of the Church: Therefore Christ is more excellent than the Angels.  Vers. 14. Are they not all ministering spirits, sent forth to minister for them, who shall be heirs of salvation? 
Reas. 8. All the Angels are ministering spirits, who are not only bound to serve Christ, but also all the Elect, or faithful, who are designed of God, Heirs of eternal life: Therefore Christ is so much the more excellent, by how much the Name of the Son of God is more excellent than the name of ministering spirits.   

CHAP. II.  
A Double Use follows of the former Doctrine, touching the Excellency of Christ's Person and Prophetical Office.  
The first, That they depart not from the truth of the Doctrine itself, to vers. 6.  
The other is, That they detract not from the reputation of Christ, because of his sufferings in the flesh, to the end.  Vers. 1. Therefore we ought to give the more earnest heed to the things which we have heard, le●t at any time we should let them slip. 
The Proposition of the first Use is this, It behoves us to hearken more attentively i. e. to believe and obey the Doctrine of Christ, or his Gospel.  
The Arguments for the proof of this Proposition are eight.  
The first Argument is contained in the word, Therefore, Because already the excellency of Christ's Prophetical Office was shown in the former Chapter: Therefore ought we the more attentively to hearken to his Doctrine.  
Le●t at any time] Arg. 2. Unless we attend diligently to his Doctrine, there is danger that we let it slip, that the truth of it get from us, and that we falling from it, be undone: Therefore, etc.  Vers. 2. For if the word spoken by Angels was steadfast, and every transgression and disobedience, received a just recompense of reward. 
This he confirms by a comparison of Law and Gospel, wherein many other Arguments are comprehended.  
Argum. 3. If the Law promulgated by the Ministry of Angels, or Messengers (whose service God made use of) was accounted firm, stable, authentic, divine and inviolable, much more the Gospel published by Christ the Son, aught to be accounted such: Therefore ought ye to obey the Doctrine of Christ the Son of God.  
And every] Argum. 4. If every transgression against the Law (which is the Doctrine of deserved death) received a just reward, or the recompense of a capital punishment, we cannot escape destruction, if we neglect the Gospel of free salvation: Therefore ought we to give the more attention to the Gospel of Christ.  
Vers. 3. How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him,  
4. God also bearing them witness, both with signs, and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?  
Argum. 5. Confirming the former, The Gospel was immediately published by the Lord Jesus Christ himself, while he was upon earth, and was preached to the Church with authority by the Apostles, who were eye and ear-witnesses of his Doctrine; And moreover it was confirmed, with all kinds of gifts of the Spirit, and several miracles accompanying the preaching of the Apostles, the testimony of the divine Seal being added, as it were, from Heaven: Therefore except we attend the more carefully to his Doctrine, we cannot escape unpunished for the neglect of so great salvation thus confirmed unto us.  Vers. 5. For unto the Angels hath he not put into subjection, the world to come, whereof we speak. 
The new condition of the world under Messias, or the restoring of the world into the Grace of the Messias, (whereof we spoke from the sixth verse of the former Chapter) is not put in subjection unto Angels, but to Christ the Son of God: Therefore if it was a wickedness not to hearken attentively to Angels (which are servants) how much more heinous will it be to despise the most powerful King of the restored world? The Church (as it were a new world, to be gathered by the Gospel) or the new condition of the Creature under Messias, is called the World, Because all the glory which now appears in the Ornament of the Universe, shines more gloriously, when it is converted into our use by Christ: It is called the World to come, for the perfection of its renovation, yet not to be perfectly so, but in the world to come; Christ indeed hath now begun to make all things new in his own, and for their sake, but what he hath begun, he will not completely perfect till the last day, when the Creature shall be delivered from the bondage of corruption, into the liberty of the Glory of the Sons of God.  

The Second Part.  Vers. 6. But one in a certain place testified, saying, what is man that thou art mindful of him; or the Son of man that thou visitest him? 
Confirming this Argument he passes to the second part of the Chapter, that he may prove that the incarnation of Christ, or his sufferings in the flesh (which was an offence to the Hebrews) derogate nothing from the excellency of him: The Arguments produced to this end are fourteen, whence he infers the conclusion to be proved, in the first verse of the following Chapter, by an admonition to consider, what an one Christ is, i. e. how excellent he is in the offices of his Apostleship, or of his Prophetical and Priestly office, wherein he humbled himself and suffered.  
Argum. 1. From Psal. 8.5. to this purpose, The man Christ is highly accounted of with God, and other men are subjected because of him, if the Majesty of God, and the Magnificence of his works, be compared with the meanness of humane nature, or if it be considered, how great God is, and how eminent his other works, and how mean and low man is: Therefore the excellency of Christ as man, ought not to be lessened with us, because of the infirmities and sufferings of the humane nature which he took.  Vers. 7. Thou madest him a little lower than the Angels, thou crownedst him with glory, and honour, and didst set him ruler over the works of thy hands. 
Argum. 2. From Psal. 8.6. Although Christ in the time of his humiliation, was made lower than the Angels, in respect to his sufferings in the flesh, yet that humiliation was not perpetual, but for a short time, and only in part, in respect to the humane nature that suffered: Because the price of Redemption being paid, he was raised from the dead, exalted to the right hand of God, and crowned with glory and honour, declared Lord and King over all the works of God: Therefore we ought not to detract from him because of his sufferings in the flesh.  
Vers. 8. Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.  
9 But we see jesus, who was made a little lower than the Angels, for the suffering of death, crowned with glory and honour, that he by the Grace of God should taste death for every man.  
Argum. 3. From Psal. 8.7. Christ is the Lord of Angels, even as he is man; For God hath put all the works of his hands without exception, in subjection to him, and so amongst the rest, Angels: Therefore, etc.  
But now] Argum. 4. Propounded by way of Solution to an Objection; Although yet we see not all things subjected unto Christ, in respect to his members, which are daily opposed by very many enemies; Yet we see, (not with the eyes of Faith only, but even the light of reason by many tokens, and are convinced by the multitude of miracles) Christ after his humiliation below the condition of Angels, now crowned with glory and honour, in his own person in Heaven, and sitting at the right hand of his Father, till all his enemies be made his footstool, and thus we see the victory of Christ begun: Therefore we must not detract any thing from the excellency of Christ, because of his sufferings, either in his own person, or in his members.  
A little] Argum. 5. From the foretelling of his humiliation, Psal. 8.6. From the decree of God, and to the fulfilling the Prophecies of Christ, it behoved him to be humbled, and suffer death, and to this end, in a sort to be made lower than the Angels, that he might suffer death: Therefore, etc.  
Taste] Argum. 6. Not unadvisedly, or compelled by necessity did Christ suffer, but freely, or out of the gracious good will of God towards us, he tasted death for a short time, not for himself, but for all us, his Sons, that he might bring us to salvation▪ as it is expounded in the following verse: Therefore his estimation is not to be lessened, because of his sufferings in his assumed flesh.  Vers. 10. For it became him, for whom are all things, and by whom are all things, in bringing many Sons unto Glory, to make the Captain of their salvation perfect through sufferings. 
Argum. 7. It was agreeable to the Glory of God, who is the Author and End of all things, seeing that his justice, mercy, wisdom, power, and the rest of his Attributes, might be manifested chiefly by the sufferings of Christ, that he might consecrate, inaugurate, consummate, and every ways make him meet to be Captain of our salvation, the more conveniently by afflictions to bring many Sons, his Elect, to life and glory, not by his Doctrine only, nor only by the example of his life, but also by the merit of his death, undergone for the redeeming of them: Therefore his excellency ought not to be abated because of his sufferings in the flesh.  Vers. 11. For both he that sanctifieth, and they who are sanctified are all of one: For which cause he is not ashamed to call them Brethren, 
Argum. 8. The Redeemer and the Redeemed, He that sanctifies, and they that are sanctified, not only by the decree of God, and the predictions of Scripture, but also from Justice itself, are of one and the same Nature, of the same Natural lump, derived from the same Adam: For the Justice and Wisdom of God required, that in the humane Nature, which had sinned, sin should be punished: And therefore required that the Redeemer of men, should be truly man: Therefore the reputation of Christ the Son of God, because of his assuming the infirmities of humane Nature, is not to be diminished.  
For which] Argum. 9 Confirming the former, The Messias would be incarnate, that we might be his Brethren, and that he might show forth himself a Brother unto us; And although he is the Son of God, yet he is not ashamed to call the Redeemed, or Elect, his Brethren: Therefore the reputation of Christ is not to be lessened because of his sufferings in humane flesh, but rather ought we to boast in his relation to us, and to glorify him so much the more, because of his sufferings for us.  Ver●. 12. Saying, I will declare thy name unto my Brethren, in the midst of the Church will I sing praise unto thee. 
This Argument he proves by three Testimonies of Scripture: The first is taken from Psal. 22.22. wherein Christ undertakes to pay the price of our Redemption, and promiseth to preach the Righteousness purchased by his Obedience to his Brethren the Elect, or the Church of the faithful, in whose Congregations, he is present by his Spirit, even after his ascension, stirring up joy and thanksgiving in the hearts of the faithful, by the preaching of Righteousness.  Vers. 13. And again, I will put my trust in him: and again, Behold I, and the children which God hath given me. 
The second Testimony is taken from Psal. 18.3. whence Christ is proved to be man, because put in the number of the Covenanters, depending upon God by Faith.  
Again] Testimony the third, From Isa. 8.18. where Christ is brought in by the Prophet, associating himself with Children, as his Brethren; whom God had chosen, and given to him to be redeemed and saved, whom he presents with himself to the Father, to be glorified.  Vers. 14. Forasmuch then as the Children are partakers of flesh and blood; he also himself took part of the same, that through death he might destroy him that had the power of death, that is, the Devil. 
Argum. 10. Christ out of his love to the Elect, the Children of God, would partake of the same humane Nature with them, that he might by his death satisfy for them, and so abolish the power of the Devil, which he (as an executioner) hath by the Law against all sinners: Therefore the reputation of Christ is not to be diminished because of his sufferings in the flesh.  Vers. 15. And deliver them, who through fear of death, were all their life time subject to bondage. 
Argum. 11. Amongst the fruits and ends of Christ's death this is one, that he might deliver his from the fear of death, both temporal and eternal: under which fear all sinners are held all their life long, till they see themselves freed from sin and death, upon the merit of Christ dying for them: Therefore, etc.  Vers. 16. For verily he took not on him the nature of Angels: but he took on him the seed of Abraham. 
Argum. 12. Christ by assuming the seed of Abraham, or humane nature into the unity of his person, wherein from eternity he subsisted, he● advanced the humane nature, in respect to privileges▪ dignity and honour, above the Nature of Angels, which he took not: Therefore the reputation of Christ is no● to be lessened because of his sufferings in the flesh.  Vers. 17. Wherefore in all things it behoved him to be made like unto his Brethren, that he might be a merciful High Priest, in things pertaining to God, to make reconciliation for the sins of the people. 
Argum. 13. Christ ought to be made like his Brethren the Elect, in Nature, Properties, Affections, and all infirmities, except sin, that his Brethren might be the more certain and assured of his faithfulness and mercy, in the exercise of his Priestly Office, and perpetual intercession with God for them: Therefore the excellency of Christ ought not to be diminished because of his sufferings in the flesh.  Vers. 18. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted. 
Argum. 14. Confirming the former, Christ by his suffering afflictions and temptations in the humane Nature, was fitted by his experience of sufferings (in whom we may trust) to be able and willing to succour us under the like trials: Therefore his reputation is not to be diminished because of his sufferings in the flesh. And thus, as in the former Chapter, it was demonstrated that Christ is the true Son of God, so in this Chapter he hath demonstrated him to be the son of man; The one, true God-man; and hath removed the scandal of infirmities and sufferings of Christ in the flesh, which all the believing Hebrews did dash against.    

CHAP. III.  
THe excellency of the Prophetical Office and person of Christ being vindicated in the foregoing discourse, even under all his sufferings in the flesh; He exhorts them now to a consideration of this excellency, that they may hold fast the profession of the Christian Faith, and not apostatise from it, to this end producing fifteen Arguments.  Vers. 1. Wherefore holy Brethren, partakers of the heavenly calling, consider the Apostle, and High Priest of our Profession Christ jesus. 
The Proposition concerning the holding fast their Profession of the Faith is contained in an Exhortation to a serious consideration of Christ, the Apostle and High Priest of our Profession.  
Argum. 1. Ye are sanctified, and by Faith made partakers of an effectual calling to heavenly things: Therefore you ought to hold fast the Profession of this Faith.  
Apostle] Argum. 2. Ye have Jesus Christ the Son of God, the Apostle, or Teacher of your Faith, sent from God, and our High Priest, who hath expiated our sins by his blood; You have him, I say, the Author of this Profession: Therefore it is to be held fast.  Vers. 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house. 
Argum. 3. Christ in the administration of his Apostleship, and Priesthood committed to him, is not less faithful than Moses, who obtained testimony from God, that he was faithful in all his house: Therefore ought ye to hold fast your Christian Profession, Because the Hebrews ascribed too much to Moses, and could hardly be drawn away from Mosaical Ceremonies, that they might be brought to Christ: Therefore here on set purpose he compares Christ with Moses.  Vers. 3. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house, hath more honour than the house. 
Argum. 4. Christ is so much more excellent than Moses, and the whole Church also, by how much the builder of the house is more excellent than the house itself, or any part of it: Moses also is but a member of that Church, and a part only of that house: Therefore the Profession of your Faith is to be held fast.  Vers. 4. For every house is builded by some man, but he that built all things is God. 
Argum. 5. Confirming the former under the same comparison, As no house, not part of an house is built by itself, but by another man, so neither the Church, nor Moses, who is a member of the Church, is built by himself, but owes his building to some higher Architect: But Christ who is proved God, is the builder of the Church, and of every member of it, and also of all things: Therefore he is more excellent than Moses, and the Faith and Profession of his Doctrine is to be held fast.  
Vers. 5. And Moses verily was faithful in all his house as a servant, for a testimony of those things which were to be spoken after.  
6. But Christ as a Son over his own house, whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end.  
Argum. 6. Moses was faithful as a servant in another's family, to testify, and that indeed darkly, which afterwards more fully and openly was to be spoken of Christ, and his dominion: But Christ is faithful, as Son and Heir, who is over his house, and speaks from his own authority: Therefore Christ is more excellent than Moses, and the Profession of his Doctrine is to be held fast.  
Whose house] Argum. 7. If we firmly hold fast the confidence and hope of eternal life, procured for us by Christ, and to be communicated (in which hope we now make our boast) we shall declare ourselves to be his house, or his true Church, in which the Lord will dwell: Therefore the Profession of our Faith is to be held fast.  
Vers. 7. Wherefore as the Holy Ghost saith, Today if ye will hear his voice,  
8. Harden not your hearts, as in the provocation, in the day of temptation in the wilderness,  
9 When your Fathers tempted me, proved me, and saw my works, forty years.  
Argum. 8. From Psal. 95.8, 9, etc. unless you hold fast the Faith of Christ, you will disobey the Holy Ghost, who in the Scripture forbids you to harden your hearts, when you hear the Word of God: Or, Reject not God speaking, or, Refuse not to subject yourselves to his word: Therefore the Profession of the Christian Faith is to be held fast.  
As in] Argum. 9 From Exod. 17. You ought to attend to the evil example of your Fathers, who out of unbeleef tempted God in the desert, who in their sight, had made proof of his power and goodness, as his works testified, for forty years: Therefore you ought to hold fast the Profession of your Faith.  Vers. 10. Wherefore I was grieved with that generation, and said, they do always err in their hearts, and they have not known my ways. 
Argum. 10. From Psal. 95. Except you continue steadfast in the Faith, ye will be Heirs of the wrath of God, denounced against an unbelieving Nation, and you will fall under the same condemnation with your Fathers, who affected error in their hearts, no● would they learn the ways of God: Therefore, etc.  Vers. 11. So I swore in my wrath, they shall not enter into my rest. 
Argum. 11. Our of the same Psalm, unless you continue steadfast in the Faith, ye are in danger to be shut out of the Kingdom of Heaven, or from God's rest, by his oath being provoked to anger: Therefore, etc.  Vers. 12. Take heed Brethren, lest there be in any of you an evil heart of unbeleef in departing from the Living God. 
Argum. 12. From the application of the forementioned example, propounded by way of Exhortation; unless every one of you take heed to yourselves diligently, of that inbred wickedness and incredulity of heart, ye will without doubt fall from the Living God: Therefore ye ought with all watchfulness to hold fast the Faith.  Vers. 13. But exhort one another daily, while it is called to day, le●t any of you be hardened through the deceitfulness of sin. 
Argum. 13. It lies upon every one of you, not only to take heed to yourselves lest ye faint, but also by mutual Exhortations, while ye have opportunity, to do your endeavour, that none of you harden his heart by the deceitfulness of sin, in any wickedness, lest a defection in the business of Religion ensue, upon a corrupt conversation: Therefore ye ought to endeavour that all and every one of you be steadfast in the Faith.  Vers. 14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. 
Argum. 14. No man is truly a partaker of Christ for the present, who holds not fast to the end that principle by which we are supported, i. e. Faith, by which we subsist in our spiritual life: Therefore aught, etc.  
Vers. 15. While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.  
16. For some when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.  
17. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?  
18. And to whom swore he that they should not enter into his rest, but to them that believed not?  
19 So we see that they could not enter in, because of unbeleef.  
Argum. 15. Upon consideration of the circumstances of the Text in the forecited Psalm, to this purpose; From the words of the forequoted Psalm, vers. 15. we may gather, that not all but some provoked God (for some persevered in the Faith of the Promises, vers. 16.) but they who provoked God, were only those, who from their coming out of Egypt continued in their unbeleef to their lives end: and they which thus provoked God, he flew them in his wrath in the wilderness, vers. 17. And being now condemned of unbeleef, he shut them out from his rest with an oath, vers. 18. Who, seeing from the history we understand, they could not enter into his rest, because of unbeleef, vers. 19 It necessarily follows, that you, as many of you (who are exempted from the wrath of God, and exclusion from his rest) as desire to be saved with those that believe, and would not be driven from God's rest, with unbelievers that are excluded, it behoves you to hold fast the Profession of your Faith.   

CHAP. IU.  Vers. 1. LEt us therefore fear, lest a Promise being left us of entering into his rest, any of you should seem to come short of it. 
Insisting upon the exposition and application of the place cited out of Psal. 95. he exhorts them to hasten their entrance into the Rest of God, by Faith in Christ: By the Rest of God, he means that spiritual and heavenly Rest, wherein we cease from sin, and enjoy tranquillity of conscience from peace towards God, and safely dwell under his shadow, the beginning whereof is in this life, and the perfection of it in the life to come: We enter into this rest more and more by faith, till at length we obtain a full refreshment at the coming of our Lord. The Arguments of the Exhortation are Eleven.  
Being left] Arg. 1. In the midst of the threatening, Psal. 95. vers. ult. There is a promise left to us believers of entering into God's rest: Therefore you ought to make haste, that by faith ye may enter into that Rest.  
Let us fear] Arg. 2. Unless you make haste in the race of your faith, to enter into the promised rest, there is danger, lest by your delay, you be shut out, or be found excluded: For a slothful and idle faith is justly suspected: Therefore with fear (which whets on diligence) you ought to hasten, that you may enter into Rest.  Vers. 2. For unto us was the Gospel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it. 
Argum. 3. Confirming both the former, seeing the same Evangelical promise upon the same condition is preached as well to us as them, and the word heard did not profit them, who received it not mixed with faith, but only those that embraced it by faith: It will follow, that this promise of entering into rest; will neither profit us, unless by faith embracing the promises, we endeavour to enter into rest, and on the other side, it will follow, that the promise will advantage us, if we be careful to enter in by faith: Therefore we must endeavour to enter in.  
Vers. 3. For we which have believed do enter into rest, as he said, as I have sworn in my wrath, if they shall enter into my rest; although the works were finished from the foundation of the world.  
4. For he spoke in a certain place of the seventh day, on this wife, and God did rest the seventh day from all his works.  
5. And in this place again, if they shall enter into my rest.  
Arg. 4. We that believe in Christ, have an entrance into rest, opened to us by faith: Therefore let us hasten to persevere by faith, till we obtain a full rest.  
I have sworn] Arg. 5. Confirming the former, The Lord swearing in his wrath that unbelievers shall be shut out of his rest, on the contrary swears that believers shall be admitted into his rest: Therefore believing God's Oath, let us hasten more and more to enter into his rest.  
The works] He explains the force of this Argument, vers. 10. three ways; First, by showing that Gods rest expressed in his Oath, Psal. 95.11. is not the rest of the seventh day, wherein God rested from the works of Creation, because those works being finished from the beginning of the world, vers. 3. the rest of the seventh day was celebrated, as it appears, Gen. 2. and so that rest of God is past, vers. 4. But in Psal. 95.11. David makes mention of another rest; Therefore here is not meant that first rest of God, celebrated upon the Sabbatism of the seventh day, vers. 5.  Vers. 6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached, entered not in because of unbeleef. 
Secondly, He explains the Argument by declaring the consequence, which follows from this, that unbelievers are excluded because of unbeleef, from entering into rest: It remains necessarily to be gathered (saith he) that some, i. e. the faithful, enter into it: For either believers or unbelievers shall enter into the Kingdom of God: But unbelievers shall not enter, but are excluded by the Oath of God: It remains that some, i. e. the faithful enter in.  Vers. 7. Again, he limiteth a certain day, saying in David, to day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 
Thirdly, By showing that the rest of God expressed in his Oath, Psal. 95.11. is not that typical rest in the Land of Canaan, which he proves, because David, Psal. 95.7, 8. defines a certain day, To day, so long a time after the rest of the seventh day, and after the people's entrance into the Land of Canaan, viz. the day of God's patience, so long, viz. as we hear the voice of God, so long as we are admonished not to harden our hearts, so long as God offers to men that hear his voice, entrance into his rest, unless through unbeleef they harden their hearts: Therefore by God's rest, the Prophet David doth not understand the typical rest of the Land of Canaan.  
Vers. 8. For if jesus had given them rest, than would he not afterward have spoken of another day.  
9 There remaineth therefore a rest to the people of God.  
Whereof he gives a reason, because if joshua, or typical Jesus had settled the people in God's rest, which David promises, than David in no wise would have spoken in the Psalm of another day afterwards, but vers. 8. he speaks of it: Therefore some rest remains to the people of God, promised by David, besides that typical rest of the Land of Canaan.  
Vers. 10. For he that is entered into this rest, he also hath ceased from his own works, as God did from his.  
11. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbeleef.  
Arg. 6. God's rest is the ceasing from our labour, as God rested from his works, or it is a ceasing from sin, troubles, vexing cares, and all our miseries: Therefore let us make haste to enter by faith into that rest, lest any of us with the rebellious Israelites be excluded from God's rest.  Vers. 12. For the Word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 
Arg. 7. Confirming the former, after this manner, The word of God which calls us to his rest, with threatening of wrath except we obey, hath now no less efficacy to save believers, and to destroy the unbelievers, than it had long ago; let us therefore make haste, by faith to enter into that rest, lest we perish, as heretofore the unbeliever. There are three Epithets of the word: (1) It is quick, because it doth not lose its efficacy with the Prophets that are mortal, who preach it, but retains its perpetual force and virtue to all ages, Zach. 1.5, 6. (2) It is powerful, because it is the Power and Arm of God to effect whatever it saith, whether for consolation, or terror. (3) More piercing than any two-edged sword, because as a two-edged sword peirceth into the most inward, hidden, and hardest parts of the body, so the word of God, by the perfect manifestation of light, pierceth into the most intimate secrets of the heart, which are meant by the marrow in the bones, and into all the most inward faculties of the soul, that it may discover the plottings of the sensitive soul, and of the intellective, what it intends, and what it pretends, what every one lusts after, and by what means it endeavours the attainment of what it intends. The word of God (I say) passes through all the faculties of the humane soul, that it may manifest to every one, if there be any hypocrisy, or if there be any root of bitterness or unbeleef lying hid, and that it may propose to every one according to the Rule, not only what is within in the thought of his heart, but also with what intention he thinks and wills; so that they who inwardly think of Apostatising, or indulge the seeds of Apostasy within them, they cannot avoid the force of the Divine Word, or decline its stroke by any Art's o● Sophistry.  Vers. 13. Neither is there any Creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. 
Argum. 8. Confirming the former, God with whom we have to deal, when we have to do with his Word, sees all things, and what infidelity lurks within us under the vizor of an outward profession, because all things, even the inward secrets of the heart, are naked and open in his sight, as when a beast is so divided by the neck and marrow of the back, that all its bowels appear: Therefore ought we to endeavour to ente● into his rest by sincere Faith; no● think ye to avoid the power of his threatenings if you do otherwise.  Vers. 14. Seeing then that we have a great High Priest that is passed into the Heavens, jesus the Son of God, let us hold fast our Profession. 
Argum. 9 We have Jesus Christ the Son of God, the great High Priest, who hath now pierced the Heavens, and is entered into his Kingdom, that he may open a passage unto us: Therefore holding fast the Profession of our Faith, let us endeavour to enter in.  Vers. 15. For we have not an High Priest which can not be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. 
Argum. 10. By way of prevention of an Objection, Although the Majesty of Christ may strike us with amazement, that we unworthy sinners aspire not to that heavenly rest, where his holiness dwells, yet our High Priest is merciful, and sometime felt those temptations in his flesh which we feel, yet without sin: Therefore we may boldly press unto him, and we ought to endeavour to enter into that rest.  Vers. 16. Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find Grace to help in time of need. 
Argum. 11. God doth not sit in the Throne of Justice upon our approaches to him in Christ, but in the Throne of Grace, that he may communicate help to us in time of need, under all our necessities: Therefore we ought to come with boldness to the Throne of Grace, that we may rest under the wings of the Propitiatory, which is the same with entering into God's Rest by Faith.   

CHAP. V.  
THe Excellency of Christ's Prophetical Office, and the necessity of cleaving to him, and his Doctrine (who is the Apostle and great Prophet of our Profession) hath been spoken to: The Excellency of his Priestly Office follows. There are two parts of the Chapter; In the first he proves Christ to be the chief and great Priest, more excellent than any typical Priest, that he might instruct the Hebrews to moderate their thoughts about the Levitical Priesthood, which they too highly esteemed of to the prejudice of Christ, to vers. 11. In the second part ●ee reproves the slothfulness of the Hebrews, that he might render them more attentive to the following Doctrine; And he proves the Excellency of Christ's Priesthood above the Levitical, by nine Arguments.  
Vers. 1. For every High Priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.  
2. Who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity.  
3. And by reason hereof he ought as for the people, so also for himself to offer for sins.  
Argum. 1. The perfections which were required in the Levitical Priests, vers. 1, 2. were joined with some notes of imperfection, and with the sins of the Priests, vers. 2, 3. Therefore Christ which was declared a Priest without sin, in the end of the former Chapter, is more excellent than the Levitical Priests.  
Among men] The Perfections of the Levitical High Priest were four. (1) The Levitical Priest was taken from among men, and was chosen one of many. (2) Was ordained for men, in those things which appertained to God, i. e. That in the place and name of the people he should administer about the worship of God, praying to him for the people, teaching the people in the name of God, and that he should by all possible means promote the Glory of God, and the salvation of the people. (3) He offered gifts of inanimate things, and sacrifices of beasts, sometimes burnt-offerings, for the sins of the people, sometimes peace-offerings, for the obtaining of benefits, sometimes thank-offerings, for benefits received, other whiles sacrifices for special sins, By all which the virtues of Jesus Christ's Sacrifice was dimly shadowed out.  
Have compassion] (4) The fourth perfection requisite in the Priestly Office, is a sympathy and commiseration proportioned to the greatness of the people's misery, wherewith they ought to be touched towards sinners, whether sinning out of ignorance, or voluntary error and deliberate counsel.  
For that] There are two notes of Imperfection in the Priesthood. (1) That they themselves were obnoxious to the same infirmities, i. e. of ignorance, and errors, and the miseries consequent to sin.  
So also] (2) This second ne'er demonstrates the former, That they are obliged out of duty to offer Sacrifices, no less for their own sins, than the sins of the people; This is the first Argument.  
Vers. 4. And no man taketh this honour unto himself, but he that is called of God as was Aaron.  
5. So also, Christ glorifieth not himself to be made an High Priest, but he that said unto him, Thou art my Son, to day have I begotten thee.  
Argum. 2. As the lawful Priests were called to the honour of this office, so Christ was not only lawfully called by the Father, as Aaron, but also further was acknowledged and declared the only begotten Son of God, in this Priestly office: Therefore he is much more excellent than the Levitical Priests. The Antecedent is proved out of Psalm 2. where the Father speaking to his Son, vers. 7. calls him his Son whom he begot, before he command him, vers. 8. to ask of him the ends of the earth, or intercede for the salvation of men, which are parts of the Priest's office: Therefore in this Psalm, he is not only called by the Father to his Priestly office, but also is acknowledged his Son, and so more excellent than the Levitical Priests.  Vers. 6. As he saith also in another place, Thou art a Priest for ever after the order of Melchisedec. 
Argum. 3. From Psal. 110. Christ is appointed by the Father a Priest for ever, of whose Priesthood there is no end, according to the order of Melchisedec the type: Therefore he is more excellent than the Levitical High Priests.  Vers. 7. Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears unto him that was able to save him from death, and was heard in that he feared. 
Argum. 4. This Argument consists of five Branches, which may be so many Arguments. (1) Christ is so the Son of God, that he is man also, the Son in our flesh, the infirmity whereof sometime he felt, without sin, and so is a more excellent man than the Levitical Priests. (2) He offered up prayers and supplications, and himself to death, for his people, and so offered a more excellent Sacrifice than the Levitical Priests. (3) He interceded with a greater sense of our misery and guilt, with strong crying and tears, and so in his sympathy towards us excelled the Levitical Priests. (4) With greater confidence he pleaded our cause than any of the typical Priests could, even then when in the pangs of death, and sense of the Divine wrath or curse, due to our sins, his sanctified humane nature conflicted with the terrors of death. (5) He prayed with greater efficacy and fruit, than any typical Priest; For he was freed according to his prayer, from fear, which the sight of an angry God put upon his sense, and holy reason, because having paid a sufficient price for us, all cause of anger and fear was taken away: Therefore Christ is a far more excellent Priest than the Levitical Priests.  Vers. 8. Though he were a Son, yet learned he obedience, by the things which he suffered: 
Argum. 5. Drawn from the former, which with the removal of the scandal of the Cross, shows also the excellency of Christ's Priesthood; Christ was not employed in beholding of the Sacrifices slain, and himself free from all suffering, as the Levitical Priests in the slaying of Sacrifices, but although he was the Son of God, yet he really felt by the sufferings in his body, and in his soul, how hard a matter it was to expiate our sins, taught by experience, what a difficult thing it was to perform expiatory obedience, even to the death of the Cross, for the appeasing of his Father's wrath, and the satisfaction of Justice: Christ is therefore far more excellent than the Levitical Priests.  Vers. 9 And being made perfect, he became the Author of eternal salvation unto all them that obey him, 
Argum. 6. Christ the Chief Priest was every way complete and perfect, in whom there was not the least thing wanting, which is requisite in a Priest; For being now sanctified, or offered up for a Propitiatory Sacrifice to the Father, he completed the whole price of Redemption, or what remained, he perfected in his last sufferings, of which price no part was paid by the Levitical Priests: Therefore he is far more excellent than those Levitical Priests.  
The Author] Argum. 7. Christ having fully paid the price of our Redemption, by his efficacious merit, became and was declared the Author, Lord, Giver, and Finisher of eternal life to all that believe in him, and give up themselves to his instruction: Therefore Christ is far more excellent, etc.  Vers. 10. Called of God an High Priest after the order of Melchisedec. 
Argum. 8. Confirming the former, Christ is called of God (whose word is effectual) a Priest after the order of Melchisedec, which order is far more excellent than that of Levi: Therefore Christ is the Chief Priest, far more excellent than the Levitical Priests.  Vers. 11. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 
Argum. 9 The Doctrine of the excellency of Christ's Priesthood (especially as it is represented in the type of Melchisedec) is more ample and high than the Apostle can well declare to their capacity: Therefore he is far more excellent than the Levitical Priests.  

The Second Part.  
The second part of the Chapter follows, wherein, from the Excellency of Christ's Priesthood, he taxes the Hebrews with ignorance, and slowness of understanding, in learning the mysteries of the Gospel: The Proposition containing this reproof is this, You Hebrews are to be reproved for your slothfulness in not apprehending the mysteries of the Gospel, such as the Priesthood of Christ is.  Vers. 12. For when for the time ye ought to be Teachers, ye have need that one teach you again, which he the first Principles of the Oracles of God, and are become such as have need of Milk, and not of strong meat. 
He gives four Reasons of his reproof▪ Reas. 1. Because you have need of an Elementary, Catechetical and Childish kind of Doctrine, even now after that for the time which you have enjoyed the light of the Gospel, you might have learned many things, and have been able to instruct others.  
Become] Reas. 2. Confirming the former, Because ye are Children and Infants in the knowledge of the Gospel, who have need of Milk, or to be instructed in the Principles of Doctrine, rather than of solid meat, or perfection of Doctrine.  Vers. 13. For every one that useth Milk is unskilful in the Word of Righteousness: For he is a Babe. 
Reas. 3. Proving the former, Because ye are unskilful in the Word of Righteousness: or ye do not well understand the Doctrine of Justification by Faith in Christ, but are ready to conjoin the Ceremonies of the Law, with the Faith of Christ: Therefore are ye babes, and to be reproved for your ignorance.  Vers. 14. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. 
Reas. 4. Explaining the latter part of the second Reason, Because you want the property of those that are at full age; for men grown up delight in strong meat, or love the Doctrine which is more perfect. (2) They delight in frequent exercise. (3) By frequent exercise of themselves in the Doctrine of the Gospel, they have contracted an habit of saving Doctrine, not easily changeable, and they have their senses, or the faculties of their mind more ready to judge of the Truth and falsehood of the Doctrine propounded, of the benefit of Truth, and the danger of error, that they may follow that which is good, and avoid that which is evil: Such are not you Hebrews, although for the time, since your profession of the Faith, you might have been such: Therefore are you to be reproved.    

CHAP. VI  
FRom the former Reprehension of their slothfulness, an Exhortation is drawn to perseverance, and making progress in the Faith of the Gospel.  Vers. 1. Therefore leaving the Principles of the Doctrine of Christ, let us go on unto perfection, not laying again the foundation of Repentance from dead works, and of Faith towards God. 
The Proposition is contained in the first words, Ye ought to persevere and make progress in the Faith of the Gospel: For to leave Catechetical Principles (which enters those that are unskilful in the Doctrine of Christ) is to presuppose, and grant, that they are acquainted with those rudiments already in some measure: Therefore he that writes to them, need not stay in these things, but (leaving Principles) persuade them to perfection, i. e. to persevere and make progress in the Faith.  
The Arguments of this Exhortation are fifteen.  
Argum. 1. As the foundation of an House, so also of Religion is not to be laid twice, but being once laid, we must proceed in raising up the building: Therefore ought ye to persevere in the Faith of the Gospel. He reckons up six fundamental or Catechetical Doctrines. (1) Repentance from dead works, or from sins: This foundation comprehends the first Doctrine, touching the Law of God, of the knowledge of sin, and the deserved condemnation following, of grief for sin, and the desire of being freed from sin and death. (2) Faith towards God, which contains the Doctrine of Redemption by Christ, and life obtained by him, and of Faith in him to salvation.  Vers. 2. Of the Doctrine of Baptisms, and of laying on of hands, and of Resurrection of the dead, and of eternal judgement. 
(3) The Doctrine of Baptisms, containing the ground of confirming faith by the Sacrament of Baptism, and the Doctrine of Sanctification, and Affliction, or of bearing the Cross for the defence of the Gospel, which Doctrine is signified by Baptism. (4) The Doctrine of laying on of hands, which was anciently done in the bestowing the gifts of the Holy Ghost for the confirmation of the Divine truth of the Gospel, after an extraordinary manner, in the Primitive Church, now in an ordinary manner it is done in the Ordination of the Ministers of the Church, of whose Authority and Office, as anciently it belonged to all the Catechumeni, so now it appertains to all the faithful to see that they be rightly ordained, that they may the more cheerfully submit themselves in obedience to Ecclesiastical Discipline. (5) The Doctrine of the Resurrection of the dead at the last day. (6) The sixth is of the last judgement, wherein eternal life shall be allotted to the faithful, and eternal death to the wicked.  Vers. 3. And this will we do, if God permit. 
Arg. 2. To perseverance and progress in the faith of the Gospel; I an Apostle by the grace of God, shall, to my utmost, endeavour, that ye may persevere in the faith, so far as it shall seem good to God to bless my labours in the Ministry: Therefore you ought to endeavour after perseverance and progress in the faith of the Gospel.  
Vers. 4. For it is impossible for those, who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,  
5. And have tasted the good word of God, and the powers of the world to come,  
6. If they shall fall away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame.  
Argum. 3. Whosoever do not persevere after such conviction of the Truth of the Gospel, as you have here described, but start from the Principles of Faith, and slide into that unpardonable sin against the Holy Ghost, they cannot repent, nor be saved: Therefore lest ye fall into this sin, ye ought to persevere, and make progress in the Faith of the Gospel.  
They, against whom this commination is bend, are described by six Marks; (1) They are illuminated by the knowledge of the Gospel, by whose light the miserable condition of men, and the means of Redemption by Christ, may be opened even to the unregenerate. (2) They have tasted the Heavenly gift, which may be by the contemplation of Christ, and heavenly things revealed▪ in the Gospel, for every the lightest taste of truth, sti●s up some relish of it, although not always solid and permanent. (3) They are made partakers of the Holy Ghost, which may be by some gifts common both to the Regenerate and unregenerate. (4) They have tasted the good word of God, which may be by an historical faith of the Gospel, & an apprehension of the possibility of their own salvation, which that they may actually attain, they do not prosecute. (5) They have tasted the powers of the world to come, in some lighter joys concerning the life to come, which may come to pass by a temporary faith▪ in those that receive the word in the stony ground with joy, Mat. 13.20. not only our of an apprehension of the possibility of their future salvation, but also the Probability, which they may willingly with Balaam wish for, and hope for with the foolish Virgins, though they have not renounced the world, and their wicked lusts. (6) After all these degrees of conviction, produced by the Holy Ghost, concerning the truth of the Christian Religion, they fall away, or with a total, voluntary an● malicious Apostasy (as will afterwards appear) they revolt from Christ.  
Again] The punishment which he threatens to these kind of Apostates, is this, That their Repentance, and by consequence, salvation, is impossible, because ●fter this sin, Repentance never follows: The Reasons whereof are two; (1) From their malice against Christ, because by their malicious denial of the Son of God, once crucified, they will not be saved by his death, they abhor that way of salvation, upon which alone Repentance and salvation depends, and indeed, as much as in them lies, they depose Christ from the Throne of his Celestial glory, and if it were possible, would crucify him again.  
Put him] (2) Another Reason is taken from the scandal given, Because they expose Christ to ignominy, reproach, and the scoffs of Infidels, and that by a more cruel wickedness than they who at first through ignorance, hanged Christ upon the Cross.  Vers. 7. For the earth which drinketh in the rain that cometh o●t upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. 
Arg. 4. To perseverance: As the fruitful earth receives blessing from God, so persevering and proceeding in the faith and obedience of the Gospel, ye receive blessing from God: Therefore ought ye to persevere.  Vers. 8. But that which beareth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned. 
Arg. 5. As the earth tilled, and often watered, which brings forth nothing but briers and thorns, is rejected, and nigh unto cursing, and at length is to be burned: So Apostates who have taken in the showers of the word of God, often coming upon them, and bring forth no good fruit, but fall back, and altogether Apostatise, are Reprobates, and being near unto cursing, shall utterly perish, as those who in respect to conversion and salvation are desperate.  Vers. 9 But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. 
He comforts the believing Hebrews against the harshness of what he had said, and the supposition of their future Apostasy, which the Apostle might seem inwardly to surmise, had he not cleared himself, and adds Arg. 6. Although I presupposed danger of your Apostasy, yet we have persuaded us better concerning your faith and sincere obedience, and perseverance, and other graces, which have a necessary connexion with eternal salvation: Therefore ye ought with so much the more courage to persevere.  Vers. 10. For God is not unrighteous, to forget your work and labour of love, which ye have showed toward his name, in that ye have ministered to the Saints, and do minister. 
Arg. 7. Confirming the former, The Justice and Truth of God, will not suffer that the saving grace of God already bestowed upon you, and by your constant and effectual love towards the faithful, or Saints, hath been demonstrated by works, should be forgotten, but will give you grace for grace, perseverance, and life eternal, promised to you: Therefore, etc.  Vers. 11. And we desire, that every one of you do show the same diligence, to the full assurance of hope unto the end: 
Arg. 8. By endeavouring after perseverance, ye shall gain more and more a certain persuasion of your hope: Therefore every one of you ought to endeavour after perseverance: And here the Exhortation to perseverance is expressly se● down.  Vers. 12. That ye be not slothful, but followers of them, who through faith and patience inherit the promises. 
Arg. 9 By shaking off your sloathfulness, in striving after a deeper knowledge of the Gospel, and proceeding in charity, you ought to imitate the holy Fathers, who persevering in faith and patience, have obtained the promised inheritance: Therefore labour ye after perseverance.  
Vers. 13. For when God made promise to Abraham, because he could swear by no greater, he swore by himself,  
14. Saying, Surely, blessing, I will bless thee, and multiplying I will multiply thee.  
15. And so after he had patiently endured, he obtained the promise.  
Argum. 10. The promise of the blessing being made unto the faithful, in the person of Abraham, the father of the faithful, and confirmed by the Oath of the great God, and experienced by Abraham's special experience, persevering patiently in faith and hope: Therefore in the faith of the promise, and hope of the blessing, in like manner ought ye to persevere patiently. That the force of this Argument may appear, ye ought to remember, that this promise made to Abraham concerning the blessing, is to be understood not of the birth of Isaac only, but of Christ which was to be born of Isaac, and of free righteousness and life eternal to be bestowed in Christ, not only upon Abraham, but also upon him as the father of the faithful, and upon all believers represented in his person, i. e. upon the true heirs of that promised blessing; as the Apostle in this place, and otherwhere takes it for granted, and specially, Gal. 3.9, 10, 13, etc. he expressly teaches.  Vers. 16. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife. 
Argum. 11. Taken from the former, For as men swear by the greater, and an oath is used for confirmation, to end strife amongst them; So the promise of Blessedness, or Righteousness, and Life freely to be given in Christ, confirmed by the oath of the most High God to all the faithful in Abraham, aught to be the end of controversy betwixt God and the faithful, lest they stumble in the Faith of the Promise: Therefore ye believing Hebrews, thus confirmed, ought boldly to persevere in the Faith.  Vers. 17. Wherein God willing more abundantly to show unto the Heirs of Promise the immutability of his counsel, confirmed it by an oath. 
Argum. 12. Although the bare promise of blessedness had been sufficient, yet God moreover interposed his oath (as a pledge) that those of Isaac, Children and Heirs of the Promise, i. e. that he might assure all the faithful, of the immutability of his counsel, and purpose to bless them: Therefore ye faithful Hebrews ought the more abundantly to be confirmed, and persevere in the Faith of the Gospel.  Vers. 18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. 
Argum. 13. To this purpose, God hath sworn, to this end, that the faithful who endeavour to persevere, might fetch consolation, strong confidence, and solid rejoicing in God, from two immutable things, against all fear and misery: Therefore ye faithful Hebrews, being animated with this consolation, ought confidently to persevere. He describes the faithful Heirs of the Promise (who endeavour to persevere) by their property, that under the conscience of sin, and deserved anger, they fly unto Christ, that they may obtain the hope of eternal life which is promised in him: By the two immutable things, he means (1) The Promise of God. (2) The Oath of God, whereby the faithful are ascertained of the third immutable thing, i. e. of the purpose and decree of God, for their salvation.  
It was impossible] He gives a Reason of that twofold immutability, because it is impossible that God should lie, i. e. that he should not perform what he hath promised and also sworn.  Vers. 19 Which hope we have as an Anchor of the soul, both sure and steadfast, and which entereth into that within the veil. 
Argum. 14. We Believers have a lively hope, as a safe and firm Anchor of the fluctuating soul, cast within Heaven, which was prefigured by the veil of the Temple: Therefore ought ye constantly press towards the Haven of salvation with confidence. The Anchor of hope is called sure, because it safely preserves all that hope, for hope never maketh ashamed. It is called steadfast, both because it is never altogether dissolved, and because it abides firmly fixed and founded upon a Rock, leaning upon the omnipotency, truth, and goodness of God, and the merit of Christ.  Vers. 20. Whither the forerunner is for us entered, even jesus made an High Priest for ever after the order of Melchisedec. 
Argum. 15. Jesus Christ is entered into Heaven for us Believers (which was prefigured by the High Priests entering within the veil, into the Holy of Holies) the forerunner to prepare a place for us, and to intercede for us, that we faint not in our race, being appointed by his Father, a Priest for ever, after the order of Melchisedec: Therefore ye faithful Hebrews ought boldly to persevere in the Faith of the Gospel.   

CHAP. VII.  
IN this Chapter he prosecutes his intended speech concerning Melchisedec, and also the Doctrine of the Excellency of Christ.  
There are two parts of the Chapter: In the first he proves the Excellency of Christ above the Levitical Priests in respect to his person, to vers. 11. In the second, the Excellency of Christ above them in respect of his Priestly office, to the end. The dignity of Christ's person is propounded, partly in the typical description of Melchisedec, partly in Arguments drawn from thence; And all the parts of the description concerning Melchisedec are taken typically; but concerning Christ truly and properly meant, as it appears in the end of vers. 3. The Marks of the Excellency of the Person of Christ typically propounded are thirteen.  Vers. 1. For this Melchisedec, King of Salem, Priest of the most High God, who met Abraham returning from the slaughter of the Kings, and blessed him: 
Mark 1. As Melchisedec was a King in the type; so is Christ a King properly.  
A Priest] Mark 2. As Meschisedec was typically Priest of the most High God; so Christ is Priest of the most High God, properly, and he himself is the most High God.  
Met] Mark 3. As Melchisedec met Abraham returning from the slaughter of the Kings, and blessed him, as a type of Christ: so Christ is he who only can effectually bless those that believe in him.  Vers. 2. To whom also Abraham gave a tenth part of all: first being by interpretation King of Righteousness, and after that also, King of Salem, which is King of Peace. 
Mark 4. As Abraham acknowledged Melchisedec by his offering of tithes (which are properly due to God) to be a Priest, and the type of Christ that was to come; So also therein he acknowledged Christ the Priest of God, and God represented in the type.  
First] Mark 5. As Melchisedec in the type, so Christ in truth, is first King of Righteousness, bestowing Righteousness (for that Melchisedec the King signifies) than King of Salem, i. e. peace, or bestowing peace, which follows Righteousness imputed by Faith.  Vers. 3. Without Father, without Mother, without descent, having neither beginning of days, nor end of life, but made like unto the Son of God abideth a Priest continually. 
Mark 6. As Melchisedec in his typical state, or in his historical being, is without Father: So Christ as man, born of the Virgin, is truly without Father.  
Mother] Mark 7. As Melchisedec in the type, so Christ in the truth of the thing, is without Mother.  
Descent] Mark 8. As Melchisedec in his historical and typical being; So Christ as God in the truth of the things, is without descent or genealogy, without all Kindred, and natural or earthly consanguinity.  
Nor end] Mark 9 As Melchisedec in his historical and typical state; So Christ is truly eternal, without beginning of days, or end of life; wherefore they seem to be over curious and bold, who dare to search after and define, even out of the Scripture, the Genealogy of Melchisedec, which God hath purposely concealed.  
Made like] That this comparison may be known to be solid, the Apostle shows, that all the parts of this description are to be conceived typically, and in that assimilation wherein he represented the Son of God as Priest eternal.  Vers. 4. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoils. 
Mark 10. As Abraham (although Conqueror of so many Kings, and a Patriarch, or a most noble Prince of the Fathers) in paying tithes of the spoils, yet he acknowledgeth Melchisedec superior to himself, viz. wherein Melchisedec was a type of Christ; So he necessarily acknowledged Christ represented in that type, much above himself.  Vers. 5. And verily they that are of the Sons of Levi, who receive the office of the Priesthood, have a commandment to take tithes of the people according to the Law, that is, of their Brethren, though they come out of the loins of Abraham: 
The Apostle proves this a mark of Christ's excellency, from this, That Levi upon this very account is above his Brethren, because according to the command of God, he received tithes of his Brethren: Therefore for the same reason Melchisedec i● superior to Abraham, who of his own accord offering tithes acknowledged himself inferior to Melchisedec.  Vers. 6. But he whose descent is not counted from them, received tithes of Abraham, and blessed him that had the Promises. 
Mark 11. Melchisedec, who is not reckoned amongst the stock of the Levites; did not only receive tithes of Abraham, but also as superior, blessed Abraham, Abraham himself, I say, who in the name of all the faithful, first received the Promises: Therefore Christ (whose type and shadow he only was) is much more excellent than both Abraham, and all the Levitical Priests, which sprung of him.  Vers. 7. And without all contradiction, the less is blessed of the better. 
He proves this to be a mark of Excellency, from this, that it is without controversy, that the less is blessed by the greater: which is not to be understood of the blessing of Praise, whereby we bless God, not of the blessing of Charity, whereby we pray for good things one to another: but of the blessing of Power, whereby God effectually blesseth his, or of Authority, whether ordinary, whereby Pastors and Parents by office commonly; or extraordinary, whereby the Ambassadors of God extraordinary, by special commission, apply the blessing of God to any one by prayer: In this kind he that blesseth, as such an one, is greater than he that is blessed.  Vers. 8. And here men that die, receive tithes ● but there he receiveth them, of whom it is witnessed that he liveth. 
Mark 12. Melchisedec, although neither in a Physical state, nor Civil, yet in a typical and scriptural state, received tithes, as ever living, as the Image of the immortal God: But the Levites receive tithes, as mortal men: Therefore Christ represented by Melchisedec, who by nature is God truly immortal, compared with the Levites, is far more excellent than they.  
Vers. 9 And as I may so say, Levi also who receiveth tithes, paid tithes in Abraham:  
10. For he was yet in the loins of his Father when Melchisedec met him.  
Mark 13. Melchisedec as a type of Christ, and by consequence Christ himself, the truth represented in Melchisedec, received tithes, not only of Abraham, but also of Levi, who was in the loins of Abraham, according to the account of Natural Generation, when Abraham offered tithes to Melchisedec, and to Christ represented by him: Therefore the true Melchisedec, Christ, both in himself, and compared with the Levites, is far more excellent than they: It is true that Christ was to spring out of the seed of Abraham, when Abraham paid tithes to Melchisedec, but he was not to spring of him, according to the account of the eternal Priesthood of a Mediator, whereof here he speaks, nor according to the account of his Natural Generation, nor of his person simply, but only according to his humane Nature, the matter of his flesh, wherein although Christ was to administer his Priesthood, yet not as mere man, as the Levites, but as God-man, the God of Abraham, and Mediator betwixt God and Abraham, in which respect Christ is not contained in Abraham, but is opposed in the type of Melchisedec, both to Abraham, and all others sprung from him, as above them, and far more excellent: Therefore the Argument strongly holds.  Vers. 11. If therefore perfection were by the Levitical Priesthood (for under it the people received the Law) what further need was there that another Priest should rise after the order of Melchisedec, and not be called after the order of Aaron? 
We have spoken of the Excellency of Christ Person: The second part of the Chapter follows, wherein the excellency of Christ's Priesthood is proved to be above the Levitical Priesthood; and that by seventeen Arguments.  
Argum. 1. The perfection or effectual consummation of the worshippers of God, as to the expiation of sin, Justification, Sanctification, and Eternal life, could not be obtained by the Levitical Priesthood: Therefore the Levitical Priesthood is imperfect, nor so excellent as the Priesthood of Christ.  
What further] Argum. 2. Confirming the former, If perfection could have been obtained by the Levitical Priesthood, there was no need that another more excellent Priest should arise, viz. Christ, after the order of Melchisedec, not after the order of Aaron; He leaves the Assumption to us to gather, which is this, But there was a necessity that a more excellent Priest should arise, as it appears from Psalm 110. Therefore perfection by the Levitical Priesthood cannot be obtained but by the Priesthood of Christ, and therefore it is more excellent.  
The people] A Reason confirming the Major Proposition. The Law was given under this Priesthood, and the people were exercised in its Discipline, and whatsoever force the Law, or the Legal Covenant had, all this is ascribed by those that are zealous of the Law, that the worshippers by this Priesthood might be perfected, but in vain: Therefore if by this Priesthood, or the Law, or by the Legal Covenant joined with it, the worshippers might obtain perfection, there had been no need of a more excellent Priesthood, and another Law: But seeing that perfection by this Priesthood could not be obtained, there was need of another more excellent.  Vers. 12. For the Priesthood being changed, there is made of necessity a change also of the Law. 
Argum. 3. Proving withal that Christ should arise a Priest after the order of Melchisedéc, not denominated after the order of Aaron, nor obnoxious to the Levitical Law: The changeableness and the changing of the Levitical Priesthood, hath drawn along with it the mutability and change of the Levitical Law, or Legal Covenant joined with it, that another Priesthood might succeed, and another Law, or another unchangeable Covenant: Therefore the changeable Levitical Priesthood is not so excellent as that of Melchisedec, or the immutable Priesthood of Christ.  
Vers. 13. For he of whom these things are spoken, pertaineth to another tribe, of which no man gave attendance at the Altar.  
14. For it is evident that our Lord sprang out of Juda: of which tribe Moses spoke nothing concerning Priesthood.  
Argum. 4. Proving withal the Levitical Law was to be changed with the Priesthood. Christ● concerning whom these things are said in Psalm 110. belongs to another Tribe, and that the Principal and most worthy viz. judah (from whence it appears that our Lord sprang) whereof none attends at the Altar, none hath any command from Moses●o ●o exercise the Levitical Priesthood. Therefore Christ's Priesthood being introduced, the Levitical is to be done away, with the Levitical Ceremonial Law, and by consequence the Priesthood of Christ, which sprang of the Principal Tribe, is more excellent than the Levitical.  Vers. 15. And it is yet far more evident: For that after the similitude of Melchisedec there ariseth another Priest. 
Arg. 5. From the words of Psalm 110. proving the same that before, Christ is another Priest from the Levitical, between whom and Melchisedec his type, there is a similitude. Therefore is follows that the Priesthood of Christ doth not hang upon the Levitical Law, and also because it is Melchisede●ian, it is far more excellent than the Levitical Priesthood.  Vers. 16. Who is made not after the Law of a carnal commandment, but after the power of an endless life. 
Argum. 6. Christ is made a Priest, not according to the Law, which gave weak and carnal commandments, concerning bodily Ceremonies, as the Levitical Priests, but after the power and virtue of an immortal or indissoluble life, whereby Christ himself lives for ever, and can as the author of life effectually bestow eternal life: Therefore Christ's Priesthood is more excellent than the Levitical.  Vers. 17. For he testifieth, Thou art a Priest for ever after the order of Melchisedec. 
He confirms this Argument from Psalm 110. wherein the Father declares his Son a Priest for ever after the order of Melchisedec, and by consequence declares the virtue of Christ's Priesthood, to be sufficient unto eternal life.  Vers. 18. For there is verily a disannulling of the Commandment going before, for the weakness and unprofitableness thereof. 
Argum. 7. Taken from the foresaid Psalm, The Law or Legal Covenant (with the Ceremonial Precepts, and the whole Levitical Priesthood, joined to that Covenant) by reason of the weakness and unprofitableness of it, in itself, for the expiation of sins, and the justification of men, and the bestowing of eternal life, is abolished by the introduction of an eternal Priesthood, viz. of Christ: Therefore the Priesthood of Christ is more excellent than the Levitical.  Vers. 19 For the Law made nothing perfect, but the bringing in of a better hope did: by the which we draw nigh unto God. 
Argum. 8. Confirming the former, The Law or Legal Covenant, under the Levitical Priesthood, although it was a Schoolmaster unto Christ, yet in itself, it made nothing perfect, it justified, sanctified, saved none; But the Priesthood of Christ, that better hope, or Gospel, that good prefigured and hoped for by the faithful under the Law, being now introduced in the room of the Levitical Priesthood, or Legal Covenant; This (I say) brings perfection to the people of God, and puts them into good hopes of life: Therefore the Priesthood of Christ, etc.  
By the which] Argum. 9 By the Priesthood of Christ (or by that hope, better than the Law or Levitical Priesthood) we that are at a great distance from God by nature, all of us come near unto God, to the Throne of his Grace, which was the privilege of the Priests only, or rather of the Chief Priest, under the Legal types: Therefore the Priesthood of Christ, etc.  
Vers. 20. And in as much as not without an oath he was made Priest,  
21. (For those Priests were made without an oath: but this with an oath, by him that said unto him, the Lord swore and will not repent, thou art a Priest for ever after the order of Melchisedec.)  
Argum. 10. The Levitical Priests, without an oath, by a Law changeable at the pleasure of God the Lawgiver, were made Priests: But Christ, as appears from Psal. 110. is declared a Priest for ever, by the oath of God the Father: Therefore the Priesthood of Christ, etc.  Vers. 22. By so much was jesus made a surety of a better Testament. 
Argum. 11. Christ in his Priesthood is the Surety of a Covenant so much the more excellent, by how much the Priesthood confirmed with an oath is more excellent, than that which is mutable and commanded for a time: Therefore his Priesthood is more excellent: For where there is a Priest, there is a Covenant, the Surety whereof is a Priest, the Covenant being legal and vanishing, had for its Surety a typical Priest, which prefigured the true Priest Christ that was to come: But the Covenant of Grace, hath Christ the true Priest for its Surety, who first of all bound himself to give satisfaction to Divine Justice for our debt; furthermore that as the friends of God in the Covenant of Grace we should walk to life eternal. There are other offices of a Surety, but these suffice for the opening of the present Argument.  
Vers. 23. And they truly were many Priests, because they were not suffered to continue by reason of death.  
24. But this man, because he continueth ever, hath an unchangeable Priesthood.  
Argum. 12. The Levitical Priests were many at one time, and successively followed one another, for one alone could not undergo all things belonging to the office, and death did hinder that any one should abide long in his office: But Christ alone executes his Priestly Office for ever, having no Partner, or Successor, nor wanting any to substitute in his stead: Therefore his Priesthood is more excellent than the Levitical.  Vers. 25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. 
Argum. 13. Following upon the former, Christ our Priest living for ever, and in the perpetual odour of his Sacrifice interceding for his, is able to save and perfect to the utmost, or every way to accomplish the sanctification and salvation of all the faithful, or of all that come in to him; But the Levitical Priests could not do that: Therefore his Priesthood is more excellent than the Levitical.  Vers. 26. For such a● High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens. 
Argum. 14. Christ as a Priest, as it became our only Redeemer, hath more excellent qualities of his person, and a more excellent condition than any of the Levitical Priests: Therefore his Priesthood is more excellent than theirs: As for the qualities of his person, (1) He is holy, both in his nature, and in his desire, wholly devoted to the glory of God the Father. (2) He is harmless, who doth injury to no man nor creature. (3) He is undefiled; first he is free from the pollution or blot of all sin, both of his own and others. (4) He is separated from sinners, i. e. No ways obnoxious to sin, or so far from sin, that he cannot be a sinner. As to the state or condition of his person, his is higher than the Heavens, and all creatures therein, for he is raised above the Visible Heavens in his body, exalted to a fellowship with the Father in his Throne.  Vers. 27. Who needeth not daily as those high Priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once when he offered up himself. 
Argum. 15. Following upon the former; Christ is not necessitated to offer Sacrifice for his own sins, who had none, or to offer Sacrifice often for the sins of the people, it was sufficient to offer himself once: But it was necessary for the Levitical Priests, daily to offer, both for their own and the people's sins: Therefore his priesthood is more excellent than the Levitical.  
Offered up himself] Argum. 16. The Sacrifice of Christ was not of any cattle or brute beasts, but he offered up himself, and to the offering of this Sacrifice, there could not be any fitting and worthy Priest besides himself; he alone offered up himself, but the Levitical Priests offered cartel, which men could perform: Therefore Christ's Priesthood is more excellent than the Levitical.  Vers. 28. For the Law maketh men High-Priests which have infirmity, but the word of the oath which was since the Law, maketh the Son, who is consecrated for evermore. 
Argum. 16. Is taken from a six-fold difference betwixt the Levitical or Legal Priesthood, and the Evangelical Priesthood of Christ. (1) The constitution of the Levitical Priesthood proceeds from the Law, which may be changed; but the constitution of the Evangelical Priesthood, or of Christ, flows from the word of the Oath, which cannot be changed, because the Oath of God is unchangeable. (2) The Levitical Law admitteth many to the Priesthood, the Gospel only one, that is Christ. (3) The Law admitteth one man to succeed another; the Gospel admitteth one only without a Successor, viz. Christ, the Son of God. (4) The Levitical Law admits men to be Priests, that labour with infirmities, i. e. obnoxious to sin, who cannot make their Sacrifice effectual to appease God, or the blessing which they pronounce, they cannot really confer upon those whom they bless; but the Evangelical Word hath ordained Christ (the Omnipotent Son of God) who is able in all things to make his Priesthood effectual. (5) The Law appoints temporary Priests, who are consecrated only for the short time of their life; but the Gospel hath the only Son; who is consecrated for ever. (6) The Levitical Law went before, nor was the Law God's ultimate determination touching Priests; but the Gospel, or the word of the Oath, succeeded after the Law, as Gods ultimate determination: Therefore the Priesthood of Christ is more excellent than the Levitical: All tends to this, that the believing Hebrews, seeing the weakness and abolition of the Levitical Priesthood, and the excellency of Christ's, might renounce their Legal Rites, and more firmly cleave unto Christ.   

CHAP. VIII.  
HE prosecutes the same Argument: There are two parts of the Chapter: In the first he proves the excellency of Christ's Priesthood above the Levitical, in four Arguments, to vers. 7.  
In the second he proves the New Covenant to excel the Old: Concerning the whole Chapter he prefaceth, that in it is contained the sum of the whole comparison betwixt the Priesthood of Christ, and the Levitical.  Vers. 1. Now of the things which we have spoken, this is the sum: we have such an Highpriest, who is set on the right hand of the Throne of the Majesty in the heavens. 
Arg. 1. Christ our Highpriest is such, and of so great dignity, that he sits King at the right hand of the Throne of the Majesty of God the Father in the heavens, equal to the Father in power and glory; He leaves us the other part of the Comparison, as sufficiently clear, concerning the Levitical Priest, that he is not such an one: Therefore the Priesthood of Christ is more excellent than the Levitical.  Vers. 2. A Minister of the Sanctuary, and of the true Tabernacle, which the Lord pitched, and not man. 
Arg. 2. Christ is the Minister of that Sanctuary in the heavens, where he sits King in his Throne, and all holy things which appertain to the worship of God, and the salvation of man, not faintly, but effectually acting the part of a Priest in Heaven, although he is a Royal Priest as to the dignity of his Person, and the manner of his Administration, yet as a Minister as pertaining to his Mediatory Office: Such are not the Levitical Priests on earth, but only Ministers: Therefore the Priesthood of Christ is more excellent than the Levitical.  
Of the true Tabernacle] Arg. 3. Christ is in heaven the Minister of that true Tabernacle which the Lord hath pitched, and not man, viz. of his body (which Christ himself compared to a Tabernacle) and is figured by the typical Tabernacle: which true Tabernacle of his body, the Holy Ghost miraculously form and prepared for him in the womb of the Virgin: And Christ now ministering in Heaven, represents that body to the Father; and his Humanity wherein he suffered, and offers to him continually interceding for us in the same body. But the Levitical Priests are only Ministers of the typical Tabernacle which man hath built: Therefore, etc.  Vers. 3. For every Highpriest is ordained to offer gifts and sacrifices; wherefore it is of necessity that this man have somewhat also to offer. 
He proves that Christ doth constantly offer up the true Tabernacle of his body to God the Father, by three Reasons:  
Reas. 1. Because seeing that every Priest is ordained to offer up gifts and sacrifices, it is necessary that Christ have somewhat to offer; But besides his intercession, and the presenting of his sacrificed body to the Father, Christ hath nothing in Heaven which may reconcile God: Therefore the true Tabernacle of his body is that only which Christ offers to God in the Celestial Sanctuary.  Vers. 4. For if he were on earth, he should not be a Priest, seeing that there are Priests that offer gifts according to the Law: 
Reas. 2. Because if he was on earth, he could not be a Priest by the Law, to offer, to wit, those things which the Law prescribes to the Priests, viz. Gifts▪ and typical Sacrifices: Therefore that true Tabernacle of his body only remains, which Christ offers in his heavenly Sanctuary.  Vers. 5. Who serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the Tabernacle. For see (saith he) that thou make all things according to the pattern showed to thee in the Mount. 
Reas. 3. Confirming the former, because Priests according to the Law, serve on earth, only unto the example and shadow of heavenly things, for their Ministry was bound to the Tabernacle, or the Temple of jerusalem, and is employed in the administration of figures and typical Ceremonies, as it appears by the Levitical Law: Therefore Christ, seeing he cannot offer up any typical Sacrifices by the Law, and if he was upon earth, neither could he be a Priest by the Law, and seeing now he is in heaven, and therein exercises his Priesthood, it is necessary that he administer about those heavenly things, figured by those Legal shadows, to wit, the body and substance of all Ceremonies, which he also doth, representing constantly the true Tabernacle of his body unto God, and dispensing unto us spiritual benefits procured for us, by the offering of his body. The testimony proving the former is Exod. 25.40. from whence under the name of a Tabernacle, God will not only have the Tabernacle, but all things appertaining to the Levitical Priesthood, to be representations of heavenly things, viz. Of Christ's Priesthood, and his benefits.  Vers. 6. But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises. 
Arg. 4. To prove the excellency of Christ's Priesthood above the Levitical, from the excellency of the New Covenant above the Old: Because Christ hath obtained so much the more excellent Ministry above the Levitical, by how much the Covenant whereof Christ is Mediator is more excellent, and established upon better promises, than the Covenant was under the Levitical Priesthood, For the Covenant under the Levitical Priesthood, as to its external form, was a Covenant of Works, established upon Conditional promises of external things; but the Covenant under Christ's Priesthood, is the Covenant of Grace, freely promising Christ, with all his benefits, to Believers, or the parties in Covenant: And it is the Office of the Priest to intercede betwixt God and men, and to confirm the Covenants between them, by the offering of Sacrifice, as also to endeavour that men may enjoy the Divine Promises. Wherefore how much better the Covenants have been, by so much the Priesthood itself is to be esteemed more excellent and worthy.  

The Second Part.  Vers. 7. For if that First Covenant had been faultless, then should no place have been sought for the Second. 
The second part of the Chapter follows; wherein he confirms this Argument in the parts of it: First, he proves that the New Covenant of the Gospel is more excellent than the old legal Covenant which is abolished: by six Reasons.  
For if] Reas. 1. Grounded upon the Proposition connexed; The former Covenant under the Levitical Priesthood was imperfect, wherein something was wanting, and something might be taxed, not indeed in respect to itself, but in respect to its efficacy and virtue, and that not from any fault in the Covenant, but because of the weakness of those that were under that Covenant: Therefore the former Covenant was less excellent than this that is New.  
Then should no place] Reas. 2. Confirming the former, Because the former Covenant was to be done away, and the New brought into its place, which had not been, had it not been imperfect: Therefore that former is more imperfect, and this New one more excellent.  Vers. 8. For finding fault with them, he saith, Behold the days come (saith the Lord) when I will make a new Covenant with the house of Israel, and the house of Judah. 
Reas. 3. Confirming the former Reasons, Because the former Covenant by reason of the weakness of the parties in Covenant to perform the Law, which was the condition of the Covenant, could not make the Covenanters faultless, or free them from the accusation of God: but a better Covenant and more efficacious was found out by God, for Justification, Sanctification, and Salvation: Therefore the former Covenant is less excellent than the New one.  Vers. 9 Not according to the Covenant that I made with their Fathers, in the day when I took them by the hand, to lead them out of the land of Egypt, because they continued not in my Covenant, and I regarded them not, saith the Lord. 
Reas. 4. Because the New Covenant bears no similitude with that Covenant which God made with the people in Mount Sinai, when he brought them out of Egypt, whereof jer. 31.31. For that, though it wanted not some obscurity in its signification of Grace which was to be obtained in Christ, represented by the Sacrifices, yet it had the external form of a Legal Covenant, and an express condition of full Obedience, to be performed to all God's commandments, as appears by the form of it, Exodus Chap. 19 and 20. jer. 17.23, 31, 32, etc. But the New Covenant (as will by and by appear) is free from the condition of works, both in respect to him that is to enter into covenant, as also in respect to him who made the covenant.  
Because they] Reas. 5. The Covenanters according to the Old Covenant, may fall away, and have done so, and may frustrate that covenant, and have done so: But the New Covenant, as shall appear, is of perpetual Grace, according to which the true covenanters, or believers, have never fallen away, nor can they fall away, because of God's Grace, nor can they frustrate the New Covenant▪ because of the fear which God puts into their hearts, that they may not depart from him, jer. 32.40. Therefore the New Covenant is more excellent.  
I regarded] Reas. 6. The Covenanters according to the Old Covenant, abusing the conjugal goodness of God, and committing adultery with other Gods in their Idolatry, according to the conjugal power and dominion which God had over them, might justly be despised, rejected and condemned by God: It is not thus with those that are under the New Covenant: Therefore the New Covenant is more excellent, whereof Christ is the Mediator and Surety.  Vers. 10. For this is the Covenant that I will make with the house of Israel after those days, saith the Lord, I will put my Laws into their minds, and write them in their hearts: and I will be to them a God, and they shall be to me a People. 
Now he proceeds to the proof of the other part of the Argument, viz. That the New Covenant is established upon better promises, and that by reciting four absolute Promises, made to the Elect, or Believers.  
I will put] The first promise is of Regeneration: which is nothing else but the inscription of the Law of God, first upon the mind, consisting in the renovation of the mind to the Image of God, after Righteousness and true Holiness.  
And I will be their God] The second promise is of perpetual communion with God, arising from the confederation of Marriage right, whereby the people in covenant become the possession of God's peculiar love, and God becomes a blessed possession to his people, and both these God promiseth: I will be their God (saith he) and they shall be my people, and I will account them for my people.  Vers. 11. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: For all shall know me, from the least to the greatest. 
The third promise is of continual instruction and teaching by the holy Ghost, so that they shall not fetch the knowledge of God from the decrees and opinions of men, nor shall hang their Faith upon the authority of men's teachings, nor shall stick in the bare speculation of those things they shall hear preached (as it befalls the unregenerate, who live not under the New Covenant) but by the means of teaching which are of divine institution, they shall be all (as well the least as the greatest) instructed in, and endued with a lively, effectual knowledge, love and observance of God; so that neither in itself, nor in the estimation of believers, he that plants, or he that waters shall be any thing, in comparison with God: But God only shall 〈◊〉 the teacher, who teacheth efficaciously, and gives the increase.  Vers. 12. For I will be merciful to their unrighteousness, and their sins, and their iniquities will I remember no more. 
The fourth promise is of eternal remission of sins, whereby God for the sake of Christ's obedience, shows himself reconciled to the faithful that are in covenant.  Vers. 13. In that he saith, A New Covenant, he hath made the first Old. Now that which decayeth and waxeth old, is ready to vanish away. 
From the words of jeremy he infers a twofold consectary: The first is the Legal or Levitical Covenant, because it is declared by the Prophet to be Old, (in the Epithet New) it waxeth old, and is vanished.  
Now that] The other Consectary drawn from hence, in the times of jeremiah the Prophet, the Legal or Levitical Covenant was near its dissolution and vanishing, and by consequence after the coming of Christ, under wh●● all things become new, it expired. Than which nothing could be more effectually spoken, to move the Hebrews, that renouncing the Levitical Ceremonies, they would consecrate themselves wholly to Christ alone.    

CHAP. IX.  
HE prosecutes the Comparison of the Levitical Priesthood with the Priesthood of Christ, and further shows the excellency of the Priesthood of Christ: There are two parts of the Chapter: In the first he proves by fifteen Arguments, that the Priesthood of Christ is more excellent than the Levitical, to vers. 16. In the second part he removes the scandal of the Cross, or of the death of Christ, by demonstrating the sufficiency and necessity of it, to the end.  Vers. 1. Then verily the first Covenant had also ordinances of Divine service, and a worldly sanctuary. 
As to the first part, the seven first Arguments are so many characters of the imperfection of the Levitical Priesthood, from whence the excellency of Christ's Priesthood is commended.  
Argum. 1. The first Covenant appertaining to the Levitical Priesthood, had only shadowed rites of Justification, and an earthly Sanctuary: Therefore it follows, that the Priesthood of Christ (which contains true Justification according to the New Covenant, and an heavenly Sanctuary, as before was showed) is much more excellent.  Vers. 2. For there was a Tabernacle made, the first, wherein was the Candlestick, and the Table, and the Shewbread, which is called the Sanctuary. 
He explains this Argument, First, By describing the parts of the Sanctuary, and the sacred things in it, further he describes the typical rites of Justification: The Tabernacle that Moses erected, had two parts: The forepart was called the Holy, the inner part the Holy of Holies; in the forepart, was the Candlestick, in the South part of the house set on the left hand: Against it in the North part of the house was the Table with the Shewbread, so called, because they were set before God; by which was signified that light and life is vouchsafed to them which come unto God; And in this part was the Altar of incense placed before the entrance to the inner part, whereby the offering of prayers was signified.  Vers. 3. And after the second veil, the Tabernacle which is called the Holiest of all. 
The veil that hung in the entrance of this part, is here understood to be the first veil. The other veil which divided the forepart from the Holy of Holies, here 'tis called the middle veil, and the inner house which was behind that, is called the Holy of Holies; the forepart figured out the Church upon earth, the hinder part figured Heaven, or the place wherein God manifests himself to the Church Triumphant.  Vers. 4. Which had the golden Censer, and the Ark of the Covenant over-laid round about with Gold, wherein was the golden Pot that had Manna, and Aaron's Rod that budded, and the Tables of the Covenant. 
In the Holy of Holies was (1) The Golden Censer, which was used by the High Priest entering in once a year, fit to signify the intercession of Christ, praying for us, and making our prayers acceptable unto God. (2) There was the Ark of the Covenant, covered over with Gold, whence God uttered his voice; a fitting type of Christ the word incarnate, and opening the Counsel of God to us. (3) There was the pot of Manna, conveniently signifying that hidden Manna (which God truly was in Christ to the faithful, for their food unto eternal life.) (4) There was the Rod of Aaron that budded, fitly signifying the effectual blessing, which Christ gives to the labours of his Ministers. (5) The Tables of the Covenant were put into the Ark, which taught us that the fulfilling of the Law is only to be sought in Christ.  Vers. 5. And over it the Cherubims of glory shadowing the mercy-seat: of which we cannot now speak particularly. 
There were Angels, Cherubims, with wings towards each other, covering the Ark, between which wings God, as it were sa●e, and gave out answers when he was enquired of; whereby the Ministry of Angels, waiting upon CHRIST (The great mystery of godliness, dwelling in unapproachable light) was propounded in the type. And because here is enough said of the glory of the outward Tabernacle, or of the earthly place, the Apostle breaks off his discourse concerning the terrene Tabernacle.  Vers. 6. Now when these things were thus ordained, the Priests went always into the first Tabernacle, accomplishing the service of God. 
The place hath been spoken of, in the next place he describes the shadowy rites of Justification, and first of all those which the Priests daily exercised in the forepart of the Tabernacle, burning incense, taking care for bread for the furnishing of the Table, oil for the Lamp, and the rest, according to the Law.  Vers. 7. But into the second went the High Priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. 
He proceeds in describing the anniversary rites, which were of this sort. (1) The High Priest alone, without any companion. (2) Once a year, not oftener. (3) Never without the offering the blood of a Calf, and an Hee-Goat, in a basin. (4) This blood he offered for his own sins, great and small, and for the sins of the people. All these outward, worldly and shadowy things, were in no wise efficacious in themselves: For they prefigured the entering of Christ into Heaven, by his own blood, the true Propitiatory: This is the first Argument of the earthly imperfection in the Levitical Priesthood.  Vers. 8. The Holy Ghost this signifying, that the way into the holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing. 
Argum. 2. Propounded by way of exposition of the next mystery. In the time of the Levitical Priesthood, while it obtained a standing Tabernacle, and that Ceremonial worship about the Sanctuary, the way to Heaven, or the true Sanctuary, was not manifestly declared, as it is now under the Priesthood of Christ, That which the Holy Ghost taught by excluding the Priests from the inward Sanctuary: by admitting the High Priest once a year, the Sanctuary remaining shut, all the year after: Therefore the Priesthood of Christ is more excellent than the Levitical.  Vers. 9 Which was a figure for the time then present, in which were offered both gifts and Sacrifices that could not make him that did the service perfect, as pertaining to the conscience, 
Argum. 3. The rites of the foresaid expiatory, and the other such exercises of the Levitical High Priest, were typical and parabolical, and a mere pattern of those things which were to be performed by Christ: Therefore the excellency of the Levitical Priesthood is no ways to be equallized with the Priesthood of Christ.  
For the time] Argum. 4. The things which were done by the High Priest, and the Levitical Priests, served only for the time present of the Law institution, viz. in the infancy and beginning of the Church, wherein gifts and typical Sacrifices were offered: Therefore the Levitical Priesthood is far inferior to the Priesthood of Christ.  
Could not] Argum. 5. The gifts and sacrifices which were offered by the Levitical Priesthood, could not sanctify the conscience of him that worshipped, or take away the evil conscience of sins committed: Therefore the Levitical Priesthood, etc.  Vers. 10. Which stood only in meats and drinks, and divers washings, and carnal ordinances imposed on them until the time of reformation. 
Argum. 6. Confirming the former, Those things which were offered by the Levitical Priest, consisted only in meats and drinks, and divers washings, and carnal rites, which did not commend a man to God, 1 Cor. 8.2. but only they did these things, as sanctified in the flesh ceremonially, they might be accounted pure worshippers: Therefore the Levitical Priesthood is nothing, being compared to the Priesthood of Christ.  
Until] Argum. 7. These gifts and sacrifices, and the other offices of the Levitical Priests, were imposed as a yoke and burden, only till the time of Reformation, i. e. till the coming of Christ, who would reform the imperfect sacrifices and gifts of the old Priesthood, and they being abolished, he would introduce a more perfect gift and sacrifice: Therefore the Priesthood of Christ is more perfect, etc.  Vers. 11. But Christ being come an High Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building: 
Argum. 8. Christ is the High Priest, not of types, but of spiritual good things, of Justification, Sanctification, and Salvation, which were figured by the types: Therefore, etc.  
By a greater] Argum. 9 Christ had a greater and more perfect Tabernacle, not made with hands, not of a common structure, viz. the Tabernacle of his body, which was form in the womb of the Virgin by the Holy Ghost, after a special manner, without the spot of Original sin, in which Tabernacle the fullness of the Godhead dwells: Therefore his Priesthood is far more excellent than, etc.  Vers. 12. Neither by the blood of Goats, and Calves: but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 
Argum. 10. Christ offered not the blood of Bulls or Goats, as the Levitical Priests, but his own blood, and the same is made the Priest and the Sacrifice: Therefore his Priesthood, etc.  
Once] Argum. 11. Christ hath once entered into the true holy place, i. e. Heaven, and there abides, not often, as the Levitical Priests into the typical holy place: Therefore his Priesthood, etc.  
Eternal] Argum. 12. Christ hath purchased eternal Redemption with his own blood, which was impossible for the Levitical Priests: Therefore his Priesthood is more excellent than, etc.  
Vers. 13. For if the blood of Bulls, and of Goats, and the Ashes of 〈◊〉 Heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:  
14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the Living God?  
Shall purge] Argum. 13. Confirming the former, The blood of Christ purges the conscience, partly as the conscience seeing full satisfaction made in the death of Christ to divine Justice for itself, closeth with its perfect discharge, and rests therein; partly as the power of sanctifying the heart to the service of God flows from him.  
For if] He confirms this Argument▪ a minori, The blood of Bulls and other types performed what they were appointed to, viz. Ecclesiastical purification of the outward man, that he might be sanctified to the works of external worship; how much more shall the blood of Christ the Antitype perform that, which is signified by the types, viz. The purifying of the conscience from sins, to the service of God? Sins are called dead works, because they deserve death, and make sinners guilty of death.  
By the Spirit] Argum. 14. In the Sacrifice of Christ, the Eternal Spirit, or Christ as God, acted the chief parts of the Priest, and offered up himself as a man without spot for a Sacrifice: Therefore his Priesthood is so much the more excellent than the Levitical, as God is more excellent than man, and his holy humanity than a beast.  Vers. 15. And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance. 
Argum. 15. Under the Old Covenant, neither Remission of sin, nor the Inheritance of Eternal Life, was given to them that were called, but for the sake of Christ's death, interceding under the New Covenant, to which end, he being now the Mediator of the New Covenant, is ordained for all them that are called: Therefore his Priesthood is more excellent than, etc.  

The Second Part.  Vers. 16. For where a Testament is, there must also of necessity be the death of the Testator. 
The second part of the Chapter follows, wherein to take off the scandal of the Cross, he first proves the necessity of Christ's death, by six Arguments, to vers. 25. Furthermore the sufficiency of his offering once upon the Cross, he proves it by five Arguments, to the end.  
Argum. 1. The New Covenant of Christ, is the New Testament of Christ: Therefore it was necessary that the death of the Testator Christ should intercede.  Vers. 17. For a Testament is of force after men are dead: otherwise it is of no strength at all while the Testator liveth. 
Argum. 2. Confirming the former, unless Christ had died, the Covenant or Testament had not been firm, for even amongst men a Testament is not valid while the Testator is alive, but only after his death: For while he lives it may be changed, but not when he is dead: Therefore it was necessary that Christ should die.  Vers. 18. Whereupon, neither the first Testament was dedicated without blood. 
Argum. 3. As the Old Testament was not dedicated unto God, without typical blood; so neither the New Testament can be dedicated or offered by way of satisfaction for sinful men, without the true blood of Christ, the true Mediator, the Antitype: Therefore it was necessary Christ should die.  
Vers. 19 For when Moses had spoken every Precept to all the people, according to the Law, he took the blood of Calves, and of Goats, with water and Scarlet wool, and hyssop, and sprinkled both the book, and all the people,  
20. Saying, This is the Blood of the Testament, which God hath enjoined unto you.  
He explicates and proves this Argument out of the History, Exod. 24. concerning the dedication of the first Tabernacle by Blood, where Moses sprinkled the Book of the Covenant, and the people, with the blood of Calves and Goats, withal expounding the signification and use of the ceremony, that that Blood was the Blood of the Covenant, or a symbol of the Covenant typically made in those ceremonies, and truly to be fulfilled in the Blood of Christ.  
Vers. 21. Moreover, he sprinkled with blood both the Tabernacle, and all the Vessels of the Ministry.  
22. And almost all things are by the Law purged with blood; and without shedding of blood is no remission.  
Argum. 4. As under the Law all things were purged either with blood, or washings, drawing virtue to purge from the Sacrifices, so that without typical shedding of blood, there was no remission of sins: So in the New Covenant, there can be no remission of sins, but by the shedding of the Blood of Christ: Therefore the Death of Christ was necessary. The Tabernacle, and the Holy Vessels, which were in themselves without pollution, are said to be sprinkled with blood, because in respect to us, were we not purified by the Blood of Christ, all things become polluted unto us: Therefore the use of the most holy things must be sanctified to us by Christ, otherwise to the impure all things are impure, in as much as in all things, unbelievers pollute themselves.  Vers. 23. It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better Sacrifices than these. 
Argum. 5. If the types ought to be purged with typical blood, heavenly things, signified by those types, aught to be consecrated by better Sacrifices, i. e. with the Blood of the Mediator himself, who in his Virtue comprehends all Sacrifices; and by consequence the Death of Christ was necessary.  Vers. 24. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us. 
Argum. 6. Confirming the former, Christ is not entered into the typical Holy place, made with hands, but into heaven, signified by the holy place, that constantly appearing there, he might intercede for us: Therefore it behoved him to offer up a more excellent Sacrifice, viz. himself, as much as heaven exceeds the earthly Holy place; and by consequence his death was necessary.  Vers. 25. Nor yet, that he should offer himself often, a● the Highpriest entereth into the Holy place, every year with blood of others: 
Now he proves the sufficiency of the one Oblation of Christ upon the Cross, by five Arguments.  
Argum. 1. Christ entered not often into the Terrestrial Sanctuary, that he might often offer up himself, as the Levitical Highpriest, (who offered not his own, but other blood yearly) but is once entered into heaven: Therefore that one Oblation of himself upon the Cross, was sufficient, whereby he was admitted into heaven.  Vers. 26. For than must he often have suffered since the foundation of the world; but now once in the end of the world, hath he appeared to put away sin by the Sacrifice of himself. 
Argum. 2. Unless that one Oblation of Christ upon the Cross had been sufficient, he must by often offering himself, die often from the beginning of the world; for if an Oblation of the Body of christ ought to have been often offered up for sin, it would have been necessary that the Oblation should have begun, at what time sin began to be committed, i. e. from the beginning of the world, and from that time that Sacrifice ought to have been so often repeated, as new sins were committed after the Sacrifice, the courses of Sacrifice being acted over and over, without number. But this is absurd: Therefore his once offering up upon the Cross was sufficient.  
But now once] Argum. 3. Christ in the fullness of time appeared, to that end, that by his one Oblation of himself, he might abolish the sins of his people, present, past, and to come; For to the obtaining and application of remission of sins, to the mortification and abolishing of sins, of all the Redeemed or Elect, there is virtue enough in the Death of Christ: Therefore his one Oblation is sufficient.  
Vers. 27. And as it is appointed unto men once to die, but after this the judgement;  
28. So Christ was once offered to bear the sins of many, and unto them that look for him, shall he appear the second time, without sin, unto Salvation.  
Argum. 4. As it is appointed of God that all men shall once die, and after death come to Judgement, so it is appointed of God, that Christ should only once offer up himself to expiate the sins of many, i. e. of his Elect, and that he should come the second time judge both of quick and dead: Therefore his one Oblation of himself upon the Cross is sufficient.  
The second time] Argum. 5. Christ coming the second time at the Day of Judgement, shall make it manifest to all the world, that he with one Oblation of himself hath most fully satisfied for sin, and that the imputation of sin, and the punishment or misery, and whatever footsteps there are of sin, are removed from himself as the Surety, and from his, for whom he stood engaged, and that Salvation is obtained for the faithful, who expect his coming: Therefore his once Oblation upon the Cross for our Redemption was complete. It is said that Christ shall appear the second time, without sin, in respect to his first coming, wherein though he was most free from the pollution of sin inherent, yet he was not free from the sins of others, or ours, which were imputed to him: And thereupon he became obnoxious to infirmity and misery, till he satisfied for our sins; but at the Day of Judgement he shall appear in glory, which will testify the total abolition of sin, and by consequence will demonstrate that that one Oblation upon the Cross, was abundantly sufficient to take away sin.    

CHAP. X.  
HE proceeds to extol the Priesthood of Christ above the Levitical. There are two parts of the Chapter: In the first he proves, that the Sacrifice of Christ once made, was more excellent than all the Legal Sacrifices, to ver. 19 In the second part, he makes use of this Doctrine, by way of exhortation to boldness and constancy in the profession of the Faith, and holiness of life, with patience, to the end.  Vers. 1. For the Law having a shadow of good things to come, and not the very image of the things, can never with those Sacrifices which they offered year by year continually, make the comers thereunto perfect; 
The Arguments for proving the excellency of the Sacrifice of Christ above the Levitical Sacrifices, are twelve:  
Argum. 1. The Levitical Sacrifices prescribed in the ceremonial Law, only contained the shadow of the Sacrifice of Christ, and his benefits, not a lively representation of the things themselves, as it appears in the Mirror of the Gospel from the things themselves, as now exhibited and considered in themselves: Therefore they were far inferior to the Sacrifice of Christ, represented by them.  
Never] Argum. 2. Even the most excellent Levitical Sacrifices, yearly performed by the Highpriest, could not justify or sanctify those for whom, or by whom, they were offered: Therefore they are inferior to the Sacrifice of Christ.  Vers. 2. For than would they not have ceased to be offered; because that the worshippers once purged, should have had no more conscience of sin. 
Argum. 3. Confirming the former, the Levitical Sacrifices, by their often repetition, argued their imperfection and weakness to justify the sinners for whom they were offered: Therefore they were inferior to Christ's Sacrifice.  
For then] A reason is given of the former; If those Sacrifices had justified the worshippers, the frequent offering them had ceased, because the worshippers purged from the guilt of sin, and quieted in conscience, by one Oblation, had no need to repeat it often: But those Levitical Sacrifices ceased not to be often offered, because the Law commanded that it should be so: Therefore those Sacrifices did not justify their worshippers.  Vers. 3. But in those Sacrifices there is a remembrance again made of sins every year. 
Argum. 4. Confirming the same thing, even their most principal Sacrifices amongst them, carried along with them a repeated mention of all sins past, which had been in vain, if by the former Sacrifices they had been abolished: Therefore these Sacrifices were far inferior to the Sacrifice of Christ.  Vers. 4. For it is not possible that the blood of Bulls and of Goats, should take away sins. 
Argum. 5. Confirming also the second; These Sacrifices were meaner (as of beasts) than that they could take away sin: Therefore far inferior to the Sacrifice of Christ.  
Vers. 5. Wherefore when he cometh into the world, he saith, Sacrifice and Offering thou wouldst nor, but a body hast thou prepared me.  
6. In Burnt-offerings, and Sacrifices for sin, thou ●ast had no pleasure.  
7. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God.  
8. Above, when he said, Sacrifice and Offering, and Burnt-offerings, and Offering for sin, thou wouldst not, neither hadst pleasure therein, which are offered by the Law:  
9 Then said he, Lo, I come to do thy will (O God:) he taketh away the first, that he may establish the second.  
He proves this Argument from Psal. 40. Wherein Christ is introduced by the Prophet, as to the time he was made man, and appeared in the flesh, publishing the abolition of Legal Sacrifices by his Father, and that in their stead, his obedience in the body was appointed, even to the Death of the Cross, in that he saith, His ears were opened; or, God had prepared him a Body; by both phrases is signified, that the Son of God Incarnate, was form to obedience unto his Father. overseeing the Legal Sacrifices not accepted, as not able to expiate sins, he offers himself up to death, according to the Will of his Father, according to the Prophecies, which in the volume of the books are contained concerning him; and so he takes away the Levitical Sacrifices, that he may establish the Sacrifice of Christ.  Vers. 10. By the which will we are sanctified, through the offering of the Body of jesus Christ once for all. 
Argum. 7. By the Oblation of the Body of Christ, according to the Will of God, we are Justified and Sanctified, which could not be justified nor sanctified by the Legal Sacrifices: Therefore the Sacrifice of Christ by Divine institution, is more excellent than the Levitical.  
Vers. 11. And every Priest standeth daily ministering and offering oftentimes the same Sacrifices which can never take away sins.  
12. But this man, after he had offered one Sacrifice for sins for ever, sat down on the right hand of God,  
Argum. 8. The Priests offering the daily Sacrifice, daily stood, as Ministers labouring, and offering the same Sacrifices, ineffectual to take away sin: But Christ by one Oblation once offered, as Lord of Heaven and Earth, sat down, and Reigns as Partner of Glory with his Father: Therefore his Sacrifice is more excellent than the Levitical.  Vers. 13. From henceforth expecting till his enemies be made his footstool. 
Argum. 9 After the Sacrifice of Christ, nothing remains to be done for the expiation of the sins of Believers, or the Elect, only the subduing of the Devil, the World, sin dwelling in us, death, and a full subjection of the rest of ours and Christ's enemies remains, that the Redeemed may enjoy a full happiness, being freed from all their enemies: Therefore his Sacrifice is more excellent than the Levitical.  Vers. 14. For by one offering he hath perfected for ever them that are sanctified. 
Argum. 10. Confirming the former: The Oblation of Christ once made, hath an infinite virtue, not only to satisfy for the sins of the Elect, or Believers, who have devoted themselves in holiness unto God, but also effectually to bestow holiness and salvation, gradually to be accomplished, and eternally to endure, upon all those which were, are, and shall be hereafter: Therefore his Oblation is more excellent than the Levitical, and that being now offered up, nothing remains but the subduing of enemies, and the application of the benefits procured by that Oblation, for the good of the Elect.  
Vers. 15. Whereof the Holy Ghost also is a witness to us: for after that he had said before,  
16. This is the Covenant that I will make with them after those days, saith the Lord; I will put my Laws into their hearts, and in their minds will I write them:  
17. And their sins and iniquities will I remember us more.  
Argum. 11. The New Covenant founded on the Sacrifice of Christ, absolutely, without any condition, promises to all the Elect full Sanctification, I will put my Law, etc. and remission of sins, I will remember them no more; as the Holy Ghost testifies, jer. 31.31. etc. Therefore the Sacrifice of Christ, etc.  Vers. 18: Now where remission of these is, there is no more offering for sin. 
Argum. 12. That one Sacrifice of Christ obtains from God full pardon of sins to the faithful under the New Covenant, that he neither leaves any place for the repetition of it, nor to any other offering for sin: Therefore the Sacrifice of Christ is more excellent than the Levitical.  

The Second Part of the Chapter.  Vers. 19 Having therefore, Brethren, boldness to enter into the Holiest by the Blood of jesus, 
The second pa●● follows, wherein he brings the precedent Doctrine into use, by way of exhortation, consisting of divers branches, That with confidence in God, to ver. 23. promoting the work of Holiness in themselves particularly, and in all the members of the Church in general, to ver. 26. they patiently and confidently persevere in the Faith, unto the end. And briefly, this whole exhortation, may be gathered into this Proposition; Ye ought with confidence patiently to persevere in your endeavours after holiness. The Arguments of this exhortation, which prove and enforce this Proposition, are nineteen; whereof some alluding to types, so he lays them down, that withal he may raise the minds of the Hebrews to the excellency of the thing signified.  
Having] Argum. 1. Ye have together with us, boldness by Faith in your prayers, in this life, of entering into Heaven, and full possession after this life by approaching unto God himself: Therefore ought ye with boldness to persevere in the Faith.  
By the blood] Argum. 2. By the blood or death of Jesus Christ, as by a full price of our Redemption and Reconciliation, this privilege is procured for you, that in all your necessities, ye may freely open your minds to God: Therefore ought ye boldly to persevere.  Vers. 20. By a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh. 
Argum. 3. Christ being made man, and uniting himself with us in our common nature, hath dedicated his flesh, or his humanity, to this use, that ye with us being advantaged with this communion of nature, by his Mediation, as by a new way, plain, safe, and living (which quickens those that walk in it, and refreshes the weary) ye may come unto God, as the Levitical High Priest entered by the veil into the Sanctuary: Therefore ought ye to persevere with confidence in God.  Vers. 21. And having an High Priest over the house of God: 
Argum. 4. We have Christ our High Priest, who goes before us in the way, bearing the iniquity of the inferior Priests, lest the things which are done amiss by us, in our imperfect services, might hinder our access to God, Therefore, etc.  
Over the] Argum. 5. We have Christ, very tender towards us, over the house of God, who hath power to admit into Heaven whom he will, and of assigning a place to them that are entered, as he please, and out of the treasury of his grace to bestow upon them as much as can be desired: Therefore, etc.  
Vers. 22. Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.  
23. Let us hold fast the Profession of our Faith without wavering: (for he is faithful that promised.)  
Argum. 6. The privilege of a new and sincere heart is given to Believers, to a full assurance of Faith, and a peaceable conscience in Christ, and to holiness of life, which were signified by the Legal washings: ye therefore by Faith apprehending your privilege with us, and applying to yourselves the virtue of Christ's blood, by Faith being assured, ye ought together with us, in Sanctification of life, to approach nearer unto God, and to cleave unto him, that ye may the more boldly persevere.  
Faithful] Arg. 7. God who hath promised all grace to them that hope in him, that they may persevere to salvation, is faithful: Therefore, etc.  
Vers. 24. And let us consider one another, to provoke unto love, and to good works:  
25. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching.  
Argum. 8. Unless ye diligently take heed, that by all ways and means which make for your particular, or the Church's perseverance in general (viz. by considering one another, and exciting one another to love, and to good works, by attending public meetings, and preserving the unity of the Church, etc.) there is danger le●t a separation or Schism follow, and at length Apostasy from the Faith, as experience testifies in the persons of some: Therefore, etc.  
So much the more] Argum. 9 The day of judgement approacheth, wherein to those that persevere in, and apostatise from the Faith, a reward shall be given according to their works.  Vers. 26. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 
Argum. 10. Unless ye persevere in the Faith, or if after the acknowledgement of the truth of the Gospel, wilfully, or on set purpose ye fall back from the Gospel, (which is to sin against the Holy Ghost) there remains no more Sacrifice for sin, nor by consequence remission of sin, if so be ye rejecting Christ and his Sacrifice maliciously, there is no more Sacrifice for sin left: Therefore lest ye fall into this abyss, ye ought carefully to persevere.  Vers. 27. But a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries. 
Argum. 11. There abides for Apostates▪ who knowingly and wilfully reject Christ, and maliciously betake themselves to the adversaries side, a fear of the dreadful judgement of God, and of eternal fire, which shall devour all the enemies of Christ, and chiefly Apostates: Therefore ought ye to persevere in the Faith.  
Vers. 28. He that despised Moses Law, died without mercy, under two or three witnesses.  
29. Of how much sorer punishment, suppose ye shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace?  
He confirms this Argument with six Reasons. Reas. 1. Because the contemner of Moses Law, legally convicted, was adjudged to capital punishment, without mercy: Therefore much more is the Apostate to be destroyed.  
Trodden under foot] Reas. 2. Because the Apostate is no less injurious to Christ, as much as lies in him, than if he should draw him from his Throne, and trample him under his feet.  
Blood] Reas. 3. Because they esteem the most Holy blood of Christ (whereby once as to the outward man, or the outward Ecclesiastical Sanctification, they are separated from the world, and in Baptism, consecrated unto God) as the blood of some common man.  
Spirit] Reas. 4. Because they offer despite to the Holy Spirit, as if he was a liar, who convinceth them of the Deity and Divine power of Christ.  Vers. 30. For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord: and again, the Lord shall judge his people. 
Reas. 5. Because God professeth himself the revenger of all sin, and of injuries done to his people, Deut. 32.35, 36. and much more of so horrible a sin against his Son, and also against the whole Church.  Vers. 31. It is a fearful thing to fall into the hands of the Living God. 
Reas. 6. Because Apostates have not to do with miserable mortals, but with the Living God, i. e. him that is omnipotent, and always in readiness to revenge, into whose hands, as into the hands of an angry Judge, it is a fearful thing to fall: Therefore Apostates must expect nothing but the fearful judgement of God. Withal he propounds,  
Argum. 12. To perseverance in the Faith: Wilful Apostasy from the Faith is joined with so many heinous Reproaches against Christ and the Holy Spirit: Therefore take ye heed of Apostasy, and persevere ye constantly in the Faith.  
Vers. 32. But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions:  
33. Partly whilst ye were made a gazing stock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used.  
34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves, that ye have in Heaven a better and an enduring substance.  
Argum. 13. By suffering persecution for the Gospel, ye have long since given a famous proof of your constancy in the Faith, hoping for that reward which is laid up for you in Heaven: Therefore ought ye hereafter to persevere constantly in the Faith. He opens this Argument, by minding them how presently upon their receiving the Faith of Christ, being illuminated by the word and Spirit of God, they entered into a fight of grievous afflictions, as it were, vers. 32. Partly whilst they themselves were openly reproached by the enemies of the Gospel, and oppressed with all kind of injustice and violence; Partly also, whilst they out of Christian sympathy joined themselves as companions to those that were afflicted and oppressed for the Gospel's sake, vers. 33. which he makes apparent by experience, because whilst the Apostle was in bonds for the Gospel, the faithful Hebrews sympathized, and took the spoiling of their goods joyfully, not respecting earthly riches in comparison to the heavenly and eternal inheritance laid up for them in Heaven, vers. 34.  Vers. 35. Cast not away therefore your confidence which hath great recompense of reward. 
Argum. 14. Constant perseverance in the Faith, hath a great recompense of reward: Therefore the Profession of your Faith is not to be cast away, but constantly to be held fast by you.  Vers. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the Promise. 
Argum. 15. If ye patiently persevere, ye shall receive eternal life, which is promised unto you, otherwise not: Therefore ye ought constantly and patiently to persevere in the Faith.  Vers. 37. For yet a little while, and he that shall come will come, and will not tarry. 
Argum. 16. Ye shall shortly have an end of your labours, and yet want but little of the victory, yet a little while and God will set you at liberty from all trouble (as the Prophet Habak. 2.4. gives us notice:) Therefore ought ye constantly to persevere.  Vers. 38. Now the Justice shall live by Faith, but if any man draw back, my soul shall have no pleasure in him. 
Argum. 17. The Just shall live by Faith, not by the present possession of his hope, laying hold upon Life and Righteousness, no other ways but by Faith: Therefore ye ought to persevere in the Faith, that ye may obtain Righteousness and Life.  
If any] Argum. 18. He that casts away his Faith, and is puffed up with carnal confidence of his own strength, or rests upon the power of any creature, is hateful to God, and his Saints: Therefore ought ye to persevere in the Faith.  Vers. 39 But we are not of them who draw back unto perdition: but of them that believe, to the saving of the soul. 
Argum. 19 I am persuaded, that we who truly believe, are not of those reprobate Hypocrites, who in the day of temptation fall away, to their own perdition, but of those that are elected, whereof every one perseveres to the saving of his soul: Therefore ought ye boldly to persevere in the Faith.    

CHAP. XI.  
HE proceeds to confirm his former exhortation to perseverance in the Faith, with divers Arguments drawn from the properties and effects of Faith, Illustrated from the manifold experience of the Saints: The Arguments of his Exhortation are twenty four, All which prove that Faith is to be promoted, or that we ought to persevere in the Faith, or live by it in the midst of afflictions.  Vers. 1. Now Faith is the substance of things hoped for, the evidence of things not seen. 
Argum. 1. Faith embracing the promise concerning things hoped for, makes the things as it were present, and gives them a kind of subsistence, so far as it applies to us, the truth and power of God promising (in whose power the things promised are contained) and makes us as certain of the event, as if the things promised were actually performed: Therefore we ought to live by Faith, and persevere in it.  
And the] Argum. 2. Faith laying hold upon the Word of God, is a convincing demonstration of the truth of things past, present▪ and to come, which are not seen, or appear, and are justly esteemed by us most certain, because of the undoubted truth of the word of God: Therefore, etc.  Vers. 2. For by it the Elders obtained a good report. 
Argum. 3. By Faith Believers are commended, justified, and proclaimed blessed by the Testimony of God, as it appears by ancient examples in the Scripture: Therefore we ought to live by Faith, and persevere in it, in the midst of afflictions.  Vers. 3. Through Faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear. 
Argum. 4. Faith satisfies itself in the word of Almighty God, concerning making the world out of nothing, or concerning the Creation of all things which we see, out of no apparent or pre-existent matter: Therefore we must live by Faith, and persevere in it, although we see nothing of those things which are promised to us in the word of God: seeing God can effect our salvation promised to us out of things which appear not, no less by his word, than he could create the world out of nothing.  Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Kain, by which he obtained witness, that he was righteous, God testifying of his gifts: and by it he being dead, yet speaketh. 
The properties of Faith follow, which are illustrated by the special experience of the Saints, which he disposes into four classes; as it were for order's sake: The first is of those which lived before the flood, to vers. 8. The second is of those which lived from the flood, till Israel went down into Egypt, to vers. 23. The third is of those that lived at their coming out of Egypt, to vers. 32. The fourth is of those that lived after, to the end.  
The first in the first rank or classis is Abel, who is said by Faith to offer a more excellent Sacrifice than Cain, not only ●hat Faith caused that he should make choice of the best Sacrifice, which by the command of God, it was lawful for him to offer, but especially because by Faith in the thing signified, i. e. the MESSIAH, the immaculate Lamb of God promised, (who was to take away the sins of the world) he fastened his eyes, and worshipped God in Spirit, whereas Cain stuck in the naked superficial Ceremony only; And so Abel is declared justified by Faith, God giving testimony of the excellency of his Sacrifice which he offered: By which Faith, although dead, yet he speaks, teaching by his example all in the Church, to believe in Christ, and to seal their Faith with the Martyrdom of blood, if it be the will of God.  
Hence Argum. 5. The faithful are declared just by Faith, their offerings are accepted, their worship is approved of God, and posterity is edified by the example of Believers, as is manifest by the example of Abel: Therefore ought we to persevere in the Faith.  
Vers. 5. By Faith Enoch was translated that he should not see death, and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God.  
6. But without Faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.  
Enoch follows in the second place, who is said by Faith to be translated into life immortal, death, or the separation of his Soul from his body, not intervening, only a change made from mortal to immortal qualifications. He proves that this Translation was a fruit of Faith, because Enoch pleased God, or was approved, before the translation of him; and without faith it is impossible to please God, the reason whereof is given, because no man comes unto God, or is admitted into fellowship with him, unless he subscribe to the All-sufficiency and goodness of God, by Faith, so as to apply that goodness of God to himself, which is offered him, and come unto God, desirous of communion with him; for it is Faith alone that divests a man of all his own worth, and joins him to God that is merciful, and full of compassion. Hence Argum. 6. By Faith we obtain Eternal Life, as God hath testified to us in the translation of Enoch, who had he not been endued with faith, had not pleased God, nor come unto him, nor had been admitted into heaven: Therefore ought we to persevere in the Faith.  Vers. 7. By Faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, by the which he condemned the world, and became Heir of the Righteousness, which is by Faith. 
Noah is the third, who warned of God concerning the coming of a Flood many years after, believed, and feared, and by the Command of God prepared an Ark, to the saving of his Family, whereby he convinced the rest of the world then living with himself, of unbelief, and is declared the Heir of that Righteousness which is by Faith in Christ, who was represented by the Ark: Hence Argum. 7. By Faith we are to take heed of the anger of God, and diligently use the appointed means to Salvation, by which diligence we convince the world of unbelief, and slothfulness, and testify the truth of our Faith, whereby we believe in Christ, and obtain the inheritance of Righteousness in him, as is manifest in the experience of Noah: Therefore we ought to persevere in the Faith.  
Vers. 8. By Faith Abraham, when he was called to go out into a place, which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went.  
9 By Faieh he sojourned in the Land of Promise, as in a strange Country, dwelling in Tabernacles with Isaac and Jacob, the Heirs with him of the same Promise.  
10. For he looked for a City which hath foundations, whose Builder and Maker is God.  
The second Rank or Classis of Believers, which lived to the time of Israel's going down into Egypt, whereof the first in order is Abraham, who by Faith left his Country, and followed God into a strange Land, leaning upon the Promise of God for an inheritance to be given him, uncertain in the mean time where he should sojourn, ver. 8. By Faith also he sojourned in the promised Land, dwelling in Tabernacles, as some Pilgrim and Stranger, as Isaac and jacob his Posterity did, to whom the same promise of an Inheritance was made, ver. 9 For he did not so much look at that typical Land of Canaan, as Heaven, represented by that Land of Promise, which is like a fenced and strongly founded City, whose Builder is God, and not man. Hence Argum. 8. By Faith we being called of God, leave all earthly things, and content with our condition, (being according to the Will of God) whatever it is, we sojourn in this world, under hope of a most abiding Inheritance, to be possessed by us in heaven, as appears in the example of Abraham: Therefore, etc.  
Vers. 11. Through Faith also Sarah herself received strength to conceive Seed, and was delivered of a Child, when she was past age, because she judged him faithful, who had promised.  
12. Therefore sprang there even of one, and him as good as dead, so many as the stars of the Sky in multitude, and as the Sand which is by the Sea shore, innumerable.  
Before he passes from what he had to say of Abraham, he mentions the Faith of his Wife Sarah, whose Faith concurred with abraham's, to apprehend the promise of the numerous Offspring which should issue from him: Sarah by Faith leaning upon the truth of the Promise of God that is faithful and Almighty, though she was barren and aged, and above the powers of nature, she is made fit to conceive Seed, and to bring forth Isaac, from Abraham already, in respect to children, as it were dead; and so the Promise of God concerning his innumerable Offspring took effect. Hence Argum. 9 By Faith we are fitted for the performance of those things, which far exceed humane strength, and to receive the accomplishment of Promises, incredible to carnal reason; as is apparent by the experience of Sarah: Therefore, etc.  Vers. 13. These all died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 
Argum. 10. All these last recited, viz. Abraham with Sarah his Wife, and Isaac and jacob, persevered in the Faith, even till death, neither did they enjoy the good things in this life, which God promised, only by Faith they saw the certainty of the things promised, and persuaded of them, saluted the good promises afar off, and stretching out, as it were, the Arms of Faith, embraced them, thinking it enough that they should enjoy them after this life, professing themselves in the mean time, while they lived, that they were pilgrims and strangers in the earth: Therefore ought you to persevere in the Faith, and to live by Faith.  
Vers. 14. For they that say such things, declare plainly that they seek a Country.  
15. And truly if they had been mindful of that Country, from whence they came out, they might have had opportunity to have returned:  
16. But now they desire a better Country, that is an heavenly: wherefore God is not ashamed to be called their God; for he hath prepared for them a City.  
He proves that while they lived upon earth, they did not obtain the promises, by two Reasons.  
Reason 1. Because professing themselves strangers in the earth, they plainly showed that they sought a Country, ver. 14. but not an earthly country, because they had opportunity of returning to it, if they had sought it, ver. 15. Therefore they sought an heavenly Country promised of God.  
Wherefore] Reas. 2. God is not ashamed to be called their God, whence he gives us to understand, that he had a City prepared for them, i. e. Heaven, and determined to raise them from the dead, that both in body and soul they might possess that desired Country, for as their God he had prepared that City for them, so he would be called by them, Their God, that all may understand, that these Saints were not to be separated from the society of God, which they sought.  
Vers. 17. By Faith Abraham when he was tried, offered up Isaac; and he that ●ad received the Promises, offered up his only begotten Son,  
18. Of whom it was said, that in Isaac shall thy seed be called.  
19 Accounting that God was able to raise him up, even from the dead: from whence also he received him in a figure.  
The Arguments have been handled which were drawn from the common effect of the Faith of the Patriarches: The Arguments follow, which are drawn from the proper effects of the Faith of each of them; First he commends the Faith of Abraham, that when God tried him, whether he would believe the Promises, and also whether he would in all things obey, he forthwith offered up Isaac for a burnt-offering; though his only Son, although Abraham had immediate promises of multiplying his seed in this very Isaac, vers. 17. Although it was expressly said to him, of this very Son, that the blessed seed, (in whom all Nations were to be blessed) should come of him, vers. 18. For by Faith Abraham reasoned, that God, who had brought forth Isaac from Parents past children, was able to raise him also out of the Ashes. And thus he received Isaac snatched from the jaws of death, in a similitude, as it were raised from the dead, vers. 19  
Hence Argum. 11. By Faith all impediments are conquered in temptations, which may any ways hinder the performance of our obedience unto God, and that with most happy success, as is manifest by the experience of Abraham: Therefore, etc.  
Vers. 20. By Faith Isaac blessed Jacob and Esau concerning things to come.  
21. By Faith Jacob when he was a dying, blessed both the Sons of Joseph, and worshipped, leaning upon the top of his staff.  
The example of jacob follows, who when he was a dying, by Faith comforted himself and his Sons, concerning the blessings, which, according to the Promise of God, should come upon his Nephews and their posterity, and that with so much persuasion, that for joy he worshipped God, leaning upon his staff by reason of the weakness of his body.  
Hence Argum. 13. That by Faith they that are a dying may take comfort, and not only comfort themselves, but also others concerning the blessings promised, as may be seen in the example of dying jacob: Therefore, etc.  Vers. 22. By Faith Joseph when he died, made mention of the departing of the children of Israel: and gave commandment concerning his bones. 
joseph is named the last of the Patriarches, whom neither his power, nor the abundance of good things which he enjoyed in Egypt, could make unmindful or negligent of the Promises of God, but being persuaded of the children of Israel's going out of Egypt, and of the bringing them into the Land promised to the Fathers (although many years after) he commanded that his bones should be carried out also, in testimony of his preferring the thing signified by the promised Land, before all earthly things: From whence,  
Argum. 14. Faith overcomes length of time, before the accomplishment of the Promise, coming between, together with the commodities of this life, the corruption of death and the grave, and looks for a resurrection with the Saints, as we see in the example of joseph dying: Therefore, etc.  Vers. 23. By Faith Moses when he was born, was hid three months of his Parents, because they saw he was a proper child, and they not afraid of the King's commandment. 
The third rank or classis of examples follows, from the times near the children of Israel's departing out of Egypt, to the times of the judges; The first Example is of the Parents of Moses, who gathering from the beauty of the child Moses, that God had designed him for some eminent employment, by Faith hid him three months, all that time, not fearing the King's command, they preserved him alive, whom the King (he being a male-child) commanded to be cast into the river.  
Whence Argum. 15. By Faith fear is overcome, which Tyrants by their unjust commands bring upon the faithful, as is manifest in the example of Moses Parents: Therefore, etc.  
Vers. 24. By Faith Moses when he was come to years, refused to be called the Son of Pharaohs Daughter,  
25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season:  
26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of reward.  
The second Example is of Moses, the many acts of whose Faith are reckoned up, which carry the force of many Examples and Arguments. The first act of Faith in Moses is, that being come to years, and the use of Reason and discretion, by Faith he refused the royal relation, and had rather be called an Hebrew, than Pharaohs Nephew: which he did not only in word, but really, when leaving the King's Palace, he went forth to visit his Hebrew Brethren in affliction, nor returned he again to the delights of the Court, vers. 24. The Apostle commends this act upon a threefold account.  
First, That he chose rather all afflictions in banishment, and to endure hard bondage, that he might by any means be assistant to the people of God, rather than be wanting to his duty, and enjoy the pleasures of sin for a season, with the neglect of his duty, vers. 25.  
Secondly, That he accounted it greater riches to be despised with the people of God, for their Faith in Christ that was to come, and so to bear his Cross, or the reproaches of Christ (upon whom those injuries which are done to his members fall as upon the head) than to be● possessed of the treasures of Egypt in Pharaohs Court.  
Thirdly, That he supported himself with the hope of delivering the people of God, and expectation of the free reward, which God hath promised to give unto his servants: whence it appears that what he hath spoken of Moses, was the effect of his Faith, vers. 26.  
Hence Argum. 16. By Faith, Honour, and Riches, and other worldly allurements, wherewith unwary men are catched to their perdition, become vile, and afflictions borne for the name of Christ, and communion with the Saints, and Christ himself, and an expectation of the reward promised to the afflicted servants of God, is glorious, as it clearly appears in the example of Moses: Therefore, etc.  Vers. 27. By Faith he forsook Egypt, not fearing the wrath of the King, for he endured, as seeing him who is invisible. 
The second act of Moses Faith is, that trusting in the Promise of God, he fore-shewed to Pharaoh, that against his will, he should bring the children of Israel out of Egypt, and deliver them from that bondage, both himself and all the people, to whom in their departing he was Leader and Captain: This act is commended upon a twofold account. First, That he feared not the wrath of the King, who might (had not God withheld him) having gathered together, and armed his forces, either have slain, or reduced a fearful and unwarlike people (upon their departure) into more grievous bondage. Secondly, That by Faith he saw the power and faithfulness of the invisible God, and with this supported himself in all his straits, whence he proves this act to be an effect of Faith.  
Hence Argum. 17. By Faith we believe the promised liberty of the children of God from the Kingdom of darkness, and we conquer all fear, which the wrath, and armed force of tyrants can bring upon those who press after the heavenly inheritance, having our eyes always fastened upon the promised assistance of the invisible God, as appears in the example of Moses: Therefore, etc.  Vers. 28. Through Faith he kept the Passeover, and the sprinkling of blood, lest he that destroyed the firstborn, should touch them. 
The third act of Moses Faith is, that being certainly persuaded of the Promise of God, he celebrated the Passeover Feast in Egypt, and with the blood of the Paschal Lamb, took care that the doors of all the Israelites should be sprinkled: Promising in the name of God that they should be all delivered from the destroying Angel, (which was that night to slay all the firstborn of the Egyptians) whose houses soever were marked with the blood of the Paschal Lamb.  
Hence Argum. 18. By Faith, we solemnize the Sacraments in the Church▪ and the public worship of God; in witness of our hope of deliverance from destruction, wherein the unbelieving world shall be involved, as appears in the example of Moses: Therefore, etc.  Vers. 29. By Faith they passed through the Red-Sea, as by dry land, which the Egyptians assaying to do, were drowned. 
The third example is of the believing Israelites, together with Moses their Captain, who by Faith, as they durst enter into the open jaws of the waters divided, and take a long journey through the shadow of death, so they passed safe over the Red Sea, as upon dry ground: But the Egyptians without the Promise of God, assaying to follow them, were drowned. Hence Argum. 19 By Faith we undertake matters impossible to humane reason, and pass through dangers, in which unbelievers perish, as appears in the people's passage through the Red Sea: Therefore, etc.  Vers. 30. By Faith the walls of Jericho fell down, after they were compassed about seven days. 
The fourth example is of joshua, and the believing Israelites, who by Faith expecting the fall of the walls of jerico, compassed them seven days with the Ark of the Covenant, and Rams horns, nor were they frustrated in their hope. Hence Argum. 20. By Faith, Believers by their prayers, without all humane help, cast down the fenced Cities and Towers of their enemies, and overcome them; as was proved in the example of the Israelites, entering into the promised Land: Therefore, etc.  Vers. 31. By Faith the Harlot Rahab perished not with them that believed not, when she had received the Spies with peace. 
The fifth example is of the Faith of Rahab the Harlot, and Alien, in whom God looks at her endeavour to preserve the Spies as an effect of Faith, and passes by the lie which she told out of humane infirmity, but doth not approve it; for they who have Faith, do not do all things of Faith: This Woman by Faith in the God of Israel, peaceably received, and privily sent away the Israelitish Spies, and was saved from perishing with her unbelieving Fellow-Citizens of jerico. Hence Argum. 21. No precedent sins can hinder, but that they who fly unto God, and the fellowship of the true Church by Faith, are saved, and perish no● with Infidels, as appears by the example of Rahab the Harlot, converted to the Faith: Therefore, etc.  
Vers. 32. And what shall I more say? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthae, of David also and Samuel, and of the Prophets.  
33. Who through Faith subdued Kingdoms, wrought righteousness, obtained promises, stopped the mouths of Lions,  
34. Quenched the violence of fire, escaped the edge of the Sword, out of weakness were made strong, waxed valiant in fight, turned to ●light the Armies of the Aliens.  
35. Women received their dead, raised to life again.  
The fourth Rank or Classis of examples follows, viz. of the faith of those who lived the remaining time after joshua, some of whose names he reckons up, six in number; and to these he adjoins the Prophets, and other Saints, who lived before Christ; whereof some, what were they not able to do by Faith? Others, what were they not able to suffer? He reckons up ten sorts of their actions. (1) Some by Faith subdued Kingdoms, as the forementioned judges, and David the King. (2) Others wrought righteousness, being tried in difficult matters, as when David twice spared Saul, persecuting him in an hostile manner. (3) Some having overcome difficulties, constantly persevered, till the special promises made to them were performed, as David obtained the promised Kingdom by Faith. (4) Others by Faith stopped the mouths of Lions, as Samson, David, Daniel, ver. 33. (5) Some by Faith quenched the violence of fire, as the three companions of Daniel. (6) Others escaped the edge of the sword, or present death, as Elias flying from the threatenings of jezabel. (7) Some ou● of weakness were made strong, and recovered out of mortal diseases, as Hezekiah. (8) Others waxed valiant in fight, as Sampson and David. (9) Some put to flight the Armies of the Aliens, as Gideon, ver. 34. (10) Others received their dead raised to life again, as the Widow of Sarepta, the Hostess of Elias, and the Shunamite, the Hostess of Elizeus, ver. 35.  Vers. 35.— And others were tortured, not accepting deliverance: that they might obtain a better Resurrection, 
And these are the kinds of their famous actions, wherein the Saints excelled by Faith; then follows ten sorts of sufferings, in bearing of which with a good courage, some other servants of God were eminent, whom he names not: But to question whether there were such, is impious, when the Holy Ghost is the Author, who certified Paul the Penman, concerning the truth of what he spoke, so that there remains no place for doubting, or curious enquiring from what History he fetched those things, seeing we know this very Narration to be beyond all exception; The first sort of sufferings; others were racked or stretched out by their tormentors, as a skin is stretched upon a Drum, and beaten with Clubs, till they swollen and died, who had the offer of deliverance, if they would deny the Faith; but upon that condition they refused deliverance, hoping for a Resurrection to a better life.  Vers. 36. And others had trial of cruel mockings and scourge; yea, moreover of bonds and imprisonment. 
The second sort of sufferings; others endured mockings. (3) Others were scourged. (4) Others also were laid in bonds. (5) And others imprisoned.  
Vers. 37. They were stoned, they were ●awn asunder, were tempted, were slai● with the sword; they wandered about in Sheepskins, and Goatskins, being destitute, afflicted, tormented.  
38. Of whom the world was not worthy: they wandered in deserts, and in mountains, and in de●s and caves of the earth.  
(6.) Some were sto●ed. (7) Some were sawn asunder. (8) Some were tempted, sometimes alured with promises, other while affrighted with threatenings, sometimes solicited with the importunity of friends, other while vexed with Disputes and Sophistry, devised for opposing of the Faith; which kind of torment is more cruel than death to those that are conscious to their own weakness, and are afraid lest they should be foiled by the temptation. (9) Some were slain with the sword. (10) Others to avoid death, wandered up and down, having no certain dwelling place, forced to change places, because of the Persecutors cruelty; for want of clothes, they covered their nakedness with sheepskins and goatskins▪ being destitute of humane help, reduced to divers straits, and evil entreated by the world, where ever they came: so that they chose to live in mountains and deserts, in caves and dens of the earth, among wild-beasts rather than men; who that they might not seem forsaken in these afflictions, the Apostle declares, that mankind, (which dealt so cruelly with them) was not worthy of the company of such precious servants of God. From all these we shall briefly draw but one Argument, which for memory's sake we set down thus.  
Argum. 22. What is there which God requires of us, that we are not able to effect by Faith? What are we not able to suffer, that God lays upon us? as appears by the experience of the faithful Saints. Therefore Faith is to be cherished, we ought to live by it, and to persevere in it.  Vers. 39 And these all having obtained a good report through Faith, received not the Promise: 
Argum. 23. All the Saints (whereof we have spoken) by Faith were approved of God, justified, or God gave testimony to them, that they pleased him; although they had not that great Promise of Christ's Incarnation, or of the seed of the woman completed (wherein all the Promises are Yea and Amen) while they lived: Seeing therefore that they who lived in that obscurity, persevered in all persecutions, constant in the Faith of Christ that was to come; how much more ought we to persevere, who see that Promise completed in the Faith of Christ now exhibited?  Vers. 40. God having provided some better thing for us, that they without us should not be made perfect. 
He answers a doubt; some may question why God deferred the coming of Christ, or why he was not manifested in the times of the Ancient Fathers: He answers, adding Argum. 24. It seemed good to God, to vouchsafe us this happiness, that we should see with our eyes, the fulfilling of all the Oracles and Types; the honour of seeing Christ's day, and hearing the Gospel, he vouchsafed this not to the Fathers, but reserved it for us: Therefore so much the more are we obliged to persevere in the Faith of Christ, and the constancy of our Profession, to the honour of Christ.  
Without us] He opens the Counsel of God, concernning the reservation of the honour of seeing Christ exhibited, to our times, and addeth Argum. 25. God would not have the Infant condition of the Church perfect before the exhibition of Christ, without the more complete condition of the Church after Christ, manifested in the Flesh; that the whole Church, as well before as after Christ might be one perfect man in Christ; nor would God that the faithful living under Legal types, should be otherways perfected, than by looking together with us, to the thing signified, which is exhibited in our times: Seeing therefore that they in the Infant condition of the Church, obtained perfect Righteousness and Salvation, by Faith, looking with us upon the thing signified by the Legal types, i. e. upon Christ that was to be manifested, as if he had been manifested already, and patiently persevered through all adversities; It will be unworthy if we persevere not constantly in the Faith of Christ, who is exhibited.   

CHAP. XII.  
THe other part of the Epistle follows, wherein divers Exhortations to Christian duties are contained. There are three in this Chapter: The first is a consolatory Exhortation to patience and constancy in the Faith in adversity, to vers. 14. The second is to holy peace, vers. 14. The third is to hold fast the Doctrine of Grace, not abusing it, to the end. The first Exhortatory Proposition, wherein the Apostle involves himself, and other Believers, is this, Ye ought to suffer afflictions patiently, and chiefly those, which happen to you for the Faith's sake. The Arguments that confirm this Proposition are eleven.  Vers. 1. Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, 
This Proposition is inferred from the Precedent Catalogue of the faithful, set forth under the similitude of contenders running in a race, we ought, casting aside all hindrances, constantly to run the race that is set before us.  
Seeing so great] Argum. 1. We have the examples of all the faithful, dead before Christ was exhibited, who stand about us while w●e run the race, in a copious multitude, like a thick cloud, every one giving his testimony touching the certainty of divine promises, touching the excellency of Faith, and God's goodness, who will be witnesses against us, unless we go forward through prosperity and adversity in our Christian race: Therefore we ought constantly to go forward through all adversities.  
Lay aside] That the Apostle might make the Exhortation easier, and them more expedient for this race, he admonishes them of shunning two impediments: the one outward, the other inward. The outward impediment is, that which is cast in their way from external things, riches, honours, and other earthly things, which ought not to be so much esteemed by us, but we should be ready to renounce them, when and so far as they hinder our course in the obedience of Faith, for than they become weights, which he commands us to cast away. The internal impediment from inbred corruption or concupiscence dwelling in the flesh, which naturally cleaves to us, and may most easily ensnare us unawares unless we take heed. And we are said to cast away this sin, when we take not care for the flesh, to fulfil the lusts thereof, neither are we so vehemently desirous of this mortal life, but when God calls us we are prepared to lay down this life, for so is inbred corruption cast away, that it might not ensnare us in the trials of Faith, for otherwise by no endeavours can it be altogether repressed, so long as we live in the flesh.  Vers. 2. Looking unto jesus the Author and Finisher of our Faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the Throne of God. 
Argum. 2. We have Jesus Christ the Captain of our Faith, not only for an example, but also for a chief help, who as he is the Author, so is he the finisher of our Faith, looking upon whom with the eyes of Faith, we shall be able to run the race: Therefore we must constantly go forward through all adversities.  
Who for] He confirms this Argument by three Reasons.  
Reas. 1. Our Captain by reason of his desire of our salvation comes unto glory by the Cross; he patiently endured the Cross, and contemned contempt, he did not value the suffering of reproach, that he might redeem us, and return a Conqueror to the possession of his glory, and that he might lead us the same way after him, to the fellowship of his glory: Therefore Christ being our Captain, we must go forward through the crosses and contempt of the world.  Vers. 3. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. 
Reas. 2. Such is the excellency of Christ above us, such are his sufferings, which he suffered for us from his most unworthy adversaries, that our sufferings, in our Christian warfare (seriously compared with Christ's) might come to nothing: Therefore we must eye his example, and go forward through all adversities.  
Le●t in your] Reas. 3. Unless ye borrow light from Christ, courage and strength through Faith in your race, ye are in danger in the midst of your race to be discouraged and lost: Therefore it behoves you constantly to eye Christ your Captain, and through Faith in him to go forward in your race.  Vers. 4. Ye have not yet resisted unto blood, striving against sin. 
Argum. 3. Ye have not as yet poured forth your life and blood for Christ, as you are bound, if so his glory required it, in conflicting against sin, whereto your persecutors have endeavoured to compel you: Therefore being ready to lay down your life, rather than sin, go ye forward through all adversities.  Vers. 5. And ye have forgotten the Exhortation which speaketh unto you as unto children, My Son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. 
Argum. 4. Joined with a reproof, The friendly exhortation of God in the Scripture, speaking to you as unto sons, requireth of you, that ye neither contemn the chastisement of God in the hardness of your hearts, neither faint being chastised, by reason of the tenderness of your hearts, (which now ye seem to do) having forgotten the divine Exhortation: Therefore ye are to bear afflictions patiently and constantly.  
Vers. 6. For whom the Lord loveth, he chasteneth, and scourgeth every Son whom he receiveth.  
7. If ye endure chastening, God dealeth with you, as with Sons: for what Son is he whom the Father chasteneth not?  
Argum. 5. Confirming the former; Chastisement is an effect of Divine love towards him whom God chastiseth: For chastening is for the amending of him that is chastised: Therefore you ought to bear afflictions patiently.  
Scourgeth] Argum. 6. To bear afflictions patiently, is a sign of Adoption; God acknowledgeth no man for his adopted Son, whom he doth not exercise with sharp afflictions, nor is any man excepted: Therefore that ye may be found with the mark of adoption upon you, and that ye may prove yourselves the Sons of God, ye ought patiently to bear afflictions.  Vers. 8. But if ye be without chastisement, whereof all are partakers, then are ye Bastards, and not Sons. 
Argum. 7. They that are free from chastening, or they which do not suffer fatherly chastisement, are not the Sons of God; they together with hypocrites may have the outward and visible Church for their Mother, but they cannot have God for their Father: Therefore if you would not be accounted hypocrites and bastards ye ought to bear afflictions patiently.  Vers. 9 Furthermore, we have had Fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection to the Father of Spirits, and live? 
Argum. 8. The Fathers of our flesh had power to chastise us their Sons, and it was meet that we should bear their chastisements, yea we have born them with reverence, how much more hath God the Father of our spirits power to chastise us, and we are bound to bear his chastisements patiently?  
Live] Argum. 9 We shall obtain eternal life, if we have born patiently Gods fatherly corrections: Therefore we ought to bear them patiently.  Vers. 10. For they verily for a few day's chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 
Argum. 10. If we have born the chastisements of our Parents, who for a short time in looking to our temporal good, oftentimes have for their own pleasure unjustly chastised us, we ought much rather to suffer the chastisements of God, who for a short time most prudently and justly chastises us for our spiritual profit, that he may make us partakers of his holiness, or may sanctify us to life eternal.  
Vers. 11. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of Righteousness, unto them which are exercised thereby.  
12. Wherefore lift up the hands, which hang down, and the feeble knees.  
Argum. 11. Answering an Objection; Although for the present, in the opinion of the flesh, no chastening may seem to be matter of joy, but only sadness? yet afterwards it will be found by those that have been exercised, proved and subdued by it, that this Discipline did profit their composed and quiet minds, and it will appear that it hath promoted holiness or the fruit of Righteousness: Therefore ye ought to suffer afflictions, and moreover to take courage, and compose yourselves to go on constantly in the ways of the Lord; which is signified by the lifting up of the hands, which hang down, and feeble knees.  Vers. 13. And make strait paths for your feet, lest that which is lame be turned out of the way: but let it rather be healed. 
Argum. 12. Unless you patiently suffer afflictions which come upon you for the Gospel's sake, and go on stoutly in the Profession of the Faith in the ways or streigth paths of the Lord, there is very great danger lest halting and inclining to fall away (by reason of the afflictions, which ye suffer for the Faith) ye immediately fall away indeed, and altogether turn a side out of the way, or renounce the Faith: Therefore admit ye of healing by the medicines of Faith and Christian Consolation: suffer afflictions patiently, courageously confirm your feet in the ways of the Lord, and in his straight paths go forward.  Vers. 14. Follow Peace with all men, and Holiness, without which no man shall see the Lord: 
Exhort. 2. That they endeavour to follow peace with all men, with those that are within the Church, as well as with those that are without, as much as possible, and also that they endeavour after holiness, so that whilst they study peace, they neglect not holiness, or by doing ill, or omitting good, they sin not to gratify profane men.  
Without which] He gives the reason why he joins the study of holiness with peace: because without peace with men they may obtain eternal salvation, but they cannot be saved, or see the Lord without holiness, in whose sight, society, and fruition in Heaven, consists eternal life.  Vers. 15. Looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up, trouble you, and thereby many be defiled. 
Exhort. 3. Lest any man fail of the Grace of God, or abuse it to profaneness, which belongeth to every one, especially to Bishops or Governors of the Church, as the thing and words intimate, because as it is the duty of all, so of these especially to study to purge the Church from corruptions of Doctrine, and manners, by Exhortation to mutual duties of charity, and by Ecclesiastical Discipline. As for corruptions of Doctrine, he commands them to look diligently, lest any man fail of the Grace of God, or of the sound Doctrine of Grace, or lest any man ascribe less unto Grace than is meet (and so failing of the truth, being left behind by others, who make progress in the Faith, either cannot or will not agree with them in the Doctrine of Grace) he fail of Grace, and so perish.  
Lest any root] The Reasons of the Exhortation are six.  
Reas. 1. Belonging to the first Branch, Because failing of Grace, or the Doctrine of Grace by Infidelity in any member of the Church, is like to a most bitter root springing up in the Church of God (which is the Vineyard or Garden of the Lord) whereby many in the Church may be troubled and infected.  Vers. 16. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 
As to what concerns corruptions of manners (from which also the way is open to falling from the Faith) he forbids, lest there be any fornicator amongst them, that is, that they should not suffer him, but cast out of the Church fornicatours, and profane persons, who contemning heavenly privileges, and the good things promised to the faithful and holy, do give up themselves to gluttony, to their bellies, and vi●ious pleasures, like Esau, who for one morsel of meat sold his birthright: And so he showed himself to make more of his pleasure, than his birthright, which was a pledge of the everlasting inheritance, to be obtained by those that believe▪ upon the free Promise of God, and did cherish the hope thereof in the families of the patriarchs.  Vers. 17. For ye know how that afterward when he would have inherited the blessing, he was rejected, for he found no place of Repentance, though he sought it carefully with tears. 
Reas. 2. Of the Exhortation pertaining to the second Branch, Because as it is known out of holy Writ, that Esau (when repenting, and afterwards weeping had solicited his Father, that he might by an hereditary right obtain the blessing) was repulsed and rejected from the blessing of the birthright, so the profane contemners of the grace and holiness of God, aught to fear (who whilst they hear the voice of God, harden their hearts, and do not repent when an occasion is offered) lest they be excluded from the mercy of God, and being shut out find no place of repentance: Therefore the Church is to be purged from such corruptions.  
Vers. 18. For ye are not come unto the Mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,  
19 And the sound of a Trumpet, and the voice of words, which voice they that heard, entreated that the word should not be spoken to them any more.  
20. (For they could not endure that which was commanded: and if so much as a beast touch the Mountain, it shall be stoned, or thrust through with a dart.  
21. And so terrible was the sight, that Moses said, I exceedingly fear and quake.)  
Reas. 3. To this sense, Ye are not called to the Legal Covenant, and its terrors, to vers. 22. but to the Covenant of Grace, and to the most sweet society of Christ and his Saints, to vers. 25. Therefore ye ought to look diligently lest any man fail of Grace, or lest any man be profane,, i. e. lest any man detract by his Infidelity from the Grace of God, into profane licentiousness, which is the same with the Apostles conclusion inferred, vers. 25. See that ye refuse not him, that is, Christ that speaketh, etc. The force of the Argument is this, If now (seeing that not fear, but love, not Justice, but Grace, not the Law, but Gospel offers itself to be your leader in your way to Heaven) ye shall fail of Grace, or abuse it to profaneness, it shall come to pass, that ye will be found to refuse and reject Christ speaking from Heaven, and most gently inviting you to the communion with himself and his Saints, which ye ought to have a care of. As for the Covenants of works, or the Law, he sets down the terrible manner wherein the Law was delivered, of which description there are eight Branches.  
(1) In the Covenant of works, or Legal Covenant there was a Mountain that might be touched, or earthly (whereto Heaven is opposed, or the heavenly Mount Zion, the Throne of Grace) as if he had said, After ye believed in Christ, ye came not unto the Mount that might not be touched, and that which is earthly, the very sight whereof did affright, thereby the throne of Justice was represented, wherein God sitteth, when he deals with the unregnerate man, that putteth confidence in his own strength, shining in the merit of his own works.  
(2) In making that Covenant, the Mount burned with fire, whereby the anger of the Judge armed, and ready to consume sinners, trusting in their merits or works, or dealing with him from the Covenant of works.  
(3) In making that Covenant, there was a whirlwind, darkness, and a tempest, whereby was represented the perplexed condition, amazement and horror of the mind, whereby the soul of the sinner is repressed when the Judge shows to him out of the Law or Covenant of works, his justice and anger, according to the condition of the violated Covenant.  
(4) In giving the Law there was the sound of a Trumpet, whereby was signified that all who are guilty of violating the Covenant of works, shall be cited, and of necessity appear before the Tribunal of God the supreme Judge, and none escape.  
(5) In making that Covenant there was a voice of words, by which was represented the Letter of the Law, reciting the duties we were bound to, but not at all conferring strength for the performing of the things commanded.  
(6) In making that Covenant, they who had heard the voice of words, entreated that the word should not be spoken to them any more, whereby was signified the intolerable weight of multiplied guilt contracted by the violation of the Law, as also despair touching the future performance of the Law incumbent upon the conscience, when God deals with the sinner out of the Covenant of works. That which the Apostle here intimates, when he says, For they could not endure that which was commanded.  
(7) In making that Covenant, if so much as a beast had touched the Mountain, it was to be stoned or thrust through with a dart, whereby was signified; First, That the sinner is excluded from all access to God, neither is it lawful that any sinner should approach to him, from the condition of this Covenant. Secondly, That both the sinner, and all things that belong unto him, his Oxen and cattle are an abomination unto God. Thirdly, That the sinner is to perish miserably by this Covenant, i. e. with contempt and ignominy, as with stones and darts shot at his cursed and abominable head.  
(8) In making that Covenant, so terrible was the sight, that Moses said, I exceedingly fear and quake, and confessed his horror; whereby was also signified that the most holy or just men could not be able to stand before God, if they should be dealt with according to the Covenant of works, as Psal. 143. v. 2. It is said, In thy sight shall no flesh living be justified: This is the former part of the Argument, the sum whereof is this. God hath delivered you from the Covenant of works, and the terrors thereof.  
Vers. 22. But ye are come unto Mount Zion, and unto the City of the Living God, the heavenly Jerusalem, and to an innumerable company of Angels:  
23. To the general assembly, and Church of the firstborn, which are written in Heaven, and to God the judge of all, and to the spirits of just men made perfect.  
24. And to jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.  
Now follows the second part of the Argument touching the Covenant of Grace, which God hath made with all the faithful, believing in Christ; but the condition and happiness of man, believing in Christ, and under the Covenant of Grace; is described, as it were by its own parts.  
(1) After that ye believed in Christ being set at liberty from Mount Sinai, and from the Throne of Justice, ye came to Mount Zion, whereby was represented the Throne of Grace, wherein God shows himself propitious to all that come unto Christ.  
(2) After that ye believed in Christ, being recalled again from exilement, and errors in the desert of this world, ye are gathered again to your Head Christ, and to the City of refuge, to the possession of a quiet condition in Christ; ye being freed from anger and death, and reconciled to God, are made free of the City of the Living God, being delivered from the terrors of a just Judge, ye are admitted into jerusalem, i. e. the Church of God, wherein ye see the visions of peace, being delivered from Hell, ye are also delivered from Levitical Ceremonies (which the inferior and terrestrial jerusalem now, together with its children observes,) and are admitted to the privileges of the heavenly jerusalem the Church of the faithful, and to the Kingdom of Heaven.  
(3) After that ye believed in Christ, being delivered from the society of Devils, obnoxious to sin and torments, ye are admitted into the society of an innumerable company of blessed Angels.  
(4) After that ye believed in Christ, being called and separated from the society of Reprobates, wicked and banished men, or men secluded from the inheritance of eternal life, ye are come, and are admitted into the society of the Catholic Church, to the general Assembly and Church of the Elect, who are restored to the right and privileges of the firstborn, that ye may be Priests to God, and the portion of God, select from amongst men.  
(5) Ye that in times past did live amongst worldly men, whose portion is in this life, and whose names are written in the earth, now ye are found to be of the number of the Elect, and of those that were in times past written in Heaven, in the book of life amongst the Elect, and those that are predestinated to the obtaining of glory and grace.  
(6) Ye that were without God in the world, enemies to him (and in times past he was your angry Judge) now being reconciled to him, he is your merciful Judge, who absolves you, and powerfully destroys your enemies.  
(7) Ye that were in times past numbered in the Catalogue of the damned, and of those that perished; companions with the spirits of the wicked, who are now in prison, are made by the Covenant of Grace through Christ, the Brethren of those, which now possess Heaven, and have their spirits perfected in Heaven, i. e. they being free from sin and misery, are plenarily justified and sanctified in their spirits.  
(8) Ye being delivered from the Covenant of works, which admitted not a Mediator, and also from the yoke of Ceremonies, have access to Jesus the Saviour, who is the Mediator and Surety of the New Covenant, who hath undertaken that ye shall perform what the Covenant requires of you, and doubtless▪ he will make it good.  
(9) Ye that are without Righteousness, and Holiness, and polluted with all manner of sins, now by virtue of the New Covenant ye are admitted to the sprinkling of the blood of jesus Christ, the immaculate Lamb (by which ye are justified and sanctified, and preserved from the destroying Angel) whose blood, although it was shed for us, and our sins, yet it doth not cry against us, as the blood of Abel cried against Cain the murderer, but it intercedes for us with God, that he being merciful to us, would grant us all things, which were bought by the price of his blood.  Vers. 25. See that ye refuse not him that speaketh: for if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from Heaven. 
The exhortatory Conclusion of the Argument follows, That under colour of some excuse they refuse not to obey Christ, speaking to them in the Gospel, and inviting them to grace and holiness.  
For if] The Reason of the fourth Exhortation is this; If the Israelites, despisers of Moses speaking on earth▪ have not escaped punishments, much less shall ye escape punishments, if ye shall despise Christ speaking from Heaven: Therefore ye ought to beware lest ye fail of this Grace, and lest ye abuse it even to profaneness.  Vers. 26. Whose voice then shook the earth; but now he hath promised, saying, Yet once more I shake not the Earth only, but also Heaven. 
He confirms this Reason from the power of Christ, who in times past shook the earth or Mount Sinai with his voice, and shall also shake in the day of judgement, both Heaven and Earth, as he hath foretell by the Prophet Haggai 2.6. which shall come to pass when the Heaven and the Earth shall be burnt with fire, and whatsoever instability and corruptibility they have shall be abolished, that a new Heaven and a new Earth may succeed, wherein may dwell Righteousness, that is, wherein the Saints being made immortal, may perpetually abide.  Vers. 27. And this word, yet once more, signifieth the removing of those things that are shaken, as of those things that are made, that those things which cannot be shaken may remain. 
That we may admit this sense, He expounds the words of the Prophet, which are so to be understood, because he that is said once to shake the Heaven and the Earth, and not oftener, is said in that to remove those things that are unstable, and things that are made or created, as to their mutable condition, or mutable qualities, that those things which cannot be shaken, and are immutable may succeed, such as all things will be in the glorious Kingdom of Christ.  Vers. 28. Wherefore we receiving a Kingdom which cannot be moved, let us have Grace, whereby we may serve God acceptably with reverence, and godly fear. 
He deduces from hence the fifth Reason of the Exhortation, We have right to the glorious Kingdom, which cannot be shaken, and is already by Faith received by us: Therefore the Doctrine of Grace, and study of holiness is to be held fast, or that which is the same, let us have Grace whereby we may serve God acceptably with reverence and godly fear.  Vers. 29. For our God is a consuming fire. 
The sixth Reason of the Exhortation, Against those which either do not hold fast the Grace of God, or abuse it to profaneness. Our God is a consuming fire: Therefore let us hold fast Grace with endeavours after holiness. Who although he profess himself the God of the faithful, yet he will not suffer them to go unpunished▪ who sergeant the Faith which they have not, or they who with Esau abuse the Doctrine of Grace, even to profane licentiousness.   

CHAP. XIII.  
THere are two parts of the Chapter. In the former part are contained seven Exhortations, to vers. 18. In the other is the conclusion of the Epistle  Vers. 1. Let brotherly love continue. 
The first Exhortation is to Constancy in Charity towards the Brethren▪ wherein he secretly commends them, because they indeed hitherto had embraced and succoured for Christ's sake the faithful, or brethren joined together in Faith, and sincere Religion, and he openly entreats them that they would go forward constantly, and undefatigably in that same virtue, Let (saith he) brotherly love continue.  Vers. 2. Be not forgetful to entertain strangers, for thereby some have entertained Angels unawares. 
Exhort. 2. More specially, That they practice hospitality, and kindness towards strangers and foreigners, who want succour and consolation.  
Thereby] The Argument to obedience of the Exhortation is only one. Because some using hospitality, have entertained Angels, when they thought they had received men, as Abraham and Lot, Gen. 18, & 19 The force of the Argument is, Because more good is done in this kind than any one can easily imagine: For the Lord himself entertaineth any thing that is done in his name to poor Believers, Prophets, or Disciples.  Vers. 3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. 
Exhort. 3. That they be moved in affection towards the Brethren, who are in bonds, especially for the sake of Religion, and so succour them, as if they themselves in like manner were bound, and cast into the same prison, and lay in the same bonds with them. Not so only, but he also exhorts them, that as members of the same mystical body, they would in some measure be so affected with the evil of the afflicted Brethren, as they would have others affected towards them if they were in the same condition, Because so long as they lived, they bore about with them a mortal body, obnoxious to the same evils: For that which happens to one, may happen to another, and common infirmity ought to move compassion.  Vers. 4. Marriage is honourable in all, and the bed undefiled: but Whoremongers and Adulterers God will judge. 
Exhort. 4. For the maintaining of Chastity, folded up in two Arguments confirming the Precept.  
Argum. 1. To this sense, If any one hath not the gift of continency, God hath prepared a remedy and a safe refuge, viz. wedlock, and hath pronounced this condition of life honourable amongst all sorts of men, and the conjugal bed (used according to the purpose of God) to be holy and undefiled: Therefore Chastity is to be regarded.  
Whoremongers] Argum. 2. If any one neglects wedlock, which is the remedy of incontinency, and polluteth himself, either with fornication, being a single man, or with Adultery, being married, let him know (whosoever he is) that Whoremongers and Adulterers God will judge: Therefore, etc.  
Vers. 5. Let your conversation be without Covetousness: and be content with such things as ye have: For he hath said, I will never leave thee, nor forsake thee.  
6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.  
Exhort. 5. To avoid Covetousness, Lest this vice corrupt their manners. The Reasons of the Exhortation are three.  
The first is propounded under the form of a Precept. Those things that you have, aught to suffice you, whether ye have them from any honest vocation, they come from the Divine blessing, and with those ye ought to be contented, and not to be troubled with the desire of having more: Therefore take heed of Covetousness.  
For he hath said] Reas. 2. Out of joshua vers. 5. In that promise ●hich God made to joshua in his calling, God propoundeth a general consolation to all his servants in their vocations, viz. that he will not forsake, nor leave them in supplying them with any thing that is necessary: Therefore take heed of Covetousness.  
So that] Reas. 3. It is no less for any Believer than for David, in Psal. 118. vers. 6. to promise to himself with confidence, not only necessary succour as to this present life, but also Gods help ready against all the oppositions of wicked men, who endeavour to take away from God's servants their very lives, together with all their substance: Therefore Covetousness is to be avoided.  Vers. 7. Remember them which have the rule over you, who have spoken unto you the word of God: whose Faith follow, considering the end of their conversation. 
Exhort. 6. To the keeping the purity of the Gospel without the leaven of Jewish Doctrine; There are six Reasons of the Exhortation.  
Faith follow] Reas. 1. Your Teachers, the Apostles, and other faithful Ministers of Christ, have preached nothing unto you but the word of God, and have propounded no end to themselves in their conversation, besides that which ought to be propounded by faithful teachers, viz. the glory of God, and your salvation: Therefore imitating their Faith, and looking to the end of their conversation, keep ye the purity of the Gospel, or the Doctrine of Faith.  Vers. 8. jesus Christ the same yesterday, and today, and for ever. 
Reas. 2. Jesus Christ whose Doctrine is preached to you by his Ministers, is no● divers, but one, remaining the same for ever and ever: Therefore keep the purity of his Doctrine, and the unity of Faith with those your Teachers, which have preached to you the Word of God.  Vers. 9 Be not carried about with divers and strange Doctrines: for it is a good thing that the heart be established with Grace, not with meats, which have not profited them, that have been occupied therein. 
Reas. 3. Propounded under the form of a Precept: There are divers and strange Doctrines, unknown to the Apostles, which Christ is not the Author of; if ye have harkened to them, as the wind driveth the chaff up and down the earth, or ships floating in the Sea, so they shall carry you about hither and thither, that ye shall hold fast nothing: Therefore be established in preserving the purity of the Gospel.  
It is a good thing] Reas. 4. It is better (yea it is absolutely good and saving) that ye seek the peace and establishment of your heart and conscience in the Grace of Christ, which only his Gospel commends to you, and not in Legal Ceremonies, nor in observation of mean, days, and the like: Wherein Righteousness least of all consists: Therefore keep the purity of Faith without the leaven of the Jewish Teachers.  
Which have not profited] Reas. 5. Confirming the former, from the experience of them that Judaize; Those Legal observations have profited nothing as to Righteousness, or Salvation, them that are much conversant, and have spent their time in them: Therefore keep the pure Faith of the Gospel from all leaven of this sort.  Vers. 10. We have an Altar, whereof they have no right to eat, which serve the Tabernacle. 
Reas. 6. They that serve the Jewish Tabernacle after Christ's coming, or they that pertinaciously cleave to Levitical Ceremonies, cannot be partakers of Christ, which is the thing signified to us by the Altar, and Sacrifices, and other Levitical shadows, and is the true body of them all: Therefore the Doctrine of Faith is to be preserved from the leaven of the Jewish Doctors, who thought that the observation of these Ceremonies was to be joined with the Gospel. To which purpose the same Apostle saith, Gal. 5.2. If you be circumcised, Christ shall profit you nothing, The reason whereof is this, The observers of Legal Ceremonies, or they that receive shadows now abolished, do in the prescribed distinction of meats, observation of Altars, Feasts, Jubilies, Holy water, Priests garments, and the like Ceremonies, really show forth that the Sun of Righteousness is not yet risen, that Christ is nor yet come, that the Ceremonial Pedagogy is not yet abolished; but that still the time of shadows and signs, which were instituted only to prefigure Christ, until the time of Reformation.  
Vers. 11. For the bodies of these beasts, whose blood is brought into the Sanctuary by the High Priest for sin, are burnt without the Camp.  
12. Wherefore jesus also▪ that he might sanctify the people with his own blood, suffered without the gate.  
He proves that they are to be excluded from Christ, who seek righteousness, or part of righteousness, in the shadows or works of the Law; because God hath pre-figured this in the type of the Expiatory Sacrifice; from Levit. 23.27. The blood of the Expiatory Sacrifice was brought by the Highpriest into the Sanctuary, but the flesh was wholly burnt with fire, neither did any thing thereof come to the Priests, as was given to them from the other Sacrifices. The Apostle affirms that this signified, that none of those who adhere to the Covenant of Works, could eat Christ, but were to be excluded from communion with them, as many as do not firmly adhere to Christ, but seek even the least part of righteousness in the Levitical shadows, or works.  
Without the Camp] God signified by this; First, That Christ was to suffer without the gates of jerusalem, and that is plainly come to pass; for Christ was crucified without the gate. Secondly, That true expiation was to be sought in the blood of the Messias, that suffered without jerusalem, (or the place consecrated for the Levitical worship) And the Apostle also doth teach, that Christ himself intended this, (having by his providence so disposed of every thing, that he should suffer without the City) viz. that Christ going without the gates to offer up himself, would by that very thing signify, that there was no virtue of Justification or Sanctification to be sought in any legal Rites, but only in his own blood, all those legal Rites being excluded.  
Vers. 13. Let us go forth therefore unto him without the Camp, bearing his reproach.  
14. For here have w●e no continuing City, but we seek one to come.  
15. By him therefore let us offer the Sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name.  
16. But to do good, and to communicate, forget not, for with such Sacrifices God is well pleased.  
From hence the sixth Exhortation is drawn to a prudent imitation of Christ, going out of the City, and offering up himself to his Father. This imitation consists in three things. (1) As Christ going without the City renounced the world, that he might do his Father's Will; so we for his sake ought to renounce all worldly things, being ready to leave Father and Mother, family and goods, unless we would be accounted unworthy of his fellowship. (2) As Christ hath born his Cross, going out into an opprobrious place, Golgotha, so it behoveth us to bear Christ's reproach, or our Cross, after him, that is, to prepare ourselves to suffer banishments persecutions, reproaches, and miseries of that kind for his sake.  
For not] He gives the reason of this branch, because we Believers know that those worldly things are momentary, and that there is not an abiding place for us on earth, but we seek a City, that heavenly inheritance, to the obtaining of which, it becomes us to go out of the world with a ready mind, and to renounce worldly things.  
By him] The third thing, in which we ought to imitate Christ's suffering, is, that (resting in his intercession, merit, and worthiness) we offer to God spiritual sacrifices, and acceptable, i. e. As Christ hath offered himself to God, that by his Passion he might fulfil and abolish all Levitical types; so we (whom he hath made perfect by his alone Sacrifice, as to Justification, and hath sanctified us, as Priests consecrated to God, that legal sacrifices being abolished, we might offer spiritual sacrifices) ought to offer up ourselves, as living Sacrifices for the serving of God; and also Sacrifices of Praise, Prayer, and Thanksgiving, which are our first fruits, our calves, and those spiritual sacrifices, which we ought continually to offer to God through Christ, by whose merit we and our obedience is made acceptable unto God.  
To do good] Besides the calves of our lips, he also commands us to do good, that is, to perform all duties of charity towards all▪ but most especially towards the household of Faith.  
With such] He backs this part of the Exhortation with a strong reason, because these kind of sacrifices please God, or are acceptable to him, as the most sweet fruit of our Faith in Christ, and most evident testimony of our sincere love towards God, and our neighbour.  Vers. 17. Obey them that have the rule over you, and submit yourselves: For they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. 
Exhort. 7. That they perform diligently the duties which they owe to Pastors, and Governors, receiving them reverently as the Ministers of God, loving them for God's works sake, which is in their hands, obeying them in all things, which they prescribe out of the Word of God, to be believed or done in the Name of God, according to their office, endeavouring with as great thankfulness as may be to recompense their labours and cares.  
They watch] There are four arguments of the Exhortation.  
Argum. 1. The Ecclesiastical Ministers, your Leaders, watch for you, praying, studying, disputing for you, preaching the Gospel, and exercising Ecclesiastical Discipline amongst you for your good: Therefore obey them.  
Account] Argum. 2. God requires an account of your souls from them, i● but one perisheth by their fault: Therefore obey them, who undergo amongst you so dangerous and hard a task.  
That with joy] Argum. 3. If you obey as it becomes you, you will rejoice your Pastors, and they will more cheerfully follow their work, but otherwise they will indeed do their duty, but heavily, and with sorrow; and so ye that ought to be acceptable to them, will become the cruel tormentors of your Pastors: Therefore obey them.  
For that] Argum. 4. Preventing an Objection: (if perchance any amongst them might not care for the troubles, griefs and sorrows of their Pastors) it will turn to your hurt, if God's Ministers are compelled to mourn through your fault, God will hear their groan, and will severely vindicate the contempt of his Ambassadors: Therefore obey them.  

The Second Part.  Vers. 18. Pray for us: for we trust we have a good conscience in all things, willing to live honestly. 
The other Part of the Chapter follows, wherein is contained the conclusion of the Epistle, whereof there are six Articles: In the first, Because it is the duty of all fellow-soldiers in the Army of the Church Militant, to pray mutually for one another. The Apostle after his manner, about the end of the Epistle, commends himself to the prayers of the faithful Hebrews, whom he desires to pray, that God would bless him in all things, but especially that he might freely and fruitfully preach the Gospel: But he speaks of himself in the plural number, as it appeareth out of the words that follow, which belong to his own person, from which it is manifest, that it was not unknown to the faithful Hebrews, that Paul was the Writer of the Epistle, which Peter also confirmeth unto us, although for the unbelieving Hebrews sake, whom he endeavoured to win, he did not prefix his name, (which was hateful to them) before this Epistle: The reasons why Paul would have them prays from himself are two.  
We trust] Reason 1. Answering an Objection, because although my reputation is abused by calumniatours, who are enemies of the Gospel, and cannot bear my preaching concerning the Grace of Christ, and freedom from the Covenant of Works, and Levitical Ceremonies, yet I am conscious to myself that I have duly discharged my office, and of my innocent conversation, that I deserve ill of none, But he speaks here most modestly concerning himself, lest he should give any occasion of cavilling.  
Rather] Reas. 2. Because if ye shall pray for me, it will come to pass, that sooner than ye expect, and my prosperous condition may seem to permit, I may be restored to your Churches, from which I am detained longer than I would, being much hindered by divers impediments.  
Vers. 19 But I beseech you the rather to do this, that I may be restored to you the sooner.  
20. Now the God of Peace that brought again from the dead our Lord jesus, that great Shepherd of the Sheep, through the blood of the everlasting Covenant,  
21. Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through jesus Christ, to whom be glory for ever and ever. Amen.  
Artic. 2. Wherein premising the Arguments of his confidence that he should be heard, the Apostle prays for the Hebrews, that God would fully sanctify them, i. e. join them together, perfect, compose them as members of one body, and make them complete in every good work to do his will. Whereby he intimates, that we are unfit for every good work, Because, we, as members out of joint, can neither do that which is our duty to do, nor concur with others to do or promote any good, until God draw us near unto himself, and joins himself to us, unless he moves our will, and incites us to will good; working in us both to will and to do, or to perform that, which he himself commands to be done by his preceptive will: Which the Apostle more fully explains by adding the manner whereby God perfects them, Working (saith he) in you that which is well pleasing in his sight through jesus Christ, i. e. working efficaciously in you by his Grace, and through you, works that are pleasing to himself, and working every good work whereby ye may please him: under which good necessarily are contained the principles of good actions, and namely the very assent of the will, and its coworking. And he adds through jesus. (1) Because all those good works are purchased for us by the desert of Christ's death. (2) They are derived to us through him as through a channel. (3) Those good works are effected by him. (4) They are purged by him, and made acceptable: Therefore glory is attributed to God and Christ for ever, Amen. He useth four Arguments of his confidence in praying, vers. 20.  
The God of Peace] Argum. 1. With relation to the peace of the Church, God is the God of Peace: Therefore ye must confidently ask of God, that he give you to endeavour after Peace amongst yourselves, and towards God in following after holiness.  
Who hath brought again] Argum. 2. God hath brought again Christ from the dead: Therefore he both can and will perfect you his sheep, and members of his body, in every good work, for which Christ is both dead and risen.  
The great Shepherd] Argum. 3. Christ is that good Shepherd, and chief Pastor of his Sheep: Therefore it is to be expected from him, that he sanctify and fully perfect you his Sheep.  
Through the blood] Argum. 4. The everlasting Covenant is made touching the Redemption of the sheep, i. e. touching the perfecting of their holiness and salvation, and that is established by the blood of Christ: Therefore ye shall be perfected in every good work by the Covenant.  Vers. 22. And I beseech you, Brethren, suffer the word of Exhortation, for I have written a Letter unto you in few words. 
Artic. 3. In which he prays for the Hebrews, that they not only take in good part whatsoever may seem sharp in this hortatory Epistle, but also that they suffer and take well the word of Exhortation, wherein their ordinary Pastors were more especially to bring and apply those things to them.  
For in few] The Reason of this Petition is, Because those things were more briefly written by the Apostle, without any allay, which might mollify his reproofs, and they want explication, larger handling, a more ample and quick application from their ordinary Pastors.  Vers. 23. Know ye, that our Brother Timothy is set at liberty, with whom if he come shortly, I will see you. 
Artic. 4. Is joyful news of the setting Timothy at liberty, being his daily companion, which he knew was acceptable, for whom when they had heard that he was in bonds, they grieved, and knowing that he is at liberty, they may be refreshed. For the same end he hopes that he with Timothy shall come unto them.  Vers. 24. Salute all them that have the rule over you, and all the Saints. They of Italy salute you. 
Artic. 5. Wherein are contained salutations: For first he sends salutation to all the Pastors, and Governors of the Churches in judea: As also to other Believers, that they may know he loves them all alike. In the third place he salutes in the name of the Saints all the believing Hebrews in Italy.  Vers. 25. Grace be with you all. Amen. 
Artic. 6. Wherein Paul after his accustomed seal, 2 Thes. 2.17. concludes the Epistle, wishing Grace to all, i. e. all saving gifts, or whatsoever was necessarily requisite to their perfection, from the fountain of God's free goodness.  
As for the subscription, after the Epistle, there is no credit to be given to it: For it is manifest out of this Chapter, vers. 23. that Timothy was absent when this Epistle was writ: Therefore the subscription seems to be added from some unskilful Scribe. And therefore we omit them all.     


THE EPISTLE OF PAUL TO THE HEBREWS WITH OBSERVATIONS gathered from the TEXT.  
By DAVID DICKSON, Professor of Divinity in the University of Glascow.  
LONDON, Printed by R. Ibbitson for Francis Eglesfield, and are to be sold at the S in Paul's Churchyard, 1659.   

TO THE READER.  
Christian Reader,  
BEfore the time that something of mine did pass the Press, without my knowledge, or allowance, I did not mind to come abroad in this Learned Age, wherein many, more able Men than I am, do keep silence; my Furniture being fitter for my present Charge, than for more public Edification, in my judgement; and my Employments so frequent, as my spare time is little, for farther extent of what the Lord hath bestowed upon me. But, since that time, my just fears, from apparent grounds, that numbers of my Sermons, which were rudely, and popularly, delivered (as thrice, or four times preaching a week, might yield) and taken from my Mouth, as it was possible to overtake the current of running speech; the judicious Writer making what he had overtaken, to cohere, the best he could; and Copies going from him, to many, with numbers of faults, and mistake of the Transcribers; I being unable to revise (for straightness of time) any thing which was written by them, first, or last. My just Fears, I say, that these should Come to thy Hands, rude and faulty, as they are, made me willing rather, when God should grant me leisure hereafter, to draw up, in short, the points of Doctrine delivered by me in these Sermons; that thou mightest have a twenty, or thirty of them, or m●e, possible, in the bounds and price of one at large.  
With this passage of God's providence, another hath concurred, to draw forth this piece unto thy view in the mean time, which is this: When I considered, how largely God hath provided Helps, for understanding of holy Scripture, by large Commentaries, and sweet Sermons, especially from His Church in England; whereby increase of Knowledge is given to the Learned, and such, whose means to buy, and leisure from their calling to read, and victory over their own laziness, for taking pains, doth concur with their capacity, for making use of this the Lords Liberality: I have often requested the Father of Lights, To help such as either could not, or else would not, profit themselves by that, which is already granted in his Bounty, by some short, and plain manner of writing; whereby the weaker judgements might be supported, and all Excuse taken away from the witty Sluggard, and such whose worldly Employments, and great Affairs, have seemed sufficient Reasons, to excuse their negligence, and the small and naughty matters of their own Salvation, and the Kingdom of Heaven, and Evidences thereof in Scripture.  
And, to this purpose, I have been very instant, with the Godly-Learned of mine acquaintance, to take this matter in hand; and, to divide amongst them, the hard parts of Scripture, at least, that this work might be done by the hands of many, which could not be done by one. I found their approbation of my desire, and inclinable willingness, to put hand to work also. But, some of them, for the weight of their ordinary Charge, some of them for age, and infirmity of body, some of them for their hands full of the Lords work in another sort, could not adventure to be straightly engaged in the work. Wherethrough I was forced either to forsake my Desires, which daily were kindl● within me more and more; or else, come forth with something of this kind, as might be; and seek amongst my Readers, some to take this Matter to heart; and, to do therein, as the Lord should enable them, by themselves, or by others.  
I have made choice of this Epistle, which is a piece of hard Meat, in the estimation both of the Apostle, the Writer thereof, (Chap. 5, and 6.) and of Peter, giving his judgement of it, (2 Pet. 1.15, 16.) That if I should attain any part of mine intent in any measure, in so hard a place, I might encourage others, to take in hand a more easy part of Scripture, with more hope of success.  
The Sum of each Chapter, or the Contents, do stand instead of Analysis; and, in some places, of a Paraphrase. The Text doth follow, Verse by Verse. The Exposition of the Verse, serveth for grounds of Doctrines, which Doctrines, following upon the grounds, are joined, most part, with the Note of Collection [THAN] Plurality of Doctrines from the ground, or from the Text where the consequence is easy to be perceived, is distinguished by figures, according to their numbers. Terms of Art I have eschewed, Because I would be plain to all. I have spared all enlargement of the Doctrines, which I could spare; leaving them as grains of Seed, to get their growth in thy mind, by Meditation, which is necessary for such as love to make use of this sort of writing, because I would be short. The special handling of such Passages, as the Apostle citeth out of the Old Testament, I have left to their own proper place. Quotations, for confirmation of my Doctrines, drawn from the ground, I have spared also: Because, I judged, If the Doctrine was pertinently collected from the ground, the Text in hand was sufficient confirmation. And if it be not pertinently collected, I am content that thou pass by it, and take only what is pertinent. A Quotation could prove the Doctrine true; but not prove it pertinent; and so not serve my purpose. Many more, and more petinent Consequences, the Learned will find, which I have not observed: but not for the Learned, or such as are able, and willing, to make use of larger Writings, do I intend this present.  
Therefore, do not look how much thou dost miss, which might have been said; but what in the first frame of this mould could be done, in such brevity. Which mould, I trust, the Learned shall help, if it please the Lord to stir them up, to take this matter in hand. I have pressed, singly to point out Truth▪ without Partiality; not wresting the Text, to reach a Blow to any man. And what thou shalt make of this present Piece▪ I am not careful, if I can obtain thereby, that more able Men may be set on work, to do what I intent, but cannot do.  
If the precious jewel of the Scripture may be more esteemed of, and made use of, which is more necessary for our Souls, than the Sun in the Firmament is for our bodies; and, the greatest gift, next after our Lord Jesus down-sending amongst us, that ever the world saw. If I may by this piece, I say, be an Instrument, to stir up any to the love of searching the Scriptures, I have not lost my pains, whatsoever shall become of this Book: Whereunto I have solicited for no Patronage under Heaven, but thy Christian goodwill to my Aim; to have our Lord the more honoured, in the sound Knowledge▪ and right use of His Scripture.  
I am confident, that thou wilt easily judge with me, That the proud, and profane Despisers of God are worthy to perish, amongst his Enemies: but consider, and judge again; If profane Despisers of holy Scripture, who disdain to read, or obey, what God commandeth therein, be not to be ranked in the same Roll. For God draweth so nigh unto us in his Word, speaking unto us, as a King unto his Subjects, or a Master unto his Servants, that the obedience, or disobedience which we give to His Speeches, resolveth directly, and immediately, upon God himself. For what is it else to hear▪ and believe, and obey God; but, to hear, and believe, and obey His speeches? And, what is it, not to take notice of God, to despise, and disobey God, but not to take notice of his Speeches, not to read his Writings, and not to care for any thing that He commandeth, promiseth, or threateneth? Therefore hath the Lord written the great things of his Law unto us, even to be a Touchstone, not only to try all men's Doctrine thereby, but also to try all men's disposition towards Himself; and how they stand affected to His Honour, whether as Foes, or as Friends. For, What readier way is there, to get evidence of a man destitute of the Knowledge, Faith, Love, Fear, and the rest of the parts of the Image of God, than to find him destitute of the Knowledge and Love of the Scripture? What surer sign of a man, who for the present is enemy to God, and to the enlargement of His Gracious Kingdom, than to find him traducing the perfect Law of the Lord, and marring, to his power, the free course of the Scriptures light, which is the Stepter of Christ's Kingdom? Again, What surer sign of a Child of Promise, begotten of God, than to see him, with David, Psal. 119. making more of the Scriptures, than of a Kingdom; and pouring out all his Affections upon it, as upon the nearest Mean whereby God's Spirit may be conveyed into his soul, for perfecting of Holiness; and the readiest Chariot, to carry up his Spirit, to dwell in God, for perfecting of his happiness.  
We shall find also, answerable to God's purpose of trying men by His Scripture, His Wisdom, giving a due meeting unto men, as they do make use of His Scripture. Do they not read it? or do they read, and not consider it? Do they not weigh, what is imported by it, in sense and meaning? It fareth with them, as with those to whom Christ said, Mat. 22.29. You err, not knowing the Scriptures, nor the power of God. Do they not love it? Behold their Plague, 2 Thes. 2.10, 11, 12. Because they received not the love of the Truth, that they might be saved; for this very cause, saith the Text, God shall send them strong delusion, that they should believe a Lie, that they might be damned. Do they not steadfastly believe, what they learn in Scripture? In God's judgement, with the foolish, and unstable, they are suffered to wrest the Scriptures, to their own destruction▪ were they never so great wits, 2 Pet. 3.16. Do they not study, to give obedience unto the ●●own Truth of it? He dealeth with them, as with Israel, Psal. 81.11. My people would not hearken unto my voice, and Israel would none of me. (He counteth himself rejected, because his Word was rejected) But what followeth, vers. 12? So I gave them up, unto their own hearts lust: and they walked in their own counsels. But to such as will be Christ's Disciples indeed, Students, seeking to grow in knowledge, belief, and obedience of his Word? seeking to love him, and keep his sayings, he promiseth (Joh. 14.26.) to send unto them. The Spirit, of Truth, the Comforter, the Holy Ghost, to teach them all things: That is, to perfect their knowledge, more and more, by his Spirit, to fill their hearts with joy and comfort, according to his Truth, and to make them holy, more and more.  
And why are all these styles given? Even to show, that such as will have Christ's Spirit to work any of these, must seek him to work all of these jointly, or not to have him for working any of them at all. Neither comfort without truth, nor comfort without Holiness. The same is it which Wisdom cryeth, Prov. 8.34, 35, 36. Blessed is the man that heareth me, watching daily at my Gates; waiting at the Posts of my Doors: For who so findeth me, findeth life; and shall obtain favour of the Lord. But he that sinneth against me, wrongeth his own Soul, all that hate me, love death.  
Therefore how thou dost hate Death, and love thine own Soul, how thou standest affected towards Gods, and the fellowship of the Comforter, the holy Spirit, the Spirit of Truth, and towards the enlargement of the Kingdom of Christ; let thy affection towards the Scriptures, more abundant dwelling in thyself, and for the Scriptures more free course amongst others, bear witness.  
Farewell.   

THE EPISTLE OF PAUL to the HEBREWS.  
WHen Peter wrote his second Epistle to the scattered Hebrews, there was extant an Epistle of Paul, to those same scattered Hebrews also, received in the Church, for a part of Canonical Scripture, and distinguished from Paul's other Epistles, 2 Pet. 3.15, 16. Therefore amongst other reasons, this may be one, to make us think this Epistle must be it. For it is without reason to think, that the Churches should be negligent in keeping such a jewel, commended unto them by the Authority of two chief Apostles; or lose Paul's Epistle, and keep Peter's; which maketh mention of it.  

The sum of the Epistle.  
BEcause the Hebrews were hardly drawn from the observation of Levitical Ordinances, unto the simplicity of the Gospel, and in danger of making Apostasy from the Christian Faith, by persecution, the Apostle Paul setteth before their eyes the glory of Jesus Christ, in his person, far above men and Angels; by whose Ministry the Law was given, not only as God, Chap. 1. but also as man, Chap. 2. and in his Office above Moses, Chap. 3. Threatening them therefore, if they should mis-believe Christ's Doctrine, Ch. 3, 4. and above the Levitical Highpriest, Ch. 5. Threatening them again, if they should make Apostasy from him, Chap. 6. yea above all the glory of the Levitical Ordinances, as he in whom all those things had their accomplishment, and period of expiring, Chap. 7, 8, 9, 10. Threatening them again, if they should not persevere in the Faith of Christ: unto which perseverance, through whatsoever difficulties, he encourageth them, by the example of the Faithful before them, Chap. 10, 11. and by other grounds of Christian comfort, Chap. 12. That so in the fruitful obedience of the Gospel, they might follow upon Christ, seeking for that City that is to come, and not for their earthly Jerusalem any more, Ch. 13.   

The sum of Chap. I.  
IF you shall make comparison, O Hebrews, the Ministry of the Gospel shall be found more glorious than the Ministry of the Law: For the manner of God's dispensing his will before Christ came, was by part and part, and subject to his own addition: not after one settled manner, but subject to alteration, and by the Ministry of men, the Prophets, Verse 1. But now he hath declared his last Will gloriously, by his own Son, God and Man in one person, Verse 2, 3. who is as far above, not only the Prophets, but the Angels also,— as the native glory of his Person and Office, is above theirs, Verse 4. For he is of the same substance with the Father, Verse 5. and partaker of the same worship with him, Verse 6. The Angels but servants to him, Verse 7. He is eternal God, and King over all, Verse 8. and in regard of his manhood and Office, filled with the Spirit, Verse 9 Yea he is Creator, unchangeable, and everlasting, Verse 10, 11, 12. Joined with the Father, in the government of the world, Verse 13. The Angels but servants, both to him, and to his children, Verse 14.  
The Doctrine contained in Chap. I.  Vers. 1. God who at sundry times, and in divers manners, spoke in time passed unto the Fathers by the Prophets. 
ALbeit the Apostle was willing, that these Hebrews should understand that this Epistle came unto them from him, as appear, Chap. 10. vers. 34. yet doth he not prefix his name in the body of it, as in all his other Epistles, that by the prudent dealing of these faithful Hebrews, as we may think, others who kept prejudice against his person, might be drawn on, to take notice of his Doctrine more impartially, and know his name, after they had tasted of the truth from him, in a fitter time. Whence we learn, 1. That it is lawful for godly men, to dispose of the expression of their names in their writings, as they see it expedient. 2. That it is not much to be inquired, who is the Writer of any purpose, till we have impartially pondered the matter written. 3. That it is not always necessary, that we should know the name of the Writer of every part of Scripture: for the authority thereof is not from men, but from God, the Inspirer thereof.  
1. He saith not simply, The Prophets spoke, but God spoke to the Fathers, by the Prophets.] Then, 1. God was the chief Doctor of his own Church, from the beginning. 2. And what the Prophets conveyed from God, to the Church, by Scripture, as it is called here the speaking of God, so it is to be accounted of still, and not as a dumb letter.  
2. He saith, God spoke at sundry times. By many parts, as the word importeth; now a part of his will, and then a part farther; at another time yet a part farther. Then, the Lord was in the way only, of revealing his whole mind to his Church, before Christ came; letting forth light, by little and little, till the Son of Righteousness, Jesus Christ, arose, and had not told his whole will. 2. And for this reason, the Jewish Church was bound to suspend her determination of the unchangeableness of her Levitical service, till the Lawgiver spoke his last word, and uttered his full mind, in the fullness of time.  
3. He saith, before Christ came, God spoke in divers manners.] Not revealing his Will after one manner; but sometime by vive voice, sometime by vision, or dream, or inspiration, or Urim and Thummim, by signs from Heaven, by types, and exercise of shadowing Ceremonies. Then, No reason the Jews should stick so fast to the Ordinances of Levi, (they being instituted in the time of the alterable courses of the Church's Pedagogy) as not to give way to the abolishing of them by the Messias: Which to show, is a part of the Apostles main scope.  Vers. 2. Hath in these last days spoken unto us, by his Son, whom he hath appointed Heir of all things: by whom also he made the worlds. 
1. He saith, God who spoke to the Fathers, hath spoken to us.] Then, The same God, who is Author of th● Old Testament, is also Author of the Doctrine of the New Testament: and the Church of old, and now, is taught of the same God; that the faith of the Elect might depend upon the Authority of God only, both then and now; and not on men.  
2. These are called the last days.] Then, The fullness of time is now come: The Lawgiver of the Church hath spoken his last Will: His mind is fully revealed; settled course for the Faith, and service of his Church, is taken; after which no new alteration of his constitutions is to be expected.  
3. He saith, God spoke to them by the Prophets, but hath spoken to us by his Son.] Then, 1. As the Son is above the servants, so is Christ above the Prophets. And no reason, that the Jews should think so much of Moses, and the Prophets, as for them, to misregard Christ's Doctrine, and stick to the Levitical Service, under pretence of estimation of the Prophets. 2. The glory of the Gospel is greater than the glory of the Law. 3. The glory of the ministerial calling of Preachers of the Gospel, is by so much the greater, as it hath the Son of God first-man in the Roll thereof; as first Preacher, and Prince of Preachers. 4. Christ's Sermons are all of them directed unto us: and so much more highly should the Doctrine of the Gospel be esteemed of, by us.  
4. In describing Christ, he saith, the Son is Heir of all things: that is, he hath received a domination over all creatures, from the Father; that as He is Lord over all, so is Christ] Then, 1. Christ is Heir of all things in the Church also, Lord of the Sabbath, and of all the service annexed to it, to whom it is lawful to chop and change the Levitical Ordinances, at his pleasure. 2. And Heir of all the Prerogatives and Promises, made to the Jews, or others; through whom only, as the righteous owner of all things, both Jew and Gentile must seek and keep right to what they have, or can claim: And therefore it behoved the Hebrews to enter themselves Heirs to their privileges by Christ, or else to be disinherited.  
5. He saith, God by his Son, made the worlds.] So he calleth the world, for the variety of times, and ages, and fleeces of the creatures, one succeeding another. Then, 1. Christ is God, Creator of all things. 2. He is a distinct person from the Father; by whom the Father made all. 3. That which the Father doth, the Son doth the same; yet so, as in order of working, the Father is first, and the Son is next; working with, and from the Father.  Vers. 3. Who being the Brightness of his Glory, and the express Image of His Person, and upholding all things, by the Word of his Power, when He had, by Himself, purged our sins, sat down on the right hand of the Majesty on high. 
In describing Christ, he useth borrowed similitudes: for what proper word can be found, to express so great a mystery▪ And what can we conceive of his Godhead, but by resemblance? Yea, he useth more similitudes than one; for it is but little we can conceive of him by one: and what we might misconceive by too hard pressing of one similitude, by another is corrected; and so our conception helped.  
1. Christ the Son, is called the brightness of his Father's Glory.] The similitude is borrowed from the Sun beams. Then, 1. As the Father is glorious, so is Christ his Son glorious, with the same glory▪ Therefore 1 Cor. 2.8. He is called the Lord of Glory. 2. As the beams of light have their original from the Sun, so hath Christ his original of the Father, and is unseparable from him: for as the Sun was never without its light, so neither was the Father ever without the Son, but co-eternally with him. 3. As the Sun is not manifested, but by its own brightness; so the inaccessible light of the Father's Glory, is not revealed to the creature, but by the Son.  
2. Christ is called the express Image of the Father's Person.] The similitude is borrowed from a Signets impression, which representeth all the lineaments of the Seal.  
Then, 1. The Father is one person, and the Son is one other person of the Godhead, having his own proper subsistence distinct from the Father. 2. The Son resembleth the Father, fully, and perfectly; so that there is no perfection in the Father, but the same is substantially in the Son: As the Father is Eternal, Omnipotent, Omnipresent, infinite in Wisdom, Goodness, Mercy, Holiness, and all other Perfections; so is the Son Omnipotent, Eternal, and all that the Father is. 3. Whatsoever perfection we can perceive in Christ, shining in his manhood, or Word, or Works; the same we may conclude to be in the Father also, whose resemblance, and express Image he is. Find we Christ good and merciful, loving and pitiful, meek and lowly, not abhorring the most vile and miserable, whether in soul or body, that cometh unto him for relief▪ we may be assured, that such a one is the Father; and no otherways minded to such as seek unto him through Christ.  
3. Christ upholdeth all things, by the word of his power.] Then, 1. The preservation of the Creatures, as well as their Creation, is from Christ. The Father upholdeth all, so doth the Son. 2. What he doth, he doth as Omnipotent God, by his Word, without trouble or burden. As he spoke, and all was done; So he but by his Word commandeth, and all standeth fast. And this his Word is nothing else, but his powerful Will, ordaining things to be, and continue; and powerfully making them so to be, and continue, so long as he will.  
4. Christ by himself purged our sins. To wit, by bearing our sins upon his body on the Tree, 1 Pet. 2.4.] Then, 1. Our sins are filthiness that must be purged. 2. The satisfactory cleansing of our sins, is not a thing to be done by men's meritorious doings, or sufferings, but already done, and ended, by Christ, before he ascended; and that by himself alone, all creatures being secluded. 3. He that upholdeth all things, by the Word of his own Power; and he that purged our sins, by his own Blood, is but one selfsame Person; God and Man is He in one Person.  
5. Christ sat down on the right hand of the Majesty on high.] That is, when Christ had cleansed our sins by his death, he ascended to Heaven, and possessed himself as Man, in the fellowship of the same Glory, which as God he had before the World was, Joh. 17.4, 5.  
Then, 1. The Son is joined in the fellowship of the same Glory with the Father, as well in his manhood after his Resurrection, as in his Godhead before his Incarnation. For, though the glory of Christ's Godhead was hid, for a while, by the sufferings of his manhood, yet was it not abolished, nor in itself abated thereby: but the manhood first assumed unto the unity of Person with the Godhead, that our Ransom might be rich; and then, to the union of the same Glory, that the Redeemer, after the Ransoms paying, might be altogether glorious.  
2. Seeing he that hath cleansed our sins, is so glorious a Person, all the means of his cleansing us, how base soever, such as were his Hunger and Thirst, his Poverty and Weakness, his shameful and painful Death, should be glorious in our eyes also.  
3. Majesty, and Magnificence, and Grandeur, properly so called, is the Lords. The highest excellencies of the creature, are but sparks of his Majesty, and weak resemblances only, albeit their earthly glory often hold men's eyes so, as they forget the Lords Greatness.  Vers. 4. Being made so much better than the Angels, as he hath by Inheritance obtained a more excellent Name than they. 
1. He proveth Christ to be greater than the Angels, because his Name is more excellent than theirs.] For they are called Angels, and he God's Son: which he is said to have by inheritance as due to him; both as God by eternal Generation, and as Man by assumption of our Nature in unity of one person; according to which he is not the adopted, but natural Son of God: Filius natus, non filius factus. Then God giveth not idle titles: as God calleth things, so they are, or are made to be. Christ, as God, is called God's Son, because by eternal Generation he is so: as Man he is called God's Son, because by assumption of the humane nature unto the personal union of his Godhead, he is made so to be.  
2. As far as Sonship is above servile employment, so far is Christ more excellent than the Angels.  Vers. 5. For, unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son. 
1. He proveth this point by Scripture, Psal. 2.7. 2 Sam. 7.19. and putteth them to improbation of his Doctrine by Scripture, if they could.  
Then, 1. In the Primitive Church, in matters of Religion, all Authority was silent, and Divine Scripture spoke, and determined questioned points of Truth. 2. The Apostle counted it sufficient, to bring Scripture for his Doctrine; and permitteth no impugning of it, but by Scripture.  
2. Only of Christ, saith God, I have begotten thee.]  
Then, 1. Howsoever God hath many Sons by Creation, by Office, by Grace, and Adoption; yet, a Son by Generation, a native Son, hath he none, but Christ. 2. Christ is of the same Nature and Essence, with the Father, consubstantial with him; because begotten of him, in himself, without beginning; the Son being eternally in the Father, and the Father eternally in the Son, of the selfsame Nature, and Godhead.  
3. This day have I begotten thee.] Being understood of Christ, according to his Godhead, signifieth the Father's timeless, eternal, perpetual constant, and present Generation of his Son, in himself, being understood according to his state, in his Man-head, it signifieth the Father's bringing forth of the Son, to the knowledge of the World, and declaring him to be the Son of God, with power, by his Resurrection from the dead, Rom. 1.4. These places, it is true, were spoken of David and Solomon, as Types of Christ, typically, in a slender resemblance, Psal. 2.7. and 2 Sam 7.19. But the body of the Truth aimed at, and signified, was Christ resembled by them, as here we see. Whence we learn, that typical speeches in Scripture, have not their perfect meaning, neither can be fully expounded, nor truly understood, till they be drawn to Christ, in whom they have their accomplishment, and of whom they mean to speak, under the name of the Types. And therefore neither could the old Church of the Jews, nor can we get comfort in any of them, till Christ in whom all the Promises are Yea and Amen, be found included in them.  Vers. 6. And again, when he bringeth in the first begotten into the world, He saith, And let all the Angels of God worship him. 
1. He saith, that is, the Father saith, Psal. 97.7▪ Then, The Scripture which elsewhere is called the Speech of the Holy Ghost, is also the speech of the Father.  
2. He bringeth in his first begotten into the World.] Then,  
1. The Father is the Author of Christ's Incarnation, and of his Kingdom amongst Men, and of Divine Glory given to him in his Kingdom. 2. Christ is the Father's first begotten, both for the eternity of his Person, begotten without beginning, before the world was; and for the excellency of his Person, being more glorious than all Angels, or Men, which get the name of Children, either by Creation, or Adoption.  
3. The Father commandeth; Let all the Angels of God adore Him. Then, 1. The Father communicateth to Christ, as his own Nature, and Godhead, by Generation; so also his own Glory, by commanding the creatures to adore him. 2. What the creatures adore, they acknowledge by adoration, to be God; so God esteemeth. 3. And Christ is the Angels God, because they must adore Him.  Vers. 7. And of the Angels He saith, Who maketh His Angel's Spirits, and His Ministers, a flame of fire. 
He maketh his Angel's Spirits etc. Psal. 104.5, Then, 1. God made not the Angels, to get any part of Christ's room in the Church's worship; but to serve Christ, as lowly as any of the meanest creatures. 2. And the Angels, indeed, are as ready to do so, and as swift and active in their service, as the Winds, and fire-slaughts.  
Vers. 8. But unto the Son He saith, Thy Throne O God, is for ever and ever: a Sceptre of Righteousness, is the Sceptre of thy Kingdom.  
9 Thou hast loved Righteousness, and hated Iniquity: Therefore God, even thy God, hath anointed thee with the Oil of Gladness above thy Fellows.  
1. By this place, cited out of Psal. 45.7. It is evident, that the 45. Psalm is a Song of the mystical Marriage of Christ and his Church: and in this Passage a number of notable Doctrines, concerning Christ, are pointed at. 1. He is called God; and so is fit to reconcile us to God; able and all-sufficient, to accomplish our Salvation: a Rock, to lean unto. 2. A King enthroned, not only over the World, but in a gracious manner, over the Church, which he marrieth to himself in this Psalm: and therefore shall his Church have Laws, and Direction, and Protection from him. 3. He hath a Throne for ever and ever; and therefore shall his Church, which is his Kingdom, endure for ever and ever. 4. He hath a Sceptre, to rule with; and therefore power, and authority, to take order with his subjects, and with his Enemies also. 5. His Sceptre, is a Sceptre of Righteousness; because he cannot abuse his power, to do wrong to any, but will do right to all; yea, and lead on his Subjects to Righteousness of Faith, to justify them before God, and Righteousness of Conversation, to adorn them before Men.  
2. He loveth Righteousness, and hateth Iniquity.] And therefore, 1. His Sceptre cannot be swayed but righteously. 2. And so must his Subjects set themselves to do, if they will please him.  
3. Therefore, Christ's God hath anointed him, with the Oil of Gladness, above his Fellows. Then, 1. As Christ is God himself, so also is he Man under God, in regard of his Man-head, and Office therein. 2. And God is his God by Covenant: Christ as man, is confederate with God. 3. And he hath Fellows in the Covenant: that is, others of mankind, with whom he is partaker of flesh and blood, Fellow-brethrens, and Coheirs, Shares-men in all the Father's Goods with him. 4. He is anointed with the Oil of Gladness; furnished with the Spirit that bringeth joy unto him, and all his Subjects, who get conveyed unto them by Christ, Righteousness, and Peace, and Joy in the Holy Ghost. 5. He is anointed above his Fellows. The rest of the confederate Saints are anointed also; yet by measure, receive they the Spirit. But Christ is anointed above them▪ the Spirit is not given to him by measure; but to dwell bodily, or substantially, that we of his fullness may all receive, Grace for Grace.  
4. Because he loveth Righteousness, etc. Therefore he is anointed. Then, The Righteousness of Christ, is the procuring, and meritorious cause of this joy to him, and his Subjects, Fellows in the Covenant.  
Vers. 10. And Thou Lord, in the beginning, hast laid the Foundation of the Earth: and the Heavens are the Works of thine Hands.  
11. They shall perish, but Thou remainest: and they all shall wax old, as doth a Garment.  
12. And as a Vesture shalt Thou fold them up, and they shall be changed: but Thou art the same, and Thy years shall not fail.  
1. Another Testimony of Christ, from Psal. 102.25, 26. wherein he is expressly called, 1. jehovah, God in essence, the same God with the Father, and the Holy Ghost, who giveth Being to the Creatures, and Performance to the Promises. 2. Who laid the Foundation of the Earth, etc. and so Creator of Heaven and Earth. 3. And by consequence, who can create in us a right Spirit, and make us, of naughty sinners, Sons.  
2. They shall perish, wax old, and be changed, Then, The Heavens and the Earth, now subject to corruption, shall both not continue; and yet they shall not utterly be abolished, but changed, into an incorruptible estate, for man's cause, Rom. 8.21.  
3. Christ remaineth, and is the same, and his years fail not. Then, 1. Christ is eternal: and our Mediator cannot be missing, cannot die. 2. Constant, and immutable, and cannot change his purpose of love, to his called Ones, whatsoever changes befall them. And this is the Rock of the Church's comfort, when she looketh to her own frailty and changeableness.  Vers. 13. But to which of the Angels said he at any time, Sat on my right hand, until I make thine Enemies thy footstool? Psal. 110. 
1. To which of the Angels, said he?] He asketh for Scripture, to show what is due to Angels. Then, 1. The Scripture must determine what is due to Angels, and other Creatures; what is to be thought of them, and done to them also. 2. And no word in Scripture doth countenance the giving of the glory of the Mediator, to any Angel.  
2. The Father hath said to Christ, Sat Thou on my right hand, until I make thine enemies thy Footstoot.] Then, 1. Christ's Kingdom will not want enemies. 2. Yea, his enemies shall be such, as there shall be need of divine wisdom, and power, to overcome them. 3. God professeth himself Party, against all the enemies of Christ's Church and Kingdom. 4. God will put them at under, piece and piece, and altogether at length. 5. Their opposition and overthrow, shall serve to glorify Christ's Kingdom and Government: They shall be his Footstool. 6. In the mean time of this Battle, Christ in his own Person, shall continue equal with Glory and Majesty, with the Father, beholding the Victory brought about, and bringing it about, with the Father, unto the Soldier's comfort.  Vers. 14. Are they not all ministering Spirits, sent forth, to minister for them who shall be Heirs of Salvation? The Angels are all ministering Spirits. 
Then, 1. Angels are not bodies, but their substance is invisible. 2. They are, all of them, even these that are called Arch-Angels, the greatest of them, but servants to Christ; and none of them must have their Master's honour: that is, any religious worship of prayer, or invocation, made to them.  
2. They are sent forth, for Service, or Ministering.] Then, Their employment is about God's Children, to attend us, and serve us, at Christ's direction: not to be served by us, by any devotion.  
3. Christ's Subjects are called Heirs of salvation.] Then, 1. They are Sons. 2. And what they get, is by Heirship, by virtue of their Adoption and Sonship; not by merit of their works. 3. And they shall surely get Salvation, as an Heritage, never to be taken from them.   

The Sum of Chap. II.  
FRom the former Doctrine he inferreth; Seeing Christ is so glorious, let his Gospel be steadfastly believed, Vers. 1. For if the disobedience of the Law, given by the Ministry of Angels, was punished▪ Vers. 2. Far more the disobedience of the Gospel, so gloriously confirmed, Vers. 3, 4. For Christ is greater than the Angels, even as Man, and hath all things in subjection to him, Vers. 5. As David witnesseth, speaking of elected men, with their Head, the Man Christ, Vers. 6, 7, 8. And, albeit we see not that subjection yet fully accomplished, Vers. 8. Yet it is begun in Christ's personal Exaltation. And, for his short humiliation, under the estate of Angels, by suffering, we must not stumble: For, it is both glorious to himself, and profitable for us, Vers. 9 For, God's glory required, that our salvation should be wrought by sufferings of the Mediator, Ves. 10. And to this end he behoved to be partaker of our Nature, as was foretold, Vers. 11, 12, 13. That he might take on our due punishment; that is, Death, Vers. 14. And deliver his own from the fear thereof, Vers. 15. And herein we have a privilege above the Angels, in that he took on our Nature, and not theirs, Vers. 16. And by his sufferings, a ground of so much greater comfort in him, Vers. 17, 18.  
The Doctrine of Chap. II.  Vers. 1. Therefore, we ought to give the more earnest heed to the things which we have heard▪ lest at any time we should let them slip. 
1. THerefore, We ought to give heed, etc.] From the Excellency of Christ's Person, be urgeth the Belief of his Doctrine. Then, 1. CHRIST must be esteemed of, as becometh the Excellency of his Person. 2. The way how CHRIST will be respected of us, is by respecting his Doctrine. And the Excellency of his Person, should procure our reverend receiving of his Word, and steadfast holding of it.  
2. He will have us to take heed, lest we should let it slip. The word is borrowed from rent and leaking Vessels, or sandy ground. Then, 1. The Gospel is a precious liquor, worthy to be well kept. And we, of ourselves, are as rend Vessels, ready to let it slip, when we have heard it; or like sandy ground, which keepeth not the rain.  
3. For this we ought to give the more earnest heed.] Then, The Conscience of the worth of CHRIST, and his Gospel, and of our own unfitness to retain it, should sharpen our vigilancy, and attendance, to keep it: else we will doubtless let it slip.  
4. He saith not, lest shortly; but, lest at any time.] Then, It is not sufficient to believe the Word for a while, and for a while to remember it: but we must gripe it so, as never to quit it by misregard, or misbeleef. For, Faith, and love of the Truth, is the good memory that specially he requireth here.  Vers. 2. For, if the word spoken by Angels, was steadfast, and every transgression, and disobedience received a just recompense of reward. 
1. He reasoneth from the Law spoken by Angels.] Then, The Angels were employed in giving of the Law, they did blow the Trumpet; they, from GOD, uttered the word to Moses.  
2. The word spoken by them, was steadfast.] Then, What God delivereth by the Ministry of Messengers, is authorized, and ratified by GOD.  
3. Every transgression was punished.] Then, The punishment of transgressors or his Law, is a proof of GOD'S authorising the Doctrine.  
4. He calleth the punishment a just Recompense.] Then, There is no evil befalleth sinners, more than they do deserve: None hath cause to complain of injustice.  Vers. 3. How shall we escape, if we neglect so great salvation, which, at the first, began to be spoken by the Lord, and was confirmed unto us by them that heard him. 
1. How shall we escape?] The Apostle joineth himself with them in the Threatening. Then, So should Preachers threaten their people, as willing to undergo the same punishment, except they flee the sin, for which they threaten others.  
2. He reasoneth for the punishment of the Law-breaking, to prove the punishment of misbelieving the Gospel.] Then, 1. The not-embracing of the Gospel, is a greater sin, than the breach of the Law. The despising of forgiveness, is much worse than the making of the fault. 2. Examples of Judgement upon Transgressor's of the Law, are evidences of greater Judgements to come on the misregarders of the Gospel.  
3. He calleth the Gospel, so great a Salvation; because of the free Offer of Remission of sins, and eternal Life, in it. Then, The greatness of the benefit to be gotten by the Gospel, aggravateth the sin of the misregarders of it.  
4. He sayeth not, If we reject, deny, or persecute the Gospel; but, if we neglect.] Then, The neglect of the Doctrine of the Gospel, the careless receiving of it, the not studying to know it, is sufficient to draw down heavier judgements, than ever fell on the breakers of the Law; albeit a man be not an Under-miner, or open Enemy to the Gospel.  
5. He describeth the Gospel, to be that Doctrine which Christ himself preached, and his Apostles from him. Then, we are not bound to believe any more for Gospel, than that which is made clear unto us by his Apostles word. And the misregarding of other Doctrine, which is not conveyed so from him, falleth under the threatening.  
6. He marketh the Apostles certainty, of what they have delivered unto us, in that they were ear-witnesses of his Doctrine. Then, The more certainty the Apostles had from Christ of their Doctrine, the surer is the groundwork of our belief, and the greater is the contempt done to Christ in their Message, by unbelief.  Vers. 4. God also bearing them witness, both with Signs and Wonders, and with divers Miracles, and gifts of the Holy Ghost, according to his own Will? 
1. He saith, God bare witness to the Apostles Doctrine, by signs and wonders.  
Then, 1. What the Apostles have spoken from Christ, they spoke not alone, but God with them, witnessed with them. 2. The proper use of Miracles, and extraordinary Gifts poured out in the Apostolic times, was to testify, that the Apostles Doctrine was Divine Truth. Those, then, must be lying wonders, which are alleged for confirming any Doctrine beside theirs.  
2. The distribution of the gifts of the Holy Ghost, was according to his own will; not as possibly the Apostles would have carved, either to themselves, or others, in the nature of the gift, or measure of it. Then, The Apostles were so employed in the working of Miracles, as it was evident, even then, that not they, but God was the worker of them, while he was seen to follow his own will therein, and not man's carving, in distributing his gifts. And the more God's overruling Will was seen in the miracles then, the more confirmation have we of that Doctrine now.  Vers. 5. For, unto the Angels hath he not put in subjection the World to come, whereof we speak. 
1. He calleth the World under the Kingdom of the Messias, The World to come: first to put a difference betwixt the estate of the World considered as under Sin, and under the Messias. For, as it is under sin, it is said of it, Old things are passed away, 2 Cor. 5.17. Esa. 43.19. The creature is waxing old, and running to ruin. But under the Messias it is said of it, Behold, I make all things new, 2 Cor. 5.17. The creature is lifting up its head, and waiting for the day of liberation from ●anity, and the manifestation of the Sons of God, Rom. 8.19. Then, The Kingdom of the Messias maketh another World, in effect, of that which was of old; changing the holding, and nature, and use of all things, to his Subjects▪ For, a man, ere he come in to Christ, is God's enemy; and to him all things in the World are enemies, the Host and Soldiers of his dreadful Judge. But after a man is made Christ's Subject, they turn all to be his Friends, and his Father's servants, working altogether for his good. That is another, and a new World indeed.  
2. It is called the World to come; because, albeit this change began with the work of Grace, before Christ came, yet it was nothing in comparison of the World i● come, under the Messias. And, that which is now under the Gospel, is little or nothing, in comparison of that glorious change of the nature and use of all things, unto Christ's Subjects, which is to be revealed at his last coming. Then, whatsoever thing we have hitherto found to our good, since we knew Christ, it is but little to what shall be: our World is but to come, 1 Cor. 15.19.  
3. The World is put in subjection to Christ, that he may dispose of it at his pleasure. Then, Christ is twice Sovereign Lord of the World: once, as Creator; again, as Mediator, in his manhood, to make all the creatures in heaven and earth serve, nill they, will they, to farther the work of full Redemption, which he hath undertaken.  
4. He excludeth the Angels from this honour. Then, In Christ's Kingdom the Angels are in subjection to Christ, for the good of his Subjects, no less than sheep and oxen, as the Psalm saith, and not to be adored with him, as Sovereigns over us.  
Vers. 6. But one, in a certain place, testified, saying, What is man, that thou art mindful of him? Or, the Son of man, that thou visitest him?  
7. Thou madest him a little lower than the Angels: Thou crownedst him with glory and honour, and didst set him over the works of thine hands.  
1. Being to prove, by Scripture, his purpose, he citeth neither Book, nor Chapter, but the words which are of the eighth Psalm, and fourth Verse. Then, The Apostle will have the Church so well acquainted with text of Scripture, that at the hearing of the words, they might know where it is written, though neither book nor verse were cited.  
2. The Prophet looking on man, even on Christ's manhood, wherein he was humbled, he wondereth to see man's nature so highly dignified, above all creatures. Then▪ 1. The baseness of man's natural being, compared with other more glorious creatures, maketh God's love to us above all other creatures, so much the more wonderful. 2. Christ's Humiliation and Exaltation, were both foreseen, and revealed by the Prophets.  Vers. 8. Thou hast put all things in subjection under his feet. For, in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 
1. He proveth, that Angels are in subjection to Christ, because the text of the Psalm saith, All is put in subjection: and so neither Angels, nor other creatures, are excepted. Then, 1. For understanding of the meaning of Scripture, it is necessary to consider, not only what it saith expressly, but also what it saith by consequence of sound reason. 2. And whatsoever is rightly deduced by evidence of sound reason of the words of Scripture, is the meaning of the Scripture, as if it were spoken expressly.  
2. H●e saith, There is nothing left that is not put under Christ. Then, Not good Angels only, but all Spirits, and all that they can do also, are subject to Christ; and he can make them, nill they, will they, contribute to the furtherance of his own purpose, for the good of his Subjects, and hurt of his foes.  
3. Because Christ's enemies are still troubling his Kingdom, he moveth a doubt, saying, We see not yet all things put under him. Then, 1. The troubles of Christ's subjects, hinder the natural mind to perceive the Glory of Christ's advancement. 2. Carnal reason, the Proctor of mis-belief, will admit no more of divine truth, than it is capable of, by sense.  Vers. 9 But we see jesus, who was made a little lower than the Angels, for the suffering of death crowned with Glory and Honour; that he, by the Grace of God, should taste death for every man. 
1. He answereth the doubt, saying, We see Jesus crowned with glory and honour: and so a course taken for putting all that oppose him, farther and farther under him. Then, 1. The subjection of all things to Christ's Throne, cannot be seen, but in the exaltation of his person. 2. When we see his person exalted to such high dignity in heaven, it is easy to see him put all under that riseth up against him. 3. That which may be taken up of Christ, partly by his word and doctrine, partly by his miraculous works, and extraordinary gifts of the Spirit, poured out upon the Primitive Church, partly by his ordinary and powerful working upon the souls of his own, since that time, unto this day, humbling and comforting, changing and reforming, men's hearts and lives: I say, these evidences of his Power, do make a spiritual eye, in a manner, to see Jesus, the worker of these works, crowned with glory and honour.  
2. He meeteth another doubt, arising from the abasement of Christ in his sufferings and death, to which he answereth in the words of the Psalm: first, that it was foretell in that same Psalm, that he was to be made, for a little, lower than the Angels; to wit, by suffering of death. Then, 1. The Cross of Christ is a ready stumbling block for a carnal mind: else, what needed the removing of the scandal? 2. It is true indeed, Christ in his humiliation, was abased under the Angels, and emptied. 3. This abasement was but a little, and for a short time. 4. It was foretell in the Psalm that speaketh of his Exaltation. 5. If we look to the Scripture foretelling, we shall not stumble at Christ's Humiliation.  
3. He giveth a farther answer, by showing the end of Christ's Suffering, to be for our cause, in the favour of God to us, That he should, by the Grace of God, taste Death, for every one of us.  
Then, 1. Christ's suffering was not for his own deserving, but for ours; and therefore, should be glorious in our eyes. 2. Every Believer, and Elect Soul, hath interest in that death of his: and so every man bound to love him, and magnify him for it, and to apply the fruit of it to himself. 3. This death was but a tasting of death, because he continued but a short time under it: for, his short suffering was so precious, that he could not be holden by the Sorrows of Death, but Death, for a little, was sufficient; and therefore, should diminish no man's estimation of him. 4. It was by the Grace of God that his Death, for a short, should stand for our Eternal: and therefore, gracious and glorious should these his sufferings be esteemed by us.  Vers. 10. For it became him, for whom are all things, and by whom are all things, in bringing many Sons unto glory, to make the Captain of their Salvation perfect through sufferings. 
1. Another reason of Christ's Suffering. This way of our saving by Christ's Sufferings, made for the Glory of God, and our good.  
Then, When the reasons of Christ's Death are seen, the scandal of his Cross ceaseth.  
2. There is a work to do here, a great many of Sons to be brought to glory.  
Then, 1. All the Elect, and saved Souls, are in the rank of Children. 2. Albeit they be few in comparison of the world, yet are they, many of them, all together. 3. There is not one of them all, who can go to Heaven, or Salvation, but by Christ's leading and conduct.  
3. The Captain of their Salvation must be made perfect, through suffering. Then, 1. How perfect soever Christ be in himself, yet before his suffering he lacked one thing, which his Office towards us, required; to wit, experimental suffering of such sorrows as his soldiers and followers are subject unto. 2. When his sufferings were ended, he was perfectly fitted to comfort us, seeing he found our sorrows in himself sometime.  
4. He saith, It became God, for whom, and by whom, are all things, that the matter should be so brought about. Then, 1. All things are for God's Glory at the end: and so should the manner of our salvation be also. 2. All things are by God's Hand and Power brought about: and reason too, that he dispose of the means of our salvation, as he pleaseth. 3. This way became God most of any: It brought him greatest Glory, by the Shame, Sorrow, and Death, of one, to bring Glory, and Joy, and Life, to many.  Vers. 11. For both He that sanctifieth, and they who are sanctified, are all of one: For which cause he is not ashamed to call them Brethren. 
1. If any should further ask, how could he die? or, how could justice accept him in our stead? He answereth, Because he is one of our kind, and nature. Then, 1. There is a natural Band betwixt Christ and his Followers. They are of the same stock, of the same natural substance. 2. Christ's natural Band with us, maketh him a direct entress to redeem us.  
2. He calleth Christ, him that sanctifieth; and the Believers, they who are sanctified.]  
Then, 1. The Band of Nature betwixt Christ and Men, is reckoned unto those only who are sanctified; with none other will Christ reckon Kindred. 2. Therefore they must study to Holiness, that would claim Kindred to Christ. 3. The sanctification which it behoveth us to have, must proceed from Christ: no holiness, until a man be in him.  
3. He saith, Christ is not ashamed to call the Sanctified, Brethren.] Then, 1. As Christ hath dimitted himself to our Nature, so also to the styles of consanguinity with us. 2. Christ is as kindly affectioned to his Followers, as ever Brother was to another: he will not misken his own, albeit unworthy. 3. That which may serve to our glory and comfort, Christ will think it no disgrace to himself.  Vers. 12. Saying, I will declare Thy Name unto my Brethren: In the midst of the Church will I sing praise unto Thee. 
He proveth that he calleth us Brethren, from Psal. 20. vers. 22. The Messias there, taketh upon him, to preach to men, and to praise the Father. Then, 1. With our Nature, Christ took on also the Yoke of the Exercises of Religion. 2. He joineth with us, in the Discharge of them. 3. He is first in the Exercise: not only because he discharged them in his own proper person; but also because still by his Spirit, where two, or three are gathered together in his Name, he is in the midst of them; moving, and moderating, the Spirits of his own delectable Organs.  Vers. 13. And again, I will put my trust in him. And again, Behold, I, and the children which God hath given me. 
1. The next proof is from Psal. 18. Vers. 2. Where Christ under the type of David, promiseth to believe in the Father.  
Then, 1. Christ is one of the number of Believers, one of the Covenant of Grace, confederate by Faith: and therefore, he behoved to be a man to this end. 2. Then have we, in the sense of our unbeleef, the comfort of the soundness and strength of Christ's believing, as well as of his other Perfections.  
2. The third proof is from Isa. 8.18. Wherein Christ, under the type of the Prophet Isaiah, presenteth himself with his chosen Children, before the Father. Then, 1. Christ is our Father also, and we his Children. 2. We are given to him of the Father. 3. We are not presented before the Father, without our Mediator Christ. 4. Christ, and we his little ones, joined together, and separated from the world, are a pleasant sight, for the Father to behold.  Vers. 14. Forasmuch, then as the Children are partakers of flesh and blood; He also Himself likewise took part of the same; that through death, He might destroy him that had the power of death; that is, the Devil. 
1. He giveth further reasons of his Incarnation. And first, he behoved by death to destroy the Devil, that had the power of death: and so behoved to be a Man, that he might die.  
Then, 1. Sinners without Christ, are under the sentence of death, temporal and eternal. 2. Satan hath power of Death, as the Burrio hath power over the Pit and Gallows, at death to take them away to torment, who are not delivered from his power. 3. Christ hath destroyed Satan's power, and tyranny, in this point, in behalf of all his Elect, and true Believers. 4. The way how Christ hath overcome Satan, is by his own death, ransoming his own. 5. For as death behoved to be the way, it behoved also Christ to be a mortal man, as well as God, that he might die.  
2. Again he saith, Christ took part of flesh and blood with the Children: that is, with the Elect given to him.] Then, 1. Love to the Elect, made the Son of God come down, and make himself a Man also. 2. Christ in his humane Nature, is as kindly a Man, as any of the Elect; having flesh, and blood, and bones as well as we. His flesh and blood is not only like to ours; but is a part of our substance; who is come of the same stock of Adam and Eve, as surely as ours: and not made either by Creation of nothing, or by transubstantiation of some other things than our substance.  Vers. 15. And deliver them, who through fear of death, were all their life time subject to bondage. 
Another fruit of Christ's death, is the delivery of Believers, from the bondage of the fear of death▪ wherein they do lie before Belief.  
Then, 1. There is a natural fear of Death, and the Devil, and Hell, rooted in all men, always: albeit not as yet felt, yet easily wakened. 2. This fear putteth men in bondage, that they dare not meditate on Death, or God's Judgement, or Hell, as deserved by themselves. 3. Christ's death delivereth his Subjects from the danger of this evil, and from the bondage of this fear also. 4. None but a Child of Christ, can have solid and true courage against death: neither is there a free man in the world, except true Christians.  Vers. 16. For verily, He took not on Him the nature of Angels, But He took on him the seed of Abraham. 
He insisteth in the Doctrine of Christ's Incarnation, because it is the ground of all our comfort; and secludeth the Angels from such an honour, as we have thereby. The Son of God took on him the seed of Abraham, and not the nature of Angels, saith the Apostle. Then, 1. Christ hath his proper subsistence, and being in himself▪ before the Incarnation, even his own Divine Nature, with personal properties existing: For he is the Son of God, the second person of the Godhead, before he took on our nature. 2. He chose to assume our nature, for our delivery, and not the Angel's nature, for delivery of such as were fallen of their kind. 3. The nature that he taketh on, is man's very nature; the seed of Abraham. 4. He preventeth the personal subsistence of our nature; he assumeth the seed of Abraham. 5. He maketh an Union of our nature, with his Divine Nature. 6. The way of making the Union, is Assumption, or Taking of our nature unto his own, whereby remaining the same which he was before; to wit, The Son of God, he joineth our nature to himself; and becometh what he was not before; to wit, The Son of Man. 7. He assumeth the seed of Abraham, that he may be known to be no other, but the same Messias, which was promised by the Prophets, to the Fathers. 8. When he hath assumed Man's Nature, to His own Divine Nature, He remaineth the same He that He was before, still one person. So Christ Jesus is the promised Messias; the second person of the Godhead; very God from everlasting, and very Man since the conception of the Virgin Mary: before his Incarnation, having only his own Divine Nature in his person; but now since that time, having our Nature also, personally united with his Divine Nature, so to remain, both God and Man in one person, for our good, for ever.  
Vers. 17. Wherefore, in all things, it behoved Him to be made like unto His Brethren; that He might be a merciful and faithful High Priest, in things pertaining to God; to make reconciliation for the sins of the people.  
He concludeth, That Christ behoved to partake both of our nature and punishment, or misery, that we might receive the more good of Him.  
1. First, He saith, He behoved to be like his Brethren in all things: that is, for substance of nature, for natural properties, for sinless infirmities, for fellowship in temptations, and miseries, and in all things whatsoever our good did require his making like unto us. Then, 1. They who imagine, and worship a Christ, not like to us in all these things, wherein the Scripture pronounceth him like unto us, do mistake the true Christ, and worship a false. 2. It is very necessary that we conceive rightly of Christ's person, seeing the Scripture doth press the knowledge thereof upon us, so particularly.  
2. He showeth the end of his conforming himself unto us, to be, That he might be a faithful and merciful High Priest. Then, 1. As Christ took on our nature; so in our nature, he took on a special Office of Priesthood, to do us good. 2. In this his Office, he is faithful, and will neglect nothing, night nor day, that may help us. 3. In our slips, and oversights, he will be merciful unto us. 4. Seeing he hath conformed himself to us for this end, we may take his communion of nature, and miseries, with us, for a Pawn and pledge▪ to assure us, that he will both pity and help us.  
3. The extent of his Priesthood, he maketh in general, to be, in all things pertaining to God; and, in special, To make Reconciliation for the sins of the people. Then, 1. If God have any thing to do with us, any Direction, or Comfort▪ or Blessing, to bestow upon us, it must come by our High Priest, Jesus, unto us. 2. If he command us in any thing▪ or be to make covenant with us, or have controversy to debate with us, our Highpriest will answer for us. 3. If we have any thing to do with God, to seek any good thing of him, or deprecate any evil, or to offer any Offering, of Praise, or Service, Christ's Office stretcheth itself to all this, to do for us. 4. In special▪ as our sins daily deserve, and provoke God's anger▪ so doth Christ's Priesthood pacify God's wrath, and work Reconciliation to us.  Vers. 18. For, in that He Himself hath suffered, being tempted, He is able to succour them that are tempted. 
1. He showeth Christ's experience, to be both of sufferings, and temptations; that whether of the two annoy us, we may get comfort for either, or both, from him.  
Then, 1. There are two Evils, which attend the Children of God, to annoy them; to wit, Troubles, and Sin; or, Sin, and Misery. 2. Christ hath experience, albeit not of Sin, in his own person; yet of temptation to sin, and of suffering of trouble.  
2. He applieth the Comfort, expressly to the tempted. Then, 1. Men in trouble have need of comfort, and relief; but men under temptation to sin, much more. 2. Yea, sin, and temptation to sin is more grievous to a true Child of God, when he seeth matters rightly, than any trouble. 3. No bearing out under trials, or standing in temptations, but by succour and help from Christ. 4. Christ's experience of temptation, may assure us, both of his ability and willingness, to succour such as seek relief from him, in this case.   

The Sum of Chap. III.  
THerefore, weigh well what a one Christ is, and prefer none before him, Vers. 1. For, he is as faithful in his Message, for changing of the typical Priesthood, as Moses was in his Message, when he delivered it, Vers. 2. And so much more honourable than Moses, as the Builder is over the stones builded, Vers. 3, 4. And Moses was faithful, as a servant, in the Church, Vers. 5. But Christ, as Son, and Lord, over the Church, to dispose of the service thereof, at his pleasure, Vers. 6. Therefore, beware of old Israel's hard heart, lest you be debarred of God's rest, Vers. 7, 8, 9, 10, 11. Beware of like unbelief: for it is the ground of Apostasy, Vers. 12. And do your best to preserve others from it also, Vers. 13. For, perseverance in Faith, is necessary to salvation, Vers. 14. For, David's words do prove, that there were some, albeit not all hearers of God's word of old, that did provoke him, Vers. 15, 16. And, who were these, but such as he punished? Vers. 17. And, whom punished he, but unbelievers? Vers. 18. So misbelief debarred them out of God's rest of old, and will also do the like yet, if men continue in it, Vers. 19  
The Doctrine of Chap. III.  Vers. 1. Wherefore, holy Brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our Profession, Christ jesus. 
1. After he had taught them somewhat more of Christ, be exhorteth them, of new, to consider of him. Then, 1. As we get further light of Christ, we are bound to further use-making of our light. 2. As further is revealed unto us of Christ, so must we set our minds on work, to ponder, and weigh, what is revealed: that the matter may sink deeper in our mind, and in our heart. 3. Except we shall consider seriously what is spoken of Christ, we can make no profitable use of the Doctrine: For, such high mysteries are not soon taken up; and the heart is not soon wrought upon, so as to receive impression of his Excellency, except after due consideration.  
2. He calleth Christ jesus, the High Priest, and the Apostle of our Profession.] The high Priesthood was the highest calling in the jewish Church: The Apostleship, the highest calling in the Christian Church. Christ is here styled by both. Then, Christ hath enclosed in his Office, the Perfection and Dignities of the highest Callings, both in the Jewish and Christian Church. Those Dignities which were divided in men, or conjoined in him; in men, by way of Ministerial employment, under him, in Christ, by original Authority, above all.  
3. He calleth the Christian Religion, our Profession, or Confession. Then, It is the nature of Christian Religion, not to be smothered; but, to be openly brought forth, confessed, and avowed in word and deed; to the glory of Christ, who is the Author thereof.  
4. He styleth these Hebrews, to whom ●ee writeth, Holy Brethren, Partakers of the Heavenly Calling. Then, 1. Christians do not possess their prerogatives without a warrantable title. They have a calling thereto. 2. The calling is heavenly, because God, by his Word and Spirit, calleth men to the communion of his grace and glory, by forsaking of themselves, and things earthly, and following Christ in an holy conversation: all is heavenly here. 3. Christians are partakers alike of this vocation: that is, have alike warrant, and obligation, to follow him that calleth them: albeit all do not alike follow the calling. 4. They are Brethren amongst themselves, for their adoption: albeit some weaker, some stronger. 5. And holy is this Brotherhood: that is, spiritual; and so, superior to civil, or natural, or earthly bands, whatsoever.  Vers. 2. Who was faithful to him that appointed Him: as also Moses was faithful in all His House. 
1. Because the jews did too highly esteem of Moses, in appointing of the Legal Service; and not so highly of Christ as became, in abrogating thereof, the Apostle compareth Moses and Christ, giving to Moses his due place of a servant; and to Christ, the place due to the Master.  
Then, It is no new thing, that people incline so to esteem of good men's authority, as to forget to give Christ his own room. 2. The way to help this, is, so to esteem of God's Servants, Fathers, or Councils, more, or fewer, as the estimation that men have of them, derogate nothing from the estimation due to Christ.  
2. In special, he maketh all the points of Moses commendations, duly deserved points of Christ's commendation. 1. Did Moses Office reach itself to all the house of God, under the Law, and all the service of it? so did Christ's Office reach to all the Church of God, and all the service of it, under the Gospel. 2. Was Moses appointed to give out what he delivered? So was Christ appointed to institute what he did institute, and abrogate what he did abrogate. 3. Was Moses faithful to him who appointed him, in all the matters of God's House, keeping back nothing that he was directed to reveal? So is Christ faithful to the Father, who did appoint him in like manner.  
Then, like as if any man should have added or pared, chopped or changed, the Ordinances of God's House, under the Law, it had been an imputation, either unto God, of not sufficient directing his Church, or unto Moses, and the Prophets, of unfaithful discharge of their duty in the Church of the Old Testament. So is it alike imputation to God and Christ, if any shall add or diminish, chop or change, the ordinance of God's Church under the New Testament.  Vers. 3. For, this man was counted worthy of more glory than Moses; inasmuch as he who hath builded the House, hath more honour than the House. 
1. Having equalled Christ unto Moses, be now preferreth Christ to Moses.  
Then, Christ is not rightly esteemed of, except he be preferred as far above all his servants, as the Father hath counted him worthy of more glory than his servants.  
2. He preferreth Christ above Moses, as the Builder is above the House. Then, as no stone in the house, nor all the house together, is comparable in honour with the Builder of the house: So the honour and authority of no particular member of the Church, not of the whole Catholic Church together, is comparable to the honour and authority of Christ. Yea, as far as the builder is above the house in honour, as far is Christ's authority above the Church's authority, which is his house.  Vers. 4. For, every house is builded by some man: but he that built all things, is God. 
He proveth Christ to be the builder of the Church, because some builder it must have, as every house hath. But only God that buildeth all things, is able for this work: Therefore, Christ, who buildeth all things, is the builder of it.  
Then, 1. Whatsoever employment a man get of God, in edifying of the Church, yet, in proper speech, he is a part of the building, builded by another. 2. The honour of building the Church, belongeth to God alone properly. 3. The building of the Church, is a work requiring omnipotency in the builder: For, to make a Saint of a sinner, is as hard, as to make a man of the dust of the earth, or of nothing.  Vers. 5. And Moses, verily, was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after. 
Moses was faithful as a servant.] Now, a servants part, is to do and say by direction; and not of his own authority. Then, He is the faithfullest servant, that doth least in his own authority, and most attendeth unto the direction of God, beareth testimony to what. God hath commanded, and teacheth not for Doctrine, the Precepts of men.  Vers. 6. But Christ, as a Son over his own house, whose house are we, if we hold fast the confidence, and the rejoicing of the hope, firm unto the end. 
Moses was faithful, as a Servant; but Christ, as a Son, over his own house.]  
Then, as much difference betwixt Christ's authority in the Church, and men's, how excellent soever; as betwixt the authority of the Master and the Servants. 2. Christ's authority is native over his Church, by virtue of his Sonship: by his eternal Generation of the Father, he hath this Prerogative. 3. The Church is Christ's own House, and he may dispose of it, and of the service thereof, as pleaseth him. Men, who are but servants, must change none of the Ordinances of God's worship in it. But Christ ●ay change the Ordinances of his own worship: and therefore, alter the Ordinances of Levi, and appoint a more simple form of external worship, in place thereof.  
2. He expoundeth this House, to be the company of true Believers. Then, 1. The Church of God, under the Law, and under the Gospel, are one Church, one house of God in substance; and all the faithful, then and now, lively stones of this house. 2. The Church have God dwelling, and conversing, and familiarly manifesting himself amongst them.  
3. He addeth to a condition, If we hold fast the confidence, and the rejoicing of the hope, firm unto the end. That is, If we continue steadfast in the Faith, inwardly gripping the promised glory, by hope; and outwardly avowing, by confession, Christ's truth: whereby he neither importeth the possibility of final Apostasy of the Saints, nor yet mindeth he to weaken the confidence of Believers, more than he doubteth of his own perseverance, or mindeth to weaken his own Faith: for he joineth himself with them, saying, If we hold fast. But writing to the number of the visible Church, of whom some not being sound, might fall away, and by their example, make some weak ones, though sound, stumble, for a time, to the dishonour of the Gospel; he putteth a difference betwixt true Believers, who do indeed persevere, and time-servers, who do not persevere; to whom he doth not grant, for the present, the Privilege of being God's House.  
This conditional speech, then, importeth, 1. That some Professors in the visible Church, may make defection, and not persevere to the end. 2. That such as shall make final defection hereafter, are not a part of God's house, for the present, howsoever they be esteemed. 3. That true Believers must take warning from the possibility of some Professors Apostasy, to look the better to themselves, and to take a better gripe of Christ, who is able to keep them. 4. That true Believers both may and should hold fast their confidence unto the end: yea, and must aim to do so, if they would persevere. 5. That true Believers have ground and warrant, in the promises of the Gospel▪ both to hope for salvation, and to rejoice, and glory in that hope, as if it were present possession. 6. That the more a man aimeth at this solid confidence, and gloriation of hope, the more evidence he giveth, that he is of the true house of God.  Vers. 7. Wherefore, as the Holy Ghost saith, To day, if ye will hear his voice, 
1. In the words of the Psalm 95. vers. 9 he exhorteth them, to beware of hardening their hearts in unbelief. The words of the Psalm are called here, The saying of the holy Ghost; and, of the God of Israel, 2 Sam. 23. 2, 3.  
Then, 1. The authority of the Scripture is not of man, but of the Holy Ghost. 2. The Scriptures are no dumb letter, but the voice of the holy Ghost, who by them speaketh. 3. The Holy Ghost is God, the inspirer of the Prophets, that wrote the Scripture. 4. The Holy Ghost is a distinct person of the Godhead, from the Father, and the Son; exercising the proper actions of a person; inspiring the Prophets, inditing the Scriptures, and speaking to the Church.  
2. In the words of the Exhortation, To day, if ye will hear his voice, harden not your hearts; Observe, 1. That while men have the offer of salvation, and the word preached unto them, it is their day. 2. That by the outward hearing, God requireth the heart to be brought down, and mollified. 3. That he requireth present yielding, To day, while he calleth, without delay; because we cannot be sure how long God will spare, or continue his offer, beyond this present. 4. He that studieth not to yield his heart to believe, and obey God's word sounding in his ears, hardeneth his heart. For, what is it else not to harden their heart, but heartily to believe, and give obedience?  
Vers. 8. Harden not your hearts, as in the provocation, in the day of temptation, in the wilderness.  
9 When your Fathers tempted me, proved me, and saw my works, forty years.  
He proveth the danger of this sin, in the example of their Fathers: As in the day of provocation, when your Fathers tempted me, Exod. 17.7. whence we learn,  
1. That the evil of sin is not seen, till the consequences thereof be seen, what provocation it giveth to God, and what wrath it draweth down on the sinner. 2. It is safest, to take a view of our danger, by any sin, in the person of others, who have fallen in the like, and have been punished. 3. The sins that our Predecessors have been given unto, we should, most carefully, watch against. 4. That God's Bounty, Patience, and Means of Grace, the longer they be abused, aggravateth sin the more.  Vers. 10. Wherefore, I was grieved with that Generation, and said, They do always err in their hearts; and they have not known My Ways. 
God pronounceth the Offenders guilty, and then, giveth Sentence of Doom upon them, for their guiltiness: They err in heart, saith the Lord.  
Then, 1. Misbelieving and disobeying of the Word preached, is not reckoned with God, for simple ignorance of the mind; but for a wilful ignorance, and erring of the heart, which is worse. For, the ignorance of the mind simply, is, I know not, but the error of the heart, is, I will not know, I care not, I desire not, I love not to know, nor obey. And such is the ignorance of those who have the Means of Knowledge, and Reformation, and yet remain in their sins. 2. Such obstinate ignorance, and wilful disobedience provoketh God to cast away the Sinner, and not to deal any more with him.  Vers. 11. So I swore in My Wrath, They shall not enter into My Rest. 
For their Doom, God debarreth them from His Rest: That is, from all the Comforts of His Fellowship, and giveth them Torment, in stead of Rest.  
Then, 1. Obstinate Disobedients of the Voice of the Gospel, lie near hand final off-cutting. 2. If God give over a man, to such hardness of heart, as still to work contrary to the light of God's Word, He hath, apparently denounced, and sworn, to condemn and seclude from Heaven, such a Soul. 3. It is only such obstinate ones, as go on, hardening their heart against Admonitions of the Word, that God hath sworn to debar. If a man be found mourning for his former obstinacy, the Decree is not gone forth against him.  Vers. 12. Take heed, Brethren, lest there be in any of you, an evil heart of unbeleef, in departing from the Living God. 
1. From the former Example, he warneth them to beware of an evil heart of unbeleef, and so to eschew Apostasy.  
Then, 1. Misbeleef is the main Root of Apostasy. As Belief draweth us to an Union with God, so misbeleef maketh a Separation. 2. Misbeleef is a special part of the heart's wickedness, bewraying the enmity which naturally we have against God, as much as any ill: For, Misbeleef denyeth to God the Honour of Truth, Mercy, and Goodness, and importeth Blasphemies in the contrary. 3. Misbeleef is an ill in the heart, making the heart yet worse and worse, where it is, and barring forth all the Remedies which might come by Faith to cure the heart.  
2. He warneth to take heed, lest there be▪ such an heart in any of them, at any time.  
Then, 1. Misbeleef is a subtle and deceitful sin, having colours, and pretences, a number, to hide it; and must be watched over, lest it deceive, and getting strength, overcome. 2. The Watch must be constant, at all occasions, lest this ill get advantage, when we are careless, and unattentive, at any time. 3. Watch must be kept, as over ourselves, so also over others: lest any others misbeleef not being marked, draw us in the same snare with them.  
3. He describeth Apostasy, by Misbeleef, and departing from the Living God.  
Then, 1. Believing is a drawing near to the Living God, and staying with him. 2. The loss that Misbeleef bringeth, should scare us from so fearful a sin. 3. Departing from the true Christian Religion, is a departing from the Living God, whatsoever the Apostate, or his Followers do conceive: for God is not, where Truth is not.  Vers. 13. But exhort one another, daily, while it is called, To day; lest any of you be hardened, through the deceitfulness of sin. 
1. He prescribeth a Remedy, to prevent this ill: to wit, That they exhort one another, daily, while it is called, To day. That is, Beside the public Exhortation from their Preachers, that every one of them, mutually, confer, and stir up one another by speeches that make for decyphring the deceitfulness of Sin, or preventing hardness of heart, or confirming one another in the Truth of Religion, and constant profession thereof.  
Then, 1. Private Christians not only may, but should keep Christian communion amongst themselves, and mutually exhort and stir up one another. 2. This is a necessary mean of preserving people from Defection. 3. And a duty daily to be discharged, while it is to day: that is, as oft, and as long as God giveth present occasion, and opportunity for it; lest a scattering come.  
2. The inconvenience that may follow, if this be neglected, is, Lest any of you be hardened, through the deceitfulness of sin.  
Then, 1. There is none, even the strongest of the Flock, but they have need of this mutual help of other private Christians. 2. Neither is there any so base, or contemptible, but the care of their standing in the Faith, and of their safety, belongeth to all. 3. Sin hath many ways, and colours, whereby it may beguile a man: and therefore, we have need of more Eyes than our own, and more Observers. 4. If it be not timeously discovered, it will draw on hardness of heart, so as a man will grow senseless of it, confirmed in the habit of it, and loath to quit it.  
3. In the former verse, he warneth them, to beware of Apostasy in Religion: and, in this verse, That they take course, that they be not hardened in any sin in their conversation.  
Then, The ready way to draw on Defection in Religion, is Defection from a godly Conversation. And the way to prevent Defection in Religion, is to study to Holiness of Conversation.  
Vers. 14. For, we are made partakers of Christ, if we hold the beginning of our Confidence steadfast, unto the end.  
To stir them up to Perseverance, he layeth a necessity of holding fast gripe of the Principles of Christian Religion, whereby they were persuaded to become Christians: because only so, fellowship with Christ is gotten. The Truth whereby they were begotten to Christian Religion, he calleth, The beginning of our Confidence: yea, and of our Spiritual Subsistence; as the word in the Original importeth.  
Then, 1. The Gospel is the beginning of our Confidence; yea, and of our Spiritual Subsistence; of our new being that we have, as Spiritual Men, in the State of Grace. 2. The Man that renounceth the Grounds of the Gospel, and persevereth not, was never partaker of Christ. 3. Christian Religion is not a thing that a man may say, and unsay; keep, or quit; as Prosperity, or Adversity; threatenings, or Allurements, do offer: But such as must in all Estates, upon all Hazzard be avowed.  
Vers. 15. Whilst it is said, To day, if ye will hear his Voice, harden not your hearts, as in the Provocation.  
16. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.  
Now the Apostle draweth Collections from the words of the Prophet in the Psalm, repeating the words of the Texts which spea● of the Provocation of the Fathers, vers. 25. Whereupon he inferreth, that there were some, at least, hearers of the Word, which provoked God; albeit not all. For whose cause, David had reason to give Advertisement to their Posterity, to beware of the like; and the writer of the Epistle, reason to apply the same unto them, vers. 16.  
Then, 1. From the Apostles handling of the Text which he hath in hand, all must Learn, not lightly to pass Scripture, but to consider both what is said expressly in it, and what is imported by consequence. 2. Preachers practice is justified when they consider the circumstances of a Text, and do urge duties upon their people, or teach them Doctrine from the Text.  Vers. 17. But, with whom was He grieved forty years? Was it not with that had sinned, whose carcases fell in the Wilderness? 
He observeth another thing in his Text, upon the persons with whom God was grieved: that, first, they are marked to have sinned, and afterwards punished, Leaving to them to Gather,  
That where Sin went before, the Anger of God would follow upon the Sin: and, after the grieving of God, Judgement light upon the Sinner.  
Vers. 18. And, to whom swore He, that they should not enter into His Rest, but to them that believed not?  
19 So we see, that they could not enter in, because of unbeleef.  
He hath yet another Observation, upon the nature of the Sin, whereby God was provoked to swear their damnation that sinned, that is, it was unbeleef, vers. 8. And formally deduceth his Doctrine by consequence; That Misbeleef did stop the Sinners Entry into the Rest, and made the Sinner to lie under an impossibility of entering, vers. 19 The use of which Doctrine he presseth in the next Chapter.  
Then, 1. The Apostle leaveth us to gather▪ That above all other Sins, Misbeleef provoketh God to indignation most. 2. That as long as this Sin lieth on, and getteth way, it is impossible for a man to enter into God's Rest. This Sin alone is able to seclude him.   

The Sum of Chap. IU.  
HE presseth the use of the former Doctrine, saying in substance, Therefore, be feared, to be debarred from God's Rest, Vers. 1. For we have the offer of it, as well as they; only here are the odds, They believed not, Vers. 2. But we who do believe, enter into a Rest, as David's words import. For there are three Rests in the Scripture, which may be called Gods Rest. 1. God's Rest upon the first Sabbath. 2. The Rest of Canaan, typical. 3. The Spiritual and true Rest of God's People, in Christ's Kingdom, which is a deliverance, and ceasing from Sin, and Misery. David doth not mean of the Rest of the Sabbath, in his threatening; because, albeit the Work of Creation was finished in the beginning of the World, and that Rest come and gone; yet David speaketh of another Rest after that, in the word of Threatening, Vers. 3. That Gods Rest was passed at the founding of the World, is plain from Moses words, Vers. 4. After which Rest, David speaketh here of another Rest, Vers. 5 Wherein seeing Unbelievers entered not, Believers must enter, Vers. 6. Again, David meaneth not of the Rest of Canaan: For, after they had a long time dwelled in Canaan, David yet setteth them a Day, during which they might enter into God's Rest, Vers. 7. For, if the Rest of Canaan which jesus, or joshuah, gave unto them, had been this true Rest, than David would not have spoken of another Rest after that, Vers. 8. But speak he doth. Therefore, there is a Rest besides these, even that Spiritual Rest, proper to God's people, Vers. 9 I call this a Rest; because, when God's People cease to do there own works, and will, it is like God's Rest, Vers. 10. Therefore, let us beware to be debarred from this Rest, by Unbeleef, as they were, Vers. 11. For God's Word is as effectual now, as ever it was, to discover the lurking Sins of the heart, howsoever men would cloak them, Vers. 12. And God, with whom we have to do, seeth us throughly, Vers. 13. But, rather, seeing we have so great encouragement, to get entry through Jesus Christ, so merciful and pitiful an Highpriest, Vers. 14, 15. Let us be steadfast in our faith, and come, confidently, to get God's Grace, to help us through all Difficulties in the way to that full Rest, Vers. 16.  
The Doctrine of Chap. IU.  Vers. 1. Let us therefore fear; lest a Promise being left us, of entering into his Rest, any of you should seem to come short of it. 
1 In the Exhortation he layeth down this ground, That ●here is a Promise of Entry into this Rest, left unto us.  
Then, 1 The entry into God's Rest is ●ast open to the Christian Church, and encouragement given, by offer and promise of entry. 2 While it is to day this promise and invitation to it, is left unto us, notwithstanding that many bygone occasions of getting good, and doing good, be spent and away. 3 As long as this merciful Offer and Promise is kept to the fore unto us, we should stir up ourselves to lay hold on it in time.  
2. Therefore let us fear lest any of you seem to come short of it. The similitude is borrowed from the prize of a Race. Then, 1 A Race must be run, err we come to our full rest. 2 The constant Runner to the end, getteth rest from sin and misery, and a quiet possession of Happiness at the Races end. 3 The Apostate, and he who by misbeleef breaketh off his Course, and runneth not on, as may be, cometh short, and attaineth not unto it. 4 The Apostasy of some, and possibility of Apostasy of more Professors, should not weaken any man's Faith; but rather terrify him from misbeleef. 5 There is a right kind of fear of perishing, to wit, such as hindereth not assurance of faith; but rather serveth to guard it, and spurreth on a man to perseverance. 6 We must not only fear, by misbeleeing to come short; but to seem, or give any appearance of coming short.  Vers. 2. For unto us was the Gospel Preached, as well as unto them; but, the Word preached, did not profit them, nor being mixed with Faith in them that heard it: 
1 To make the example the more to urge them, he saith, The Gospel was Preached to them whom God debarred, for misbeleef from his Rest. Then, 1 The Gospel was Preached in the Wilderness for substance of Truth, albeit not in such fullness of Doctrine, and clearness of Truth, as now. The Preaching of it in clearness now, must make the Misbelievers of it, in no less danger of being debarred from that Rest, than the old Israelites, yea▪ rather in more.  
2 The cause of their debarring, is, The Word was not mixed with Faith in them; and so profited them not.] Then, 1 As a Medicinal Drink must have the true Ingredients mixed with it; so must the Word have Faith mixed with it; joining itself with all the parts of the Truth, closely. 2 Faith can wall with nothing, nor be mixed with any Truth, but the Word: and the word will not join, nor wall, nor mix, with Conceits, Opinions, Presumption, but with Faith: that is, it will be received, not as a Conjecture, or possible Truth; but for Divine, and infallible Truth▪ else it profiteth not. 3 Hearers of the Word may blame their misbeleef, if they get not profit. 4 Albeit a man get light by the Word, and some tasting of temporary Joy, and Honour, and Riches also, by professing or preaching of it, yet he receiveth not profit, except he get entry into Gods Rest thereby: for all these turn to Conviction.  
Vers. 3. For, we which have believed, do enter into Rest, As he said, As I have sworn in my wrath, if they shall enter into my Rest, although the werks were finished from the foundation of the World.  
Read the sum of this Chapter, vers. 2, 3, 5. for clearing of his reasoning.  
He proveth that Believers enter into God's Rest; because God excludeth, by his threatening, misbelievers only. Then, 1 Fearful threatenings of the wicked carry in their bosom sweetest promises to the godly and the Faithful.  
2 Believers get a beginning of this rest in this world, and a possession of it, in some degrees, by faith. Their delivery from sin and misery is begun. Their life and peace and joy is begun.  
Vers. 4 For he spoke in a certain place, of the seventh day, on this wise; And God did rest the seventh day, from all his works.  
5. And in this place again; If they shall enter into my Rest.  
He compareth places of Scripture, and showeth the significations of Rest.  
Then, 1 Words in Scripture, are taken, in sundry places, in sundry significations. 2 Comparison of places, will both show the divers acceptions of any word, and the proper meaning of it in every place.  Vers. 6 Seeing therefore it remaineth, that some must enter therein, and they to whom it was first Preached, entered not in, because of unbeleef. 
The full sentence of the sixth verse, is this; Seeing therefore it remaineth, that some must enter in; and they to whom it was first preached, entered no● in, because of unbeleef; It will follow by consequence, that Believers do enter in. This latter part is not expressed in the Text, but left unto us, to gather by consequence. Whence we learn, 1 That God alloweth us to draw consequences from his Scripture. 2 Yea, traineth us on by his own example, to draw them forth by reason. 3 Yea, he will of necessity, force us to draw consequences from his words; or else not let us understand his meaning, by leaving something not expressed, to be collected by us.  Vers. 7 Again, he limiteth a certain da●▪ saying in David, To day; after so long a time, as it is said, To day, if ye will hear his voice, harden not your hearts. 
In that he reasoneth from the circumstance of t●me when David uttered these words, he teacheth us, That oftentimes there is matter of great moment imported in the least circumstances of the scriptures writing; and therefore that the circumstances of time, place, and person who speaketh▪ and to whom, and at what time, etc. should not be passed over, in our consideration of a Text, but diligently be marked▪  
Vers. 8. For if jesus had given them rest, than would he not afterwards have spoken of another day.  
9 There remaineth therefore rest to the people of God.  
10. For he that is entered into his Rest, he also hath ceased from his own works, as God did from his.  
1. This reasoning from the time of David's speaking, sheweth, How infallibly th●● were led that wrote the Scriptusre, that they could not fail in setting down a word: nor speak one word that could cross any other word poken by any other Prophet, before or after.  
2. David taught of the Spiritual Rest in his time, and so did Moses. Then, 1. The old Church was not straightened with earthly promises so, but that they had heavenly and spiritual promises given them also, as signified by the earthly and typical promises. 2. Their types had some starlight of interpretation: and, they were taught to look through the veil of Ceremonies and Types.  
3. He saith, He that is entered into his Rest, ceaseth from his own works. Then, 1. Before a man be reconciled to God by Faith in Christ, he is working his own works, doing his own will, and not Gods. 2. He is working without ceasing, his own unrest, and his own torment, which he procureth by working his own will. 3. The man that thinketh he is entered into God's Rest, must be God's Workman, and no more work what pleaseth himself, but what pleaseth God: ceasing from sinful works, and doing what is lawful and good, in way of obedience unto him.  Vers. 11. Let us labour therefore, to enter into that Rest, lest any man fall, after the same example of unbeleef. 
1. In the third verse he said, The Believers entered into God's Rest: here be exhorteth the Believer to labour to enter into it.  
Then, 1. The Rest of God is entered into by degrees. 2. They who have entered, must study to en●er yet more, going on from Faith to Faith, and from obedience to further obedience, and from grace to grace, till they have gone all the way that leadeth unto glory.  
2. He requireth labour and diligence to enter in.  
Then, 1. God's rest is no rest to the flesh, but rest to the soul, as (Mat. 11.29.) Christ promiseth. 2. Without care and diligence a man cannot promise to himself to enter in: For the way is called Strait which leadeth unto Heaven.  
3. He requireth this diligence, lest a man fall, as the Israelites did. Then, as some of the Israelites fell in a temporal misbeleef, and drew on temporal judgements upon themselves, as Moses and Aaron: so many Professors now also do, even Elect. Again, as some fell in unbeleef with hardened hearts; yea, in obstinate misbeleef, and perished in their sin: so yet amongst Professors, some may fall into obstinate misbeleef, and perish, except they give diligence to make progress towards their Rest.  Vers. 12. For the Word of God is quick and powerful, and sharpe● than any two-edged sword, piercing even to the dividing asunder of Soul, and Spirit, and of the joints and Marrow, and is a discerner of the thoughts and intents of the Heart. 
1. Le●t any one should shift off this threatening, as expired with those to whom it was first spoken; or cloak and dissemble their sins, and purpose of defection, when they should see th●ir time; he letteth them know the power of the Word, and of God their adversary.  
Then, the use, extent, and nature of God's Word, must be well studied, lest through mistaking, or ignorance hereof, a man should misapply, or misregard it.  
2. The first property of the Word, it is Quick: that is, dieth not when those die to whom first it was directed, but endureth, speaking on with that same authority to all that hear it, in all times after.  
Then, the Word is not a dead Letter, nor expired with former Ages: but the same to us that it was before to others, fit for operation and working the work for which it is sent, for convincing or converting the hearer always.  
3. Again, It is Powerful: That is, not fit to work only, but active and operative, in effect: actually binding the conscience to obedience, or judgement, make the sinner what opposition he will. Yea, it falleth a working on the hearer, if he believe it, presently to clear his mind, rectify his will, and reform his life, and to bring about his good and safety. If a man believe it not, it falleth a working also, presently to bind him guilty unto judgement, and to augment his natural blindness, and his heart's hardness, and to bring on some degree of the deserved punishment upon himself: albeit not of its own nature, but by the disposition of the object whereupon it worketh.  
Then, 1. The Word wanteth not the own effect, whensoever it is preached, but always helpeth, or hurteth the hearer, as he yieldeth to it, or rejecteth or neglecteth it. 2. We shall do well to observe what sort of operation it hath upon us, seeing it must have some; that we may be framed to the better by it.  
4. Another property of the Word: It is sharper than any two-edged sword, because it peirceth speedily through a brazen Brow, and dissembling countenance, and a lying mouth, and thrusteth itself without suffering resistance, into the conscience of the most obstinate, with a secret blow, and maketh him guilty within his own breast.  
Then, 1. Let not Preachers think their labour l●st, when they have to do with obstinate sinners. The stroke is given at the hearing of the Word, which will be found uncured after. 2. Neither let dissemblers please themselves with a fair countenance put upon the matter; as if the Word did not touch them: but rather give glory to God in time, when they are pricked at the heart. For if they dissemble the wound received of this Sword, the wound will prove deadly.  
5. Piercing even to the dividing asunder of the Soul and the Spirit: That is, those most secret devices and plots of the Mind, or Spirit, and those closest affections of the Heart or Soul towards any forbidden evil, this word will find out: yea, it can divide asunder the Soul and the Spirit, the Heart and the Mind, and tell the man how his Soul or Heart cleaveth to the sin, and how his Mind plotteth pretences to hide the evil of it from himself and others, even in those sins which have not broken forth, but lie as deep in the mind as the marrow in the bones. And it can put difference betwixt the purposes of the heart and the thoughts, how to compass the design, and how to hide the convoy. Or those ways how the sinner doth beguile himself, and seeketh to blind the eyes of others, the Word doth decipher and distinguish all these things which self-deceiving Sophistry confoundeth.  
Then, 1. Secret purposes fall under the Judicatory of the Word, as well as practices accomplished. 2. Pretences and excuses will not put off the challenge of it. 3. Nothing remaineth but that we give up ourselves to the Words government, flying what it dischargeth, and following what it commandeth.  Vers. 13. Neither is there any Creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. 
To clear the power of the Word, he bringeth in the property of God, whose word it is, and setteth up the sinners secret thought, in the sight of the Allseeing God, with whom he hath to do.  
Then, 1. God is the Party with whom the hearer of the Word hath to do, and hath his reckoning to make, and not the Preacher. 2. God joineth with his Word, and giveth it that searching and discovering, and piercing virtue. 3. God's omniscience, and allseeing sight, should make us look to our inward disposition; so shall this, and other like Exhortations, and threatenings, have better effect and fruit in us.  Vers. 14. Seeing, then, that we have a great High Priest, that is passed into the Heavens, jesus, the Son of God, let us hold fast our Profession. 
1. He giveth them a direction for entering into their rest; To hold fast their Profession: that is, in faith and love to avow the Doctrine of Christ.  
Then, He that would enter into rest, must be steadfast, in maintaining, and avowing the true Religion of Christ. 2. He who quitteth the profession of the Truth of Christ, taketh courses to cut off himself from God's rest. For, if we deny Christ, he will deny us.  
2. He commandeth, To hold fast our Profession. Then, 1. God will not be pleased with backsliding, or coldness, or indifferency in matters of Religion, because this is not, to hold it fast; but to take a loose hold, which is the ready way to defection. 2. There is danger, lest our adversaries pull the Truth from us. 3. The more danger we foresee, the more strongly must we hold the Truth.  
3. The encouragement which he giveth to hold fast, is, We have Christ, a great High Priest, etc. Then, 1. As we have need of threatening, to drive us to enter into God's Rest; So have we need of encouragements to draw us thereunto. 2. All our encouragement, is from the help which we shall have in Christ, and that is sufficient. 3. Christ is always for us in his Office, albeit we do not always feel him sensibly in us.  
4. He calleth Christ, A great High Priest; to put difference betwixt the typical High Priest, and him in whom the Truth of the Priesthood is found. Then, What the typical High Priest did in show for the people, that the great High Priest doth in substance for us: That is, reconcileth us to God perfectly, blesseth us with all blessings solidly, and intercedeth for us perpetually.  
5. He affirmeth of Christ, that he is passed into the Heavens; to wit, in regard of his Manhead, to take possession thereof in our name.  
Then, 1. Christ's corporal presence is in Heaven only, and not on Earth, from whence he is passed. 2. Christ's corporal presence in Heaven, and absence from us in that respect, hindereth not our right unto him, and spiritual having, or possessing of him, 3. Yea, it is our encouragement, to seek entry into Heaven, that he is there before us.  
6. He calleth him jesus, the Son of God, to lead us through his humanity unto his Godhead. Then, no rest on the Mediator, till we go to the rock of his Godhead, where is strength, and satisfaction to faith.  Vers. 15. For we have not an High Priest which cannot be touched with the feeling of our infirmities: But was, in all points, tempted like as we are; yet without sin. 
1. Another encouragement is from the merciful and compassionate disposition of our High Priest, whose nature, and office, and experience, maketh him, that he cannot be but touched with our infirmities, both sinful, and sinless infirmities, of body, estate, or mind.  
Then, 1. He presupposeth, that the faithful are subject to infirmities, both of sin, and misery; and by reason thereof, to discouragements, and dashing of their spirit. 2. Christ doth pity the infirmities of the faithful, their poverty, banishment, sickness, grief▪ yea, their sinful passions, and perturbations, and short coming in holy duties; he is compassionate in all these. Therefore may our Faith gather strength from his pity, to bear these the better; and strive against our sinfulness with the greater courage. And, in the sense of our infirmities, we should not stand back from Christ; but go to him the rather, as to a compassionate physician, who can, and will help us.  
2. To give us assurance of his compassion, he showeth us, that he was, in all points tempted like as we are; yet without sin.  
Then, 1. Christ hath experience of all trials wherein any of his servants can fall; of poverty, contempt of the world, of being forsaken by friends, of exile, imprisonment, hunger, nakedness, watching, weariness, pain of body, dashing of mind, heaviness of hearts, dolour, anguish, and perplexity of Spirit; yea, of desertion to sense; yea, of the wrath and curse of God; the feeling whereof may justly be called A descending to Hell; Christ in his own experience knoweth what all such exercises are▪ 2. These his experiences, and sufferings, are pawns to us of his compassion on us in such cases; so that we may as certainly believe the compassion, as the passion.  
3. He maketh exception of sin, whereof he was free; but not of his being tempted to sin.  
Then, 1. Albeit our Lord was free from committing sin, yet he was not free from being tempted to sin: and so can pity our weakness, when we are overcome of it. 2. His being free of sin, is our comfort against sin; For, if our Mediator had been defiled with sin, he could not have washed us: But now he is able to justify us, and set us free of sin also.  Vers. 16. Let us, therefore, come boldly unto the Throne of Grace, that we may obtain Mercy, and find Grace, to help in time of need. 
1. From these encouragements, he draweth another direction, To come boldly to God in prayer, for every thing whereof we stand in need.  
Then, the Apostle alloweth unto the believer, 1. Certain persuasion of the acceptation of his person: he biddeth him Come boldly. 2. He alloweth certain persuasions of the granting of his prayers, in the matter, namely, of Grace and Mercy, which includeth the remission of sins.  
2 The Throne of Grace, or the Mercy-Seat, was above the Ark, within the Sanctuary, and represented God in Christ reconciled to his people, gracious and merciful unto them. To this he alludeth, and by this means teacheth us,  
1. That the substance of that typical Mercy Seat, is to be found in Christ under the Gospel. In him God is ever to be found on his Throne of Grace. 2. That the Veil of the Ceremonial Sanctuary, is rend in Christ's suffering, and an open door made unto the holiest, unto every Believer, and not for the Highest alone, to enter in. 3. That God layeth aside his terror and rigour of justice, when his own come to him in Christ, and offereth access unto the Throne of Grace, unto them.  
3. He will have us coming with boldness, to obtain mercy; including himself with the faithful, and joining the meanest of the faithful, to whom he writeth, in the same privilege with himself. Then, 1. Free liberty to expound all our mind to God, as the word importeth, without employing the mediation of Saint or Angel, or any beside Christ, is one of the privileges of Christian Religion. 2. This privilege is common to the meanest of the faithful, with the chiefest Apostles. 3. There is mercy to be had for such as come for removing of every sin, and remedy of every misery.  
4. He setteth before them the hope of Grace to help in time of need. Importing hereby, 1. That albeit for the present, possibly we be not touched with the sense of wants, straits, and difficulties; yet we are to expect, that time of need will come. 2. That it is good to foresee this, and make provision in the time of grace, in this acceptable day, while God is on his Throne of Grace. 3. That our prayers, if they get not an answer presently, yet shall they get an answer in the time of need. When our need cometh, then shall our help come also.   

The Sum of Chap. V.  
I Have called Jesus, the Son of God, a great Highpriest, because the Levitical Priests are but a resemblance of him, and that in their imperfect measure For, look what office they had, vers. 1. What properties were required in them, vers. 2, 3. How they were called to their office, vers. 4. A fairer calling hath Christ, and to an higher Priesthood, vers. 5, 6. I called him a compassionate High Priest, because he took on our frail nature, and had experience of such troubles as ours, both outward, and inward, vers. 7. For, the measure of the Mediators obedience, albeit He was the Son, required actual and experimental suffering: else, the price had not actually been paid for us, vers. 8. And, now being throughly fitted for his office by suffering, he is become the cause of the salvation of all that follow him, vers. 9 Authorized for that end of God, after the order of Melchisedec; which order is more perfect than Aaron's, vers. 10. Of which mystery I must speak with greater difficulty, for your incapacity, vers. 11. For ye have need yet more to be catechised in the rudiments of Religion, as babes, vers. 12. For, such are they to whom easy Doctrine must be propounded, vers. 13. But harder Doctrines, are for riper Christians, vers. 14.  
The Doctrines of Chap. V.  Vers. 1. For, every Highpriest taken from amongst men, is ordained for men in things pertaining to God; that he may offer both gifts and sacrifices for sins. 
1. HE setteth down the properties of the Highpriest, that he might show the truth of them in Christ. First, the people's comfort did require, that the Highpriest should be a man. So is Christ a Man, chosen out from amongst men. The Flower of all the Flock. Therefore we may come the more homely to Him.  
2. The Highpriest was ordained for men; that is, was appointed to employ all his Office for men's good. So doth Christ: therefore may we expect that he will do for us, as Mediator, what he can: and that is all that we need.  
3. The High-Priests Office reached to all things pertaining to God; to communicate Gods will unto the people, and to lay before God the people's Necessities. So doth Christ's Office to all the business betwixt God and us, for working in us Repentance, and Amendment; and making our persons, and service, acceptable to God; and therefore, in nothing may we pass by Him.  
4. In special, the Priest behoved to offer Gifts and Sacrifices for sin, for removing of wrath, and obtaining of Favour: So hath Christ done, and fulfilled the type in this point also: therefore by Him must we obtain the good which we crave, and have the evil removed which we fear.  Vers. 2. Who can have compassion on the ignorant, and on them that are out of the way, for that He Himself also is compassed with infirmity. 
1. He goeth on in the Comparison: The typical Highpriest behoved to be compassionate on the Sinner: So in truth is Christ, even as the misery requireth, proportionally, as the word importeth.  
2. He maketh two sorts of Sinners, Ignorants, and Transgressors. Then, Though there be difference of sinners, yet no sinner, that seeketh to Christ, is secluded from His Compassion.  
3. Followeth a difference, serving to advance Christ, above the typical Priest. The Highpriest typical, was compassed with infirmities, not only sinless infirmities, but sinful also; and so behoved to pity others. Christ, though not compassed with sinful infirmities, but sinless only, yet doth pity Sinners of all sorts.  
Then, Look what compassion one sinner might expect of another▪ as much may we expect of our sinless Saviour.  Vers. 3. And by reason hereof, he ought as for the people, so also for himself, to offer for sins. 
Another difference. The typical Priest had need of Remission of his own sins, and the benefit of the true Sacrifice: But Christ, because without sin, offered Sacrifice only for our sins, and not for His own.  
Then, All the Benefit of Christ's Sacrifice, cometh unto us.  Vers. 4. And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 
He proceedeth in the Comparison. The typical Priest entered by authority to his Calling, and was honoured by his Calling: So entered Christ. No man, saith he, taketh this honour unto himself, but He that is called as was Aaron. Then, 1. It is an honour to be called to an Office in the House of God. 2. The Calling is null, if it have not God for the Author, and Caller. 3. If a man take an office, not appointed of God, or intrude himself into an Office, without a lawful Calling, it is no kind of honour unto him.  Vers. 5. So also, Christ glorified not Himself, to be made an Highpriest: But he that said unto Him, Thou art My Son, to day have I begotten Thee. 
1. Our Lord is commended, for not glorifying himself, by intrusion in his Office.  
Then, 1. Such as pretend to be Christ's Servants, must beware to intrude themselves into any Office, and must attend, as Christ did, Gods Calling, to God's Employment. 2. He that usurpeth a Calling, doth glorify himself, and taketh the honour that is not given him: for which he must give a Reckoning.  
2. Thou art My Son, this day have I begotten Thee, doth import, by the Apostles alleging, not only Christ's Godhead, and Declaration to be God's Son; but also the Declaration of him, To be Highpriest in his Man-head; taken out from amongst men. So deep are the Consequences of Scripture, when the Spirit bringeth forth his own Mind from it.  Vers. 6. As he saith also in another place, Thou art a Priest for ever, after the Order of Melchisedec. 
He allegeth another place, more clear.  
Then, Howbeit Truth may be proved from one place, yet it is needful also, for the ●earers cause, to allege more places, till the hearer be convinced.  Vers. 7. Who in the days of his flesh, when he had offered up Prayers, and Supplications, with strong Crying, and Tears, unto him that was able to save him from Death; and was heard, in that he feared. 
Having proved Christ's Office, he showeth his Exercise of it, in offering for our sins a more precious Oblation than the typical: Even himself, with Tears, to Death.  
In these words, Then, Christ is pointed out unto us. 1. An Highpriest, taken from amongst men: a very true Man of our substance; Flesh, of our flesh. 2. A Man subject to the sinless infirmities of our nature, as Grief, Fear, Mourning, Death. 3. Having a set-time, during which he was to bear these our infirmities, in the days of his flesh. 4. Exercising his Priestly Office in these his days, and offering his precious Tears, and Cries, yea, his life, for us. 5. One, who howsoever Fear was upon his holy Nature, yet knew he should be delivered from death. 6. Who, as a man, in confidence of delivery, made prayers to the Father. 7. Whose prayers are not refused, but accepted, and heard on our behalf. 8. And, that these his sufferings were ended with the days of his humiliation.  
1. These Acts of Fear, and Tears, etc. are the proper Acts of his humane nature.  
Then, 1. As the Divine Nature had its own Acts proper to itself, so had the humane Nature acts proper to itself also; and some acts were common to both the Natures: So of Christ's acts, some are Divine, some Humane; some are both Divine and Humane. 2. As Man, he was unable to bear our burden, or to help himself, and therefore behoved to have the help of the Godhead. 3. Albeit he was God in his own person, yet as Man, he behoved to take our room and place, and pray for assistance, both as surety for us, and teacher of us: To give us example how to behave ourselves in straits.  
2. He feared death, and offered Prayers and Tears, and strong cries: Because not only death temporal presented itself before him; but, which was much more, the curse of the Law, the Father's wrath for sin duly deserved by us, was set in a Cup to his head, which should have swallowed him up for ever, if he had not, by the worthiness of his person overcome it, and turned the eternal wrath and curse due unto us, into a temporal equivalent to himself.  
Then, 1. The sense of God's wrath, whom will it not terrify since it wrought so on Christ? And Nature cannot choose but fear, when sense feeleth wrath. 2. Felt wrath seemeth to threaten yet more, and worse: and therefore, beside feeling, doth breed yet further fear. 3. The curse of God due to our sins, virtually implying the deserved pains of Hell, is more terrible than can be told, and such as the Creature cannot choose but fear and abhor. 4. Christ's sufferings were no fantasy, but very earnest, vehement, and terrible. 5. No weapon, nor Buckler against wrath, but flying to God by supplication, and crying, and tears.  
3. He prayed to him that was able to save him, and was heard.  
Then, 1. Albeit sense of wrath seeth no out-gate; but black fears are always before it; yet Faith looking to God's omnipotency, seeth an out-gate. 2. Christ's prayers in our behalf, receive no repulse, but are heard. 3. Christ both died, and was saved from death also, because it could not keep Dominion over him. So shall we be saved from death though we die.  Vers. 8. Though he were a Son, yet learned he obedience by the things which he suffered. 
He removeth the scandal of his Cross, by showing the necessity and use thereof. Albeit he was the Son, yet he learned obedience by those things which he suffered.  
Then, 1. In the time of Christ's deepest humiliation, the union betwixt his Godhead and Man-head was not loosed, he remained the Son of God still. 2. The excellency of his person exempted him not from suffering, having once taken on our debt. 3. Christ knew what suffering was, before he suffered: but he knew not by experience till he actually suffered. 4. Christ's holy life was a part of his obedience to the Father: but his obedience in suffering for our sins, was obedience in an higher degree. 5. To obey God by way of action, is a common lesson to every holy creature: but, that a sinless and holy person, should suffer for sin, was a new lesson proper to Christ, a practic which never passed but in Christ's person only.  Vers. 9 And being made perfect, he became the Author of eternal salvation unto all them that obey him. 
1. The suffering of Christ is called his Perfection.  
Then, 1. Christ though perfect in his person, yet he wanted something to make him perfect in his Office till he suffered: for he could not satisfy the Father's justice till he suffered; nor yet could he have fellow-feeling from experience, of the miseries of his members. 2. After suffering, Christ lacketh nothing that may pacify God, or comfort and save sinners.  
2. The fruit followeth, Being perfected, he is become the Author of salvation to all that obey him.  
Then, 1. The proper cause of our salvation is to be sought in Christ, perfected by suffering: not in any one part of his holiness, or obedience in doing, or any part of his suffering; but in him perfected by his obedience, even to the death of the Cross. We may take comfort from, and make use of his holy conception, life, and several virtues: but we must remember that his accomplished obedience, in doing, and suffering, is our ransom, jointly considered: and not any particular act looked on alone. 2. None should stumble at Christ's sufferings, which perfected him in his Office, and likewise perfected our ransom to the Father. 3. Christ felt the bitterness of his own sufferings himself: but we got the sweet fruit thereof; even eternal life. 4. Only they who obey Christ, can claim Title to the purchase of eternal life by him. Now these are they who obey him, who in uprightness of heart believe in his promises, and aim to draw strength out of him for new obedience.  Vers. 10. Called of God an Highpriest, after the Order of Melchisedec. 
He proveth that Christ is Author of eternal salvation to his Followers, from the nature of his Priesthood, which is eternal; not after Aaron's Order, but Melchisedec's.  
Then the nature of Christ's Priesthood after Melchisedec's order, and the Father's authorising him in the Office, is the evidence of our eternal salvation to be had by him with the Father's approbation.  Vers. 11. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 
Being to speak more of this mystery, he prepareth them, by checking their dulness, and advertising them of the difficulty of expressing himself because of the same.  
Then, 1. Even the Children of God are not free of this disease, of slowness to conceive spiritual things aright. 2. The incapacity of Auditors will breed even unto the best Preachers, difficulty of expressing their mind. 3. Preachers should rebuke the dulness of people, to stir them up the more.  Vers. 12. For when for the time ye ought to be Teachers, ye have need that one teach you again which be the first Principles of the Oracles of God; and are become such as have need of Milk, and not of strong meat. 
1. He maketh their fault the more, because by reason of time, they ought to have been Teachers: that is, both well grounded themselves, and labouring to inform others.  
Then, 1. As we have longer time to learn, so should we make more progress in knowledge. 2. As we are rooted in knowledge ourselves, so ought we to communicate our knowledge, and inform others.  
2. He calleth the Catechising of the Ignorant, the Teaching the first Principles of the Oracles of God; and compareth it to the giving of Milk.  
Then, 1. Catechising of the rude and ignorant, is the first thing must be done, for making sound Christians. 2. There is an order to be kept in bringing men unto knowledge: The first principles, ●nd fundamental Doctrines must first be taught. 3. Nothing is to be taught for grounding men in Religion, but God's Oracles; that which is in God's word only. 4. The manner of teaching the Principles of Religion, should be easy and plain, as Milk for Children.  Vers. 13. For every one that useth Milk, is unskilful in the Word of Righteousness. For he is a Babe. 
He proveth them to be rude in knowledge, by the description of one weak in knowledge, whom he calleth a Babe, using Milk, and unskilful in the Word of Righteousness: so called, because how to be righteous is the sum of the Doctrine of it.  
Then, 1. There are degrees of knowledge in Christianity: Some are weak, like Babes; some more instructed, and of full age. 2. All knowledge in Christianity, is to be reckoned by acquaintance with the Scripture, and skill therein: Not by humane learning.  Vers. 14. But strong meat belongeth to them that are of full age; even those who by reason of use, have their senses exercised to discern both good and evil. 
1. He describeth the well-instructed Christian, by his meat, and exercised senses. The meat that he is fit for, is strong meat: that is, more profound Doctrine.  
Then, 1. All the Scripture, and Doctrine from it, is either Milk, or stronger meat; but whether this, or that, yet always it is food, fit for nourishment of men's souls. 2. Discretion must be used by Teachers, to fit their teaching, as their people are advanced, for Milk, or stronger meat; so as they may best be fed.  
2. For the exercise of his senses, or wits, to discern good or evil, he hath it by use, habit, and frequent acquainting himself with Scripture.  
Then, 1. The use of the Scripture, and knowledge gotten thereby, is to discern by it, what is good, what is evil; what is truth, what is error; what is right, what is wrong. 2. Though Scripture be the Rule, yet not every one can take it up, or make right application of the Rule, to the point in hand. 3. To get a man's wits exercised, requireth frequent use of, and acquaintance with the Scripture. And without this haunting our mind in the Scriptures, and observing the Lords counsel therein, a man cannot be able, albeit he were versed in humane writs, to discern false Doctrine from true.   

The Sum of Chap. VI  
THerefore, albeit you be rude, yet presupposing you are so settled in the grounds of Faith, Repentance, Baptism, etc. that ye shall not renounce them again, I will lead you on a little further, if God please, vers. 1, 2, 3. For, if after clear conviction of the truth, a man voluntarily revolt, and fall away, from the grounds of true Religion, there is neither repentance, nor mercy, for such a man; because he, maliciously, doth what he can, to put Christ to as great a shame, as those who first crucified him, vers. 4, 5, 6. And, as God blesseth those who bring forth fruits by his manuring of them, vers. 7. So is it justice, that he curse such as grow worse after manuring, vers. 8. But I hope better of you, vers. 9 As the fruits of your Faith give me warrant, vers. 10. Only that you may be more and more assured, continue diligent, vers. 11. And follow the example of the faithful before you; in hope of the inheritance, vers. 12. For, the promise made to Abraham, and the faithful his children, is very sure, confirmed by an oath, vers. 13, 14. And Abraham at last obtained it, vers. 15. For, as an oath endeth strife among men, vers. 16. So, to end our strife with God, in misbelieving of him, he swore the promise to Abraham, and to his seed, vers. 17. That upon so solid grounds, as are Gods Promise, and God's Oath, we might have comfort, who have fled to Christ, and hope for his help, vers. 18. Which hope, is as an anchor, which will not suffer us to be driven from Heaven, where Christ is established Eternal Priest, after the order of Melchisedec, vers. 19, 22.  
The Doctrine of Chap. VI  Vers. 1. Therefore, leaving the Principles of the Doctrine of Christ, let us go on, unto Perfection; not laying again the foundation of Repentance from dead works, and of Faith towards God. 
1. FRom the reproof of their dulness, he draweth an Exhortation, to amend their pace, and go forwards. Which teacheth us, that the conscience of our bygone slips, and sloathfulness, should be a sharp spur, to drive us to a swifter pace; for overtaking of our Task.  
2. He calleth the Principles of Religion, the Principles of the Doctrine of Christ.  
Then, 1. The Doctrine of Christ is the sum of Religion. He that hath learned Christ well, hath learned all. 2. Nothing to be taught in Christ's house, but his doctrine, which cometh from him, and tendeth to him.  
3. He leaveth the Principles, and goeth on to perfection. Then, 1. There are two parts of Christian Doctrine: one, of the Principles of Religion, another, of the perfection thereof. 2. The Principles must first be learned, and the foundation laid. 3. When people have learned the Principles, their Teachers must advance them further, towards perfection.  
4. He saith, he will not lay again the foundation▪ presupposing it is so laid, as it needeth not to be laid again. Or, if they make Apostasy after once laying, cannot be laid the second time.  
Then, The grounds of Religion must be so solidly learned, as they may well be bettered afterwards, by addition of further knowledge, but never raised again: and must be so sound believed, as they never be renounced again.  
5. He reckoneth a number of fundamental points of Doctrine: and, first, of repentance from dead works: so he calleth our works before conversion.  
Then, 1. It is a main point of the Catechism, to believe that all our works before repentance, and conversion, are but dead works: that is, sins making us liable to death. 2. If repentance be not learned from these works, the rest of the building wanteth so much of the foundation.  
6. In joining the Doctrine of Faith, as the next point, he giveth us to understand, That it is as necessary a ground of Religion, to teach a penitent to believe in God, as to teach the believer to repent.  Vers. 2. Of the Doctrine of Baptisms, and, of laying on of hands, and, of resurrection of the dead, and, of eternal judgement. 
1. The Doctrine of Baptisms, in the plural number, he maketh a third fundamental Doctrine: and so maketh it necessary, That the significations of Baptism be taught, that the people may learn to put difference betwixt outward Baptism by the Minister, which an hypocrite may have, and the inward Baptism by the Spirit, which Christ bestoweth upon his own Elect: and, that they be instructed in the nature of this Sacrament, and the signification thereof: yea, and of the Baptism of suffering affliction for the Gospel, whereunto the outward Sacrament of Baptism obligeth.  
2. The fourth fundamental point of the Doctrine of the Catechism, he maketh the Doctrine of the laying on of hands. Now, hands were in a special manner imposed: First, in the bestowing of spiritual and miraculous gifts, for the confirmation of new converts in the primitive Church, Act. 8.7.18. Which endured until the Christian Religion was sufficiently confirmed unto the world to be divine. Next, imposition of hands was used in the ordination of Office-bearers in the Church, both extraordinary, and ordinary, 1 Tim. 4.14 and Chap. 5.22. Acts 6.6.  
Then, in the Apostles estimation, it is necessary for grounding of people in Religion, that they be instructed, not only how the Lord founded the Christian Religion, and confirmed it by extraordinary gifts of the holy Spirit, in the Primitive Church: But also what Offices, and Office-bearers he hath ordained for ordinary edification, and ruling, and maintaining of his Church, unto the end of the world, that they may acknowledge such as are sent of God, and submit themselves unto them.  
3. The Doctrine of Resurrection of the dead, he maketh the fifth point of the Catechism: and of the last judgement, the sixth. Under which sixth, the sum of Christian Religion may be comprised, and in this order wherein they are set down, may be best learned, believed, and made use of.  Vers. 3. And this will we do, if God permit. 
By this manner of speech, if God permit, he teacheth us,  
1. That a Preachers endeavour to instruct a people, can have no success, except God make way unto him, and concur with him. 2. That he who is busied in the most necessary part of God's service, suppose it were in writing Scripture, or in ordinary preaching, and writing; must do it with submission to God, to be stopped in the midst of his work, and cut short; yea, and that in the midst of a meditated speech, if it so please God.  
Vers. 4. For, it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,  
5. And have tasted the good Word of God, and the powers of the world to come;  
6. If they shall fall away, to renew them again unto repentance: seeing they crucify, to themselves, the Son of God afresh, and put him to an open shame.  
1. Minding to stir them up to make progress in knowledge, he setteth before them the danger of Apostasy.  
Then, 1. He presupposeth, except they study to make progress, they shall go backwards: and that going backwards, tendeth to Apostasy: and that voluntary, and complete Apostasy from known Truth, doth harden the heart from repentance, and cutteth off a man from mercy. 2. He accounteth our natural security so great, that there is need of most fearful threatenings, to awake us out of it. 3. That the only way to be freed from Apostasy, is to be aiming at a progress.  
Next observe, 1. That he doth not speak here of every sin against knowledge, albeit indeed those be fearful and dangerous; but of Apostasy from Religion, and the Doctrine of Christ. 2. Not of the Apostasy of Ignorants, who never were informed in the matter of Religion, but lightly came, and lightly went away; (albeit the shame done to Christ by them, is great and grievous:) but, of such who after illumination, and feeling somewhat of the power of the truth, do revolt. 3 He speaketh not here of Apostasy of infirmity, for fear, in fit of a passion, or hasty passage of ones life: But, of a voluntary, and deliberate falling away after clear conviction of the truth, This is that sin against the Holy Ghost which here he speaketh of. 4 He doth not presuppose here, that an elect child of God, and renewed, may fall into this sin: But, that a Professor, and some in the visible Church, may fall away and die in this sin. (Now, a Professor may be endued with many gifts, and yet be a temporizer, and remain unrenewed inwardly, and so may possibly fall into this ill) And therefore every Professor should be the more circumspect, because of the possibility of some men's Apostasy, and the more diligent to attain to that faith which purifieth the heart, and worketh by love, which faileth not. 5 In telling what is the danger of a Professors Apostasy, the Apostle mindeth not to weaken any man's faith, or discourage him from progress making: But, by the contrary, his intention is, that men strengthen themselves so much the more in the Faith. And therefore such as have felt no more in their own estimation, but these tastings, should be so far from discouragement, and fainting, that rather they must look to a necessity laid upon them, to make progress in Faith, and the fruits thereof, and to draw near to God, who can preserve them from falling away.  
But because some do trouble themselves, and other some do harden themselves in error, by this place (as our intended brevity will suffer) let us study to give some light to both. Compare this place with vers. 9, 10, etc. Of this Chapter, to the end. First, in these verses, the 4, 5. and 6. he is speaking of Professors in general, conditionally. But vers. 9, 10, etc. he is speaking to the true Believers▪ amongst these Hebrews, particularly.  
2. Here in these verses are glorious gifts, Illumination, and tasting of spiritual things: There in those verses, is Faith, working by love, to the glory of jesus, and Weal of his Saints. 3. Here are men enroled amongst Christians, so holden, and esteemed, both of themselves, and others: There are sensible souls, in the feeling of sin, and fear of wrath, and hope of mercy, flying to jesus as to a Refuge, and casting the Anchor of their tossed souls within the veil, where jesus is in Heaven. 4. Here men receiving from the holy Ghost good things: there men receiving from him, beside these good things, better things also. 5. Here things glorious indeed, yet not always accompanying salvation, but in some going before saving Grace; in others, possibly alone, without saving Grace: But there are saving Graces always joined with Salvation. 6. Here in these verses the Apostle is not confident, but such as have received these things here mentioned, may fall away, except they go forward, and study to make progress. But there, in those verses, the Apostle is persuaded, that they shall not fall away, but be saved; and thereupon encourageth them to go forwards.  
From this Comparison it is clear then,  
1. That there is a possibility of the Apostasy of Professors, and titular Saints, but not of the Apostasy of renewed souls, and true Christians, true Saints. 2. There is a ground of fear from these words, to such as are secure, and puffed up with the conceit of their spiritual gifts, but not of those who in fear are fled to Christ. 3. That in this place carnal confidence only is shaken in such, who as if they had done well enough, study not to make progress: But Faith no ways weakened in such, who still study to advance, and make more and more progress. 4. That here fruitless light, and fruitless feeling, is called in question; but not Faith, and laborious love, bringing out fruits to Christ's glory, and good of his Saints.  
Again, from this comparison it is evident,  
That the holy Ghost is Author, both of these common spiritual gifts, and of these special saving graces also. Of these common gifts he is Author, as dwelling amongst Professors, and distributing good things unto all Professors that are in the visible house of his Church. But he is Author of those saving Graces, as dwelling in true Professors, who are his own house: bringing with himself better things than these gifts, and salvation also unto them infallibly.  
Thirdly, From this Comparison it is clear.  
1. That there are some Converts, external from the world, to the Church, who yet stick in their naturals, and are not in the sense of sin, fled unto Christ for refuge, nor converted from Nature to saving Grace; to whom the Apostle will not deny room in the Church, if they will study to make progress. And, 2. That illumination, and tasting of Spiritual things, may be given as well to such, who are not renewed in their heart, as unto sound Converts.  
For, 1. The natural man may be convinced, that the Church is a blessed Society, and join himself unto it. 2. Yea, change his outward conversation, and cast off his pollutions which are in the world through lust, and take himself to be ruled outwardly by Christ's Discipline, and call him, LORD, LORD. 3. And be so blameless before men, that he may look with his Lamp like a wise Virgin, waiting for the Wedding, and yet be a graceless fool inwardly. 4. Yea, he may be illuminated, not only by learning the literal knowledge of the Gospel, as men do their Philosophy, but also may be illuminated supernaturally, with insight in many profound things in the Scripture. For supernatural gifts may be in a Natural and unrenewed Man, so as he may say to CHRIST, I have prophesied in thy Name, and yet be unrenewed in Christ's estimation. 5. He may taste of the heavenly Gift, partly by historical believing the Truth of the Gospel, partly by contemplation of the Truth credited. Now, historical Faith, is a taste of that heavenly gift of justifying, Faith; because it is a good degree towards it? and contemplation of this Truth, bringeth a taste of the thing credited; and so of the heavenly Gift revealed in the Gospel. For, the contemplation of every Truth, bringeth with it; naturally, a delectation, such as Philosophers do find in their studies. And the more eminent the Truth be, no wonder the delectation be the greater. For, many heard Christ's gracious Sermons, and wondered, and believed his words to be true: but Christ did not commit himself unto them; for he knew what was in them. 6. He may be made partaker of the Holy Ghost, and have his share of Church gifts, distributed by the Holy Ghost; so as he can from the light which ●he Holy Ghost giveth him, answer other men's doubts, comfort the feeble minded, and edify others in their Faith, by his speeches; yea, have the gift of expressing his brain-light, both in conference to men, and in formal prayer to God, if he be a private man only: and if he be in public office, may have the gift of formal preaching, and praying in public: yea, in those days of the Apostle, might have had the extraordinary gifts of Tongues, Prophesying, and Miracles-working. Therefore, saith Christ, Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name have cast out Devils? and in thy Name done many wonderful works? To whom Christ will answer, I never knew you; Depart from me, ye that work iniquity, Mat. 7.22, 23. Now, this knowledge, convincing light, and gifts of utterance, etc. are from the Holy Ghost; or else, how could such Apostates, as are here described, sin against the Holy Ghost? 7. He may taste of the good Word of God: that is, find sweetness in the Doctrine of the Gospel, and be convinced of the Goodness and Mercy of God towards sinners, shining therein: yea, and by beholding the possibility of his own salvation, upon this condition. If he will sell all, and buy the Pearl, he may taste of God's Merchandise, in the blocking for them; beside all the false joys, and delusions, which he may get by presuming of the certainty of his own salvation, and yet, in the mean time, as a fool, will not lay down the price; will not renounce his earthly, and beastly affections; will not deny himself, and his own corruptions: The care of this world, and the deceitfulness of Riches, choking the fruits of the Word heard, as they who receive the seed amongst thorns. Wherefore in time of persecution for the Word, he may by and by be offended, and quit the Truth, albeit with the stony hearted hearers, in time of prosperity, he heard the Word, and anon, with joy, received it, Mat. 13.20, 21, 22. 8. Lastly, he may taste of the power of the World to come: that is, in contemplation of the Blessedness promised to the Saints in Heaven, be taken with admiration of it, yea, and have a natural desire of it, as Baalam did, when upon such a speculation, he did wish to die the death of the Righteous, and to have his last end as his: and yet love the wages of Iniquity so well, as he forsook not his covetousness, for all his wish of Heaven. In a word, It is possible, that a man impenitent, and unrenewed in his heart, may be a glorious Professor, for his outward behaviour, and have fair gifts, and yet make Apostasy from the Truth, when he getteth a fit Temptation: or else, how should it be possible, that the Devil should make glorious Professors, and Churchmen in all Ages, Apostates, Persecuters, Betrayers of the Truth to the Adversary, Underminers of the Church of Christ; Except they, under all their show, did lodge in their heart, the love of Money, and worldly Riches, more than the love of Heaven? the love of the praise of men, rather than God's Approbation? the lust of their fleshly ease, and pleasure, more than the pleasure of God? the fleshly fear of those that can kill the Body, more than of God, Who can cast both Soul and Body into Hell? And, therefore, no wonder, if for satisfaction of their Ambition, Avarice, Lusts, and earthly Affections, they become ready to sell Christ and His Truth, and His Church, and their Country, and All, when they find their Merchant, and the beloved Price offered unto them.  
4 Observe here; How glorious soever these Illuminations, and Gifts, and Tastings seem, yet there is no further here granted, but Tastings, to such rotten Professors. That which they get, is either only in the Brain, by Knowledge; or, if there be any Feelings, they are but fleeting motions, flowing from temporary grounds, which proceed not from any Spiritual life in the man, nor from a root in himself: that is, not from the Spirit dwelling in him. Such feelings do neither foster, nor strengthen him, for any Spiritual Obedience; but vanish, without changing the heart. It is true, all that the godly get, in comparison of what he shall get, is but Tastings: Yet in comparison of these fruitless tastings of the unsound Professors, that which he getteth, is true Eating, and Drinking, a real Feeding; holding his soul in life; and enabling him to work the works of God; to mortify his lusts, and serve God in his Spirit.  
5. Observe, That here he doth not challenge those who have felt these tastings, for unsound, nor threaten them, if they hold on, and make progress. Then, 1. The having of illumination, and spiritual gifts, and tastings of heavenly things, is not to be lightly esteemed of, but accounted as steps and degrees unto a further progress: wherefore, as it is possible for some to fall away, so is it a piece of advancement, to encourage men to go on, that they fall not away. 2. There is no danger in having this Illumination, or these light tastings: But all the hazard is, to rest upon them, and not to tend towards perfection, or, to fall away after receiving so much encouragement. 3. And therefore, we must not rest on Illumination, or common gifts, how glorious soever; nor tastings, and feelings, how sweet soever: but seek still into a more near communion with Christ, and still more to mortify our lusts, and still to abound in the fruits of love to Christ, and his Church.  Vers. 6. If they shall fall away, to renew them again unto Repentance; seeing they crucify to themselves, the Son of God afresh, and put him to an open shame. 
1. He saith not. It is impossible they should be saved, but, that they shall be renewed by Repentance.  
Then, Apostates salvation is not impossible, but because their repentance is impossible: and where repentance is, there is no impossibility of salvation, but a certainty of salvation rather. For, he that giveth the repentance, he declareth his purpose, to give remission also.  
2. He giveth a Reason why they cannot get repentance, because they maliciously renounce Christ, and crucify him afresh unto themselves. That is, draw on the guiltiness of his enemies who crucified him, did lie under, by Apostasy, allowing their crucifying of him.  
Then, 1 An Apostate from Christ's doctrine, doth Christ as open shame as he can; and saith in effect of Christ, that his doctrine is false, and not to be maintained. 2 An Apostate alloweth judas, and the jews for crucifying of Christ; and accounteth Christ no more worthy, than so to be dealt withal. 3. Renouncing of Christ, maketh repentance impossible: For, he is a Prince, to give repentance unto Israel. And therefore, he who will not quit Christ, nor his true Doctrine, is not debarred from having Repentance, nor from Salvation.  
Vers. 7. For the Earth, which drinketh in the Rain that cometh oft upon it, and bringeth forth Herbs, meet for them by whom it is dressed, receiveth blessing from God.  
Vers. 8. But that which beareth Thorns and Briers, is rejected, and is nigh unto cursing; whose end is to be burned.  
He giveth a reason of the punishment of Apostates, from the less, to the more, under a similitude from land-labouring, thus: As God blesseth such men, who, after pains taken on them, bring forth the fruits of good works; So doth he curse those, who after pains taken on them, do bring forth but evil works. And if it be ●ut equity, that God curse Professors, who bring forth but evil fruits in their life; Much more equity he should curse Apostates, who profess open hostility against him.  
The Similitude showeth, 1. That men are like unmanured Land, before they be brought within the Church: but after they are made partakers of the Gospel, then are they like manured Land within hedges, God's Husbandry. 2. That such as begin to bring forth fruits worthy of repentance, God blesseth, and maketh more fruitful. 3. That the means of Grace under the Gospel, are to our souls as Rain, and labouring, and other Husbandry is to the ground.  Vers. 8. But that which beareth Thorns and Briers, is rejected, and is nigh unto cursing; whose end is to be burned. 
2. The Similitude showeth, 1. That a man may perish, for not bringing forth the fruits of the Gospel, albeit he fall not into the sin against the Holy Ghost. 2. That there is a great reason why God should cast away a man, who amendeth not his life by the Gospel, as that an Husbandman should give over labouring of a piece of evil ground. 3. And by this means also showeth, that Gods most severe judgements, have all of them most equitable reasons. 4. That there is a necessity of bringing forth the fruits of well-doing, if a man would be free of the curse, either of Apostates, or of the barren land.  Vers. 9 But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. 
1. He mitigateth his threatening of them, for fear of hurting their Faith: Beloved, saith he, we are persuaded better things of you, though we thus speak. Then, 1. A Preacher may threaten fearfully those of whom he hath good hopes; yet with prudency, lest he harm them. 2. And people threatened, must beware of weakening their own Faith, knowing, that threatenings are not used to weaken their Faith, but to put away security, and sloathfulness.  
2. He taketh his assurance of them, from such things as accompany salvation.  
Then, In the fruits of Faith, there are marks and evidences of a man's salvation to be found, which may give a charitable persuasion of their blessed estate, to such as know them,  Vers. 10. For, God is not unrighteous, to forget your work and labour of love which you have showed towards his Name, in that ye have ministered to the Saints, and do minister. 
1. The reason of his good hopes of them, is their bygone, and present fruits of love towards Christ's name, and his Saints.  
Then, 1. The works of love, done for the glory of Christ, or to his Saints for Christ's sake, from time to time, as God giveth occasion, are evident marks of a man's salvation; and more sure tokens of saving Grace given, than illumination and tastings, spoken of before. 2. No love is to be reckoned for love, but working love. 3. No works are right works, which flow not from love to Christ.  
2. Of such works he saith, that God is not unrighteous to forget them: and so proveth their salvation, because such fruits accompany salvation.  
Then, 1. With the grace of laborious love towards Christ's Name, the grace of salvation doth go in company. 2. Justice doth agree with grace in the reward of well-doing, because the reward is graciously promised, and righteousness maketh promises to be performed. 3. The man that loveth Christ in deed, and in truth, hath that which is most terrible in God, for the pawn of his salvation, even his Justice.  
3. These are they whom he reproved for weakness of knowledge, Chap. 5. vers. 12. whom now he commendeth, for their good affection, and fruits.  
Then, 1. Mean knowledge, if it be sanctified, and sound, will be fruitful in the works of love. 2. This virtue of love is no excuse for slothful following of the means of knowledge: we must grow in love, and grow in knowledge also.  Vers. 11. And we desire, that every one of you do show the same diligence, to the full assurance of hope, unto the end. 
1. He exhorteth to continue diligent unto the end. Then, 1. The diligent have need of Exhortation to go on. 2. Exhortation to perseverance, importeth not suspicion of falling away, but serveth to further perseverance rather. 3. No other Tearm-day is set to our diligence, but the end. No licence to slack, or give over.  
2. The end of their going on in diligence, is their full assurance of hope.  
Then, 1. Whatsoever measure of assurance men have, they may yet obtain a fuller measure of it. Still we must study to grow. 2. Constant diligence in the works of love, is the ready mean to foster and augment our assurance. 3. Christian hope is not a conjecture, or probability, but an assurance.  Vers. 12. That ye be not slothful; but followers of them, who through Faith and Patience inherit the Promises. 
1. He setteth the Example of the Fathers before them, to be imitated.  
Then, 1. So many examples as we have in Scripture, of the godly gone before, so many leaders and encouragers must we reckon ourselves to have. 2. The painful, and not the slothful, are the true imitators of allowed examples. 3. In the way to Heaven, there are many things befalling us▪ which make it unlikely we shall come there: for which cause, there is need of Faith▪ 4. A time must intervene, and troubles also, ere Heaven be possessed: There is, therefore, need of Patience also.  
2. They inherit the Promise, saith he.  
Then, 1. The most patient and painful servants of God, get not Heaven by merit, but by inheritance. 2. They get not Heaven by merit, but by promise. Now, the promise is of Grace.  
Vers. 13. For, when God made promise to Abraham, because he could swear by no greater, he swore by himself;  
14. Saying, surely, blessing, I will bless thee; and multiplying, I will multiply thee.  
15. And so after he had patiently endured, he obtained the Promise.  
1. For many examples, he bringeth one of Father Abraham, from Gen. 22. vers. 16.17. and maketh use of it by application.  
Then, because we cannot have all examples at once before our eyes, we shall do well, for several duties, to have some select examples singled out, for our own more ready use.  
2. He doth not bring forth all Abraham's virtues, but such as made for his purpose.  
Then, when fit examples are found out, those points which most serve for our edification, must be most in our eyes.  
3. He marketh, first, the Promise made: next, the confirmation of it by an oath: then, the fast and constant hold laid on it by Abraham: last, the fruit of the holding fast; He obtained the promise. Then, 1. In the example of Believers, the nature of the Promise, and how they came by it, must especially be marked, for helping of our Faith. 2. Preachers have Paul's example here, how to handle a Text.  
4. He setteth Abraham's obtaining, for a pawn of their obtaining; albeit he knew their Faith should be weaker, in degree, than Abraham's.  
Then, In making use of examples, it must be held for a ground, that the honest and up●ight imitators, albeit weak, shall find the same success that the stronger, gone before them, have found.  Vers. 16. For, men, verily, swear by the greater: and an oath for confirmation, is to them an end of all strife. 
1. The Apostle being about to comment upon this oath, first, he showeth the end of an oath amongst men, vers. 16. and then, the use of the oath made to Abraham thereafter. 1. Men swear by a greater, saith he, that the authority of him by whom they swear, may ratify the oath, one way or other. But God hath not a greater: and therefore, himself, and all his, is laid in pawn, to make his oath good. 2. He who is the greatest, and giveth authority, and weight, to all oaths among men, must be esteemed worthy to give weight, and authority, to his own oath. This is the force of his reasoning.  
2. The end of an oath is to end controversy. Then, This similitude importeth, that as long as we are in misbeleef, there is a controversy betwixt God and us: we testifying that we are in suspicion of his good affection towards us, and of his promise keeping unto us: and God is offended with us, for our wicked thoughts entertained of him.  
3. God hath sworn his promise to us, to take away the controversy.  
Then, 1. A man could condescend no further, to give his party satisfaction, than God hath condescended to satisfy us. 2. Except we will deny God the honour, which we cannot deny unto an honest man, we must believe the sworn Covenant of God, and particular Articles thereof. 3. Except we believe, the controversy remaineth; yea, and is doubled, after the oath.  Vers. 17. Wherein God, willing more abundantly to show unto the Heirs of Promise, the immutability of His Counsel, confirmed it by an Oath. 
One of the ends of Gods swearing to Abraham, is the Confirmation of the Faithful, or the Heirs of Promise, concerning the unchangeableness of God's Counsel, in making the Promise, Then, Every Believer hath the same ground of certainty with Abraham; seeing the Oath sworn to Abraham, is sworn for their Confirmation.  
2. He calleth Believers by Isaaks stile, Heirs of the Promise.  
Then, Believers are all reckoned by God, as so many Isaaks, and entitled with Isaak, to be Heirs of Abraham with him, and Heirs of the Good promised to him, and Heirs begotten by the force of God's Promise, and Word, and not by the force of nature.  
And certainly, albeit the Law serve for a Preparation, yet it is the Gospel, and the Word of Promise, which pulleth in the heart of a man to God, in love, as a reconciled Father, and converteth him. Wherefore, even because of the Believers begetting to God, by the immortal seed of the Word of Promise, he may be called the Heir of Promise also.  
3. By the Oath God declareth himself willing to show the immutability of his Counsel, concerning the Salvation of Believers.  
Then, 1. As many as believe in Jesus, and are begotten by the Promise, are fore-ordained, in God's Counsel, for Salvation. 2. The Purpose and Counsel of God, concerning such men's Salvation, is immutable. 3. God will have Believers knowing this His Counsel, concerning themselves, and their Salvation, and assured of the immutability thereof. 4. He will have the sworn Promise made to Abraham, and his Seed, serving in particular, to the Heirs of Promise, or Believers, to make evident this His Counsel to them in particular, as well as to Abraham, because He swore to Abraham, to show them this His Purpose.  
4. By the Oath he saith, God is willing more abundantly to show the immutability of his Counsel.  
Then, 1. Till the immutability of the Lords Counsel, concerning our salvation, be laid hold upon, Faith cannot be steadfast, as the Lord would have it. 2. God is willing, that we should look in upon his Counsel, by the eye of Faith, and read our Names written in Heaven, in His Decree: and so be made sure. 3. The Promise of Salvation, or of the Blessing to Believers, is of itself sufficient enough for Assurance, albeit it were not sworn: and the Oath is added, not of necessity; for any weakness of the truth of the Promise, but out of super-abundant good will, to have us made sure. 4. It behoveth to be most pleasant to God, that Believers have full assurance of Faith, and overcome all doubting, seeing he sweareth the Promise, only for this end.  Vers. 18. That by two immutable things, in the which it was impossible for God to lie, we might have a strong Consolation, who have fled for refuge, to lay hold upon the Hope set before us. 
Another end of the Oath, is, That with assurance the Believer may have strong Consolation, upon solid grounds.  
1. But how describeth he the Believers, to whom this Comfort is allowed? We, saith he, who have fled for refuge, to lay hold upon the Hope set before us. That is, We, who to flee from deserved wrath, have taken our course towards Jesus, in hope to get the Salvation offered unto us in Him. Fleeing for refuge, a similitude, whether from nature, or from the Ordinance of Moses Law, Numb. 35.6. Giveth us to understand, 1. That every true Believer, of necessity, must be sensible of his own sins, and the deserved wrath of God pursuing him for sin. 2. Must have this estimation of Jesus, That He is both a ready, and sufficiently strong Refuge, to save a man from sin and wrath, when he runneth towards Him. 3. That in this sense of sin, and wrath, and good estimation of Christ, he set his Face towards Him only: avoiding all byways, leading elsewhere, than to this Refuge; and running for death and life to be found in Him.  
2. Again while he saith, To lay hold upon the Hope set before us, he giveth us to understand, 1. That in Christ, our Refuge: not only is there deliverance from pursuing Wrath, but also eternal life to be found, as it is set before us in the Gospel. 2. That the Believer must have Hope, to obtain this Offer. 3. And, as he is driven, by fear of the Law, unto Christ, so must he also be drawn, and alured, by this Salvation set before him, gripping undeserved Grace, as well as fleeing deserved Wrath.  
3. While he describeth the Believer, after this manner, as the man to whom all these things appertain, he teacheth us,  
That, Whosoever findeth himself in any truth, to be such a one as here is described, so driven, and so drawn to Christ, fleeing from Sin and Wrath, and running on to Christ, in Him alone to be saved; may be well assured, he is a man endued with saving Faith, One of Abraham's Children, An Heir of Promise, One of the society of the Saints, and fellowship of the Apostles, whom the Apostle here taketh in with himself, in this Text; A Man in God's Counsel, Fore-known, Elected, Predestinated: A Man to whom God intended both to speak and swear, in Abraham's person, to whom God alloweth both strong Consolation here, and the Possession hereafter of whatsoever is set before him, in the offer of the Gospel.  
4. The end of the Oath; That we might have strong Consolation, by two immutable things (that is God's Promise, and God's Oath) in which it is impossible that God should lie.  
Then, 1. The Consolation which God alloweth upon the Faithful, is strong, able to overcome the Challenge of Sin, fear of Judgement, Death, and Hell, and feeling or fearing of any misery whatsoever. Other consolations are but weak, in comparison hereof, and can overcome none of these. 2. God hath laid immutable Grounds for this Consolation; His unchangeable Promise, and His unchangeable Oath. 3. God cannot lie, nor deceive, whether He say, or swear. 4. His nature maketh this impossibility of lying, and immutability in promising, and swearing. 5. God alloweth this strong Consolation, to come by Faiths resting on these two immutable things, His Promise, and Oath. So that the less a man apprehend the grounds of his Faith to be solid, the less he shall be comforted: and the more he apply the Promise to himself, and apprehend the unchangeableness of the Promise and Oath of God, the more strong shall his Consolation be.  
Vers. 19 Which Hope we have as an Anchor of the Soul, both sure, and steadfast; and, which entereth into that within the Veil.  
20. Whether the Forerunner is for us entered, even jesus: made an Highpriest for ever, after the Order of Melchisedec.  
1. He hath told the solidity of the ground whereupon the Believer doth rest: and now he showeth the stability of the gripe which the Believer taketh of these grounds, in the similitude of the gripe which a Ships Anchor taketh, being cast on good ground. In the former Verse, by Hope, was meant the thing hoped for, and laid hold on by Hope. In the Relative, which, in this Verse, he understandeth the Hope which doth lay hold. In the similitude of an Anchor cast out of a Ship, He giveth us to understand, 1 That albeit we have no● gotten full Possession of the Promises in this life, yet we get a gripe of them, by Faith and Hope. 2. That Hope's gripe is not a slender imagination, but solid, and strong, like the gripe of an Anchor. 3. That the Believer is not exempted from some tossing of trouble, and temptations, while he is in this World; yea, subject rather, to the same, as a Ship upon the Sea. 4. That whatsoever tossing there be, yet all is safe: The Souls Anchor is cast within the Heaven: The Soul is sure.  
2. He giveth the Anchor all good properties: It is weighty, solid, and firm: It will not drive, nor bow, nor break, it is so sure and steadfast. Again, it is sharp and piercing: It is entered into that within the Veil, that is, into Heaven, represented by the Sanctuary beyond the Veil, And so the ground is good, as well as the Anchor to hold all fast.  Vers. 20. Whither the Forerunner is for us entered; even jesus, made an Highpriest for ever, after the Order of Melchisedec. 
2. He commendeth our Anchor-ground for this, that Christ is there, where our Anchor is cast, as our Forerunner. In continuing the Comparison, and calling Christ our Forerunner, he bringeth to mind.  
1. Christ being once in the Ship of the Militant Church, tossed and tempted as others, albeit without sin. 2. That he is now gone ashore to Heaven, where the ship of the Church is seeking to land. 3. That his going ashore is as our Forerunner: and so his landing is an evidence of our landing also, who are to follow after him. 4. That his going before, is to make easy our Entry. He is the Forerunner for us for our behoof, to prepare a place for us. 5. That our Anchor is where Christ is, and so must be the surer, for his being there, to hold all fast, till he draw the Ship to the shore.  
2. Christ is entered into Heaven, and made an Highpriest for ever.  
Then, 1. CHRIST in Heaven is invested in an office for us. 2. His Office is the High-Priesthood. The Truth and Substance of the typical Priesthood. 3. His Office is for ever: and so for the benefit of all Ages: that we now, as well as others before us, may have the benefit of his intercession.  
3. He is said to be made an Highpriest after his entry in Heaven. Then, albeit Christ was Priest for his Church from the beginning, yet was it never so declared, as after his Ascension, when he sent down blessings sensibly upon his Church: since which time he doth so still.   

The Sum of Chap. VII.  
I Broke off my speech of Melchisedec (will the Apostle say) now I return to him again, and in his Excellency, will show you Christ's Excellency, who is Priest after his order. We have no more of him in Scripture, but what we find, Gen▪ 14.19, 20. And there he is King and Priest both, vers. 1. Bearing a mystery in his Name and Office, vers. 2. Without Father or Mother, or end of life, as he standeth in Scripture, that he might resemble Christ, vers. 3. Acknowledged to be superior to Abraham, by his paying of tithes unto him, vers. 4. Even as Levi for that same cause, is superior to the Brethren, vers. 5. Superior also because he blessed Abraham, vers. 6, 7. Superior to Levi for his typical immortality, vers. 8. And for his taking tithes of Levi, in Abraham's loins, vers. 9, 10. Yea, the Priesthood of Levi, because imperfect, calleth for a Priest of another Order, to give perfection, which is Christ, vers. 11, 12. And so both the Priesthood, and all the Ordinances thereof, are abolished by the Messias, who behoved to be of another Tribe than Levi, vers. 13, 14. And of another Order also, vers. 15. Bodily shadows were in the Priesthood of Levi, but endless Truth in Christ, vers. 16. As David's words do prove, vers. 17. By which also it is prophesied, That Aaron's Priesthood shall be disannulled, when Christ's Priesthood is come, because it was not able to do men's turn under the Law, as Christ's doth under the Gospel, vers. 18, 19 And God obliged not himself to make Aaron's Priesthood stand, as he swore to establish Christ's, vers. 20, 21. And so the Covenant under the Messias, is declared to be better than under Levi, vers. 22. Again, the Priesthood of Levi had sundry Office-bearers, but Christ hath none in his Priesthood with himself, nor none after himself, vers. 23, 24. Therefore he is able alone to work out our salvation throughly, vers. 25. For such a Priest have we need of, who needeth not offer up daily his Sacrifice: for he hath offered one, and never more, vers. 26, 27. And no wonder; for under the Law, mortal men might be Priests; but under the Gospel, only the Son of God is Priest, and that for evermore, vers. 28.  
The Doctrine of Chap. VII.  Vers. 1. For this Melchisedec, King of Salem, Priest of the most High God, who met Abraham, returning from the slaughter of the Kings, and blessed him. 
BY saying FOR, he giveth a reason why he calleth Christ a Priest after the Order of Melchisedec, because such a one was Melchisedec his Type: therefore such a one it behoved Christ in Truth and Substance to be, as the Type imported he should be.  
1. He repeateth from Gen. 14.18, 19, 20. as much as served to resemble any thing in Christ: but never a word toucheth he of Melchisedec's bringing forth of Bread and Wine to Abraham. Therefore he did not account this any typical action, having any resemblance of that which was to be done of Christ his Anti-type: for than should he not have failed to mark it, seeing he observeth the mystery of his Name, and place of dwelling, which is less.  
2. Melchisedec, and the Church in Salem, where Melchisedec was Priest, were not of Abraham's family. Therefore albeit God did choose Abraham's Family, as the Race wherein he was to continue the ordinary Race of his Church, yet had he Churches and Saints beside.  
3. This meeting of Abraham, and entertaining him and his company with Bread and Drink, being the exercise of an ordinary virtue, showeth, That it is the duty of all men, and namely of Kings, Great men, and Churchmen, to countenance and encourage, according to their place, and power, those who hazard themselves in God's service, and good causes.  
4. To come to a particular Comparison of the Type, and the Truth, 1. As Melchisedec was King and Priest in his Kingdom, so is CHRIST King and Priest in his Kingdom, both to care for the Religion and outward conversation of his subjects, to the weal of their souls and bodies, both amongst men, and towards God, in this life, and hereafter. 2. As Melchisedec is the blesser of Abraham the Father of the faithful, in the type: So is Christ, in truth, the blesser of Abraham and all the faithful, the fountain of all blessing, in whom alone every one is blessed, who getteth blessing.  Vers. 2. To whom also Abraham gave a tenth part of all: first being by interpretation, King of Righteousness, and after that also, King of Salem, which is, King of Peace. 
1. To go on in the Comparison: As Melchisedec, the Type, was honoured by Abraham's paying of Tithes unto him: So is Christ to be honoured by all Abraham's children, by giving of their Substance, and worldly Goods, what is sufficient to maintain the honour of his Kingdom amongst them.  
2. Presuppose the Type were laid aside, yet this thankful meeting that Abraham gave to the man, whose office was to bless him in the Name of the Lord, doth teach All the faithful, Abraham's true seed, a duty of Thankfulness to God's servants set over them, to bless them in the Name of the Lord, even to honour them, by giving of their goods for their sufficient maintenance.  
3. As Melchisedec the Type, is by interpretation, King of Righteousness: So is Christ in truth, King of Righteousness. 1. For the personal Righteousness in himself. 2. Because he is the Righteousness of his Subjects, made of God unto us Righteousness by imputation. 3. Because he frameth his Subject's piece and piece, unto a righteous disposition, by sanctifying them.  
4. As Melchisedec the Type is King of Salem, that is, King of Peace; So is Christ in truth, King of Peace, to his Subjects, by reconciling them to the Father, by giving peace of conscience within themselves, by making all the Creatures at peace with them, and all things turn together for their good, and by working still on their eternal welfare and blessedness, until he perfect it.  
5. As Melchisedec was first King of Righteousness, and then King of Peace in the Type; So is Christ in truth, in this Order; first, King of Righteousness to his Subjects, to take away their sins, and to give them Righteousness. And then, King of Peace, because he giveth them his Peace, as the fruit of Righteousness. This is the order of his Kingdom, Righteousness, and Peace, and Joy in the Holy Ghost.  Vers. 3. Without Father, without Mother, without Descent; having neither beginning of days, nor end of life; but made like unto the Son of God, abideth a Priest continually. 
1. Melchisedec, certainly was a very Man, King, and Priest in such a City, if we consider him in his natural being: But if we consider him in his spiritual being, as he standeth in Scripture, under this name, he hath neither Father nor Mother, beginning nor end. There is no more mention of him, what he was, or of whom he came, or of his death, but these three verses of Genes. 14. As than he is in a typical being in Scripture; So is Christ, in truth, in his personal being, as God, without Mother; as Man, without Father; as God, without beginning; as God and man, without ending of life.  
2. As Melchisedec, looking how he standeth in his Scriptural being, abideth a Priest continually; so that wheresoever he is named in Scripture, there he is eve● found a Priest also: and never a word of his laying down of the Priesthood: Even so is Christ's Priesthood unseparable from his person: He abideth a Priest continually in real accomplishment.  
3. By saying, He is made like unto the Son of GOD, he giveth us to understand, That God's purpose was, in those particulars, so to describe him, as he might resemble the Person, and Offices of the Son of God: And so is a Type of Gods own appointment.  
4. And if he was made a likely Type of Christ in his Office of Priesthood, than it followeth, a● Melchisedec had neither any joined with him in his Priesthood, nor Deputy, nor Vicar under him in it, nor Successor to his Office: So neither hath Christ any joined with him, or Substitute, or Successor to him, in his Priesthood.  Vers. 4. Now consider how great this man was, unto whom even the Patriarch Abraham gave the Tenths of the Spoils. 
To show Christ's Excellency, he draweth them to consider Melchisedec's Excellency above Abraham's: that so they might see Christ's Excellency to be far more. The reason, in force, goeth thus. 1. If Melchisedec, the Type, be more excellent than Abraham; much more must Christ, of whom he is a Type. 2. And if Melchisedec's greatness be not easily perceived, except there be a due consideration of it; much more Christ's greatness requireth consideration, and is worthy of contemplation. 3. If Abraham, by paying of Tithes, acknowledge Melchisedec's superiority; Much more should all Abraham's Offspring acknowledge Christ's Superiority whom Melchisedec, typically represented: by paying of what is due, for the maintenance of his Service, and bestowing on his Ministers, who are appointed to bless in his Name (whether it be less, or more, which they bestow) in such a manner, as it vilify not, nor disgrace their high Employment, which Christ hath put upon them, and so dishonour him, whose Servants they are.  Vers. 5. And verily, they that are of the Sons of Levi, who receive the Office of the Priesthood, have a Commandment to take Tithes of the people, according to the Law, that is, of their Brethren, though they come out of the loins of Abraham. 
He proveth, that in Tithes taking, Melchisedec was greater than Abraham, who did pay Tithes; Because, for the same respect, the Levites, by taking Tithes of their Brethren, as Priests, had a Superiority over them, for their office sake, who otherwise were their equals.  
Then. 1. The Priestly office lifted up the Levites above their Brethren, who were sprung of Abraham, as well as they. 2. The command of taking Tithes, was annexed to the office of the Priesthood, in token of their superiority by office over them, who by nature were at least their equals.  
Vers. 6. But he whose descent is not from them, received Tithes of Abraham, and blessed him that had the promises.  
7. And without all contradiction, the less is blessed of the greater.  
He proveth again, Melchisedec to be greater than Abraham; and so, greater than Levi; because he blessed him: and therefore, behoved to be greater.  
Then, 1. Abraham, notwithstanding he had the promises, yet got he the blessing by Melchisedec, in type; and, from Christ, represented by him, in truth. 2. If Melchisedec was greater, because he blessed him, as type: Then Christ far more, who blesseth in effect.  
Now, there are sundry sorts of blessings. 1. There is a blessing of reverence, and worship: So men bless God. This sort importeth no greatness in the blesser, but subjection. 2. There is a blessing of Charity: So men bless one another by mutual prayer. This sort importeth no Superiority neither. 3. There is a blessing of authority ordinary: So do Gods Ministers bless the people, in the Lord's name. 4. A blessing of authority extraordinary: So Melchisedec blessed Abraham, and the Prophets, and Patriarches, such as by inspiration they were directed to bless. And this official blessing, with authority, proveth Superiority, whether it be ordinary, or extraordinary. 5. There is a blessing of power, of itself, effectual: So blesseth Christ; and so God blesseth men.  
From this, 1. The Excellency of the office of God's Ministers is evident, who are appointed to bless the people, in God's Name. 2. And how they should be respected, in love, for their work sake. 3. And how they should walk worthy of that high and holy employment, le●t their sins make them vile, and contemptible, before the people, as in Malachies time, Mal. 2.9.  Vers. 8. And, here men that die, receive Tithes: but there he receiveth them, of whom it is witnessed, that he liveth. 
Another point of Comparison, tending to this end: The Levites, in their tithing, were mortal men, one succeeding another. But Melchisedec, in type of his Priesthood, and Scriptural being, and Christ, in the truth of his Priesthood, are immortal: And therefore, Melchisedec, as the typical Priest, and Christ, as the true Priest, are greater than Levitical Priests, by as much as immortality is above mortality.  
Then, Every Age hath Christ for a Priest, living in their own time, to deal for them, with God: And what benefit they get by him, in their own time, he can make forthcoming unto them, even for ever.  
Vers. 9 And, as I may so say, Levi, also, who receiveth Tithes, paid Tithes in Abraham.  
10. For he was yet in the loins of his Father, when Melchisedec met him.  
Another reason to this same purpose: Levi paid Tithes to Melchisedec in Abraham's loins: Therefore, Melchisedec is greater in his Priesthood, than the Levitical Priests. So was Christ in Abraham's loins, will you say. I answer, Christ was the true represented Priest, even when Melchisedec met Abraham: and in Melchisedec's person, as type, the honour was done to Christ, in truth, and, to his Priesthood, by Abraham. And again, Christ was in Abraham's loins, only in regard of the matter of humane nature, not for the manner of propagation: and, so, is exempted from the Law of natural posterity.  
1. Always from this reasoning, we learn, That, as receiving Tithes, proveth superiority in office: So paying of Tithes, or maintenance in room of Tithes, proveth subjection to that office, and office-bearers, which receive the same. And, so, maintenance of Ministers should be a matter of honouring of them; or rather, of him that sent them, of its own proper institution; though men turn it into a beggarly stipend, and count the more basely of the office, because of the manner of maintenance.  
2. From the reason of Levies paying of Tithes in Abraham's loins, we learn,  
That there is ground in nature, for imputation of the Father's deed, unto the children descended of him by natural propagation: so that as justly may God impute unto us adam's sins, as to Levi, Abraham's Tithes paying.  Vers. 11. If, therefore, perfection were by the Levitical Priesthood (for under it the people received the Law) what further need was there, that another Priest should rise, after the order of Melchisedec, and not be called after the order of Aaron? 
To the end of the Chapter, he showeth a necessity of the abolishing of the Levitical Priesthood, and establishing of Christ's. One reason is in this verse; because perfection was not to be had by the Levitical Priesthood. By Perfection, is understood a perfect satisfaction for our sins, and a perfect purchase of all that we have need of unto eternal life. He proveth, that such perfection could not be had by Aaron's Priesthood; because, then, there had been no need of another Priesthood after Aaron's, if perfection could have been by his Priesthood. But the Scripture showeth, that there behoved to arise a Priest after Melchisedec's order; by whom perfection was to be gotten, Psalm 110.  
1. Therefore, perfection could not be by Aaron's Priesthood. From this we learn, That under the Law, remission of sins, and eternal life, was not obtained by virtue of any sacrifice then offered: but by the virtue of Christ's Sacrifice, and Christ's Priesthood, represented thereby.  
2. But why could not perfection be by that Priesthood? He giveth a reason, saying, For under it the people received the Law. The word importeth as much, as the people were then legalized, disciplined, after a Legal manner: that is, the Law was still urged upon them; still they were pressed to give perfect obedience, under pain of the curse; still God dealt in the external form of handing them, as one not satisfied for any thing that was offered, as yet, in their name. Therefore, perfection could not be had by that service: For it was evident, that neither God was pacified, nor their consciences quieted, by any thing in that Priesthood: but all were sent to the thing signified, and to the time which was to come, in the Messiah's manifestation. Then, Comparing their time, and ours, for outward manner of handling, as they were legalized; that is, straightly urged▪ by the yoke of the Law: we were evangelized; that is, smoothly entreated, under the Gospel, God laying aside terror, entreating us to be reconciled, and to come, and receive Grace for Grace.  Vers. 12. For, the Priesthood being changed, there is made, of necessity, a change also of the Law. 
From the change of the Levitical Priesthood, he inferreth, of necessity, the abolishing of the Levitical Law, and of our obligation thereunto.  
Then, 1. The Levitical Priesthood, and the Levitical Law, do stand and fall together. 2. The Levitical Law cannot stand with any other Priesthood than Aaron's: it cannot stand with Christ's under the Gospel. 3. Christ's Priesthood, seeing it is another than Aaron's: must have another Law, other Ordinances, and Statutes, than Aaron's: a Law and Ordinances suitable unto itself. 4. To use Levitical Ceremonies under the Gospel, is to confound the Priesthood of Aaron and Christ.  
Vers. 13. For, he of whom these things are spoken, pertaineth to another tribe; of which no man gave attendance at the Altar.  
14. For, it is evident, that our Lord sprang out of Judah, of which Tribe Moses spoke nothing concerning Priesthood.  
15. And, it is yet far more evident: For, that after the similitude of Melchisedec there ariseth another Priest.  
1. He proveth, that Aaron's Priesthood is changed, and the Ordinance thereof; because Psal. 110. speaketh of Christ's Priesthood, that is, f●eed from the service of the Altar. By the Altar, he meaneth the material Altar, commanded in the Law: Another Altar he knoweth not. And Christ's Priesthood he declareth to be freed from the service of this Altar; beside which, no Law could tie it to any other Altar.  
Then, Christ's Priesthood is freed from the Altar which God commandeth, and all the service thereof. And whosoever will erect another material Altar in Christ's Priesthood, and tie his Church unto it, must look by what Law they do it.  
2. From Vers. 14. we learn, That Christ's Genealogy was well known in the Apostles times, and no controversy about it. And, it sufficeth us, that we know this by the Apostles Testimony; albeit we could not lineally deduce the same.  
3. Observe how he reasoneth; That none of the Tribe of Juda attended the Altar, because Moses spoke nothing of that Tribe, concerning the Priesthood.  
Then, Negative Conclusions, in Matters of Faith, and duties, follow well from the Scriptures silence. It is not warranted from Scripture; therefore I am not bound to believe it. The Scripture doth not require any such thing of me; therefore God accounteth it not service to Him to do it, is good reasoning.  
4. From Vers. 15. The Apostle comparing the Proofs of his Argument, calleth this last in plain terms, Far more evident.  
Then, Of Reasons drawn from Scripture, by Consequence, some will be less evident, some more evident, and yet all be good Reasons, and prove the purpose strongly.  Vers. 16. Who is made, not after the Law of a carnal Commandment, but after the power of an endless life. 
He entereth into a more particular comparison of the Levitical Priesthood, and Christ's, to show the weakness of the one, in comparison of the other. The Levitical Priests in their Consecration, got a commandment, for the exercise of bodily and carnal Rites, some few years of their mortal life, without power to convey the Grace signified by those bodily Rites. But Christ, in his Consecration, is endued with power to confer grace, and life eternal, from Generation, to Generation, to all that seek the Benefit of his Priesthood.  
Then, we may be assured of Christ's power, to make the means which he useth for our salvation effectual, as we may be assured of his endless life.  Vers. 17. For, He testifieth, Thou art a Priest for ever, after the Order of Melchisedec. 
He proveth this by Scripture, because God calleth him a Priest for ever: Therefore, He hath power for ever, as living for ever, to make his own Priesthood effectual. So, The eternity of Christ's Priesthood, proveth it to be forcible, to give eternal life. For, if it did not endure in his person, it could not give eternal life, and people's hearts would not rest upon it, with any ground: And so it behoved to be renounced, and another Priesthood sought. But seeing it is not to be changed, but shall endure; Then, of necessity, it hath the thing to give us, which we are seeking: that is, eternal life.  
Then, As long as Christ endureth, we want not a Priest, to hear confession of sin, to give absolution, to bless us, & give us eternal life.  Vers. 18. For, there is, verily, a disannulling of the Commandment going before, for the weakness and unprofitableness thereof. 
1. By the same words of establishing Christ's Priesthood, Psal. 110. he proveth, that the Levitical Law was to be abolished, when Christ came: Because the establishing of Christ's Priesthood, and bringing it to light, is the disannulling of the Levitical. Then, There needeth no more to declare, That the Levitical Priesthood, and Law, is abolished, and we freed from the Ceremonies thereof, but the coming of Christ, and His entering to his Office of Priesthood.  
2. He giveth a reason, of the abolishing of this Priesthood; Because it was weak and unprofitable.  
Quest. How can that be, seeing it was ordained, to strengthen the Believers, then, and was profitable for that end?  
I answer, It is called weak, and unprofitable, in regard of any power, to make satisfaction to God's justice for our sins, or to purchase any salvation unto us: For, other ways, as a mean, to lead men, for that time, unto the Messias, who should satisfy for us, it was not weak, nor unprofitable: But, to pacify God, and purchase salvation, as the misbelieving jews did use it, it was weak, and unprofitable altogether. Again, being considered as a mean, to prefigure Christ, it was profitable still, till Christ came; namely, for that end and use. But when▪ He is come, no end, nor use, more for it, but that it should be abolished, having served the turn whereunto it was ordained. Then, 1. Levitical Ceremonies, whatsoever use they might have had before Christ, are weak, and unprofitable, after His coming. 2. It is evil reasoning, to say, such Rites and Ceremonies were used before Christ came; therefore they may be used now also.  Vers. 19 For, the Law made nothing perfect; but the bringing in of a better hope did: by the which we draw nigh unto God. 
He proveth, That those Rites were weak: Because the Law, whether Moral, or Ceremonial, could not perfect any thing: that is, justify, sanctify, and save any man.  
1. They served as a Pedagogue, to lead a man to Christ, for expiation of sin, and purchase of salvation, but could not effectuate this, by themselves. And this maketh good the Answer, to the Question in the former Ver. Then, To seek to be perfected, justified, and saved, by works, is to seek that by the Law, which could never be brought to pass by it.  
2. What, then, doth perfect all? He answereth: The bringing in of a better Hope, perfecteth all. That is, Christ then hoped for, and looked unto, who is that Better Thing, even the End, and the Signification, of those Legal Ordinances, being brought in unto Believers, He doth perfect all. Then, 1. What the Believers could not get under the Law, by their outward service, they got it by Christ, hoped for and believed into. 2. The Believers of old, rested not on the shadows, but had the Eye of their Hope on Christ.  
3. He commendeth this Better Hope: that is, Christ's Priesthood hoped for under the Law; Because by it we draw nigh unto God. Now, Drawing nigh, importeth a distance before drawing nigh: and, again, Drawing nigh, was the Priest's prerogative under the Law. Then, By Nature, and without Christ, we are Aliens from God, and far away from Him: But, by Christ, we get Liberty, to come nigh, not only as God's people, but as Priests through Christ, to offer our Spiritual Oblations. The Priest's Privilege of old, is common to believers now.  
Ver. 20. And, inasmuch, as not without an Oath, He was made Priest:  
21. (For, those Priests were made without an Oath: but This, with an Oath, by Him that said unto Him, The Lord swore, and will not repent, Thou art a Priest for ever, after the Order of Melchisedec.)  
22. By so much was jesus made a Surety of a better Testament.  
1. He goeth on, to compare the Levitical Priesthood with Christs· Two Comparisons are here conjoined: First, Levitical Priests were made without an Oath, only by way of simple Ordinance, and Direction; God leaving, room to himself, how long he pleased to hold on the Direction; and when he pleased, to change it. But Christ was made Priest with an Oath, that he should never be changed. Then, 1. When God gave forth the Ceremonial Law, he reserved room to himself, to change it: yea, gave evidence, that he was to change it: for, he obliged the people, during his will, but not himself. 2. But, for Christ's Priesthood, God is bound with an Oath, Never to change it: and, it leaneth on his nature which cannot alter, nor repent, and upon his Oath, which cannot be violated.  
2. Another comparison, betwixt the Levitical Covenant, and the Evangelical Covenant. As far as the Oath is above the changeable commandment, by so much is the new Covenant better than the Covenant under the Law. Then, 1. There was a Covenant, or Testament, whereby Believers were saved, as well under the Law, as under the Gospel. 2. The Covenant now, though in substance of salvation, one with the former; yet, in the manner of down-setting the Articles, and the form of it, is better than the Covenant then, more clear, more free, more full, more largely extended, and more firm.  
3. Christ is here called Surety of this Covenant. Then, 1. Christ must see the Covenant kept, and be good for it. 2. God hath Christ to crave for our performance of the Covenant: and we have Christ, to crave for God's part of the Covenant: Yea, and Christ to crave, to give us Grace, to perform that which God requireth of us in his Covenant. 3. Jesus is content to be Surety: and the Father hath consented, and ordained, and made him Surety. So, it resteth only, that we be content also, and make much of Christ, that he may do all our work for us, and all God's work in us.  
Vers. 23. And they, truly, were many Priests; because they were not suffered to continue, by reason of death.  
24. But, this man, because he continueth ever, hath an unchangeable Priesthood.  
Another Excellency of Christ's Priesthood, above the Levitical, which may be branched out in th●se particulars following. 1. The Levitical Priests were many, both at one time, and one after another: by reason whereof, that Priesthood was weakened, while one part of the Office, for such a time, was in the hands of this man; and another part, for another time, was in the hands of that man. And, because one man could not be ready to take the Sacrifices from all the people; therefore, several men behoved to take several parts of the burden. But, in Christ's Priesthood, there is but one man, even himself; His Priesthood is undivided: no man beareth a part of the burden with him: He, alone, attendeth all men's Sacrifices, by himself: He is at leisure, for every man's employment, at all times, in the greatest throng of Sacrifices. Then, as long as Christ is at leisure, no reason to employ another to carry our prayers.  
2. The Levitical Priesthood, did pass from one person to another▪ Death made interruption. But Christ's Priesthood cannot pass from his own person, to any other: neither death, nor any other infirmity, can interrupt his Office. Then, 1. To make any Priest, by special Office, in the New Testament, beside Christ, is to rend the Priesthood of Christ, and make it imperfect, like Aaron's; which, for the same reason, that it had many Priests, was weak, and imperfect, and inferior to Christ's. 2. To make Priests, by office, in the New Testament, to offer up any corporal Sacrifice, is to make Christ's Priesthood separable from his own person: which is against the nature of Christ's Priesthood, which cannot pass from one, to another: for so importeth the word. 3. To make plurality of Priests in Christ's Priesthood, Vicars, or Substitutes, or, in any respect, partaker of the office with him, is to presuppose, that Christ is not able to do that office alone; but is either dead, or weak, that he cannot fulfil that office: contrary to the Text here, which saith, Because he continueth ever, he hath an unchangeable Priesthood: or, a Priesthood which cannot pass from one, to another.  Vers. 25. Wherefore, he is able also to save them to the uttermost, which come unto God by him; seeing he ever liveth to make intercession for them. 
1. He showeth the fruit of Christ's keeping still the Priesthood, altogether in his own person, to be, the perfect Salvation of all believers for ever: He is able to save, to the uttermost, them that come unto God through him. Then, 1. Whosoever communicateth Christ's Priesthood, with any other beside his own person, maketh Christ not able, alone, to save to the utmost, those that come unto God, through him. 2. From this ground also, it doth follow, that Christ not only beginneth the believers salvation, but perfecteth it also. He doth not work a part of a man's salvation, and leave the rest to his own merits (or the merits of others) but perfecteth it himself, even to the uttermost. 3. And if a man join any thing meritorious unto Christ's Priesthood, or any Mediator, for intercession, beside him, or seeketh, by his own works, to purchase salvation, he denieth Christ to be able to save him to the uttermost.  
2. He describeth Believers, to be those that come to God, through Christ. Then, 1. Christ is the door, and the way, through which only access is gotten to God. By Saints, or Angels, there is not a way to come to God, but by Christ only.  
2. They that come not through him alone to God, seclude themselves from the sufficiency of salvation to be had in him.  
3. The nature of believing, is to make a man come towards God, to get communion with him, through Christ. 4. And none but such as come in Faith to God, through Christ, can take comfort from his Priesthood, or look for salvation.  
3. He giveth a reason, why perfect salvation is to be had for such as come to God, through Christ: Because He liveth for ever, to make intercession for them. He saith not, to offer, or cause to offer up, the sacrifice of his body for them, But, He liveth, and is not to be offered any more, and, liveth, to make intercession.  
Then, 1. The sacrificing part is done, and ended: His intercession hath now the place: and, by his intercession, we get the merit of his death and passion, applied unto us: and not by any new oblation. 2. If he brook his life, he will not fail to intercede for us, who come unto God through him, and not through Saint, or Angel, or any person beside: For, he liveth for ever, to make intercession for us.  Vers. 26. For, such an Highpriest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens. 
To the end he may force the Hebrews, to forsake the Priesthood of Levi, he draweth a strong reason, from the nature of our estate under the Gospel.  
Whereby he proveth, not only, that the Priests of Aaron's Order are abolished, but also, every Son of Adam is excluded from the office of the Priesthood, except Jesus Christ in his own person only. Because every Priest that wanteth the properties of Jesus Christ, is unbeseeming for us under the Gospel. A sinful man might have been a Priest under the Law, to prefigure Christ, before he came: But, now, no sinful man may be a Priest by office, but Christ only, in whom there is no sin. When the Sacrifice was a beast, than a sinful man might be a Priest: But, now, when the Son of God is the Sacrifice, and hath offered up himself already, and is gone in, into the Sanctuary, with his own blood, to make intercession; there must be no more any sacrificing till he come out of the Sanctuary again, at the day of judgement: nor any Priest, but he, till he have ended his intercession. For, such an Highpriest became us, who is holy, harmless, etc.  
Question. But why is it unbeseeming us, under the Gospel, to have a Priest without these properties?  
I answer. The Sacrifice of the New Testament, is the unspotted Lamb of God▪ Jesus Christ, holy, harmless, etc. Therefore it becometh us to have such a Priest, who is holy, harmless, and undefiled. For, it were unseemly, that the Priest should be worse than the Sacrifice. Next, our Priest hath our sins, original, and actual, to remove, and Heaven to open unto us: And, therefore, it were unbeseeming, that any should be our Priest, who hath not his own sins altogether removed, nor yet hath gotten entry, as yet, into Heaven himself.  
1. In that he draweth them, of necessity, to quit all men's Priesthood, and betake them unto Christ, as Priest only, we learn, That our necessities being well weighed, with the insufficiency of any beside Christ, to do our turn, we shall be forced to quit all Priests, but Christ only: For, what Priest can know all our needs, all our sins, all our thoughts, all our desires, all our prayers, all our purposes, and wait on upon our business, with God, night and day, to see that no wrath break out upon us▪ Who can do this; but Christ only? What Man? What Saint? What Angel?  
2. In that he reckoneth a number of perfections, necessary to be in a Priest, in the time of the Gospel, all of them in Christ, and all such as we stand in need of, we learn, That all the perfections whereof we have need in a Priest, are all in Christ: And, the perfections which are in Christ, we have need of them all, and should make use of them all.  
3. The first property of a Priest under the Gospel, is this, He must be holy: that is, of his own nature, holy, in his original holy.  
Then, no sinful man can be a sufficient Priest in the New Testament, to do for us, who wants holiness by Nature.  
4. The next property: Our Priest must be harmless, ill-less, free from any original guiltiness.  
Then, No man, come of Adam, by natural propagation, can be a Priest for us now, to satisfy our necessities, who have sin original in us.  
5. The third property: We have need of a Priest undefiled, that is, free from actual sin.  
Then, No Priest can suffice us, who are defiled with actual sin, but Christ, who never sinned.  
6. The fourth property: A Priest meet for us, must be free from the pollution of those amongst whom he converseth.  
Then, We who are of polluted lips, and lives, and dwell among such a people, communicating, many ways, of their guiltiness, cannot have sufficient comfort, through any Priest, who can be infected with sin. And, he who is a man of polluted lips, is not meet to be a Priest for us.  
The fifth property: A Priest meet for us, behoved to have his residence in Heaven, and have commandment over Heaven, to open it unto us, and give us entry.  
Then, None other, but Christ, could suffice us, on whom, by nature, the doors of Heaven are closed. No Priest, out of Heaven, is meet for us.  Vers. 27. Who needeth not daily, as those High-Priests, to offer up Sacrifice; first, for his own sins, and then, for the people's: For this he did once, when he offered up himself. 
1. The sixth property of a fit Priest for us: He must have no need to offer Sacrifice for his own sins.  
Then, neither Levi, nor any sinful man after him, can be a Priest ander the New Testament, but Christ only, who never sinned, and so had never need to offer for himself.  
2. The seventh property: He must not have need to offer daily for the people's sins, who must be our Priest: For, if he should offer the second day, than the first day's Sacrifice should be declared unsufficient: Or, else, why offereth he again, after that which is sufficient?  
Then, 1. The Priest of the New Testament, needeth not to offer oftener than once. 2. And if Christ's Sacrifice were offered oftener than once, or daily, he could not be a fit Priest for us, nor offer a perfect Sacrifice for us; for, the oft offering, should declare the former offerings, unsufficient, and imperfect.  
3. He giveth a reason, why Christ needed not to offer up oftener; Because he hath offered up himself, once, for the sins of the people.  
Then, 1. Christ was both the Priest, and the Sacrifice, in his own offering. 2. Christ's Sacrifice cannot be offered up by any, but himself: another than Christ's self, cannot offer up Christ. 3. Betwixt the coming of Christ, and the writing of this Epistle, which was sundry years after Christ's Ascension, the Apostle knew no offering of Christ, but that only once, upon the Cross and yet, times out of number, was the Sacrament of the Lords Supper celebrated before this time.  
4. In that he maketh that once offering, the reason of his not offering daily, it teacheth us, That the perfection of that once offered Sacrifice, maketh the repetition needless: And, whosoever maketh it needful, that Christ be offered daily, maketh both Christ an imperfect Priest, and his Sacrifice imperfect also.  Vers. 28. For, the Law maketh men High Priest, which have infirmity; but, the word of the oath, which was since the Law, maketh the Son, who is consecrated for evermore. 
He giveth a special reason, why it beseemeth not us under the Gospel, to have a sinful man for our Priest; because this is the very difference betwixt the Law, and the Gospel.  
1. The Law maketh men, which have infirmities, High Priests: But, the word of the oath, which was since the Law, maketh the Son, and, none but the Son, who is consecrated for evermore.  
Then, The Scripture knoweth no Priest, but the Levitical Priests, of Aaron's posterity, for the time of the Law: or, else, that one Priest which was made by an oath, for the time of the Gospel. Beside these, the Apostle acknowledgeth none, nor were there any other, in his time, in the Church.  
2. He maketh the difference of the Law, and the Gospel, to stand amongst other things, in the difference of Priests: so as the Gospel cannot admit such Priests, as the Law admitted.  
Then, To have Priests now, after the similitude of the Priests under the Law, were to remove the difference which God hath made betwixt the Law, and the Gospel.  
3. The differences, as the Apostle setteth them down here, are, 1. The course taken about Priests under the Law, was alterable: they were made without an oath, the Lawgiver declaring it to be his will, to change that course, when he saw it fit. But the course taken about the Priests of the New Testament, is with an oath: and, so, cannot be changed.  
Then, To make a Priest in the Gospel, who is not consecrated by an oath, to abide for evermore in the office, but may be changed, and another come in, in his place, is contrary to the institution of the Evangelical Priesthood.  
The next difference, he maketh this: The Law admitteth men, in the plural number, a plurality of Priests: but the Gospel admitteth no plurality of Priests, but the Son, only, to be Priest. Melchisedec's order in the type, hath no Priest but one in it, without a Suffragan, or substituted Priest. Therefore, Christ, the true Melchisedec, is alone in his Priesthood, without partner, or Deputy, or Suffragane.  
Then, To make plurality of Priests in the Gospel, is to alter the order of Melchesedes, sworn with an oath; and, to renounce the March set betwixt the Law and the Gospel.  
3. The third Difference: The Law maketh men Priests, but the Evangelical Oath maketh the Son of God Priest for the Gospel.  
Then, To make a man Priest now, is to mar the Son of God's privilege, to whom the privilege only belongeth.  
4. The fourth Difference: The Law maketh such Priests, as have infirmity: that is, sinful men, who cannot make the Sacrifice which they offer, effectual, to pacify, nor the blessing which they pronounce, to come; nor the instruction which they give, forcible to open the eyes. But the Evangelical Oath, maketh the Son, who is able to save to the uttermost, all that come to God, through him.  
Then, To make a sinful and weak man, a Priest now, is to weaken the Priesthood of the Gospel, and make it like the Law.  
5. The fifth Difference: The Law maketh men Priests, which have infirmities, over whom death had power, that they could not be consecrated, but for their short life time. But the Evangelical Oath, maketh the Son, whom the sorrows of death could not hold, and hath consecrated him for evermore.  
Then, As long as Christ's Consecration lasteth, none must meddle with his office.  
6. The last Difference: The Law instituting Priests, was not Gods last will, but might suffer addition: But, the Evangelical Oath, is since the Law, and Gods last and unchangeable Will.  
Therefore, To add unto it, and bring in as many Priests now, as did serve in the Temple of old, is to provoke God to add as many plagues as are written in God's Book, upon themselves, and their Priests also.   

The Sum of Chap. VIII.  
THis is the Sum of all that I have spoken: We have no Priest now, but Christ, who is equal in glory to his Father in Heaven, vers. 1. The offerer of his own body, signified by the Tabernacle, vers. 2. For, every Priest must offer something: Therefore, so must Christ, vers. 3. But, the typical Sacrifice he could not offer, by the Law, albeit he were on earth, vers. 4. Because he is not of the Tribe of Levi, whose proper office was to meddle with the shadows. Therefore, he must be the offerer of the Substance; that is, of his own Body, signified by the shadows, vers. 5. And, so, now, he hath taken the office over the Levites head, and hath an office more excellent than they, and is Mediator of a better Covenant, than the Covenant which was in their time, vers. 6. For, if that Covenant had been perfect, another had been needless, vers. 7. But another Covenant was needful: and God promised to make a new one, vers. 8. A better Covenant than that old, which the people broke, vers. 9 For, in this Covenant, God undertaketh, to make us keep our part of it, vers. 10.11. And, to pardon, where we fail, vers. 12. Now, when God promised a New Covenant, he declared the other to be old, and to be abolished, when the new came, vers. 13.  
The Doctrine of Chap. VIII.  Vers. 1. Now, of the things which we have spoken, this is the Sum: We have such an High Priest, who is set on the right hand of the Throne of the Majesty, in the Heavens. 
1. THe Apostle, accommodating himself, to help the capacity and memory of the Hebrews, and urging the special point of his discourse, is worthy of imitation.  
2. In saying, We have such an High Priest, who is set down on the right hand, etc. He setteth forth the glory of Christ's person, that he may commend his Priesthood.  
Then, 1. The glory of Christ's office is not seen, till the glory of his person be seen. 2. The glory of his person is not seen, till his glorious Sovereignty, and Government of the world be seen. 3. Yea, the glory of Christ is not rightly seen, till his equality with the Father, in glory, be seen and acknowledged.  
3. In saying, that Christ, as Highpriest is set down on the right hand of the Throne, he giveth us to understand, That Christ, as in his Divine Nature, he is undivided from the Father, in Glory, and Dominion; So, in his humane Nature, he is exalted to the fellowship of Divine Glory, with the Father: Because of the union of the humane Nature, with the Divine, in one person of the Mediator: The two natures still remaining distinguished, but not divided, nor separated, the one from the other.  
4. He noteth the place of this Glory, to be in the Heavens, wherein he preferreth Christ, above the Levitical Priests: for, their Priesthood is only exercised on Earth, But Christ's, in Heaven.  
And therefore when we will employ our Highpriest, we have no earthly City to seek him in, but in the Heaven, the only place and palace of his residence.  Vers. 2. A Minister of the Sanctuary, and of the true Tabernacle, which the Lord pitched, and not man. 
1. For all this glory, yet Christ is still called here a Minister, to show us,  
That his high honour, hindereth him not to do his office for our good.  
2. He is called A Minister of the Sanctuary, or, of the holy things: for the word will agree with both, and both tend to one purpose: for, the holy things were all tied to the Sanctuary: and, he that was Minister of the Sanctuary, was Minister of the holy things also, and that, in name of the Saints. Now the Sanctuary, or the holy things which here is spoken of, is the thing signified by the Sanctuary, and by the holy things. And so taking all the significations of the word together, we are taught,  
That Christ in his glory, is not idle, but as a faithful Agent in the heavenly Sanctuary, taking the care of all the holy things, which his Saints and people are commanded to present, procuring and giving forth all holy and spiritual things from Heaven to his Saints, which their estate requireth.  
3. He is called, a Minister of the true Tabernacle, which God pitched, and not man: That is, the Ministers of his own Body, miraculously form by God; not after the ordinary manner of other men, signified and represented by the Typical Tabernacle.  
Then, the Tabernacle and Temple under the Law, was but the shadow; and Christ's Body was the true Tabernacle. For, 1. As the Symbols of God's presence, was in the typical Tabernacle; so the fullness of the Godhead dwelleth bodily in Christ. 2. As the typical Tabernacle had enclosed in it all the holy things, the Candlestick, Table of Shewbread, Laver, Altar, etc. So hath the humanity of Christ, or Christ the Man, all holiness and perfection; the fullness of all good, and all holy things in him, Light, Food, Washing, and Reconciliation, and all in himself; that out of his fullness we may all receive Grace for Grace. 3. As the Tabernacle, in the outmost Cover, seemed but base, yet had better stuff within; so, our Lord, when he dwelled in the Tabernacle of his flesh amongst us, was found in form as a man, and in the shape of a servant; but inwardly, was full of Grace and Truth.  
4. In calling Christ's Body, The true Tabernacle, which God builded, and not man, he teacheth us, To make use of Christ in truth, as the Church of old made use of the Tabernacle in the Type, that is, in him seek God. Towards him turn the eye of our soul, when we seem, to ourselves, to be far removed to the end of the earth; in him offer all our spiritual sacrifices; in him seek our Washing, our Food, our Light, our Comfort; in him, as his Priests, make our Abode, and daily Dwelling. In him let us live and breathe.  
5. In so calling Christ, he appropriateth the sacrificing of his Body to himself, in his own person, as the personal and proper act of his Priesthood: for the offering of the which Sacrifice, once, and never after (as Heb. 7.27. showeth) he keepeth still the stile of the only Minister of the true Tabernacle, as his own incommunicable Prerogative.  
And therefore, whosoever presumeth to offer his Body, presumeth also to take his place.  Vers. 3. For, every Highpriest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 
He proveth, That Christ is the Minister of the Tabernacle of his own Body, by offering it up; because it behoved him, seeing he is a Priest, to offer up something, either the typical Oblations, or else his own Body represented by them. But the typical Oblations he could not offer, according to the Law, not being a Levite: Therefore he behoved to offer up himself, represented by the typical Oblations.  
Then, the Apostle acknowledgeth no Priest, but either the Levitical Priest, or the Priest that offereth up his own Body. And, whosoever pretendeth to have the Office of a Priest now, usurpeth either the office of the Levite, or Christ's Office.  Vers. 4. For, if he were on earth, he should not be a Priest; seeing that there are Priests, which offer gifts according to the Law. 
1. He proveth, That Christ cannot offer up the typical Oblations; because he cannot be a Priest on earth, albeit he were on earth; because Priesthood on earth, is proper to the Levites only: For, they are the only Priests, by Law, on earth, and have prescribed to them, by Law, what they should offer.  
Quest. You will ask me here, Was not Chriest a Priest when he was on earth?  
I answer, Yes.  
Quest. How then, saith the Apostle here, If he were on earth, he should not be a Priest?  
I answer, Because, albeit he began his Priesthood upon earth, yet he could not brook his Office of Priesthood upon earth. For, as the Highpriest, who was the Type, carried the Sacrifice, once a year, through the Court, and before the Sanctuary killed the sacrifice, and then took the blood thereof in unto the Holiest of all, and presented himself there before the Lord, with the blood, to intercede for the people, and there remained, during the time of Intercession appointed to him: So Christ, carrying his sacrifice out of the City, offered up his Body on the Altar of his Godhead, to his Father; and by his own blood, entered into the heavenly Sanctuary, and sat down on the right hand of the Majesty on high, and there he liveth for ever to intercede for us; having then ended his sacrifice, as this Apostle proveth, Chap. 7.27. and Chap. 9.25, 26. And having no sacrifice now to offer on earth, it is with reason that the Apostle saith, If he were on earth, he should not be a Priest.  
Whence we learn: 1. That Christ is not now on the earth, not in any place thereof; and therefore if any man say to us; Lo here he is; Lo there he is, we must not believe him: it is a false Christ he showeth us, and not the true, as Christ himself forewarneth, Mat. 24.23. 2. That it is impossible that Christ should now be on the earth; for than should he lose his Priesthood, which is impossible: For, if he were on earth, he should not be a Priest, saith the Apostle here. 3. That Christ's Priesthood is only discharged now in heaven, seeing he cannot be a Priest on earth.  
2. His Reason is, They are Priests which offer Gifts, according to the Law. Then, Every Priest, who brooketh his Priesthood on earth, must offer Gifts according to the Law, as the Apostle here reasoneth: And such Priests as those Christ hath abolished, having changed the Priesthood, and the Law also.  
Therefore, there can be no Priest by Office on earth at all, with God's allowance.  Vers. 5. Who serve unto the Example and Shadow of Heavenly things: as Moses was admonished of God, when he was about to make the Tabernacle: For see (saith He) that thou make all things according to the Pattern showed unto thee in the Mount. He describeth the proper use of the Levitical Priests, to serve unto the Example of heavenly Things. 
Then, 1. The Incarnation of Christ, his Death, and the Benefits thereof, signified by Levitical Shadows, are heavenly things, in regard of their heavenly Fruits, and Effects, and other heavenly respects, and are with an heavenly mind to be looked upon. 2. The Ceremonies of the Law, were not idle Rites; but, Examples and Figures of Christ and his Graces; by the which men were led, then, as by the hand to Christ, who was to come.  
2. From Exod. 25.40. he proveth, they were Shadows of heavenly things; because the Pattern in the Mount represented the heavenly things: and Moses Tabernacle represented the Pattern in the Mount: Therefore it represented heavenly things. And unto this Pattern was Moses tied.  
Then, 1. God would not, no, not in the time of Types, suffer any device of man to come in, for representing any thing heavenly: Much less will he now. 2. Those which himself ordaineth he will have observed, and none omitted.  Vers. 6. But now hath He obtained a more excellent Ministry; by how much also He is the Mediator of a better Covenant, which was established upon better Promises. 
1. The offering of the Typical Oblations, he hath made proper to the Levites. Now, the offering of the true Sacrifices, and service belonging thereunto, he appropriateth to Christ, and calleth it, A more excellent Ministry.  
Then, 1. The offering of the thing signified by the Levitical Types, is more excellent than all their offerings. 2. This Ministry is proper unto Christ only, in his own person.  
2. From this he preferreth the Mediatorship of Christ, to the typical: The Promises, and the Covenant now, to the Covenant then. His reasoning, is: As the Ministry is, so is the Mediator. The Ministry is more excellent, in offering up himself, than the shadows. Therefore, the Mediator is more excellent now, than the typical of old.  
Then, The offering of Christ's Body, which is the more excellent Ministry, is still annexed to the Person of the Mediator only. And, whosoever intrudeth himself in that excellent Ministry, of offering up Christ's Body, intrudeth himself also into the Office of the Mediator.  
3. In comparing the Covenant then, and now, he maketh this the better, Because the Promises are better.  
Whence we learn, 1. That there was a Covenant betwixt God, and his Church, of old, under the Law: And, so Reconciliation to be had with God then. 2. That howsoever in substance of Grace, both the Covenants agreed, yet the form of this Covenant under the Gospel, is better: Because the express conditions are better, the Promises are more spiritual, and more free of strait conditions.  Vers. 7. For, if that first Covenant had been faultless, then should no place have been sought for the second. 
To clear the abolishing of the Old Covenant, he proveth it, not to be faultless, Because a New Covenant was promised in place thereof. Not that any thing was wrong in that Covenant, but because it was imperfect, and all things needful not expressed in it clearly.  
Whence we learn, 1. That the Lords proceeding with his Church hath ever been from the less perfect, to the more perfect, till Christ came. 2. That wherever God addeth, or altereth, what he once did institute, by so doing, he showeth, that before his Addition, he had not expressed all his Mind, as in the time of the Old Testament, 3. When once he hath perfected his course taken with his Church, as now he hath done under the New Testament, he altereth the matter no more.  Vers. 8. For, finding fault with them, he saith, Behold the days come (saith the Lord) when I will make a New Covenant with the House of Israel, and the House of Judah. 
1. He proveth, That there was an imperfection in the Old Covenant, Because God found fault with the people under it.  
Then, The imperfection of the Covenant of Old, was especially in default of the parties with whom it was made; who, by their inability to fulfil it, or behold the drift of it, made it unable to save themselves.  
2. In the words of Jeremiah 31.31. the Lord promiseth, to make a Covenant, afterwards, with the House of Israel, and Judah.  
Then, 1. The party in the New Covenant, is not all Mankind, but the Church of the New Testament; the spiritual Israel, and judah. 2. This Covenant was not brought to light of old, but had its own time of manifestation. 3. Even then, the Church was made wise of the imperfection of the Old Covenant, that they might learn to look through the outward form of it, to a better. 4. The Hope, and Too-look, which they had towards the New Covenant, held up their heart, that they, without us, and our Privileges, should not be perfected.  Vers. 9 Not according to the Covenant that I made with their Fathers, in the day when I took them by the hand, to lead them out of the Land of Egypt, because they continued not in my Covenant, and I regarded them not, saith the Lord. 
1. The Prophet distinguisheth the Old Covenant, from the New, by describing the Old, what it was, how broken and how punished. For the first, the ten Commandments, and the rest of the Law delivered unto them, when they came out of Egypt, was the Covenant of Old, wherein God promised, To be their God, upon condition, That they did all that he commanded them, and, they accepted the condition. So, albeit there was Grace here, in sundry Articles, covenanted, yet the form of the Covenant, was like the Covenant of Works. Compare jer. 17.23. with jer. 31.31, 32, 33, etc.  
2. For the next: They continued not in it, through leaning to their own strength, and seeking to establish their own Righteousness, being ignorant of the Righteousness of God. They dealt deceitfully in the Covenant, and fell to open Idolatry, from time, to time. So, By the Covenant of Works, no man will be found steadfast.  
3. For the punishment of it: I regarded them not. In the Hebrew, it is as much, as, I Lorded it over them. That is, used My Husbandly and Lordly Authority over them, and so misregarded them.  
Whereof we have to learn, 1. That as God's Lordship, and Husbandship, is an Obligation of doing well to the Covenant-keeper: So is it a Declaration of his just Freedom, and Authority, to punish the Covenant-breaker. 2. That when God is pleased to exercise his Dominion and Authority over Covenant-breakers, the transgressor falleth in misregard with God: that is, As little account is made of his life, as of one without the Covenant. 3. That to be misregarded of God, is the sum of all judgement. 4. That the impotency of the people, to keep the Old Covenant, did not exempt them from the punishment due to the breaking of it.  
4. The Lord maketh their instability in the Old Covenant, the Reason of his making of a New one. Wherein the Lords bounty is very remarkable; Who, out of our evil, taketh occasion, to do us so much more good: And, because of men's instability in the Old Covenant, maketh another Covenant, whereby he maketh us to persevere in obedience.  Vers. 10. For, this is the Covenant that I will make with the House of Israel, after those days, saith the Lord: I will put My Laws into their mind, and write Them in their hearts; and I will be to them a God, and they shall be to Me a People. 
This is the better Cevenant, containing better Promises, whereof Christ is Mediator, and Surety, unto all them that believe in Him.  
Wherein consider, 1. That all the Articles are Promises; and, so, do require in the party that will join in the Covenant, Faith, to embrace the Promises; that the Covenant may be agreed unto on both sides: God promising, and the needy Sinner heartily accepting. 2. That what is required in the Old Covenant, as a Condition, is here turned into a Promise, by God, in the New. In the Old Covenant, he required obedience to his commandments: and here he promiseth, to write his Laws in our hearts. God undertaketh to do our part in us, if we will believe in Him. 3. That the sense of Wants, and the feeling of our Imperfections, yea, of our heart's wickedness, and carefulness, both of heart and mind; yea, the feeling of the inlacs, or defects of Repentance and Faith, are not just hindrances to make a soul that gladly would be reconciled with God, in Christ, stand back, from embracing this Covenant: But, by the contrary, the feeling of sinfulness, in mind, and heart, are Preparations, to fit us, and set us on, to join in this Covenant, wherein God undertaketh to help, and remedy, all these felt evils, through His Christ, by putting His Laws in our Mind, and writing them in our Hearts. For, what is this else, but t● illuminate our Mind, more and more with the understanding of his will, and to frame our hearts and affections to the obedience of the same? 4. That by the Covenant, comfort is provided for sinners, who are humbled in the sense of their sins: and no door opened for presumption, nor room given to profane persons to go on their ways, blessing themselves. For, the maker of the New Covenant presupposeth two things: First, that his party renounce his own righteousness, which he might seem able to have by the Old Covenant. Next, that he flee for relief to God in Christ, to have the benefits promised in this New Covenant. Which if he do, it is impossible that he can either lean to his own merits, or live in the love of his sinful lusts. 5. That by this Covenant such an union is made betwixt God and the Believer, that the Believer is the Lords adopted child, and the Lord is the Believers God, all-sufficient for ever, promising to be all to the Believer, which, to be our God, may import, and to make the Believer all that one of his people should be.  Verse 11. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: For, all shall know me, from the least to the greatest. 
1. While he saith, They shall not teach every man his neighbour, he doth not mean, that his Word, and Ordinances, and Ministry appointed by him, or brotherly communion, for mutual edification, shall be misregarded, or not made use of: But by the contrary, That he will himself be their Teacher in these his own means: First, giving his children a greater measure of the Spirit, and a more near communion with himself than of old. 2. Making his children so wise unto salvation, as they shall not hang their Faith upon man's authority: but search by all means, till they understand the mind of God, the infallible Teacher, as he hath revealed himself in his Word, 3. So clearing the Truth which is outwardly taught unto them, by his own Instruments, after so sure and persuasive a manner, by his Spirit inwardly, that the outward Teaching, shall be no Teaching, in comparison of the inward concurrence; according as we hear those Samaritans were taught, who believed indeed the woman's report, that they might go to Christ: But when they were come to him, got so great satisfaction from himself, that they said unto her, Now we believe, not because of thy saying, for we have heard him ourselves, and know, that this is indeed that Christ, John 4.42. So will the Lord inwardly make his Truth powerful unto Salvation to his own, that they may say to those that are his Instruments, Now we believe, not because of your saying, but because we have heard him ourselves.  
Then, 1. It is not Gods will, that other men's belief should be the Rule of our belief: but that we all search to understand the Scriptures, and Gods will revealed therein. 2. It is easy from this ground, to answer that famous question, How know you such and such grounds of Salvation? We answer, It is an Article of the New Covenant, They shall be all taught of God.  
2. He saith, They shall all know me, from the least to the greatest.  
Then 1. The New Covenant admitteth all Ranks and Degrees of persons, and excludeth none, high nor low, that love to embrace it. 2. It may be, in sundry points of truth, some of them be ignorant and mistaken, more than other some: But of the saving knowledge of God in Christ, they shall all have light, in a saving measure. 3. The greatest, as well as the meanest, in whatsoever respect of Place or Gifts, must be God's Disciples in the study of saving Knowledge, and hearty obedience.  Vers. 12. For I will be merciful to their unrighteousness, and their sins, and their iniquities will I remember no more. 
1. To make us believe the former Promises, he addeth to a New Article, of the Remission of sins: because from the Conscience of those, ordinarily do arise our doubts and difficulty of drawing near to God.  
Then, 1. The conscience of sin, must not drive us away from God: but rather force us to run unto God more humbly: because, only to such as come unto him, in his Christ, is remission of sin promised. 2. Whatsoever sort of sins they be, unrighteousness, or sin, or inquity, they shall not hinder God to be gracious to the penitent, fleeing to this Covenant for refuge.  
2. In saying, For I will be merciful, 1. He maketh his mercy, pardoning sin, the reason of his bestowing the former good things: His giving of one grace, the reason of giving another, even grace for grace. 2. He maketh his mercy the ground of all this favour, and nothing in the man's person, or works, or worthiness of his faith. 3. The word Merciful, is in the Original, Pacified; and doth import both God's respect to the propitiatory sacrifice of Christ, which pacifieth him towards us; and also our duty in looking towards it, as the price of our reconciliation.  
3. In that the Lord joineth the promise, of putting his Law in the mind, and writing it in our heart, with the promise of remission of sins, he teacheth us, That he will have every confederate soul, that seeketh the benefit of this Covenant, to join all these benefits together, in their claim, with remission of sin, seeking to join the illumination of their mind, renovation of their heart, and life, at least in their desires and endeavours: and not to sever one of them from another, but study in uprightness to have them all.  
4. While he saith, He will remember their sins no more, he teacheth, 1. That he will never forgive sin, nor forget it, but set it ever in his sight, till a man enter into this Covenant with him, through Christ. 2. That when he hath forgiven sin, he forgetteth sin also: whatsoever he remitteth, he removeth from his remembrance.  Vers. 13. In that he saith, A New Covenant, he hath made the first Old. Now that which decayeth and waxeth old, is ready to vanish away. 
From the name that the Lord giveth this Covenant, in calling it New, he draweth two consequences: The first, that the former Covenant by this word was declared old. Next, that as it was declared old, it was so declared shortly after to be abolished.  
Then 1. The least word that proceedeth out of God's mouth, is weighty, and worthy of consideration. 2. Whatsoever God's word doth import, by due consequence must be taken for God's truth, and God's mind, as if it were expressed. 3. Seeing Christ is come, and the time is now of this New Covenant, we know, that by God's authority, the Levitical, ordinances, and whole form of the Legal Covenant, and ceremonial forms of worship are abrogated.   

The Sum of Chap. IX.  
THen, That you may see this more clearly, let us take view of the typical Ordinances, in the Old Covenant, and of their accomplishment in Christ, under the Old Covenant, and typical Tabernacle, there were sundry shadows, vers. 1, 2. The Tabernacle divided in two rooms, and their furniture within them both, vers, 3, 4, 5. In the outer room the Priests resorted daily, vers. 6. In the inner room, only the High Priest, once a year, vers. 7. The close-keeping of which room, signified, that the way to Heaven, was not to be fully clear, during the time of those shadows, vers. 8. Nothing done then, externally, could quiet the conscience, vers. 9 All being but temporary shadows, imposed till Christ came, to reform all, vers. 10. But when Christ came, he gave to those shadows, accomplishment. For, he was Priest of the true Tabernacle of his own Body, signified by the typical Tabernacle, vers. 11. And, by his own blood, entered into Heaven, for our Eternal Redemption, vers. 12. For, if the types procured a Ceremonial cleansing, vers. 13. How much more shall his blood, truly, and in effect, procure our Justification, and Sanctification? vers. 14. And, therefore, that Remission of sins, and Eternal Life, might be given to the faithful, both then of old, and now, he behoved, by his office, to make his Testament, and die, vers. 15. For, so requireth the nature of a Testament, vers. 16, 17. Wherefore the typical Testament, of old, also behoved to have a typical death, as Levit. 16. maketh plain, vers. 18, 19, 20, 21. Yea, every cleansing of the Types, and every Remission, behoved to be with blood, vers. 22. Therefore, the things represented by the types, behoved to be cleaned by better blood, even the blood of the Messias, vers. 23. For, Christ entered not into the typical Sanctuary, but into Heaven itself, vers. 24. And, offered not himself often, as the imperfect Levitical Sacrifice was offered, vers. 25. For, then should he have often died. But his once offering, was sufficient for ever, vers. 26. And, as God appointed men but once to die, vers. 27. So Christ was but once offered, till the time he come to judgement, for the salvation of the faithful, vers. 28.  
The Doctrine of Chap. IX.  Vers. 1. Then, verily, the first Covenant had also Ordinances of Divine Service, and a worldly Sanctuary. 
THe word [Ordinances] in the original, is also Justifications, in the plural number: so called, because they represented our justification.  
Whereof we learn, 1. That as other things were typed under the Law, so also was our Justification, and the manner of obtaining the same, shadowed forth. 2. That those things which then were called Justifications, were so called only because they were the representations of the way of obtaining Justification: for they did not justify. 3. That albeit Justification be only one, yet the types therefore were many: no one of them being able to express the truth, but in part.  
2. By calling them Ordinances of Divine Service, he teacheth us, That sometime, those Ceremonies which are now abolished, were, during their own time, parts of God's external worship, in regard of the Commandment of God enjoining them.  
3. By calling the Sanctuary Worldly, he teacheth us, To think of all the external glory of Levitical Service, only as the earthly representation of heavenly things: and, under all these earthly shadows, to seek in, to an heavenly signification.  
Vers. 2. For, there was a Tabernacle made, the first, wherein was the Candlestick, and the Table, and the Shewbread, which is called the Sanctuary.  
3. And after the second Veil, the Tabernacle, which is called the holiest of all.  
4. Which had the Golden Censer, and the Ark of the Covenant, overlaid round about with Gold; wherein was the Golden Pot that had Manna, and Aaron's Rod that buded, and the Tables of the Covenant.  
5. And, over it, the Cherubims of Glory, shadowing the Mercy-Seat, of which we cannot now speak particularly.  
6. Now, when these things were thus ordained, the Priests went always into the first Tabernacle, accomplishing the Service of God.  
7. But into the second, went the Highpriest alone, once every year; not without blood, which he offered for himself, and for the errors of the people.  
He setteth before our eyes, the pleasant face of God's outward worship; that, in the wise appointing of every thing, for place, for division of rooms, for furniture, for ornaments, for materials, for persons, for actions, for order of doing, we may behold the Glory, not only of the appointer of them, but also, the glory of the Church, and of Heaven, and of Christ, and of his Saints, represented thereby, as far above the glory of those outward things, as heavenly, and spiritual things, are above earthly; as the particular Exposition of the meaning of the Types, in their own proper place, will make plain, which we cannot meddle with here, seeing the Apostle judgeth it, not pertinent.  Vers. 8. The Holy Ghost this signifying, that the way into the holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing. 
He expoundeth what the High Priests going through the Veil but once a year, did mean, saying, the Holy Ghost signified something thereby.  
Then, 1. The Holy Ghost is the Author of these Ordinances of Levi, and of matters appointed about that Old Tabernacle, as of the expressions of his own mind to the Church: and, so, he is very God. 2. The Holy Ghost, is a distinct person of the Godhead, exercising the proper actions of a person, subsisting by himself, directing the Ordinances of the Church, teaching the Church, and interpreting the meaning of the Types unto the Church. 3. The Church under the Law was not altogether ignorant of the spiritual signification of the Levitical Ordinances, because the Holy Ghost was then teaching them the meaning. 4. Those Rites and Ceremonies were not so dark in themselves, as they could not be in any sort understood: but were expressions of the mind of God, to the Church of that time.  
2. That which the Holy Ghost did signify was this, That the way unto the holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing.  
Then, That the holiest of all represented Heaven, the Old Church did know.  
3. He saith not that the way to Heaven was closed, but not clearly manifested.  
Then, They knew the way to Heaven, darkly, through the Veil of Types. 2. They knew there was a time of clearer light coming.  
4. The time of the endurance of this not clear manifestation of the way to Heaven, is set down to be, Whilst the first Tabernacle was standing.  
Then the Old Church was taught, 1. That the clear light of the way to Heaven, was not to be revealed while those shadows, and that Tabernacle endured. 2. That when the clear manifestation of that way should come by the Messias; that Tabernacle was not to stand. 3. That when God should cause that first Tabernacle to be removed, the true light was at hand. 4. That none should receive the clear light of the way to Heaven, but such as should renounce the Ordinances of the first Tabernacle.  
And so the Apostle, by the authority of the Holy Ghost, enforceth these Hebrews either to renounce the Levitical Ordinances, or to be deprived of the true light of the way to Heaven now revealed.  
5. While he calleth this typical Tabernacle, the first Tabernacle, he importeth, 1. That Christ's Body was the next Tabernacle, 2. That the Temple is comprehended under the name of the Tabernacle in this dispute.  Vers. 9 Which was a figure, for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the Conscience. 
He showeth the use of the Tabernacle and the imperfection of the service thereof, saying, The Tabernacle was a figure for the time then present, Whereby he giveth us to understand, 1. That the Tabernacle was a type and figure of Christ. 2. That it was not appointed for all time to come, but for that present time of the Church's Nonage. 3. That howsoever it was an obscure Figure, yet, having some resemblance of the thing signified, it was fit for those of that time.  
2. Next, he showeth the weakness of the offerings, offered in the Tabernacle, that they could not make the man that did the service, perfect, as concerning the conscience: That is, they could not perfectly satisfy the conscience, that sin was forgiven, and life granted, for any worthiness of those offerings: they could not furnish the conscience with a good answer towards God, for saving of them who did that service, 1 Pet. 3.21. Because the conscience could not have ●ound ground of satisfaction, how God's justice would be made quiet by those offerings. And, that which doth not satisfy God's justice, cannot satisfy the conscience: because the conscience is God's Deputy, and will not be quiet, if it be well informed, till it see God pacified.  
Then, It followeth from this ground, seeing those offerings could not perfect a man in his conscience, 1. That Christ's Sacrifice, signified by them, must perfectly satisfy God's Justice, and the conscience also, and purge the filthiness of it, and heal its wounds. 2. That as many as were justified before God, and in their consciences truly quieted under the Law, behoved, of necessity, to see through these offerings, and flee in to the offering of the Sacrifice represented by them, as Psal. 51.7. For, otherwise, the Apostle testifieth here, the outward offerings could not perfect them in the conscience. 3. That when Remission of sin, and Atonement, is promised in the Law, upon the offering of these gifts, as Levit. 14.9. and 17.11. the form of speech is Sacramental, joining the virtue of the Sacrifice of Christ, signified by the offering of the figurative Sacrifices unto the Believer. 4. That true Believers, notwithstanding the many imperfections of their life, may be perfected, as concerning their conscience, by flying to the Mediation, and Sacrifice of Christ, which washeth the conscience throughly.  Vers. 10. Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them, 〈◊〉 the time of Reformation. 
He giveth a reason, why those Ceremonies should not perfect the conscience; Because they stood in meats, and drinks, and divers washings, and carnal Ordinances: To wit, if they be considered by themselves, separate from their signification, as many of the jews took them.  
Then, There is a twofold consideration to be had, of the Levitical Ceremonies: One, as they are joined with the significations; and, so, promises were made of Atonement, by them in the Law. Another, as they were looked upon, by themselves, separate from their signification, as the carnal Jews took them, and rested on them; and, so, they could not perfect the conscience.  
2. He showeth their endurance, saying, They were imposed on them, until the time of Reformation: That is, Till the time of the Gospel, that Christ came, with clear light, to perfect matters.  
Then, 1. These Ceremonies were by God imposed upon no people, but them; That is, the Jews only. 2. Neither were they imposed on the Jews for ever, but for a time only, until the time of Reformation. 3. Seeing the time of Reformation by Christ is come, these Ceremonies are expired and abolished.  
3. Seeing the time of the Gospel, is the time of Reformation or Correction;  
Then, 1. The Shadows are fulfilled, and the Substance is come. 2. The darkness of teaching is removed, and the time of clearness is come. 3. The price of Redemption, promised to be laid down, is now paid. 4. The difficulty and impossibility of bearing the yoke of God's external worship, is removed; and Christ's easy yoke, in place thereof, is come. In a word, whatsoever was then wanting under the Law, of the measure of the Spirit, or the means to get the Spirit, and fruits thereof, is now helped in the frame of the Gospel.  Vers. 11. But Christ being come an High Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building. 
To show the accomplishment of these things, in Christ's Priesthood, he opposeth his Excellency, to the imperfection of the Levitical High Priests service, thus: 1. The Levitical Priest, was Priest of the Shadows of good things: but Christ, Priest of the good things themselves; keeping the dispensation of them proper to his own person, such as are Reconciliation, Redemption, Righteousness and Life, etc.  
2. The Levitical High Priest had a Tabernacle builded with hands, wherein he served: but Christ served in a greater, and more perfect Tabernacle, not made with hands: That is, in the precious Tabernacle of his own Body, wherein he dwelled amongst us, Joh. 1.14. represented by the material Tabernacle.  
3. He expoundeth, how the Tabernacle of Christ's Body is not made with hands, by this, that it is not of this building: First, because it was not form by the art of any Bezaleel, or Aholiab, but by the Holy Ghost. 2. Albeit the Tabernacle of his Body was like ours, in substance: yet, for the manner of his holy Conception, he is of another building than ours? For, our Tabernacles are builded by natural generation, of man and woman, with propagation of original sin: But, Christ's Body, in a singular manner, even by the special operation of the Holy Ghost, in the womb of the Virgin: And, so, without original sin.  Vers. 12. Neither by the Blood of Goats and Calves: but by his own Blood he entered in, once, into the holy place▪ having obtained eternal Redemption for us. 
The opposition goeth on: 1. The Levitical High Priest entered into the typical holy place: But Christ entered into the holy place properly so called: that is, into Heaven.  
2. The Levitical Priest entered often into the holy place: Christ entered but once into Heaven. Hereby the Levitical Priest's entry was declared to be imperfect, because it behoved to be repeated: But Christ's entry into Heaven, to be perfect, because but once, not to be repeated.  
3. The Levitical Priests entered by the blood of Goats and Calves: But Christ entered by his own blood.  
1. And if Christ entered but once into Heaven, after his Suffering; Then, We must not think, that his Body is any where else, but in Heaven only, wherein it is once only entered.  
2. If the blood whereby Christ entered into Heaven, was his own blood, Then, 1. Verily, Christ's Body was like ours, in substance, having blood in it, as ours: and, we must not conceive otherwise of his body, than to be of the same substance, and substantial properties with ours. 2. The blood belonged to the same person, to whom the properties of God belongeth, so often in this Epistle attributed unto Christ. His Blood, was the blood of God, Act. 20.28. That is, the same Jesus, was God and man, with flesh and blood, in one person.  
3. The Fruit of Christ's bloody Sacrifice, he maketh, The Eternal Redemption of those for whom he offered it: And, to the typical Sacrifice, he ascribeth no redemption at all, in the comparison. Thereby giving us to understand,  
1. That from the world's beginning, to the end thereof, salvation of sinners is by way of Christ's Redemption: That is, by his losing them, through payment of a price. 2. That the Redemption was manifested to have force, when after his bloody Sacrifice he entered into Heaven. 3. That such as are once redeemed by Christ, are Eternally Redeemed: not for a time, to fall away again: but eternally to be saved, most certainly.  
Vers. 13. For, if the blood of Bulls, and of Goats, and the Ashes of an Heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh.  
Vers. 14. How much more shall the blood of Christ, who through the Eternal Spirit, offered himself, without spot, to God, purge your consciences from dead works, to serve the living God?  
To prove, that eternal Redemption is the fruit of Christ's Sacrifice, he reasoneth thus, If the Typical Sacrifices and Rites of old were able to work that for which they were ordained; that is, external Sanctification: Much more shall Christ's true Sacrifice be able to work that for which it was appointed; that is, Eternal Remission of sins, and inward Sanctification, unto eternal life.  
Then there are two sorts of Sanctification: One, external, of the flesh, which maketh a man holy to the Church, whatsoever he be within. Another, internal, of the conscience and inner man, which maketh a man holy before God.  
2. The purifying of the flesh, he maketh to be by the exercise of such and such Ordinances of Divine Service for the time.  
Then External, or Church-holiness of the outward man, is procured by such and such exercises of Divine Ordinances in the Church, as serve to make a man to be reputed and holden for clean before men, and so to be received for a member of the Church: as is to be seen, Numb. 19  
3. From his form of reasoning, we learn, That whatsoever liberty, and access of coming to the Church, was made to the Jew of old, by these ceremonies of the Law, as much and more liberty is made to the Christian, to come in to God, by the blood of Christ.  
4. In describing Christ's Sacrifice, he saith, Christ, through the Eternal Spirit offered himself, without spot to God.  
Then 1. Christ is both the Sacrifice and the Priest, in one person. He offered himself as man, through the Eternal Spirit, that is, by the virtue and power of his own Godhead, by which he preached, before his Incarnation, to sinners, 1 Pet. 3.19. 2. His sacrifice was without spot. He was that spotless Lamb, in whom was no sin, nor imperfection, nor defect of any thing that the sacrifice required. 3. The virtue of the sacrifice, which made it to purchase Eternal Redemption unto us, floweth from the infinite worth of his Eternal Godhead. 4. Albeit Christ's two natures, have their distinct respects in the actions of his Office, yet Christ is one, and undivided in the execution of his Office.  
5. The fruit and force of the sacrifice, is set down in this, that this Blood shall purge our conscience from dead works, to serve the living God: That is, shall both absolve a man from his foregon sin, and also enable him to serve God for time to come.  
Then, 1. Sins are but dead works, flowing from nature dead in sin; and not only deserving, but also drawing on death upon the sinner. 2. The conscience lieth polluted with the filthiness of dead works, till the virtue of the blood of Jesus applied, bring intimation of absolution. 3. Christ's blood doth not purge the Conscience from dead works, that a man should go wallow in them again; but that he may serve the living God more acceptably. 4. The purging virtue of Christ's blood, is joined with the sanctifying, and renewing of the absolved sinner: and what God hath conjoined, let no man put asunder.  Vers. 15. And for this cause, he is the Mediator of the New Testament; that by means of death, for the redemption of the transgressions which were under the first Testament, they which are called, might receive the promise of eternal inheritance. 
Now, lest any man should stumble at Christ's death, he showeth a necessity thereof, in respect of his office of Mediation, and the purchase to be made by his Redemption. The force of the reason is this, Remission of sins could not have been given under the Law, except the Mediator had been to pay the price of the same under the Gospel: Nor could the faithful and called ones, either then or now, obtain eternal life for an inheritance, otherwise than by the Mediators death: Therefore it behoved the true Mediator▪ by means of death, to pay the promised price of the purchase of remission of sins and eternal life.  
Then, 1. The remission of transgressions, and the inheritance of eternal life, are both fruits of Christ's Passion, 2. The fruits of his Passion extended themselves unto them who were under the Old Testament, as well as unto us under the New. 3. The way of purchase of these benefits, was by Redemption; that is to say, by lawful purchase, such as might satisfy justice. 4. The way in special, was by means of the Mediators death: His life was laid down, to redeem ours: His one life, as good as all ours. 5. For this cause Christ took the office of a Mediator unto himself, that he might have right and interest by death, to make this purchase. 6. And therefore except he had really died, the purchase could not have been lawfully made.  Vers. 16. For where a Testament is, there must also of necessity be the death of the Testator. 
Another reason to prove the necessity of Christ's death, from the force of the word Covenant, which signifieth also a Testament. The force of the reason is this, Christ (Jer. 31.31.) promised to make a New Covenant; and therefore also a New Testament: & i● to make a New Testament, than also he promised to die. The Articles of the Covenant also evinceth it to be a Testament; and the promiser bound to make his word good, and so to die: For Jer. 31. the Lord Christ promiseth to reconcile his people to God, to take away their sins, and to be their God. justice required satisfaction of them, before they could be reconciled: Satisfaction they could not make themselves, therefore he who promised to make the Reconciliation with God, was bound to make the satisfaction for them to God: and if satisfaction for them, then to undergo the curse of the Law for them, and so to die.  
Then, 1. The New Covenant is of the nature of a Testament, and the benefits promised therein; to wit, Remission of sins, Reconciliation, Sanctification, and Life Eternal, are Legacies freely left unto us, by our Defunct Lord, who was dead, and is alive to execute his own will for evermore. The Scripture is the instrument and evidence; the Apostles, Notaries; the Sacraments, are seals; witnesses from Heaven, the Father, the Word, and the Spirit; witnesses on earth, the Water, the Blood, and the Spirit. 2. Christ Jesus is both the maker of the Covenant which is in jer. 31. and the Mediator thereof also: the Testator and Executor of that blessed Testament. 3. Christ's death was concluded, and resolved upon, and intimated, before he came into the world.  Vers. 17. For a Testament is of force after men are dead, otherwise it is of no strength at all whilst the Testator liveth. 
He cleareth his reasoning, from the nature of Testaments amongst men; which, not before, but after a man's death, have force. But here it may be objected, How can this be, seeing by virtue of the testament of Christ, benefits not a few, were bestowed upon the Church, before his death, from the beginning of the world; not only Remission of sins and Eternal Life, but also many graces and blessings in this life, both bodily and spiritual? I answer, Albeit Christ's death was not accomplished in act till of late, yet for the certainty of his death to follow, and the unchangeableness of his mind towards his Church, before his death, he was reckoned both with God, and the Church, for dead; and the promise of laying down his life for his people, accepted for the time, as if it had been performed. For which cause he is called (Rev. 13.8.) The Lamb slain from the beginning of the world. And Christ was still represented as a slain man in all these Sacrifices, which the Apostle pointeth at, as meeting this doubt in the next words which follow hereafter, Vers. 18.  Vers. 18. Whereupon neither the first Testament was dedicated without blood. 
He proveth the necessity of Christ's death yet farther. Under the Law his bloodshed was represented by types of bloody Sacrifices; therefore it behoved those types to be answered by his real bloodshed and death.  
Then, 1. What the types of the Law did signify, Christ behoved to accomplish in verity. 2. The Old Church was taught, that by virtue of the blood signified by these types, the Covenant stood betwixt God and them.  
Vers. 19 For when Moses had spoken every Precept, to all the people, according to the Law, he took the blood of Calves, and of Goats, with Water and Scarlet Wool, and Hyssop, and sprinkled both the book and all the people;  
20. Saying, This is the blood of the Testament, which God hath enjoined unto you.  
21. Moreover, he sprinkled with blood, both the Tabernacle, and all the Vessels of the Ministry.  
From Moses example, we learn, 1. That the Lords Word should be manifested to all the people; and none of them debarred from taking knowledge thereof. 2. That the Word must be spoken plainly, with a distinct voice, in the common Language, and not muttered in an unknown Tongue. 3. That with the use of holy Rites appointed of God, the Preaching of God's Word should be joined, to show the Institution and force of God's Ordinances to his people.  
2. In that the Book, and the People, and Instruments of Service, were all to be sprinkled, we learn, That every thing which we touch, or meddle with, or make use of, is unclean unto us, were it never so holy in itself, except the Blood of Jesus make it clean unto us, and cleanse us in the using of it.  Vers. 22. And almost all things are by the Law purged with blood; and without shedding of blood is no remission. 
He saith, Almost, because of some purging which was done by washing; and yet even that washing also, drew the Virtue of Ceremonial purging from the Sacrifice whereunto the washing was annexed.  
2. In saying, Without shedding of blood, there is no remission of sins, he teacheth us, That wheresoever a sacrifice is offered, for obtaining remission of sin, there shedding of blood must really be: and, where an unbloody sacrifice is pretended to be offered, for obtaining remission, it serveth not the purpose; because, Without shedding of blood there is no remission: Either therefore, must such as pretend to offer Christ for obtaining the remission of sin, grant that Christ is daily murdered by them, and his blood shed anew, in their pretended Offering, or else, that by their Offering, no new Remission is purchased. But, the truth is, Christ's Blood is once shed, and never to be shed again: and, that once Offering and Blood shedding is sufficient for everlasting remission, without any new Offering of him again.  Vers. 23. It was therefore necessary, that the Patterns of things in the Heavens, should be purified with these: but the Heavenly things themselves, with better Sacrifices than these. 
Another reason of the necessity of Christ's death, in force thus much: If things figuratively holy, behoved to be cleansed with the Typical Blood of Beasts: Then things truly holy, behoved to be cleansed with better blood, even the blood of the Messias.  
Hence we learn, 1. That for the significations cause, God would not have the Tabernacle, nor any Instrument of Service about it, to ●e esteemed holy, till blood was shed to sprinkle it: That it might be known thereby, that without the shedding of Christ's blood, he would not accept of any thing from us as holy. 2. That the blood of Beasts was sufficient to make representation; but better blood, even the Blood of the Messiah, behoved to be shed, to give the truth of the signification. For as far as Heaven is above the earthly sanctuary, and men's souls above the vessels thereof; so far better behoved to be that blood which made souls acceptable to God, and to get entrance into heaven, than the blood of Levitical sacrifices was.  Vers. 24. For Christ is not entered into the Holy Places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us. 
He cleareth the matter, how Christ hath offered a better Sacrifice than the Levitical, yea, and behoved to offer a better, because he is entered into a better Sanctuary; another man, in another manner, and to another end than the High Priest under the Law entered: The comparison goeth thus:  
1. The Levitical High Priest entered into the material and artificial Sanctuary, and a Typical sacrifice became him: But Christ entered not into that Typical Sanctuary: Therefore a Typical Sacrifice became not him.  
2. The Levitical High Priest entered bodily into the figurative Sanctuary: But Christ did enter bodily into the true Sanctuary in Heaven itself.  
3. The High Priest entered in behalf of the people, with the names of the twelve Tribes upon his breast and shoulders: But Christ is entered in, in behalf of us all his People, to appear for us: bearing the particular memory of every Saint in his Memory.  
The High Priest entered in to appear for a short time; and stayed not within the Sanctuary: But Christ is entered in, to appear now all the time from his Ascension, unto this day, and constantly still, while it is called Now.  Vers. 25. Nor yet that he should offer himself often, as the High Priest entereth into the Holy Place every year, with blood of others. 
He proveth, that he had offered a better Sacrifice than the Levitical, because he behoved to offer an Offering not to be repeated, as the Levitical: and so a more perfect Offering. The comparison goeth in dissimilitudes:  
1. The High Priest entered in with the blood of others, But Christ entered in with his own blood.  
2. The High Priest made an Offering of other things than himself: But Christ did offer himself.  
Then the Offering of Christ, is the personal action of Christ himself. None can, nor may offer him, but himself: For the Priest must be either better than the Sacrifice, or as good, at least, as the Sacrifice: But none can be so good as Christ, nor be more excellent, or better; therefore, none can offer Christ but himself.  
3. The High Priest offered his Sacrifice oftener: But Christ offered not himself oftener than once.  
Then, to imagine an Offering of Christ often, is both to give the lie to this Text, and to make Christ's Offering by repeating of it imperfect, and like to the Levitical, For if once offering of Christ be sufficient, often offering is superfluous. And if often offering be needful, then that once offering was not sufficient, and so was not perfect, which were blasphemy to say. 2. If any man pretend to offer Christ often, it is not Christ that giveth him warrant so to do: For here it is declared, That he hath no hand in offering himself often.  Vers. 26. For, then must be often have suffered since the foundation of the world: But now once in the end of the world, hath he appeared, to put away sin, by the sacrifice of himself. 
He proveth, That Christ cannot be often offered; Because then (saith he) must he often have suffered. Then,  
1. No Offering of Christ, without the suffering of Christ: His Passion and Death is inseparable from his Sacrifice. If Christ were often offered, he behoved to be often slain and put to death: But that cannot be, that he should suffer and be slain oftener: therefore, he cannot be offered up in a sacrifice oftener. And they who will take upon them to offer Christ again and again, take upon them to slay him, and put him to new suffering again & again. 2. The offering of Christ in an unbloody sacrifice, is a a vain imagination, which the Apostle acknowledgeth not: For, if that were possible, then were the Apostles words here false, and his reasoning ridiculous; which were blasphemy to say.  
2. He saith, He behoved to have suffered often, since the beginning of the World; Because as often as new sins were committed, and new Remission was to be bestowed, as often behoved he to have suffered, to expiate these sins, and to purchase the new Remission, since the beginning of the World: But this is impossible; Therefore his Offering often, is impossible. Then,  
1. They who make it needful, to offer Christ often, make it needful, also, that He should have taken on flesh sooner than He did, and been slain sooner than He was, and slain as often as new sins were to be expiated, and forgiven, from the beginning of the world. And, so, by this vain conceit they do ranverse all the wisdom of God about Christ, and set to Him an Order, and Course of their own, making themselves wiser than God. 2. It is by the Apostles estimation, as vain a conceit, and as impossible to offer Christ oftener than once, now, in the end of the world, as to have offered Him before He came in the flesh, since the beginning of the world.  
3. But, now, (saith he) once in the end of the world, he hath appeared, to put away sin, by the Sacrifice of himself. Then,  
1. No Sacrifice of Christ, doth the Apostle acknowledge, but such as is joined with His bodily appearance in the world for that end. Once hath He appeared, and once only hath He sacrificed Himself, saith the Apostle. 2. The Apostle understood no Offering of Christ, but only one, and once to be offered, for time foregone, or time to come, from the beginning of the world, unto the end thereof. 3. This one Offering once offered, was sufficient to expiate the sins of the saved, before it was offered: and therefore, must have force also, to expiate the sins of the saved without repetition now, after it is once offered. 4. Whose sins Christ doth take away, for those He appeared, for those He made a Sacrifice of Himself: And, whose sins He doth not put away, for those He appeared not, He sacrificed not.  
4. In calling the time of Christ's Suffering, The end of the world, he giveth us to understand, That there cannot be so much time betwixt Christ's First and Second Coming, as was betwixt the world's beginning, and his First Coming: But a great deal of less time, need force: else, were not that time the end of the world.  Vers. 27. And, as it is appointed unto men once to die, but, after this, the judgement: 
Another Reason, to prove, That Christ neither could, nor should, offer oftener than once, from the Common Law laid upon man, of Once dying. Which Law, Christ having once satisfied, by dying, when he offered up himself; there is no reason he should offer himself again, and, so die again.  
1. It is appointed (saith he) for men once to die. Then, 1. It is come by God's just appointment, that men should die, since His Law is broken by men. 2. The Common Law of Nature appointeth but one death, once to be suffered. And, though God by singularity of Miracles, make some Exceptions, yet the Common Law standeth for a rule, beyond which, no reason Christ should be tied, since his once dying is sufficient. 3. Every man must take Death to him, and prepare himself to obey the Appointment.  
2. He saith, After Death, cometh Judgement. Then, 1. Every man's particular Judgement Day, followeth his departure out of this life; and general judgement, abideth all, at length. 2 The time of Grace and mercy getting, is only in this life: nothing but Justice remaineth; either to absolve the Reconciled, or to condemn the unreconciled sinner. men's Devises, for the Relief of the Dead, are but Delusions of the Living.  Vers. 28. So Christ was once offered to bear the sins of many: and unto them that look for Him, shall He appear the second time, without sin, unto Salvation. 
He applieth the Common Law, of dying once, to Christ, saying, Christ was once offered, to bear the sins of many.  
Then, 1. It is as unreasonable, that Christ should offer Himself oftener than once, as it is to exact of Him, the laying down of His life oftener than once: for, that is to exact more than the severity of God's Justice requireth of Him. 2. Christ's Death was not for any sin in Him, but for our sins. 3. He took not away the sins of every man in particular (for, many dye in their sins, and bear their own judgement) but the sins of many: the sins of his own Elect People, Mat. 1.21. He shall save his people from their sins.  
2. He saith, That unto them that look for him, he shall appear the second time.  
Then, 1. After that once offering of Christ, and ascending to Heaven, He is not to be corporally present on earth again, till the Day of Judgement. The Apostle acknowledgeth corporal presence no oftener. 2. To look for Christ's corporal presence upon earth then, and not till then, is the property of true Believers. 3. Corporal presence is joined with Appearance: the one is put here for the other.  
3. He will appear the second time, without sin.  
Then, In his first coming, he was not without our sin yet lying upon him, by imputation; as his baseness and misery declared. But the glorious manner of his second coming, shall make evident, That he is without sin, that is, Fully exonored, by that one Offering of the debt thereof, which he took upon him.  
4. In stead of saying, That those who look for him, shall be without sin, he saith, That Christ shall appear without sin.  
To teach us, 1. That the defraying the Debt of the sins of such, for whom Christ hath undertaken, lieth upon Christ, and not upon the Believers, for whom he undertook. 2. And, that if his once sacrificing himself for them, did not expiate their sins sufficiently, than Sin should cleave unto Christ, until His second coming. 3. That Christ's freedom from Sin shall evidence our freedom from Sin, for whom he became Surety.  
5. He will appear unto them who look for Him unto salvation.  
Then, 1. The full accomplishment of the salvation of the Believers, shall not be until Christ's second coming: Though their souls be blessed before, yet the full blessedness of soul and body, is deferred till then. 2. As Christ's Glory shall testify then, that His once offering freed Him of the Suretyship for our sins: So our salvation shall testify, that His Offering was sufficient to exonor us. 3. They that love not his coming, cannot look for salvation.   

The Sum of Chap. X.  
THis once offering of Christ, putteth the main difference betwixt this Sacrifice, and those offerings of the Law, which, because they were repeated, could never perfect the worshipper, vers. 1. For, if they could have perfected the worshipper, they should have ceased to be repeated, vers. 2. Now, cease they did not, but were repeated, vers. 3. Because they could not take away sin, vers. 4. Wherefore, as the Scripture doth witness (Psal. 40.) Sacrifices of the Law were to be abolished, and Christ His Sacrifice to come in their room, vers. 5, 6, 7, 8, 9 By which Sacrifice, once offered, we are for ever sanctified, vers. 10. And, as their Sacrifice was imperfect, so was their Priesthood also, ever repeating the same Sacrifices, which could not (because they were repeated) abolish sin, vers. 11. But Christ hath ended His Sacrificing, in His once offering, and entered to His Glory, to subdue His Enemies, vers. 12, 13. Having by that once offering, done all to his Followers that was needful to perfect them, vers. 14. As the word of the New Covenant, jer. 31. proverb, vers. 15, 16, 17, 18. Having spoken, then, of Christ's Divine Excellency, and of the Privileges which the Faithful have in Him; I exhort you to make use of it: in special, seeing we have by Chris●● blood, access unto Heaven, vers. 19 By so perfect a Way, as is Christ's Fellowship, of our Nature, vers. 20. And so great Moyen, by Christ, before us there, vers. 21. Let us strengthen our Faith, for the better holding of our Justification and Sanctification through him, vers. 22. And, let us avow our Religion constantly, vers. 23. And help forwards one another, vers. 24. Neglecting no means, public, nor private, for that end, as some Apostates have done, vers. 25. For, if we make wilful Apostasy from his known Truth, no Mercy to be looked for, vers. 26. But certain Damnation of us, as of his Enemies, vers. 27. For, if the Despisers of the Law were damned to death, without mercy, vers. 28. What Judgement abideth those, who so abuse Jesus, his Grace, and Spirit, as wilful Apostates do? vers. 29. For, Gods threatening in the Law, is not in vain, vers. 30. And, it is a fearful thing to fall, as a Foe, in God's Hand, vers. 31. But, rather, prepare you for such sufferings, as you began to feel at your Conversion, vers. 32. Partly in your own persons, and partly by your fellowship with Sufferers, vers. 33. Which you did joyfully bear, in hope of a Reward, vers. 34. Therefore, retain your Confidence, vers. 35. And be patient, vers. 36. God will come, and help shortly, vers. 37. And till he come, you must live by Faith, and not by sense: But, if you will not, you shall be rejected, vers. 38. But I and you are not of that sort that shall make Apostasy, but of the number of true Believers, who shall persevere and be saved, vers. 39  
The Doctrine of Chap. X.  
THat he may yet further show the impossibility of offering Christ oftener, he giveth the often repetition of Levitical Sacrifices, year by year, for a reason of their imperfection and inability to perfect the worshipper: and therefore, of necessity Christ's Sacrifice could not be repeated, except we should make it imperfect, like the Levitical, and unable to perfect the worshipper, as the Legal Sacrifice was.  
The force of his reasoning is this: The most solemn Sacrifice offered by the Highpriest himself, Levit. 16. and lest subject to repetition of all the Sacrifices, being offered not so often as each month, or each week, or each day, as some Sacrifices were, but once a year only; yet, because they were repeated, year by year, they were declared, by this means, unable ever to make the comers thereunto perfect. Therefore, Christ's Sacrifice could not be often offered; lest, for that same reason, it should be found imperfect also. And, this is his drift in vers. 1.  
He proveth his reason to be good, thus: If they could have perfected the comer, than they should not have been repeated, but ceased from being offered, because they should have delivered the worshipper, perfectly, from sin: and, having done that, the repetition was to no purpose, vers. 2. But they did not free the worshipper from sin; for, still after offering he professed himself guilty (for any thing these Sacrifices could do) by offering of a new offering, vers. 3. And no wonder, because such Sacrifices were not worthy to expiate sin; and, so, unable to take away sin: and, so also, unable to quiet the conscience.  Vers. 1. For, the Law having a shadow of good things to come, and not the very Image of the things, can never, with those Sacrifices which they offered year by year continually, make the comers thereunto, perfect. 
THE Old Covenant is called the Law, because it was drawn up in a Legal form, upon conditions of obedience to the Law: and Grace and Life in jesus Christ to come, were set before them in shadows, not in a clear manner, as in the Gospel.  
Then, 1. In the Old Covenant, the Law was expressly urged, and Grace in the Messias covered, and hid, under Veils. 2. Christ, and his Grace, and the good things which come by him, were not so hid, but they might have been seen, albeit but darkly, being as by their shadows, represented. 3. The revealing of Christ, and his benefits, under the Gospel, and under the Law, differ as far in measure of light, as the shadow of a thing, and the lively image thereof, drawn with all the lineaments. For, they saw Christ, and Righteousness, and Eternal Life through him, as those which are in the house see the shadow of a man coming, before he enter within the doors: but, we, with open face, behold in the Gospel, as in a Mirror, Christ's Glory shining; Christ, in the preaching of his word, crucified before our Eyes, as it were, and bringing with him life, and immortality, to light.  
2. He maketh the repeating of the Sacrifices, a reason of their inability to perfect the comers thereunto: That is, perfectly to satisfy for those, who came to the Sacrifice, and to sanctify, and save them, in whose name it was offered.  
Then, 1. A Sacrifice that perfectly satisfieth God's Justice for sin, cannot be repeated: and, a Sacrifice which hath need to be repeated, hath not perfectly satisfied God's Justice for the sinner, nor perfected the sinner, for whom it is offered, by doing all that Justice required, to purchase Justification, Sanctification, and Salvation, to him. 2. Whosoever will have Christ offered up in a Sacrifice oftener than once, whether by himself, or by another, denieth the perfection of that Sacrifice on the Cross; denieth, that by that one Sacrifice purchase is made of all that, is required to perfect sinners, which is fearful blasphemy.  Vers. 2. For than would they not have ceased to be offered, because that the worshippers once purged, should have had no more conscience of sin. 
By way of question, he asketh, Would not those Sacrifices have ceased to be offered, if they could have made the comers thereunto perfect?  
Then, The Apostle esteemeth this Reason so clear, that any man, of sound judgement, being asked the question, must, of necessity, grant it. For, Nature's light doth teach thus much, That if a Sacrifice do all that is to be done for the sinner, it standeth there, because there is no more to do. If it pay the full price of the sinner's expiation, at once offering, what need can there be to offer it over again? And therefore, if Christ's one Sacrifice, once offered, perfect the comers thereunto, must it not cease to be offered any more, by this reasoning of the Apostle? For, if he have made a perfect purchase of whatsoever is required to perfect us, by once offering, Wisdom, and Justice will not suffer the price of the purchase to be offered again. And if he must be offered again, he hath not perfected the purchase for us, by any Offering going before.  
2. The Apostle his Reason, why a Sacrifice which perfecteth the worshipper, must cease to be offered, is; Because, that the worshipper once purged, should have no more conscience of sins. By which he meaneth not, that the purged worshipper may do, hereafter, what he listeth, and make no conscience. to sin: nor yet, that after he is purged, and falleth into a new sin, he should not take with his guiltiness, and repent, and run again to the benefit of that Sacrifice: But this he meaneth, That the purging of his conscience, by virtue of a perfect Sacrifice, is such, that he is freed from the just challenge, and condemnatory Sentence of the conscience, for that sin wherefrom he is purged.  
Quest. How is it then, will you say, that many of God's Children are often times troubled with the guiltiness of their Conscience, for those same sins which they have repent and sought pardon for through Christ's sacrifice, and found remission intimated, and peace granted?  
I answer, Not for any imperfection of the sacrifice, or of their remission; but for the weakness of their holding of the ever-flowing Virtue of that once offered sacrifice, and the remission granted therethrough.  
Then, 1. He that is purged by virtue of the sacrifice of Christ, hath God's Warrant to have a quiet and peaceable conscience. 2. And if he have a challenge, after he is fled to this sacrifice, he may, by God's approbation, stop the same, by opposing the virtue of that perfect sacrifice to the challenge.  
3. The comers unto the sacrifice, to have benefit thereby, vers. 1. are here called Worshippers, vers. 2.  
Then, the Lord reckoneth it a part of Divine service and worship done unto him, to come and seek the benefit of that sacrifice, whereby he is pacified, and we ransomed.  
4. To make the worshipper perfect, v. 1. is expounded, by purging them, & delivering them from the conscience of sin, v. 2.  
Then, that sacrifice which purgeth the conscience from sin, doth also perfect the man: Neither needeth he any thing unto salvation, which such a sacrifice doth not purchase. And such is that once offered sacrifice of Christ.  Verse 3. But in those sacrifices there is a remembrance again made of sins every year. 
He proveth, That the Levitical sacrifices took not away the conscience of sin, because there was a yearly commemoration made of the same sins; not only of that year, but also of former: yea, beside the commemoration expressly done by the Priest, even in these repeated sacrifices, saith he, there was in effect, a real taking up again of those sins for which sacrifice had been offered before: because the offering of sacrifice a new, did plainly import, That by no preceding sacrifice was the ransom of the sinner paid. And so in effect, the Sacrificers did profess, That for any thing which the former sacrifice could merit, their sins remained unexpiated.  
Quest. But you will ask, Were not Believers under the Law, purged from their sins, and made clean, and white as snow? Psal. 51.7.  
I answer, Yes, indeed; but not by virtue of those Typical sacrifices, but by virtue of the sacrifice signified by them; to wit, the sacrifice of the true Lamb of God, which taketh away the sins of the World. And therefore, when Atonement and expiation of sin is attributed to the Levitical sacrifices, as Leu. 17.11. the form of speech is Sacramental, the property of the thing signified being ascribed to the sign, as was marked before.  
Quest. But do not we Christians make a commemoration of our sins year by year? yea daily remembering even the sins of our youth, & deprecating the wrath which they deserve?  
I answer, It is true, we do; but not by way of offering a sacrifice, as they: for of them it is said here, In those sacrifices there is a remembrance of sin.  
Quest. What is the difference betwixt commemoration of sin, without renewed sacrifice, and commemoration of sin, with renewed sacrifices? betwixt the Jews commemoration of sins year by year, spoken of in this place, and the commemoration which true Christians do make?  
I answer, The jew in his solemn Commemoration of sin, by renewed sacrifice, did really profess two things: One, That no sacrifice formerly offered, was sufficient to expiate his sin, or cleanse his conscience. Another, That he had not sufficiently holden by Faith, that signified sacrifice which was to come; but had need, through the Spectacles and Transparent of these typical sacrifices enjoined for his help, to take a new view of that true sacrifice which was to come; of both which, the repeated sacrifice did bear witness. But we, by commemoration of our sins, and not sacrificing, profess, That by Christ's sacrifice already past, God's justice is so well satisfied, as there is no need of new sacrifice, nor of●ner offering of that one: And therefore, that we desire no other ransom but Christ's, which is paid already on the Cross; but only crave, to have by Faith, a better hold of Christ, who hath paid the ransom for us, that we may find the virtue of his ransom yet more and more in ourselves.  
Quest. But, what if with the commemoration of sins, year by year, and day by day, we should pretend to join a Sacrifice, that new expiation might be made, by offering of Christ over again, as is pretended to be done now adays?  
I answer, By so doing, we should take away the Difference, which the Apostle here putteth betwixt the Levitical sacrifices and Christ, and make Christ's no better than theirs: We should avow, That Christ's sacrifice on the Cross, done by himself, was not a full ransom for our sins; but, that a man's offering were able to do that which Christ's sacrifice on the Cross had not done. Finally, with the jew we should avow, that the true and satisfactory sacrifice, were not as yet come; nothing heretofore being done, which were able to pacify God, or purge the Worshippers from the Conscience of sin: For if a man think, that the price of expiation of sin be already paid, he doth but mock God's justice, and disgrace the Price paid, if he presume to pay the Price over again.  Vers. 4. For it is not possible, that the blood of Bulls and of Goats should take away sins. 
He giveth a Reason, why these Sacrifices could not pacify the conscience, even because it is not possible, that they should take away sin.  
Then, 1. The conscience can never be purged, except it see sin taken away by a perfect sacrifice, and a ransom so worthy, as justice may be satisfied. 2. It is impossible that Atonement was properly made by the Levitical sacrifice, but only figuratively; because here it is said, It was impossible they could take away sins. 3. Sin is not wiped away by any unworthy mean: for, sin being the breach of the Law of nature, and of the written Law, God's Majesty so glorious, his Justice so exact, his Truth in threatening death to the offender, so constant, no less worthy sacrifice can expiate sin, than that which is of value to answer all these.  
Vers. 5. Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldst not; but a body hast thou prepared me.  
6. In burnt offerings and sacrifices for sin, thou hast had no pleasure.  
He proveth, by testimony of the 40 Psalms, vers. 6, 7, etc. That these sacrifices did never, by themselves, pacify God: and therefore, were not to endure longer than Christ should come, to fulfil what they did signify; and so abolish them.  
Then of necessity, the Old Church was not altogether ignorant of the imperfection of their Legal service, for removing of their sins; and that the true expiation of their sins signified by these sacrifices, was to be sought in the Messias.  
2. Christ is brought in by the Prophet, coming into the world: that is, taking on our nature, and manifesting himself in the flesh: because, by the Word, he is set before the Church of that time as incarnate, removing the Levitical Sacrifices, and offering himself in their place.  
Then, the Word of God bringeth all Divine Truth to a present being unto Faith: and so, by prophecy, made Christ incarnate, present unto the Faith of the Fathers under the Law.  
3. Christ's words unto the Father, are, Sacrifice and oblation thou wouldst not; but a body hast thou prepared me: Which is in substance the same with, Mine ear hast thou opened, or, bored unto me, in the Hebrew, Psal. 40.6. For, if the Father open the ear of his son, by making him a wise servant for the work of Redemption: If he bore his ear, by making him a willing and obedient Servant, then must he also prepare a Body unto him, and bring him into the world, by incarnation, that he may accomplish that service as became.  
Then, 1. Christ's Body is of God's preparation, and fitting made of God, so holy, and harmless, so free of sin, as it should be fit to be joined with the Godhead of the Son, and fit to be an expiatory Sacrifice for sin. 2. The Sacrifice of Christ's Body, and the obedience done to God in it by him, is the Accomplishment and Substance of these Sacrifices. 3. God was never pleased, nor pacified by these Sacrifices, in themselves; but by Christ's Sacrifice, signified by them. 4. God prepared a Satisfaction to himself, for us, when we could not.  Vers. 7. Then said I, Lo, I come (in the Volume of Thy Book it is written of Me) to do Thy Will, O God. 
Then said Christ, Lo, I come, to do Thy Will, O God; That is, When the Legal Sacrifices are found and declared unable to pacify God, Christ Then findeth it the fit time to come into the world; and, to do that which the Sacrifices did foresignify, but could not effectuate.  
Then, 1. Christ did not think it the due time for himself to come into the world, till it should be found, that without him, neither God could be satisfied, nor man saved, by any other mean, but by his obedience. 2. Christ assumed our nature, and offered himself in our room, to the Father, willingly: ready to perform what the Fathers Will could exact of us: yea, earnestly desired he to discharge that service for us, Blessed be His Name, for that willingness, even for evermore. 3. Speaking as in our nature, now incarnate, he calleth the Father, his God. So Christ, as Man, hath our God, for his God.  
2. One of the Reasons of his Offer-making, is, In the Volume of Thy Book it is written of Me: That is, So is it decreed, and fore-prophesied, in the Scripture of Me, That I should satisfy Thee, O Father, and do Thy Will, for Man.  
Then, 1. Christ hath a great respect to the Scripture, to have all things fulfilled which are there spoken: though it should cost him his life, he will have it done. 2. He desireth, that before we look upon his manner of redeeming us, we should look to the prophecies which went before of him in the Scripture. 3. The sum of God's Decree, and of his Scripture, which revealeth his Decree, is, That God will save Man, by Christ: or, That the Son shall be incarnate, and do the Father's will, for redemption of Man: that the Seed of the Woman, shall tread down the head of the Serpent, is amongst the first Oracles of Gods goodwill to Man,  
Vers. 8. Above, when He said, Sacrifice, and Offering, and Burnt-offerings, and Offering for sin, Thou wouldst not, neither hadst thou pleasure therein, which are offered by the Law:  
9 Then said He, Lo, I come, to do Thy Will (O God.) He taketh away the first, that He may establish the second.  
Now, the Apostle gathereth from the words of the Psalm set down, vers. 5, 6. that the Levitical Sacrifices are abolished, and taken away, because they could not please God; and, from the words of the Psalm set down, vers. 7. declareth, That Christ's Sacrifice is that only which pleaseth God, now come in the room of the Levitical.  
Then, 1. Clear Consequences drawn from the Scripture, are sound Doctrine. 2. Collation of places doth yield both ground of good consequences, and ground of clearness. 3. The abolishing of Levitical Sacrifices is necessary, that Christ's Sacrifice may have the full place, and room, for pleasing of God, and saving of us.  Vers. 10. By the which Will, we are sanctified, through the Offering of the Body of jesus Christ, once for all. 
The Apostle showeth what this Will was, and how it is accepted by the Father. The Will is, That Christ should offer up his own Body, in a Sacrifice, once for all. If but once, Then, 1. It is not the Father's Will that Christ's Body should be offered oftener than once. 2. If but once for All; Then, These All, for whom he offered, were condescended upon, betwixt the Father, and the Mediator. God knew those whom he gave to the Son, to be ransomed: and Christ knew those whom he bought. 3. If but once for those All; Then, That once made a perfect Purchase for all those: The Father craved no more for their Ransom. Another offering for them, is needless; For, if it had been needful to offer again, once offering had not satisfied God's Will▪ for their Ransom.  
2. For the Father's Acceptation, and Fruit of it, he saith, By this Will; to wit, being obeyed, we are sanctified; that is, I and you, and the rest of our society, Elect, are separated from the perishing world, and consecrated, as devoted souls, unto God's use, as holy Vessels of Honour, reconciled in due time, regenerate, and by degrees, at length, throughly made free of sin, and endued with God's Image, in holiness.  
Then, 1. Those only who are of the Apostles society, set apart for God's use, by Election, before time, and Regeneration in time, those sanctified Ones, are those All, for whom Christ offered himself. 2. All those for whom Christ did offer himself, are sanctified in God's Decree, and in due time, by virtue of Christ's Offering. 3. Those who are never sanctified, the Body of Christ was never offered for them.  
Vers. 11. And every Priest standeth daily, ministering, and offering oftentimes, the same Sacrifices, which can never take away sins.  
12. But this Man, after He had offered one Sacrifice, for sins, for ever, sat down, on the Right Hand of God.  
That he may end the Comparison of Aaron's Priesthood, and Christ's, he heapeth together a number of the imperfections of the Levitical Priesthood, to show the Reasons, why it must be abolished, vers. 11. And, in the verses following, unto the 15. he layeth open the perfection of Christ's Priesthood, which is to endure for ever. Let the words of the Text be observed.  
1. In the Levitical Priesthood, there is a plurality of Priests [every Priest] importing many. But in Christ's Priesthood, not a Priest, but himself alone. This Man▪ vers. 12. is opposed to their every Priest, vers. 11.  
Then, To make more Priests under Christ's Priesthood, by special office to offer up Christ, is to make the Priesthood of Christ imperfect, like that of Levi.  
2. In the Levitical Priesthood, every Priest standeth as a servant, movable in his office. But Christ sat down, vers. 12. established with Dignity in his Priesthood, as Master, and Lord.  
3. In the Levitical Priesthood, every Priest standeth daily offering, oftentimes. But Christ, vers. 12. offered but one Sacrifice, for ever.  
Then, Christ's Sacrifice never was offered, nor shall be for ever offered, but once, say the contrary who will.  
4. In the Levitical Priesthood, they offered the same Sacrifice oftentimes, That is, Multitudes of Sacrifices, of the same kind. But Christ offered one Sacrifice for ever, vers. 12. That is, A Sacrifice, one in number, and one in offering; one individual Offering, one time only▪ offered He.  
Then, no sort of plurality doth Christ's Sacrifice admit▪ seeing it is one only, and only once offered. The Apostle leaveth no room for an unbloody Sacrifice, beside the bloody: nor another offerer, but himself only: nor another time, but that ONCE on the Cross.  
5. In the Levitical Priesthood, many Priests, many Sacrifices, oftentimes offered, could never take away sin: But Christ, our Priest offered one offering, to wit, his own Body; once, and not oftener: and this sufficeth for sin, for ever, vers. 12, 14.  
Then, that Sacrifice which taketh away sins, must do it at once, and for ever: and that Sacrifice which doth not take away sins at once, and at one offering, shall never be able to take away sins by repetition, how often soever it be offered.  
6. From the Apostles Artifice, we learn, 1. To gather together in our mind, in a heap, the evils and imperfections of every thing which is like to draw, or divert us from Christ: and on the other hand, the Properties and excellencies of Christ, that we may be tied fast unto him.  
2. In special, when any Mean or Instruments, appointed of God to bring us to Christ, is like to come in more estimation than becometh; we are taught to ride Marches betwixt the same and Christ, that the Mean may have the Means room, and Christ may have God's room.  Vers. 13. From henceforth expecting till his enemies be made his Footstool. 
What is Christ doing now then, seeing he hath no sacrifice to offer? He is sitting at the right hand of God, from henceforth expecting till his enemies be made his footstool: that is, his manhood being no more on earth now subject unto suffering, is entered into the Fellowship and Fruition of the glory of his Godhead, to exercise his power and authority for the good of his Church, and overthrow of his Enemies.  
Then, 1. Albeit all Christ's personal sufferings are ended, yet the warfare of the subjects of his Kingdom, endureth still against enemies, such as are Satan, and the wicked of the World, and Sin, and Death. 2. That battle is CHRIST'S, he is adversary to all the foes of his Kingdom: They are his Enemies. 3. He is not alone in the battle, the Father is joined with him, and set on work to subdue his Enemies; as it is said, Psal. 110. vers. 1, 2. whereunto this place hath reference, His enemies shall be made his footstool. 4. Albeit this victory be not completed for a time, yet it is in working, and shall surely be brought to pass. 5. As our Lord expecteth and waiteth on patiently till it be done, so must we his subjects do also. 6. At length the highest of his enemies shall be made lower than the basest of Christ's Members: They shall be made his footstool, subdued under him, and trampled upon.  Vers. 14. For by one offering he hath perfected for ever them that are sanctified. 
He giveth a reason why Christ now hath no more offering to make, nor no more suffering to endure: but only to behold the fruit of his sufferings brought about by the Father, and to concur with the Father on his Throne for that end: Because by one offering he hath perfected for ever them that are sanctified: that is, by that one offering on the Cross, done and ended before he sat down on the right hand of God, he hath paid the full price for ever, of the purchase of remission of sins, and salvation, to those that are consecrated to GOD in holiness.  
Then, 1. Whosoever will have any more offering up of Christ than that one, once offered before his Ascension; denieth that Christ by once offering, hath perfected for ever them that are sanctified 2. Howsoever you take the word Sanctified, whether for those that are separated from the world, and dedicated unto God in Christ, in God's purpose and decree, comprehending all those whom the Father hath given unto Christ out of the world; that is, the elect: or whether you take it for the renewed and sanctified in time; the offering of Christ is not but for the sanctified; that is, for such as are consecrated and separated out of the world, and dedicated to be vessels of honour unto God.  
2. They for whom Christ hath made that offering once; those, saith he, he hath perfected for ever.  
Then, 1. He hath not made purchase of a possibility of their salvation only: But he hath perfected them in making purchase of all that they need to have, even to their full perfection. 2. He hath not purchased unto them the remission of some sins, and left the satisfaction to be paid by themselves for other some: but hath perfected them, perfectly satisfied for them, and perfectly expiated all their sins. 3. He hath not made purchase of some graces unto them only for a certain time, so as he will let them be taken out of his hand afterwards, and perish: but he hath perfected them for ever. 4. He hath not appointed any offering for them, to be made by any other after him: but hath made one offering, Himself, for them, which satisfieth for ever; so as the Father craveth no more offering for expiating their sin for ever. For God hath set forth Christ to be a propitiation through faith in his blood, Rom. 3.25. that is, God maketh it manifest by his Gospel, that he is pacified in Christ, towards them that believe in his blood, that believe in him crucified.  
Vers. 15. Whereof the Holy Ghost also is a witness unto us: For after that he had said before;  
16. This is the Covenant that I will make with them, after those days, saith the Lord▪ I will put my Laws into their hearts, and in their minds will I write them:  
17. And their sins and iniquities will I remember no more.  
He proveth that it is needless there should be any repetition of a sacrifice for sin in the New Testament: because remission of sins purchased by Christ's death, who is the Testator, is still in force continually, in Christ's Kingdom; there being an Article of the Covenant for remission of sins, to be consecrated. And if remission of sins be, no oblation for sin can be, vers. 8.  
1. He saith, that the Holy Ghost is witness unto us of this truth, That Christ cannot be offered again.  
Then, 1. We who do teach this doctrine, and deny any more offering of Christ, as a sacrifice, have the holy Ghost testifying for us. 2. The Holy Ghost is the author of the Scripture, and doth speak unto us thereby.  
2. He declareth the New Covenant to be of the Holy Ghosts making, and calleth him, THE LORD. Wherein he teacheth us, 1. That the Holy Ghost is a distinct person of the Godhead, bearing witness by himself to the Church, of the Truth. 2. And one in essence with the Father and the Son, even the LORD JEHOVAH, author of the New Covenant with the Father and the Son.  Vers. 18. Now where remission of these is, there is no more offering for sin. 
From this Article of remission of sins in the New Covenant, he concludeth, No more offering for sin but once, under this Covenant; because sin is expiated.  
Quest. How then could there be remission of sin under the Law, where there was daily offering for sin? Or, if there was remission, how could there be offering for sin?  
I answer, There is a remission granted upon surety given for satisfaction to be made for the party remitted: and, there is a remission granted for satisfaction already made for the party remitted. The remission that the Fathers under the Law had, was of the first sort, upon promise of the Mediator to come, and to satisfy. And with remission of this sort, a typical sacrifice might stand, for signifying that the true expiatory Sacrifice was not yet paid, but was coming to be paid. But the remission that we get under the Gospel, is upon Satisfaction already made by the true Expiatory and Satisfactory Sacrifice of Jesus Christ, done and ended with the personal suffering. And this sort of remission is it, whereof the Apostle here speaketh, and it admitteth no manner of offering for sin; neither typical offering, because Christ is come, and hath fulfilled what the typical sacrifice did signify: neither the repeating of true Expiatory Sacrifice of Christ's Body, because than Christ behoved to suffer daily, and die daily, after that he hath made satisfaction. And besides these two sorts of offering, the jewish bloody sacrifices typical, and the true Expiatory bloody Sacrifice of Christ's Body on the Cross, the Scripture acknowledgeth none. So the meaning of the Apostle in these words must be this, Where remission of sins is already purchased, by offering of the true Expiatory Sacrifice, as now it is, under the New Covenant, there no more offering can be for sin any more.  
Then, 1. The Apostle acknowledgeth no use for any sacrifice under the New Testament, after Christ's Ascension, else his reason should not hold. 2. The sacrifice which is offered, to wit, the body of JESUS, hath already suffered for sin, so that now the remission of those, that is, of sin and iniquity, all sorts of the Elects sins, is obtained thereby already. 3. Not only No Sacrifice is any more to be offered for sin under the New Covenant, but also, No Offering, saith he, bloody or unbloody, is to be offered. 4. That Church which pretendeth to offer any Offering for sins of quick or dead, now under the Gospel, professeth, That no remission of sin is to be had in such a Church, Because where there is remission of sin, there is no more offering for sin, saith the Apostle expressly.  Vers. 19 Having therefore, Brethren, boldness to enter into the Holiest, by the blood of jesus. 
From the bypast Doctrine of Christ's Excellency, and Riches of Grace, which cometh unto us through him, he draweth Exhortations, for use-making of this Doctrine, in soundness of Faith, and the fruits thereof, unto the end of the Epistle. And first, he exhorteth to seek unto communion with God in Heaven, through Christ, using the terms of the Ceremonial Law, but mixed with words touching the excellency of the thing signified above those Ceremonies: to show the Hebrews, that those Ceremonies had nothing in themselves, but did serve to represent Christ, and his Benefits: And so to draw them from those shadows, unto the truth of that, which once being signified by them, is now manifested in Christ.  
To make the Exhortation to be the better received, he setteth down sundry Privileges of the Faithful, vers. 19, 20, 21. From which he inferreth his Exhortation, vers. 22. For the first Privilege, he saith, We have liberty to enter into the Holiest: That is, into Heaven.  
1. In that he maketh this Privilege proper to the Society of Christians, himself and others; he teacheth us, 1. That so long as men are without Christ, they are debarred out of Heaven; no Door nor Way open, but the flaming sword of God's justice, to keep out every one that shall press to enter before Christ bring them. But such, as come to Christ by Faith, Heaven is opened unto them, and the Door cast up for them to enter in who were exiled before.  
2. Next, He commendeth this Privilege, by calling the place, The Holiest, the place where God's Holiness dwelleth, represented by the Sanctuary, where nothing can enter, but that which is holy. Teaching us thereby, That the faithful are so washed from their sins, through Faith in Christ, that God will admit them into the place of his dwelling, into his heavenly Sanctuary; by Faith now, and fruition hereafter.  
3. He commends this Privilege, by calling it a Liberty. The word properly signifieth, Liberty to speak all our mind, as hath been marked before. Whereby he teacheth us, 1. How we do enter into the Holiest, to wit, by prayer, sending up our Supplications to Heaven. And, again, 2. That in our prayers to God, we may use freedom of speech, telling him all our mind, all our griefs, all our fears, all our desires, and even pour out our hearts before him, at all times.  
4. He commendeth this Privilege, by the Price of the Purchase thereof, even the blood of jesus. Whereby he teacheth us, 1. To have this Privilege in high estimation. 2. To make good use of it. 3. To be confident of the standing of it: and all, because it is so dearly bought.  
5. Lastly, He commendeth this Privilege by the Common Right which all Believers have unto it, the Apostle, and these Hebrews, as his Brethren, and all other of that Society. Whereby bee teacheth, That albeit there be great difference in the measure of Faith, and other Graces, betwixt Christians; some being stronger, some weaker; some as Apostles, some as these weak Hebrews, etc. yet all are the children of one Father, all are Brethren, and all are admitted, by prayer, to come, and enter into Heaven, freely to pour out their souls at all times, unto God.  Vers. 20. By a new and living way, which he hath consecrated for us, though the Veil, that is to say, his flesh. 
This is one Privilege, That we have liberty to enter into Heaven, followeth another. There is a way made to lead us on thereunto, which is Christ's flesh, compared to the veil of the Sanctuary, which hid those things which were within the Sanctuary, and yet yielded an entry through itself unto the Sanctuary. So is Christ's Flesh the Veil of his Godhead, which did hide the glory of his Deity from the carnal beholders, who stumbled at his baseness: and yet opened a door for the spiritual man to look in, upon him that was invisible, while as he observed the brightness of the glory of God, breaking through the Doctrine and works of the man Christ.  
1. He maketh the way to be Christ's Flesh, or Christ as incarnate, or Christ considered according to his humanity: Because Christ's taking on our nature, is the only mean of reconciling us unto God. No man ever came to the Father but by him. No other Name whereby men are saved, but the Name of Jesus Christ. And therefore as in the way a man must enter, and hold on still till he come to the end, to the place where he would be: Even so must every man who would be at Heaven, begin at Christ, and hold on, making progress in him still, from Faith to Faith, from Grace to Grace, till he come to his rest.  
2. This way of Christ's own making, he hath devised it, and consecrated it. He who is the Father's wisdom, hath thought it the best way to bring man to GOD, that GOD should become Man, that the Word should be made flesh. The best way to bring men to Heaven, that God should come down to the earth, to take on man's nature upon him, that he might make man partaker of the Divine Nature.  
3. He hath consecrated and dedicated his flesh, his humane Nature, set apart and sanctified himself to this same end, that men might make their means with God, by him, as Man▪ and by the Bands of Nature with him, be helped up to the Bands of Grace, with GOD, by coming to the man Christ, might find God in Christ.  
4. He calleth it a New Way, 1. Because of the clear manifesting of the way to Heaven under the Gospel, in comparison of the time of the Law. 2. Because a ready, plain, and safe way, without stumbling blocks, pits or snares, dangers or inconveniences, to such as keep themselves therein, such as new-made ways use to be. 3. Because it waxeth never old, is now established, and never to be altered or abolished.  
5. It is a Living Way, 1. Because Christ liveth for ever to help them all to Heaven who seek unto God through him only. 2. Because life is here in Christ, as in the fountain, that he may give life to whomsoever he will; that is; unto all that come unto him. 3. Because it giveth life and refreshment to the weary passenger, and quickeneth his dead and dumpish heart, when he considereth that his Saviour is a man indeed so earnest to have us saved, that he hath yoked himself in communion of nature with us, thereby to save us. It is meat indeed to his soul, that the Word is made flesh: It is drink indeed to consider, that he hath suffered for our sins. As Elias Chariot, so is Christ's Man-head and sufferings. Get up here by Faith in him, and thou shalt go up to God. This way is that of Eagles wings. Lay first hold upon Jesus Christ, God manifested in the flesh, and he will mount up with thee, and carry thee through the wilderness to Canaan, from the natural misery and sins which thou liest in, unto Heaven.  
6. This Way leadeth through the Veil, to teach us, That we coming to Christ's Man-head, must not subsist there: but by this mean seeking to God, who dwelleth in him, that our Faith and Hope may be in God. We enter by the Man Christ, and do rest on God in Christ, on the fullness of the Godhead, which dwelleth bodily in Christ. This is to distinguish the Natures of Christ, and to keep the unity of his Person rightly.  Vers. 21. And having an High Priest over the House of GOD. 
For our further satisfaction, he giveth us Christ over again, to make yet more use of him, to direct, guide, and convoy us in the way, to lead us to the Father in Heaven, through the Courts of his Dwelling, and to bring us in to him, and make us welcome there.  
1. We have Christ for a Priest to us, whose lips do always preserve knowledge, in whom are hid all the treasures of wisdom and knowledge, who will inform our minds, and persuade our hearts to believe and obey: who will reconcile by his once offered sacrifice, the Believer; will intercede for the reconciled, to keep him still in grace: will bless us, with all spiritual blessings: will take our prayers, thanksgiving, and the spiritual sacrifice of all the good works of our hands, and wash the pollutions from them: will offer them in our name, with the incense and perfume of his own merits; and lead ourselves in, where our Lamps shall be furnished, and our Table filled, till we go into Heaven, and there he will welcome us in a Mansion prepared for us.  
2. He is a High Priest adorned with all Authority, and all Perfections, having all in substance which the types did signify; who beareth our names, yea ourselves on the shoulders of his power, and in the breast of his hearty love: who beareth the iniquity of the holy things, and holiness in his forehead for us. In whom the Father is well pleased with us, and hath made us acceptable, as in his wellbeloved.  
3. He is over the House of God: He hath authority and power to bring in whom he pleaseth, and to give forth of the Treasure as much as he will: All the Mansions in his Father's dwelling Ho●se are his, and all at his disposing, to open so as none shall shut: To him belongeth to give forth the sentence of Admission to Heaven, and to say, Come you blessed of the Father. Yea, to make this his authority manifest, he will come again and take us unto himself, that where he is, we may be there also.  
4. We have this High Priest; that is, he is ours, because, 1. Taken out from amongst us, one of our number, albeit not of our conditions; of our nature, but separate from our sinful manners, holy and harmless. 2. Because he is for us, in things appertaining to God, to employ his means and power for our behoof towards God. 3. Because bound in all bands with us, of nature, of grace and good will, of the Father's gift and appointment, and his own Covenant and special Contract with us. So that albeit an uncouth man may possible leave a stranger in his journey alone, yet Christ cannot choose to do so to us: but for the Bands betwixt him and us, he will never leave us, nor forsake us.  Vers. 22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 
From these Privileges he presseth an exhortation, To draw near to God, and prescribeth the disposition required of us in our drawing near.  
1. This exhortation showeth, 1. That true Christians are oftentimes so sensible of their own unworthiness, that under that sense, they are inclined of themselves to stand afar off; and have need of encouragement and invitation to draw near. 2. That such as are most sensible of their own unworthiness, are most called to come forwards unto GOD: for he giveth grace to the humble.  
2. He layeth down the Privileges in the former verses, and in this draweth on the Exhortation: To teach us, 1. That such privileges as are granted unto us in Christ, must be received and believed as truth. 2. That we must study to make use of our privileges, and challenge them for our own. 3. That the weakest of true believers in Christ, may thrust in themselves at the doors of grace, amongst the holy Apostles: For the Apostle putteth the Hebrews with himself in the exhortation, for this end.  
3. For our disposition, and sitting to draw near, he requireth, first, That we have a true heart. He saith not, a senseless heart, but, a true heart, that is, such a heart, as in the matter of believing, mindeth no confidence but in God's grace, through Christ only: And in the matter of God's service mindeth only his will in its aim, and alloweth only that which is his will in its censure.  
Then an honest heart, which honestly acknowledgeth its own sins, and flieth to Christ's blood for sprinkling, whose aim is upright, endeavours upright, and censure of itself upright, allowing in itself nothing but what God alloweth, and displeased with that which displeaseth God, albeit many ways weak and imperfect, yet hath liberty to draw near unto God.  
4. The next thing he requireth, is full assurance of faith: That is, a settled and full persuasion to be accepted, even through Jesus Christ.  
Then albeit, the Lord will not despise the weakest measure of faith, and will not quench the smoking flax; yet it pleaseth him better, yea, it is his commandment, that men study unto the full assurance of faith: for, the more thou restest on God's Covenant with thee in Jesus Christ, the more thou sealest his truth, glorifiest him, becomest the more like unto faithful Abraham, and gettest the deeper rooting in Christ.  
5. The third is, That the heart be sprinkled from an evil conscience. The heart is sprinkled, when a sinner, sensible of sin, maketh hearty application to himself of the blood of jesus for remission of sins: after this, hearty application of Christ's blood, the conscience is furnished with a good answer unto all challenges, and so is made good, a comfortable conscience, absolving the man through faith in Jesus, whom it tormented with challenges, before it ran to the blood of Jesus for sprinkling.  
Then, whensoever the conscience is evil, accuseth and vexeth, let the vexed heart run to Christ's blood; and then shall it be free from an evil conscience: for the blood of Jesus cleanseth us from all sin. Let the heart be sprinkled, and the conscience will be good.  
6. The fourth thing required in him that draweth near as he should, is, That his body be washed with pure water: That is, That according to the signification of that Legal Rite, their outward conversation be blameless and holy; sin being so kerbed within, that it reign not in their mortal body: so fought against within, as it break not forth in scandalous works of Darkness in the actions of the body.  
Then, 1. With a sprinkled conscience within, men must join an holy and blameless conversation without. 2. The washing of the conversation without, must proceed from an heart sensibly acquainted with the power of the blood of Jesus. 3. And this outward holiness of the body must be wrought with pure water, that is, by the Spirit of Sanctification; to distinguish the reformation of a believer from a counterfeit, who without may look like a righteous man, but within be as a whited Tomb full of rottenness.  Verse 23. Let us hold fast the Profession of our Faith, without wavering: (for he is faithful that promised.) 
Another Exhortation, to avow the faith of Christ; that is, the doctrine of Christ, the truth received from Christ, and believed, and not to quit it in the time of trial, upon any condition.  
1. The requiring to hold fast the confession of our Faith, or Hope, as the word importeth, teacheth,  
1. That a true Christian must not only hold the truth of Christ secretly; but must confess it, profess and avow it openly, where God's glory, and others good requireth the same. 2. That he must look for adversary powers and temptations, to take that truth, or at least the confession of it, from him. 3. That in these trials and essays, he must hold the faster gripe, and avow it so much the more steadfastly, as he is tempted to quit it. 4. That when he is put to the trial of this Confession of any point of his Faith, he is also put to the trial of the confession of his hope, whether his hopes of the promised salvation in Jesus, be stronger to keep him steadfast, or the terror and allurement from men, stronger to make him quit the point of truth converted. 5. That nothing but this hope, is able to make a man stand out in trial, if he be hardly urged.  
2. He will have the avowing of the truth of Christ, to be without wavering.  
Then, 1. Men must so learn the Truth, that they need not to change again: that is, must study to know the Truth sound, and solidly. 2. And having learned it, must not say and unsay; one day avow it, and another day quit it: For so God getteth not his due glory: Beholders are not edified, the man's testimony wanteth weight with the adversary. But he must be invincible in the truth, who will neither alter nor change, or diminish any thing of it, for fear or favour.  
3. He giveth this for a ground of constancy; For he is faithful who hath promised: That is, the promises which jesus hath made to such as constantly believe in him, shall be surely performed, that no constant professor of his Truth shall be ashamed.  
Then, 1. Where we have a promise of any thing made unto us in Scripture, we may be confident to obtain it, and bold to avow our hope thereof, against such as would teach us the Doctrine of Doubting, whereunto we are, of ourselves, prone and inclined; and against such as shake the assurance of the Saints perseverance. 2. The ground of our confidence is not in ourselves, but in the faithfulness of Jesus Christ, who hath promised such graces to his children. 3. Our bold avowing of our hope, is not a bragging of our own strength, but a magnifying of Christ's faithfulness.  Vers. 24. And let us consider one another to provoke unto love, and unto good works. 
He strengtheneth his former Exhortation, by giving of directions, to further their obedience thereunto. And, first, for mutual up-stirring one of another. Whereof we learn,  
1. That mutual edification of Christians amongst themselves, and sharpening one of another, is a special help to constancy in true Religion, and a preservative against Apostasy. 2. Prudence is required hereunto, that mutually we observe one another's disposition, Gifts, Experience, Virtues, and Faults; that we may the better fit ourselves to do good each one of us unto another, and to receive good each one of another, in our Christian conversing together. 3. A godly striving one with another, who shall be first in love, and well-doing, is better than the ordinary strife, who shall exceed others in vanity, and superfluity of apparel and far.  Vers. 25. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another: and so much the more, as ye see the day approaching. 
Another mean to this same end, is the frequenting of Christian Assemblies and Meetings, which may further this purpose of mutual edification. And therefore,  
1. Church-Assemblies must be well kept, by such as do mind to prove constant in the true Religion. 2. Christian Meetings also of private Christians, for mutual conference, and exhorting one of another, is not to be neglected, nor forsaken, but to be used, for keeping unity in the Church: and not to foster Schism, or hinder the public Assemblies.  
2. He taxeth the fault of some amongst them, who in Schism, or purpose of Apostasy, withdrew themselves from all Church-Assemblies, and Christian-Meetings, and fell back again, or were in the way of falling back to the denial of Christ openly.  
Then, 1. Separation from the true Church, and Christian society of the faithful, is a remarkable evil. 2. The Schism or Apostasy of others, should not weaken us in following any good mean of edification, but rather stir us up unto more diligence, lest by negligence we fall piece and piece back after their example.  
3. He maketh the approaching of the day, to wit, of God's judgement, a special motive to use the means diligently, and make us constant in the Faith.  
Then, 1. The day of God's Judgement should still be looked unto, as a thing near hand, even at the doors, because it is but a very little, and our day shall come, yea, and but a little time, till our Lord shall come to judgement. 2. The consideration of the day of judgement, is a fit mean to sharpen us unto all good Duties, which may make our reckoning to be furthered at that day, and to make us boldly maintain the Truth against all fear of men.  Vers. 26. For, if we sin, wilfully, after that we have received the knowledge of the Truth, there remaineth no more Sacrifice for sins. 
Another Motive to constancy in the Truth of Religion, taken from the fearful case of wilful Apostates, who sinning the sin against the Holy Ghost, are secluded, for ever, from Mercy. I say, the sin against the Holy Ghost, because we shall find the sin here described, not to be any particular sin against the Law, but against the Gospel: Not a sin against some point of Truth, but against Christ's whole Doctrine: Not of infirmity, but wilfulness: Not of rashness, but of deliberation, wittingly, and willingly: Not of ignorance, but after Illumination, and Profession: Such as jews turned Christians, revolting from Christianity, back again, to their former hostility against Christ, did commit. It is true, many who commit lesser sins, get never grace to repent: and many who make defection, in some point of their profession, may be secluded from mercy thereafter: but this sin here described, is a wilful rejecting of Christ, and the Benefit of his Sacrifice, after Illumination, and Profession of the Faith of Christ.  
Then, 1. As Apostasy from the true Religion lieth nearest unto this sin; so they who desire to be freed of this sin, must be the more careful to be constant in the profession of every point of the Truth of the Gospel. 2. If a man reject the Benefit of that once offered Sacrifice of Christ, there is no other Sacrifice for sin after that, nor any other mean to help him. But, if a man seek unto Jesus Christ, and will not quit Him, whatsoever he may think of the heinousness of his own sins, the Sacrifice which Jesus offered for sins, remaineth, whereby he may be saved.  Vers. 27. But a certain fearful looking for of judgement, and fiery Indignation, which shall devour the Adversaries. 
Having secluded the Apostate from Mercy, he goeth on in these words, to show his miserable estate. Whereof we gather,  
1. That the wilful Apostate from the Faith of Christ, is also a wilful Adversary to Christ, of the highest sort: Partaker of Satan's sin, and Satan's Profession. 2. That every Apostate of this sort, is destitute of God's Peace, self-condemned, desperate of salvation, hopeless of Relief, without all purpose of Repentance, or using means of help, stricken with the foresight of the Wrath coming upon him, and made to expect it, although he should dissemble it never so much. 3. The Apostates fear shall come upon him, judgement answerable to his sin, the indignation and wrath of God, yea, fiery indignation, the most terrible that can be thought upon, which he shall not escape, but it shall devoute him, swallow him up, and feed upon his body and soul, even for ever.  
2. In that he maketh this the judgement of Christ's Adversaries, We learn,  
That the soul which loveth Christ, and cannot qui● Him, cannot endure to think of a separation, will not quit the true Religion, nor any known point of Christ's Truth, and is using the means to get God's Peace: albeit it might seem to itself, because of the present sense of wrath, to be in the selfsame estate that is here described, yet it is ●ree, as yet, of the sin against the Holy Ghost, and not to be reckoned amongst adversaries, but amongst the friends and lovers of Christ, how vehemently soever Satan's suggestions bear in the contrary.  
3. In that by setting before them the fearful estate of Apostates from the known Truth of the true Religion, he Laboureth to strengthen them against the fear of persecution. Whence we learn,  
That if Apostates, before they make Apostasy from the true Religion, did foresee their own danger, as after Apostasy they are made to foresee their own condemnation, all the terror of all the torment which man could put them unto, and all the allurements which this world could give them, would not move them to quit the least point of the Truth of true Religion.  
Vers. 28. He that despised Moses Law, died without mercy, under two or three witnesses.  
29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the Blood of the Covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace?  
1. He proveth the equity of their judgement, by the proportion of their punishment who despised the Law of Moses.  
Then, As sins are greater, so must the punishment be greater: and the conscience being posed as here, cannot but subscribe to the proportion.  
2. To make the sin appear the better, he pointeth out some particular sins, involved within this great sin. For clearing whereof, it may be asked, How can the Apostates tread the Blood of the Son of God under foot? etc.  
I answer: They cannot, indeed, by physical action: but by doing the equivalent sin, they are accounted of God to do it, by judicial interpretation. Their Apostasy importeth, their agreeing to do Christ as much indignity, as if they did offer Him this personal violence. Their deeds show, that they have this base estimation of Christ, and His Blood: and no better. For, what saith the Apostate of Christ, by his deed, but, That He is not worthy to be professed, or avowed, or followed?  
And what is this in effect, but to tread Him under all these base things, which the Apostate preferreth before Him? And so is to be understood of the Blood of Christ, and His Spirit.  
Quest. But how can the Reprobate be said to be sanctified, by the Blood of the Covenant?  
I answer. There is a sanctification to the purifying of the flesh, and a sanctification to the purifying of the conscience, from dead works, to serve the living God, Heb. 9.13, 14.  
The sanctification external to the purifying of the flesh, consisteth in the man's separation from the world, and dedication unto God's service, by Calling and Covenant, common to all the members of the visible Church: and it is forcible thus far, as to bring a man into credit & estimation, as a Saint, before men, and unto the common Privileges of the Church; whereupon, as Men, so God also, speaketh unto him, and of him, as one of His People, and dealeth with him, in his external dispensation, as with one of His own People. In this sense all the Congregation of Israel, and every one of them, is called holy, yea, Core also, and his followers, Num. 16.3. The Sanctification internal, by renovation, consisteth in a man's separation from the state of Nature, to the state of grace; from his old conditions to be a new creature indeed. By this latter sort, a Reprobate cannot be called Sanctified, but by the former he may be called Sanctified, and that by virtue of the Blood of the Covenant, albeit he should not get any further good thereby: For as the Blood of CHRIST hath virtue to cleanse the conscience, and renew the soul which cometh unto it truly and spiritually: so it must have force to do that which is less; that is, purify the flesh, and external condition of the man who cometh unto it outwardly only, as the Types did under the Law; whereupon an Hypocrite in the Christian Church, must be accounted one of the Congregation of the Saints, as well as an Hypocrite under the Law was so called; because CHRIST'S Blood cannot be inferior to the Types, which were of this force, to sanctify men to the purifying of the flesh. Or we may say more shortly: There is a sanctification by consecration, when any thing is devoted, or dedicated unto God, and a sanctification by inhabitation of the holy Spirit, 2 Cor. 6.16, 17, 18. Of the former sort, the Censers of Core, Dathan, and Abiram, are called Holy. And the reason is given, Because they offered them before the LORD, therefore they are hallowed, Numb. 16.38. And in this sense, all the members of the visible Church, even such as afterwards do prove Apostates, are sanctified, because they are offered, and offer themselves unto the Lord. But the inhabitation of the holy Spirit, is proper only to the Elect, and Gods Children.  
Hence learn, 1. That all the members of the visible Church, are so confederate unto God, that it is sacrilege for them not to seek God's honour in all things, or to bestow themselves any other way, than for God. 2. Men are reckoned by God, so to deal with Christ and his Blood, and Covenant, and Spirit, as they make account thereof, as they have estimation of Christ, and his Blood, and Spirit. 3. And their estimation is not reckoned by their words, or pretences, but by their deeds, as these do import, so are they judged to esteem. 4. Because Apostasy from Christ importeth as much, as He and his Doctrine are unworthy to be avowed, or maintained; by consequence it importeth also, that Christ was not the Man he called himself: and, that all his Spirit had taught them, was untruth: and therefore justly here doth the Scripture challenge the Apostate, of counting Christ's blood no better than the blood of a common Malefactor, and of giving of the Lie to the holy Spirit. So fearful a thing is it, to make defection from any known part of true Religion.  Vers. 30. For we know him that hath said, Vengeance belongeth unto me; I will recompense, saith the Lord. And again, The LORD shall judge his People. 
In that he proveth the certainty of their punishment out of Deut. 32.35, 36. Learn,  
1. That the justice and constancy of God's Truth in general threatenings, is sufficient to prove the certain punishment of particular sins. 2. The punishment of Apostates of one kind, may evidence the punishment of Apostates of another kind. For it is the Jews Apostasy to Idolatry and worshipping of Images, which in that place the Lord doth threaten.  
2. He maketh the knowing of God who speaketh, a proof sufficient for the certain performance of his Word.  
Then, As men understand God's Nature, so will his Word weigh with them: And such as know him best, will stand most in awe of him, believe his Word most.  Vers. 31. It is a fearful thing to fall into the Hands of the living God. 
From this knowledge of God's Nature, he pronounceth how fearful a thing it is to fall into the hands of an adversary to be punished.  
Then, 1. It is presupposed, that such as reject the Mercy of Christ, shall not be able to reject justice, but must fall into his Hand. 2. The eternity of God maketh his wrath terrible: For he liveth for ever to avenge himself on his foes. 3. The terror of the Lord, what torment he is able to inflict, and that for ever, is a fit mean to make men beware to make Apostasy from Christ.  Vers. 32. But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions. 
For a mean to help them constantly to go on, he directeth them to make use of their former patience, and experience of troubles for the Gospel.  
Then, 1. Even they who have suffered for Christ, have need to be stirred up to constancy, and to be terrified from Apostasy. 2. The more men have suffered for Christ, they ought to be the bolder in the profession of his Truth, and the more ready for new sufferings.  
2. He maketh the time of their first troubles to be after illumination.  
Then some do enter into troubles for Religion, at their very first conversion, and are yoked in battle against persecutors, beside other on-sets of Satan, and their own nature.  Vers. 33. Partly whilst ye were made a gazingstock, both by reproaches and afflictions: and partly whilst ye became companions of them which were so used. 
He maketh their troubles in their own persons, by reproaches and afflictions, the first part of their fight, wherein they were a gazingstock to the world.  
Then 1. Such as are called to suffer for Christ, are set upon a Theatre, to give proof of their faith and love to Christ before the world. 2. The blind world wondereth at such as adventure to suffer any thing for the truth of Christ, and think but ignominiously of Christ and his cause, and of those that maintain the same. 3. Reproaches and taunts of the godly by the world, are reckoned up to them for parts of their Christian cross, and their glory before God.  
2. The next part of their fight, was their partaking with such as did suffer the like.  
Then 1. It is the part of true Christians, to countenance them that confess Christ, yea, and to join with them that suffer for him. 2. Communion with the sufferings of others, is reckoned up for a part of our own sufferings. 3. To suffer patiently ourselves, or take a part with others in their sufferings, will cost us a battle.  Vers. 34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods; knowing in yourselves, that ye have in heaven, a better, and an enduring substance. 
He cometh to particulars: and first, their compassion towards himself in his bonds, is remembered by him.  
Then, 1. Compassion with sufferers, especially when it is manifested to the afflicted party for his comfort, maketh the compassionate person a partaker with the sufferer. 2. Such compassion should be remembered by the sufferer. thankfully, and recompensed by seeking their eternal welfare, who have showed them such great kindness.  
2. Another particular is, their joyful enduring the spoliation of their goods.  
Then 1. When trial cometh of men's faith in Christ, such as mind to be constant, must prepare themselves to quit their goods, if GOD please so to honour them with employment. 2. When we see we must lose our goods for Christ's sake, or suffer any other inconveniency, we ought to do it cheerfully, and count our gain in Christ more than our loss in the world: And if we find trouble, to let our adversaries know as little of it as we can: namely, seeing there is no cause of grief, if our eyes were opened, and our earthly affections mortified.  
3. Their encouragement and cause of joy, was the sensible feeling within themselves, of the comfort of eternal Riches in Heaven, keeping for them.  
Then 1. It is the assurance of our heavenly inheritance which must make us ready to quit our earthly moveables. 2. Who so getteth a heart to quit any thing on earth for Christ, shall have better in heaven than he can lose here. 3. GOD useth to give earnest of what he is to give, in sensible feeling of spiritual Riches, to such as believe in him. 4. When men can esteem of things heavenly, as they are; that is, enduring goods: and of things earthly, as they are; that is, perishing moveables: then shall they readily quit the earthly in hope of the heavenly.  Vers. 35. Cast not away therefore, your confidence, which hath great recompense of reward. 
Now he exhorteth them to go on in this ●old avowing of Christ: For this Confidence in the Original, is such as hath with it a full and free profession of all their faith.  
Then, confidence and bold avowing of the truth, is required: A plain and full testimony must we give to Christ's truth, our confidence in profession is in part casten, when our testimony is sparing.  
2. The encouragement he giveth, is, The hope of a reward.  
Then, 1. Constancy in avowing of Christ, shall be well rewarded, although not of deserving, yet of God's grace. 2. He that quiteth his profession, renounceth the reward promised to the constant.  
Quest. But doth not this exhortation import the elects unsettledness, and uncertainty of perseverance?  
I answer, Not; but only his weakness of himself, and need of such exhortations to further his constancy. 2. The danger of dishonouring God in some particular slip or fall, is ground sufficient for this exhortation; and this is the most of necessity it can import. 3. Exhortation being given to the common Body of the visible professors, teacheth them properly, and not the elect formally.  Vers. 36. For ye have need of patience; that after ye have done the will of God, ye might receive the promise. 
He giveth a reason, Because they have need of patience, therefore they must not cast away their confidence.  
Then 1. The reward will not be given, till a time intervene 2. And troubles will lie on, in the mean while, to make the time seem the longer. 3. Patience is needful, as a mean to fit us to attend. 4. Confidence of the truth must support our patience.  
2. The time of their Patience he setteth, as long as God thinketh good to employ them: and after that, the reward cometh.  
Then 1. The time of patience is as long as God hath any thing to do with us in this world. 2. Patience must not be joined with idleness, but with active obedience of God's will, as he requireth it. 3. After that employment is ended, the promised reward is given.  Vers. 37. For yet a little while, and he that shall come, will come, and will not tarry. 
He encourageth them to Patience, by promise of the Lords coming to relieve them shortly.  
Then 1. The term of patience is until the Lord come to deliver. 2. The patient attender on his coming, shall not be disappointed: For he will come, and will not tarry beyond the due time of our necessity. 3. It should strengthen us unto Patience, that the time is short, and the delivery certain.  Vers. 8. Now the just shall live by Faith: but if any man draw back, my soul shall have no pleasure in him. 
How shall they send in the mean time? He answereth from Habak. 2.4. The just shall live by Faith: That is, The man who will be found righteous, must not look to present sense; but sustain his soul with the word of Promise.  
Then, 1. In the midst of troubles, and Gods felt absence, Faith will content itself with the only promises of GOD. 2. Looking to God's word by faith, is able to keep a soul in life and patience.  
2. He threateneth the misbelieving Apostate, that chooseth to draw back, and not live by faith. The words of the Prophet are, He whose soul is lifted up in him, is not upright. The Apostle betaketh him to the meaning; which being compared with the Prophet's words, doth teach us,  
1. That he who refuseth to live by faith, is lifted up with the false confidence of some other thing than God: He hath some strong hold within himself, wherein he doth trust. 2. He that lifteth up himself in his vain confidence, will draw back from believing in God's word in the time of trial. 3. He that draweth back in the time of trial, bewrayeth the want of this sincerity. 4. A back-slider from the profession of the Truth, is loathsome both to God, and to his Saints.  Vers. 39 But we are not of them who draw back unto perdition, but of them that believe, to the saving of the soul. 
He mitigateth the threatening, lest he should seem to suspect them of inconstancy.  
Then, 1. Such threatenings and Exhortations as have been given here, do not import the uncertainty of their perseverance who are threatened, but standeth with the assurance of the contrary. 2. He who threateneth, should be as wary to weaken his hearers Faith, as his own. 3. Hearers must understand, that the right use of threatening, is, to rouse men out of security, and not to discourage them.  
2. We are not of them (saith he) who draw back unto perdition.  
Then, 1. They who draw back from constant avowing of the Faith, draw near unto perdition. He that forsaketh the Cross, runneth himself on the Rock of his own destruction, which is worse. 2. The Elect are not of that kind, or sort of men, who fall into Apostasy, unto perdition. They may fall for a time, but are not of them that draw back, unto perdition.  
3. We are of them (saith he) who believe to the salvation of the soul.  
Then, 1. True Believers are of that kind, of whom all do persevere. 2. Persevering in the Faith, is going on to Salvation.   

The Sum of Chap. XI.  
NOw, that you may know the better how to live by Faith, consider, that Faith apprehendeth things to come, as present, and subsisting, by holding them, in their original Fountain, which is the word of Promise, and beholding in the Mirror of the Word, the clear certainty of things, as yet not seen to sense, vers. 1. For, so were the Elect Beholders and Partakers of Christ before he came, and were justified, vers. 2. And so have we certainty of the Creation of the World of nothing, vers. 3. By it was Abel's person and sacrifice accepted, and preferred before his elder Brother, vers. 4. By it was Enoch made ready for Heaven, vers. 5, 6. And Noah, by it, saved both in body and soul, vers. 7. Faith made Abraham leave his Country, in hope of Heaven, vers. 8, 9, 10. By it, Sarah, being old, got strength, above the course of Nature, to become a fruitful Mother, vers. 11, 12. All these, unto their dying day, were contented with the foresight of the performance of God's Promises, and in hope thereof, renounced the world: therefore God honoureth them as his confederates, vers. 13, 14, 15, 16. Faith made Abraham to offer his only Son, vers. 17, 18, 19 Isaac, and jacob, and joseph, by Faith, at their death, comforted themselves, and others also, in hope of the performance of God's Truth, vers. 20, 21, 22. The Parents of Moses overcame the fear of man by Faith, vers. 23. Moses, by Faith, got strength to choose the Cross of Christ, before the riches and honours, and pleasures of Egypt, vers. 24, 25, 26. Faith made him constant in his choice, and patient, vers. 27. By Faith he got the people of Israel to be saved, when the firstborn of Egypt were slain, vers. 28. By Faith the deep Sea gave open way, vers. 29. High walled Towns were thrown down, vers. 30. Rachab was saved, when others perished, vers. 31. By Faith numbers of God's Children did wonderful things, and received wonderful comforts, and overcame all persecutions, vers. 32, 33, 34, 35, 36, 37, 38. All these died in the Faith of Christ, and were justified, albeit Christ was not yet come, vers. 39 God having reserved the accomplishment of the Prophecies and Types in the coming of Jesus Christ, until our time, that the Fathers might not get Salvation, except by looking to our times, and joining with us in the Faith of Jesus, in whom they, and we also, are perfected, vers. 40.  
The Doctrine of Chap. XI.  Vers. 1. Now, Faith is the substance of things hoped for; the evidence of things not seen. 
HE pointeth out the Nature of Faith, to help them to live by it. Then, He that would live by Faith, had need skilfully to search out the nature thereof.  
2. In describing Faith, he ascribeth unto it the property of the Word which Faith layeth hold upon: For, it is the Word properly, which is the substance of things not seen.  
Then, There is such an union betwixt. Faith and the Word, that what the Word is in force and effect, that Faith is said to be in force and effect also. As Faith honoureth the Word, so God honoureth Faith, in giving it the like commendation, for force, with the Word. What is the original of the being, and existence of any thing, but this? God willeth it to be, or promiseth it shall come to pass, or commandeth that it may be. Therefore, let Faith get a hold of the Promise, or Word, and it taketh hold of the thing promised by the root thereof. And in the hand of Faith doth Truth bud out, and flourish unto the ripe fruit of full satisfaction in performance.  
3. The word Evidence, in the Original, is a term of Logic, importing, that it is the nature of Faith, by dispensation, to convince.  
Then, It were wisdom, for helping of our weak Faith, to make Syllogisms from the Word, and to reason so convincingly against all opposition of incredulity in us, as there might be a consent, and yielding to the Truth, extorted from us.  
As for example: When we cannot take to heart the danger we are in, by entertaining any known sin, from Rom. 8.13. we may reason thus; The Scripture saith, If ye live after the flesh, ye shall die. But, if I forsake not, and mortify not this known sin in me, I live after the flesh. Therefore, if I forsake not, and mortify not this known sin, I shall die. Again, the Scripture saith, If ye, through the Spirit, do mortify the deeds of the body, ye shall live. Therefore, if I, by the Spirit, mortify such and such lusts, I have God's promise, that I shall live. And so in other particulars.  Vers. 2. For, by it the Elders obtained a good report. 
He proveth the nature of Faith, to be as he hath said, because the Elders were approved of God, as blessed, in their believing, who could not otherwise be partakers of the promised blessing in the Messiah to come, except Faith had furnished unto them the substance and evidence of that hoped-for blessing.  
Then, 1. The Fathers under the Law, were endued with justifying Faith, and accepted of God, even as we. 2. Men, how base soever, are brought into credit with God, and into good estimation with his Church, by Faith.  Vers. 3. Through Faith we understand that the Worlds were framed by the Word of God: So that things which are seen, were not made of things which do appear. 
Another proof, to show, that Faith is the evidence of things not seen; Because we can have no other evidence of the World's Creation, but by looking thereupon in the Word, as it were in doing before our eyes.  
Then, 1. Faith must not stand whether there be Appearances, or Probabilities, or not, of such things as are promised in the Word: or else it could not believe the Creation, which is the making of all things of nothing. 2. The whole works of Creation are Pawns and Evidences of the possibility, yea, certainty of every thing promised: For, the works of Creation, stand upon no better ground, than God's Word. This sentence, God shall make our vile bodies, like unto the glorious body of Christ jesus, is as powerful to make us so, as this sentence, Let there be Light, was powerful to create Light, when there was none before.  Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Cain; by which he obtained witness, that he was righteous, God testifying of his gifts: and, by it, he being dead, yet speaketh. 
In the Catalogue of Believers, he beginneth at Abel, the first persecuted man for Righteousness, and that by Cain, professing the same worship with him. Wherein we learn,  
1. That the wicked may join in the outward worship, and pure forms of Religion, with the godly, as Cain did with Abel. 2. That Faith putteth the difference betwixt their persons and service. 3. That a man's person must first please God, before his actions can please him: For therefore was Abel's Sacrifice accepted, because by faith his person was justified. 4. Faith maketh Abel still a speaking Doctor to the Church, directing all who love to have such a reward, to cleave unto God, as he did: and, albeit they should die for it, by the hand of their persecuting and bloody Brethren, not to wonder at it.  Vers. 5. By Faith Enoch was translated, that he should not see death, and was not found, because God had translated him. For, before his translation, he had▪ this Testimony, that he pleased God. 
enoch's full felicity, is expressed by God's translating of him.  
Then, if we ask where Enoch went to, we must search for him by Scriptures warrant, only in the company of God, the Translator of him. For before he was translated, he lived a blessed man in fellowship with God: And it is injurious to God and Enoch both, to put him out of God's fellowship, as not blessed, when he is translated.  
2. enoch's Translation beareth witness, 1. That the blessedness of everlasting life, with God, after death, was known in the Old Testament. 2. That the Fathers got possession of it. 3. That this felicity could not be attained unto, but by flitting, and removing out of this life. 4. That the body is a partner with the Soul, of Life eternal. 5. That howsoever it be appointed, for all men once to die, yet God can make, when he pleaseth, Translation, or a Change, to stand in room of death.  
3. Before Enoch was translated, he had this testimony, That he pleased God. Then, whosoever desireth to be blessed with God, after they are removed from this life, must first learn to please God before they depart hence.  Vers. 6. But, without Faith, it is impossible to please him. For, he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. 
He proveth, that enoch's Translation, and pleasing of God, was by Faith; because pleasing of God cannot be without Faith. He nameth no other of God's graces in him, but Faith only; because it only, of all other graces, strippeth a man naked of the worth of any thing in him, and sendeth him to God's mercy in the Mediator.  
Then, 1. Whatsoever glorious Virtues he found in God's children; yet it is not by any of these that they are justified or acceptable to God, but only by their Faith: For, it is by Faith, that it may be by Grace: And if it be by Grace, it is not by worthiness of works. 2. In the matter of Justification, and acceptation with God, to be justified by Faith, or accepted not without Faith, is all one to be justified, and accepted, by virtue of nothing in a man beside Faith: else, the Apostles reasoning were not strong. 3. Except a man have this commended Faith in God's Mercy, he cannot please God: Let him do else what you can name, without this faith, it is impossible to please God.  
2. He expoundeth, what the Faith is, of which he meaneth: To wit, A coming to God, All-sufficient and merciful.  
Then, 1. God is Selfsufficient, and All-sufficient. 2. God is so gracious, as none can seek unto him, by that way which he hath revealed, but he will give them that which they seek. 3. Except a man believe God's All-sufficiency, and merciful Bountifulness, he cannot come unto him, to seek supply of wants, or relief from evil.  
3. From these words also we may observe the nature of Faith.  
1. It maketh a man sensible of his indigence, and misery: else, it could not send him a begging. 2. It maketh him to acknowledge his natural alienation, and farness from God: else, it could not set him on work, to seek God, and to come unto him. 3. It emptieth him of the confidence in his own, and all the creatures help: else, it could not send the man away, from all these, to God. 4. It pointeth out God, both able and willing, to help: else, it could not encourage, to take course for relief in him. 5. It setteth a man on work to use the appointed means to find God. 6. It certifieth a man, of God's impartiality towards every one that seeketh to him; and maketh him to hold on the way, seeking diligently, and never to give over: And, so it bringeth a man to deny himself, and to have communion with God.  Vers. 7. By Faith, Noah, being warned of God of things not seen as yet, moved with fear, prepared an Ark, to the saving of his house: by the which he condemned the world, and became heir of the Righteousness which is by Faith. 
In Noah's example, observe 1. He believeth the Deluge is coming, and feareth, and prepareth the Ark. Then,  
1. Faith apprehendeth Judgements threatened in the Word, as well as Mercies in the Promises. 2. Faith apprehending the Threatening, moveth to fear. 3. That is right Fear, which setteth a man on work to prevent the danger.  
2. By his diligence he condemned the world. Then,  
The pains which the Godly take to eschew wrath, condemneth careless beholders of their diligence.  
3. By this he became heir of the Righteousness which is by Faith, that is, came evidently to be such. Then,  
1. There is a Righteousness, which is only by Faith. 2. That Righteousness, is Heirship to all true Believers. 3. Some special point of Faith, may bring this heirship unto light, and give evidence of a man's Right thereunto.  Vers. 8. By Faith, Abraham, when he was called, to go out, into a place which he should after receive for an inheritance, obeyed: and he went out, not knowing whither he went. 
Abraham's following of God's calling, and leaving of his Country, is counted a work of Faith. From Abraham's example, then let us learn, 1. That Faith in God, will cause a man quit his Country and Parents, and every dearest thing, at God's calling. 2. Faith counteth God's Promises better than present possessions; and is content to quit the one for the other. 3. Yea, it is content with a Promise, of better in general; and for the special manner of performance, standeth not to be blind. 4. Faith is willing to obey, as soon as it seeth a Warrant.  Vers. 9 By Faith, he sojourned in the land of Promise, as in a strange Country; dwelling in Tabernacles, with Isaac and jacob, the heirs with him of the same promise. 
Abraham's sojourning in Canaan, is counted another work of his Faith. Wherein we learn: 1. That Faith can for a while suffer to be a stranger, even from that whereunto it hath best Right. 2. When Faith hath certainty of an heavenly inheritance, it can be content with a small portion of things earthly. 3. A man who sojourneth amongst Idolaters, should be sure of a calling thereunto: and being amongst them, aught to behave himself as a Stranger, and Sojourner. 4. Yes, where he hath best Right on earth, he ought to have a Pilgrim's mind.  Vers. 10. For, he looked for a City which hath Foundations, whose builder, and maker, is God 
That which moved Abraham to behave himself as a Sojourney on earth, was the hope of a settled during place with God, in the society of the Saints in Heaven. Then.  
1. Heaven is a settled, commodious, and safe-dwelling Place: All places here, are but movable Tabernacles. 2. The Fathers under the Law, looked for entry into their eternal rest, in the Kingdom of Heaven, after the ending of their Pilgrimage here. 3. The hope of Heaven, is able to make a man content with Pilgrims Fare, and Lodging, here-away.  Vers. 11. Through Faith, also, Sarah herself received strength, to conceive Seed, and was delivered of a Child when she was past age; because she judged Him faithful, wh● had promised. 
Sarah is reckoned in the Catalogue of Believers: and her laughing, through unbeleef, is not remembered; but her victory, over her misbeleef, is commended. Then,  
1. Even Women are made Patterns of believing, and wisely walking with God: worthy to be imitated of Men. 2. God marketh not the defects of Faith, but the soundness thereof, how small soever it be; what good is in His Children, and not what sins they are clogged with.  
2. When she is past age, by Faith she getteth strength to conceive.  
Then, 1. Faith resteth on God's Promise, albeit carnal reason seem not to second it. 2. Faith maketh us capable of benefits which otherwise we could not receive. 3. The more hindrances that Faith hath, it is the more commendable.  
3. That which upheld her, was the faithfulness of God.  
Then, 1. The consideration of the properties of God, who promiseth, is a special help, to make us rest on the Promise which He maketh. 2. He that giveth unto God the Glory of Faithfulness, shall receive, for a Reward, the full Performance.  Vers. 12. Therefore sprang there even of one, and him as good as dead, so many as the Stars of the Sky in multitude, and as the Sand which is by the Sea shore, innumerable. 
The Promise was, of innumerable Children, as the Stars of Heaven: And so was the Performance. Then,  
Justifying Faith not only believeth the great Promise of Redemption, but also other inferior promises, which depend thereupon: the believing whereof giveth evidence of believing the main Promise of Salvation, through the Messiah. And therefore it is, that by the Faith of such Promises, the Faithful are here declared to be justified.  
Question. How can this be, that Abraham's Seed should be so many?  
I answer. 1. Because the one is as innumerable as the other: For they are compared together, in this respect. 2. Superlative speeches are to be expounded according to the scope, and not captiously to be wrested, beside the purpose of the speaker, and beyond the common acceptation of the hearer. Now, the scope of the speech, is to raise the dulness of the mind, in weighty matters, to the due consideration of a Truth, in the due measure: which, otherwise, should have been undervalved. This is the proper intent of the figure hyperbolic, in the ordinary use of Rhetoric.  Vers. 13. These all died in Faith, not having received the Promises; but having seen them afar off, and were persuaded of them, and embraced them, and confessed, that they were Strangers, and Pilgrims, on the earth. 
He commendeth the Faith of the Patriarches, and Sarah, that they died in the Faith, not having obtained the Promises. Then,  
1. Faith loseth the commendation, except we persevere therein, even until death. 2. Where we have a word of Promise made to the Church, or to ourselves, albeit we see it not performed in our time, we may go to death, in assurance, that it shall be performed. 3. They who would die in Faith, must live in Faith.  
2. Though they received not the Promises, yet they saw them afar off, and were fully persuaded of them, and embraced them. Then,  
Albeit Faith came not unto a Possession, yet it cometh unto a beholding of the Possession coming, unto a Persuasion of the Possession, and a sort of friendly Salutation thereof, as the word importeth; such as Friends give one to another, whilst they are drawing near to embrace one another, after a long time separation.  
3. They confessed in their life time, that they were Strangers, and Pilgrims, on the earth. This we read only of Jacob, before Pharaoh: But the mind of one of the Faithful, in the main matters, maketh evident what is the mind of the rest.  
Then, 1. It is the part of true Believers, to profess their Faith before all, even before Idolaters, amongst whom they live. 2. They who know Heaven, to be their own Home, do reckon this World a strange Country.  
Vers. 14. For, they that say such things, declare plainly, that they seek a Country.  
15. And, truly, if they had been mindful of that Country, from whence they came out, they might have had opportunity to have returned.  
16. But now they desire a better Country; that is, an Heavenly. Wherefore God is not ashamed to be called their God: For, He hath prepared for them a City.  
From their Profession, That they were Strangers, he draweth Consequences, thus: That they desired an homely Country: And if a Country, then either their own earthly Country, or a better. Not their own earthly Country: For they might have returned, when they pleased, Therefore, they desired a better Country. And if a better Country, than an heavenly Country: That is, They desired even Heaven itself for their Country.  
1. This deducing of Consequences, from the Profession of the patriarchs, That they were Strangers. Teacheth us,  
1. So to read the Scriptures, as we may mark, not only what is spoken; but, also, what is thereby imported, by consequence. 2. That, what is imported by a speech, is a plain Declaration of the mind of the speaker; and not an obscure Deduction, as Mockers call it. They who say they are Strangers, declare plainly, that they seek a Country: saith the Apostle. 3. Yea, that it is lawful to proceed, drawing one Consequence after another, till we find out the full mind: providing the Collection be evident, in the course of sound Reason, as here it is.  
2. The Apostle hath proved here, that the Patriarches sought Heaven for their Country, because they sought a better than any on earth.  
Then, 1. The Apostle knew no place for residence of departed souls, better than the Earth, except Heaven only. If there had been any other place, such as is feigned to be, his reasoning had not been solid. 2. The Patriarches, after the ending of their Pilgrimage here on earth, went home to Heaven.  
3. Because they counted themselves strangers, till they came home to Heaven, God is not ashamed to be called their God.  
Then, 1. God will honour them that honour him. 2. God will avow himself to be their portion, who for his cause do renounce the world. 3. Yea, that the Lord may honour such as honour him, he will even abase himself to exalt them. 4. When the Lord hath so done, he thinketh it no dishonour to Himself, to do any thing that may honour his servants.  
4. God did prepare them a City, which the Apostle before hath called Heaven, or the heavenly Country.  
Then, Heaven was prepared for the Patriarches, and the rest of God's Saints, before they had ended their pilgrimage on earth. And, to put them into Hell, or any other place, there must be a Doctrine not from Heaven.  
Vers. 17. By Faith, Abraham when he was tried, offered up Isaac: And he that had received the promises, offered up his only begotten Son:  
18. Of whom it was said, That in Isaac shall thy seed be called.  
Another commendation of Abraham's Faith from the proof given thereof in his trial about Isaac. Whence we learn,  
1. That where the Lord giveth faith, there trial must be expected: And, the greater faith, the greater trial. 2. That faith is most commendable when it standeth strong in trial.  
2. He is said to have offered up Isaac by faith.  
Then, 1. There is nothing so dear, but faith in God will make a man quit it at God's command. 2. The Lord counteth that to be done, which a man is about to do. Isaac is counted offered, because so was he in Abraham's purpose.  
3. His receiving of the promises is here in another sense than ver. 13. For there to receive the Promises, is to receive the thing promised, or the Promises in performance. But here it is to have the Promises first and immediately made unto him.  
Then, the meaning of forms of speech in Scripture, is to be found by consideration of all circumstances of the place where they are spoken, and not of some circumstances only.  
4. It serveth to the commendation of his faith, that he obeyed God's command, when it seemed to make the promise null.  
Then, 1. To adhere to the promise, when by appearance of reason it is likely not to be performed, is tried faith indeed. 2. When Reason sighteth against Faith, it is wisdom to quit that Reason which would make us quit the Promises. 3. When Gods commandments and promises unto us, seem to cross one another, it is wisdom for us to justify them both. All his words are truth.  Vers. 19 Accounting that God was able to raise him up even from the dead: from whence also he received him in a figure. 
Abraham's looking to God's Fidelity and Omnipotency, made him victorious over every difficulty, and so to give obedience to this hard commandment.  
Then, 1. When we get hard commandments, we must lay our reckoning how we may obey them, and not how we may shift them. 2. Difficulties and impossibilities, as would appear, must be rolled over upon God. 3. God's Omnipotency maketh that his promise cannot miss, but take effect.  
2. Abraham as he expected, so he found: He expected Isaac' s resurrection from the dead; and, in a figure, or similitude, be received Isaac back from the dead: that is, from the jaws of death, no less unexpectedly, than from the dead.  
Then, 1. The Believer shall find as much as he can expect from God's word. 2. If the performance be not as he doth forecast, yet it shall be by a way as comfortable and profitable.  Vers. 20. By Faith, Isaac blessed jacob and Esau, concerning things to come. 
Isaac' s blessing of his sons, is said to be by Faith▪  
Then, Patriarchal benedictions were given by ordinary Faith, albeit from the ground of extraordinary revealed truth. For faith ordinary, believeth God's truth revealed, howsoever ordinarily or extraordinarily.  
2. In that this example is propounded for ordinary imitation, in believing of God's ordinary revealed word, it teacheth us,  
That he who hath the ordinary word of God, hath as sure a ground to rest upon, as if he had a particular and extraordinary revelation.  Vers. 21. By Faith, jacob when he was a dying, blessed both the sons of joseph, and worshipped, leaning upon the top of his staff. 
Jacob a dying, blesseth his offspring, and worshippeth God in bodily weakness.  
Then, 1. Faith can look through the cloud of Death, and behold both its own and others felicity. 2. In the solid assurance which it hath, it can worship or glorify God for things to come, as if they were already past.  
2. It is not said, that he worshipped the top of his Staff, but upon the top of his Staff, leaning, for his weakness cause, by approaching Death: because he would, for this fore-seen blessing of God upon his posterity, testify by signs of worship in his weak body, how he esteemed of that favour.  
Then, 1. Faith will make the body, albeit it be weak, concur with the Spirit in the Lord's worship. 2. When the infirmity of the body maketh it unable to concur with the Spirit, it must be helped with a stone, as Moses prayed against Amalek: or staff, as jacob here; or any thing else, which may enable it to perform the worship the better; being put under breast, or arms, or knees. 3. Jacob's bending of his body, in so great weakness thereof, must bear witness against the profane ease which many men nowadays take unto themselves, both in private and public worship.  Vers. 22. By Faith, joseph when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones. 
Joseph also testified his Faith in his death, concerning the delivery of Israel out of Egypt, by direction giving for transporting his Bones, in sign of his assurance of their going to Canaan, because God had promised so.  
Then the Lords promises are sure comforts in death, whereby Faith both sustaineth itself, and is able to encourage and strengthen others: And Faith maketh a man to keep them in memory, and to make use of them in due time.  Vers. 23. By Faith, Moses when he was born, was hid three months of his parents, because they saw he was a proper child; and they not afraid of the King's Commandment. 
How great weakness Moses parents did bewray, the history maketh evident: yet is their faith commended as victorious over the fear, wherein their weakness did most appear.  
Whence we learn, 1. That nothing is commendable, but because done in faith. Their natural love is not mentioned, but their Faith. 2. That God so loveth faith in his children, that he commendeth it in the measure it hath, albeit it go not so far as it ought, and marketh what faith hath, and not what it wanteth of the perfection.  
2. The Evidence of their Faith he maketh this; That they were not afraid of the King's Commandment.  
Then, 1, GOD alloweth not, that King's commandments should be regarded when they command impiety, and wickedness: for than should they be honoured above God, if for their commandment we should do that which he forbiddeth. 2. Nothing but faith in God is able to make a man overcome the fear of that, which Potentares may do unto him: And, it is a commendable work of faith to get this victory.  
3. The beauty of the child stirred up his Parents to this work of Faith, thinking with themselves, that it behoved to be for some special end, that God had so fashioned the child.  
Then, 1. The Lord hath ways enough to excitate the faith of his own, and bring it forth to act. 2. Where special endowments are given, there is good evidence of special employment to follow.  Vers. 24. By Faith, Moses when he was come to years, refused to be called the Son of Pharaohs Daughter. 
Moses refusing the honour which he might have had in Pharaohs Court, because it might have hindered him from the honour of one of God's people, is commended for a work of Faith.  
Then, It is better to be a member of GOD'S Church, amongst GOD'S People, than to be a Prince in a great Kingdom without the Church.  
2. Because he would not have chosen to be the Son of Pharaohs Daughter, therefore he refused to be called so. Then,  
That which a man dare not avow himself to be, or may not lawfully choose to be, he must refuse to be esteemed to be, he must refuse to be called such.  
3. His manner of refusing this unhallowed honour, is expounded to be by joining himself with the people of God, and so forsaking of Pharaohs Court.  
Then, 1. That is the true way of refusing unlawful honour, to quit the place whereunto the unlawful honour is annexed, and betake themselves to what they may brook with God's approbation, how mean soever it seem before the world. 2. When honour and a good conscience cannot be kept together, let the honour be quitted, and the preferment go.  
4. When he was come to years he did this.  
Then, 1. What one hath done in his nonage, or ignorance, is not reckoned, when after riper consideration he amendeth it. 2. The more ripely and advisedly a good work be done, it is the more commendable.  Vers. 25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. 
The reason of his refusal is, the estimation which he had of the estate of God's people, how afflicted soever, above the pleasures of sin.  
Then, 1. He who chooseth the privileges and fellowship of God's people, must choose their affliction also. 2. The Riches, Honour, and Pleasure which a man enjoyeth with the disavowing of true Religion, and want of the society of God's people, which he might have, are but the pleasures of sin. 3. What pleasure a man can have by sin, is but for a season. 4. It is better to be afflicted for a season with God's people, than to live with the wicked with pleasure for a season: and it is greater misery to be in a sinful state, than in an afflicted state.  Vers. 26. Esteeming the reproach of CHRIST greater Riches than the Treasures of Egypt: For he had respect unto the Recompense of Reward. 
He commendeth the work of Moses his Faith, by the motives thereunto, whereof the first was, The high estimation of the reproach of Christ.  
Then, 1. Moses and GOD'S People in his time, did know CHRIST, or else they could not have born his Cross, and suffered for him. 2. Christianity is as old as true Religion. 3. The Cross and Reproach hath attended on true Religion in all Ages. 4. What reproach men suffer for true Religion, is reckoned to be Christ's reproach, and not theirs. 5. Reproach and Shame is the heaviest part of the Cross; for, under it is all comprised here.  
2. The next Motive was, His respect unto the Recompense of the Reward, which also made him to esteem the Reproach his Riches.  
Then, 1. There is a reward for such as suffer reproach for Christ. 2. It is lawful, yea, needful for men to have respect unto this reward, and to draw encouragement from it, even for their own strengthening. 3. Though the Cross seem terrible, yet Faith can pierce through it, and behold the reward following it. 4. When sufferings for Christ are rightly seen, they are the richest and most glorious passage in all our life.  Vers. 27. By Faith he forsook Egypt, not feating the wrath of the King: for he endured, as seeing him who is invisible. 
Another work of Faith is, his leading of the people from their dwelling places in Egypt, to the Wilderness, with the hazard of the wrath of Pharaoh, if he should overtake them.  
Then, whatever it seem unto us now, after it is done, it was no small Faith at that time, to undertake such a bu●●ness, to turn his back upon a fertile land, and go with such a company, without provision, to the wilderness.  
2. His Faith is commended, for not fearing the wrath of the King, Exod. 2.14. Moses feared the wrath of Pharaoh and fled. After that, Exod. 10.29. He feared not another Pharaoh, as terrible as the former.  
Then, Where natural courage would succumb, Faith will sustain; yea, and make a man endure (as it is spoken in the next words) where natural courage having led him on a little, would forsake him at length.  
3. The encouragement unto this work was, He saw him that is Invisible: That is, he apprehended by Faith God more powerful than Pharaoh, and more terrible.  
Then, 1. Faith openeth the eyes, to see God in a spiritual manner, who by sense or imagination carnal, cannot be conceived. 2. The beholding of the invisible God is able to support a man's courage, against the terror of men, and all things visible: and nothing else can do it.  Vers. 28. Through Faith he kept the Passeover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 
Another work of his Faith is, His keeping of the Passover: That is, the Sacrament of the Angels passing over, and not destroying the people.  
Then▪ 1. It is usual for Scripture, speaking of Sacraments, to give the name of the thing signified, to the sign, because the sign is the memorial of the thing signified. Circumcision is called the Covenant, Gen. 17.13. because it is the memorial thereof. The Paschal Supper for the like cause, is here called the Passeover, which was the work of the Angel, because it was by appointment the memorial of it. So the Cup in the Lord's Supper is called, The New Testament in Christ's Blood: and the Bread in the same Supper is called, The broken Body of Christ; because it is the memorial thereof. 2. It is the work of Faith to celebrate a Sacrament rightly. 3. As Moses celebrated the Passeover in assurance that the destroying Angel should not touch the people of Israel: So may every Believer be certified, by using the Sacrament, that the grace promised and sealed in the Sacrament shall be bestowed.  Vers. 29. By Faith they passed thorough the Red Sea, as by dry Land: which the Egyptians essaying to do, were drowned. 
He joineth the Faith of the true Israelites with the Faith of Moses, for whose sakes the rest of the incredulous multitude got the benefit of Delivery also through the Red Sea, which was the fruit of the Believers Faith. Whence we learn,  
1. That Faith will find unexpected deliveries, and out-gates, where it might seem altogether impossible. 2. Yea, means of destruction, by Faith may be turned into means of preservation.  
2. The fruit of Faith is evidenced by the drowning of the Egyptians, essaying themselves to follow that way, which Faith had opened to Israel.  
Then, 1. Presumption in unbelievers, will set them on work, to go thorough the same dangers which believers pass thorough, but without all success: For Believers shall escape where unbelievers shall down. 2. The benefit of Faith is best seen, when the evil of unbeleef is seen.  Vers. 30. By Faith the walls of Jericho fell down, after they were compassed about seven days. 
He ascribeth the down-throwing of the walls of Jericho to Faith, making the Believers only to compass them seven days.  
Then, 1. What God doth for believers, is reckoned the work of Faith, because Faith setteth God on work so to say, and his power employed by faith, worketh the work. 2. Faith will throw down strong Holds, and overcome seeming impossibilities. 3. Faith must use such means as God appointeth, albeit they seem but weak. 4. It matters not how weak the means be, if faith have a promise to prevail thereby. 5. The means must be constantly used during the time that God appointeth them to be followed.  Vers. 31. By Faith, the Harlot Rahab perished not with them that believed not, when she had received the Spies with peace. 
Rahab the Harlot's faith is commended by the fruit of her safety, when misbelievers perished.  
Quest. How heard she God's Word to beget Faith? Or how heard they of jericho, God's Word, that they should be called unbelievers?  
I answer, The common report of God, and his works, joined with God's blessing, was sufficient to beget faith in her: And the same report, albeit carried, as other news, by common messengers, being despised, and counted unworthy to be further enquired for, and sought after, was sufficient to make them guilty of misbelief.  
Then, 1. In this example it is evident, that faith is as acceptable in an Heathen, and an Harlot, as in a Professor, and person of better condition. 2. That faith can change an Heathen, or vile person, into a Saint. 3. That the faith of women is to be observed and imitated, even as well as men's faith. 4. That the unworthiness of the party believing, giveth commendation so much the more unto the excellency of faith.  
2. No word here of her Lie, in receiving the Spies; but only of her faith and peaceable behaviour towards them.  
Then, 1. Where God seeth Faith, he hideth his eyes, as it were, from any thing that might deface the glory thereof. 2. He gathereth up the smallest good fruits which faith bringeth forth, and maketh not small reckoning thereof, how small soever they be.  Vers. 32. And, what shall I more say? For the time would fail me, to tell of Gideon, and of Barak, and of Samson, and of jephthah; of David also, and Samuel, and of the Prophets. 
Having reckoned a number, and having more to produce, he stayeth his course, to teach,  
1. That Prudency must moderate, and make seasonable use, of the abundance of man's knowledge and memory. 2. That the Scripture giveth us to make use of the Faith of all that are recorded therein, albeit they be not in this Catalogue.  
2. The diversity of those that are here recorded, teacheth us, That albeit there be difference: of Believers; some stronger, as David: some weaker, as the rest; some base Bastards, as jephthah: some of better sort, some of them notable in holiness, and conversation; some of them tainted with notorious falls in their lives: Yet are they all enroled by God, in a Catalogue of Honour, amongst his Saints.  
Vers. 33. Who, through Faith, subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lions,  
34. Quenched the violence of Fire, escaped the edge of the Sword; out of weakness, were made strong; waxed valiant in Fight, and turned to flight the Armies of the Aliens.  
He reckoneth the works of their Faith, Whose names he suppresseth; of whom some subdued Kingdoms, by their Faith, as Joshua, and the judges: Some wrought Righteousness; that is, attained unto a righteous behaviour, in their difficile Employments, as David and Samuel, in Peace and War: Some obtained Promises, as Gideon, Barak, etc. Some quenched the violence of Fire, as the three Children: Stopped the mouths of Lions, as Samson, Daniel: Escaped the Sword, as David, Elias: Of weak, were made strong, as Ezekias: Waxed valiant in Fight, as Joshua, Samson, David: Put to flight the Aliens; as Jonathan, Gideon, Jehosaphat: Women received their dead alive; as the widow of Saroptha, and the Shunamitess, etc.  
Whence we learn, 1. That in the old Church, under the Law, when the grounds of believing were not so clear as now they are, excellent things are recorded to be done by Faith, for up-stirring such as are under the light of the Gospel, to make use of faith. 2. That neither fire, nor water, nor man, nor beast, is so strong, but faith may make a weak man victorious over them all. 3. Yea, nothing so terrible, or difficile, but a man, who hath God's Word to be a ground for his faith, may adventure upon it, with assurance of prevailing. If he be called, he may encounter with the hardest party.  
Vers. 35. Women received their dead, raised to life again: and others were tortured, not accepting deliverance, that they might obtain a better Resurrection.  
36. And others had trial of cruel mockings and scourge: yea, moreover, of bonds, and imprisonment.  
37. They were stoned, they were sawn asunder; were tempted, were slain with the sword: They wandered about in sheep skins, and goat's skins, being destitute, afflicted, and tormented.  
Whether the Apostle hath taken these particulars from the Records extant in that time, from the Books of Maccabees, and others, or not, it matters not much, seeing this standeth sure, that the certainty of the truth thereof, was from Divine Inspiration, the ground of all Scriptures out-giving.  
And hence we learn, 1. That as faith enableth men to do, so also to suffer. 2. That there is no trouble in the flesh, but God's children may fall thereinto; no torment so cruel, no terror, nor allurement, but they may be essayed in them by persecutors. 3. That there is no pain, nor grief, nor loss so great, but Faith knows how to make gain of it, and to despise all, in hope of the reward. 4. That the Old Church believed the Resurrection, and comforted themselves in Martyrdom, by the hope thereof.  Vers. 38. Of whom the world was not worthy. They wandered in Deserts, and in Mountains, and in Dens, and in Caves of the earth. 
In calling the World unworthy of the company of these Children of God, Learn,  
1. That one Believer is more worth in God's estimation, than all the world beside. 2. None despise God's children, but worthless and despiseable souls.  
2. In that he reckoneth the solitary and Heremitical life of God's children, and their apparel suitable to their dwelling, amongst their troubles, sufferings, and persecutions, which they did not choose, 〈◊〉 were driven unto, of necessity, by the cruelty of the time, He teacheth us,  
1. That the Heremitical, and solitary life, and separation from amongst the society of men, is only then commendable, when men being driven thereunto of necessity, do bear it in a Christian manner. Otherwise, to sequestrate ourselves from the fellowship of men, to whom we owe the duties of love, so long as we may do them any good, or so long as they will suffer us to live amongst them, is in short, to lose from our necks, the yoke of the second Table, under pretence to keep the first Table the better. 2. The Saints shall find peace amongst the wild beasts, rather than amongst wicked men.  Vers. 39 And these all having obtained a good Report, through Faith, received not the Promise. 
By the Promise, is meant the main and chief Promise of Christ's Incarnation, wherein they were inferior unto us; and yet both were contented to rest by faith, upon the Promise, with the light which they had, and obtained a good report thereby: that is, were approved, and justified of God.  
Then, The Faith of those who lived before Christ, having less clearness of the ground, than we; and yet sufficient to support them in all troubles, and to obtain justification before God, is a great Encouragement unto us, under the Gospel, to believe; and a great conviction, if we believe not.  Vers. 40. God having provided some better thing for us, that they without us, should not be made perfect. 
He giveth a reason thereof, Because God had appointed the accomplishment of the Promise, of sending the Messiah to be in the last times, that they should not be perfected, that is, justified, and saved, by any thing done in their time, but by looking to our time, and Christ 〈◊〉 satisfaction made therein: whereby they and we are perfected together.  
Then, 1. Christ's coming in these last times, is a better thing than all the glory of the Old Church, and Service, and Prerogatives thereof. 2. All the shadows in their time, without Christ, who is the Substance of them all, in our time, exhibited, was unable to perfect the Fathers; that is, to justify, and save them. 3. The perfecting of the Fathers, in the Old Testament, and the perfecting of us, in the New Testament, do meet together, in that one better thing, Christ Jesus, by whom, they and we both, are saved: And so, they are not perfected without us.  
2. In that he leadeth us unto God foreseeing, and fore-providing of this, he loseth all curious questions, about this Course which God hath taken, to make the case of his Church better now, than of old.  
Then, That God hath thought good so to do, is sufficient, for stopping our minds from all curious enquiring of the Lords Dispensation.   

The Sum of Chap. XII.  
THE use of all these Examples, is, That we hold on in the course of Christianity, whatsoever trouble may meet us in the way, vers. 1. Looking on Christ, for your Pattern, vers. 2. And for your Encouragement also, lest you faint, vers. 3. For you have not suffered so much, as you must be ready to suffer, vers. 4. And you have forgotten, that Chastisements are tokens of God's Favour, vers. 5. For He loveth whom he chasteneth, vers. 6. And your enduring thereof, shall prove you Sons, vers. 7. But immunity should prove you Bastards, vers. 8. We have born out Parents correction; and why should we not now bear Gods, vers. 9 For, they chastened us, to satisfy their own passions, but God, for our profit, vers. 10. And, albeit Affliction be grievous now, yet the fruits shall be sweet afterwards, vers. 11. Wherefore, take your comfort, vers. 12. And courage, to go stoutly on: lest by discouragement, you fall into Apostasy? But rather seek to recover the courage which you have lost, vers. 13. Follow Peace with all men: But Holiness also, as you would be saved, vers. 14. Beware of the unmortified Roots of sin, lest they break out in scandals, vers. 15. Beware lest there be any filthy or profane body suffered among you, as Esau was, vers. 16. Who sold the Blessing for a short Pleasure, and could never recover it again, vers. 17. And to this are you obliged, because the Old Church was not so privileged as you are, but, for their external estate, and manner of Religion, in a great deal of more bondage, vers. 18, 19, 20, 21. But you, by the light of the Gospel, are brought into the high Way, to have society with Heaven, and Angels, and the Catholic Church of elect Souls, and God, the Judge; and Christ, the Mediator, and His Benefits. So clear now is the Doctrine, vers. 22, 23, 24. Therefore beware, lest by your Apostasy, you reject Christ's offer, and be destroyed more fearfully than the despisers of the Law, vers. 25. For, Christ is a terrible Lord to his Foes; His Voice shook the earth, in giving of the Law: But He hath promised to shake Heaven and Earth once more, vers. 26. And once more importeth the removing of these, and making of a new Heaven, and a new Earth, wherein dwelleth Righteousness, for the settled and perpetual remaining of his Kingdom, vers. 27. Therefore, let us keep a fast hold of his Grace, that we worship him with fear, vers. 28. For if we do not so, even our God is a consuming Fire, vers. 29.  
The Doctrine of Chap. XII.  Vers. 1. Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us; and let us run with patience the Race which is set before us. 
THat right use may be made of all the former Examples, he exhorteth to a constant and patient persevering in the Course of Christianity.  
1. The Similitude is borrowed from a Race: To teach us, To endeavour for overtaking all the duties of the Christian man, with all the skill, and strength, and speed we can.  
2. The Original importeth a Strife or Race: To advertise us, Both of our Spiritual Adversaries, against whom we must fight still as we go on, and of our Compartiners, who run in the Race with us: with whom we may strive in an holy emulation, who shall go foremost in the course of pleasing God.  
3. It is a Race limited, the Race set before us: To teach us, What way we should hold on our course, not doing that which pleaseth us, every man running his own way of Religion: but all running the beaten Way, the Royal Way of God's commandments.  
4. For the Motives unto this Race, he useth the Examples rehearsed in the former Chapter, Who compass us about as a cloud of witnesses. To teach us,  
1. To hearken to the disposition of these worthy Witnesses, who are recorded in Scripture, who can best show what is the best Christian Way, which we must hold in our Course towards Happiness. 2. That all our behaviour is marked by Spectators, God, Angels, and Men. 3. That albeit there were none to see us, except our conscience, the Examples of GOD'S Saints in Scripture, should stand as witnesses against us, if we run not as becometh.  
5. For direction how to run, He teacheth, 1. To lay aside all weights, which do press our minds downwards, such as is the setting of our affection upon things which are on earth, either wittingly, upon unlawful objects, or inconsiderately, exceeding the bounds of Christian Moderation, upon things lawful. 2. To lay aside the sin which so easily doth beset us; that is, by studying to mortify the body of our corrupt inclination, to cut off the woodbine growth of violent predominant and wily sins, which most frequently get advantage of us. 3. Because we cannot end our Race, but after some progress of time, and must meet with many impediments in the way, and troubles, and temptations, to arm ourselves with Patience.  Vers. 2. Looking unto jesus, the Author and Finisher of our Faith; who, for the joy that was set before Him, endured the Cross, despising the shame, and is set down at the right Hand of the Throne of God. 
With Direction, he joineth Encouragement, by setting our Eye on jesus, who shall both guide us in the way, and carry us on, when our strength saileth. Then, 1.  
The Christian Race-runner hath Jesus before him, in the way to help him in every thing that may befall him in his course. 2. Christ, must be looked upon, by him who would be helped in his Race: the Eye of the Soul being drawn off of every thing which might divert the Man, or discourage him (such as are the multitude of Backsliders, the multitude of Mockers, the multitude of byways, and runners therein, the multitude of fears, from our own unworthiness, and sinfulness, and temptations on all sides) and our minds fixed on Christ, with loving and longing looks, which may draw life and strength from him. 3. We must look on him, as JESUS, the Deliverer from sins, and giver of Salvation; even him who saveth his people from their sins. 4. We must look upon him, as the author and finisher of our faith; that is, as our God, who hath begun his good work in us, and will also perfect it: Who hath given us grace to believe, and will surely continue this grace with us, even to the end: lest the fears of our Faith failing, make us to faint. 5. We must look upon him, as our pattern, and example, who having run the race before us, hath set forth himself for our imitation; that in him we might find all whereof we stand in need.  
2. How jesus ran this race, he showeth, for our example, 1. He had Joy set before him, which he was to receive by our Salvation wrought. So have we joy set before us also. 2. For the hope of that joy, he ran with courage: So must we. 3. He ran with the Cross upon his back all the way, being a man acquainted with sorrows: So must we resolve also. 4. In his griefs and sorrows, shame set upon him from the world, and poured out contempt upon him: So must we resolve to find it. 5. For the hope of the joy, he endured patiently, and went on, under the Cross, and wearied not: So must we. 6. Albeit shame was the sharpest of his griefs from the world, yet he regarded it not, but despised all despising, and shamed shame, as unworthy to be taken notice of, in comparison of his Design: So must we. 7. He overcame all at length: So shall we through him also. 8. He hath gotten the Joy, and the Glory, for which he ran: So shall we with him. If we suffer with him, we shall also reign with him. 9 He is set down on the Right Hand of the throne of God, that is, is joined with the Father, in the Glorious Government of Heaven and Earth, and all things therein, for the good of all his followers: So that we need to fear nothing in our way, seeing he hath the Government of all.  Vers. 3. For, consider him that endured such contradiction of sinners against himself: lest you be wearied, and faint in your minds. 
He pointeth forth a special part of his suffering; namely, The contradiction of sinners: willing them to ponder this well, for their uphold.  
Then, 1. Nothing more forcible to discourage a persecuted Christian, than Contradiction. A man will suffer much, if he know it be for truth: but if the truth for which he suffereth, be called in question, and Scribes, and Pharisees, and chief Churchmen, shall contradict him, and brangle his Faith, in the Truth, it is more painful than a Rack-stock unto him. 2. The consideration of our Lord Jesus, his being exercised this way, is a special mean to guard us in such a Temptation. 3. If we be not armed against contradiction, by certain knowledge of the Truth, and Faith in Jesus, we cannot hold out; but upon force, weary under the Cross; and be lost, or dissolved, like water, and fall by, as the word importeth.  Vers. 4. Ye have not yet resisted unto blood, striving against sin. 
These Hebrews were somewhat dashed, and discouraged, by the persecution which they had already born, and were like to faint. Therefore, he setteth them on, to prepare for suffering to the blood, that every suffering less than that, might be the more tolerable in their eyes.  
1. He maketh their Party, Sin. Then, 1. Christian's must remember in their troubles, that they are tried, whether they will choose to sin, or to suffer. 2. When they disobey their persecutors, they must not be interpreted, to be strivers against them, so much as against sin. 3. With what colour, or pretence soever, sin be urged upon Christians, they must not yield, but resist, in a Christian manner, and fight Christianly, against that sin whereunto they are tempted. The more steadfastly they resist, they must prepare themselves for the more suffering, and resolve, at length, to lay down their blood in suffering. No yielding to sin must be, while life is in us.  
2. He maketh the greater sufferings which remain, a reason to make them bear the present, the better.  
Then, 1. Suffering in a man's person, is the highest degree of suffering. 2. Resolution for the worst that can come, maketh lesser troubles more comportable. 3. Except a man prepare himself for the worst that can be done unto him by man, for the Truth, he will faint in lesser sufferings.  Vers. 5. And ye have forgotten the Exhortation, which speaketh unto you, as unto children; My son, despise not thou the chastening of the Lord: nor faint, when thou art rebuked of him. 
From the General Doctrine, of bearing afflictions, Pro. 3.11, 12. He stirreth them up to Christian patience, in persecution, and every other trouble.  
Then, Persecution for Righteousness, cometh in the account of Chastisement; and is appointed, amongst other ends, to amend our faults.  
1. He maketh these Hebrews the party to whom the Proverbs were directed; and God the speaker thereof.  
Then, 1. Whosoever be the Penmen of the Scripture, it is God who speaketh in it. 2. The Scriptures do direct their speech to every Age, and Church, and Person, no less than to those who lived in the Church of old, when it was first written.  
2. He chargeth them, for their forgetting of such a kindly speech, as is the styling of the afflicted by the names of Sons.  
Then, 1. The special point of faith, which the Lord will have fostered under the Cross, is the faith of our Adoption; that we never mistake our Father's affection, nor our gracious estate by calling, for any hard dealing wherewith possibly we may be exercised. 2. He will have us assured of our Adoption, by God's manner of speaking unto us, as a Father to his Children. 3. He showeth us, that the not remembering of the Word of God speaking unto us, according to our estate, is the cause of fainting, and of mistaking.  
3. The Exhortation dischargeth despising of the Rod, and fainting under the Rod.  
Then, 1. These are the two evils which we are inclined unto; either to harden ourselves against corrections, and count light of them, or else, to be discouraged, and cast down by them▪ Both of which we must eschew. 2. Though the Lord both strike and rebuke for sin, yet esteemeth he us to be Sons not the less.  Vers. 6. For, whom the Lord loveth, he chasteneth; and scourgeth every Son whom he receiveth. 
He giveth a reason, to confirm the afflicted, in the certainty of their Sonship: Teaching us,  
1. That neither Chastisement, yea, nor Scourging, which is the sharpest measure of correction, is a sign of God's hatred, but of his love rather. 2. That Gods dealing with all his children in general, being considered, may mitigate the case of any of them in particular.  Vers. 7. If ye endure chastening, God dealeth with you, as with sons: for, what son is be, whom the father chasteneth not? 
From this he urgeth the patient bearing of God's chastisements, that they may know Adoption the better.  
Then, though God be the afflicted persons Father, yet is he not perceived to deal as a Father, but when the affliction is patiently born and endured.  Vers. 8. But, if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 
Albeit men desire naturally, to go free from trouble, yet he showeth, that this is not to be chosen: And to this end, teacheth;  
1. That it is the common lot of all God's children, without exception, to be acquainted with some cross, and exercised with some correction, of one kind or other. 2. That to be exempted from the Cross, and common handling of God's children, is to be put out of the roll of children. 3. That in the visible Church, all are not freeborn children, but some are bastards: which the Church holdeth possibly for children, but God reckoneth to be none. 4. That among other marks, this is one of a Bastard; if God let him alone, and suffer him, without discipline, to follow his own ways.  Vers. 9 Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not, much rather, be in subjection unto the Father of Spirits, and live? 
From submitting to our Parent's correction, he urgeth to hear the Lords correction. Whence we learn,  
1. That as it is a part of the Parents duty, to correct their children; so it is a part of that reverence due to Parents, that children receive their correction without change of affection towards their Parents. 2. That God is the Father of Spirits, in a special manner, because they are immediately created by him, and do not run in the material channel of fleshly descent; and, because they have a more near resemblance unto his Divine nature. 3. That receiving correction, is counted subjection to God; and, refusing correction, is refusing of subjection. 4. That submission to chastisement, is the way to life.  Vers. 10. For they, verily, for a few days, chastened us after their own pleasure: but he, for our profit, that we might be partakers of his holiness. 
He compareth the chastisement of our earthly Parents, with God's chastisement. Whence we learn,  
1. That Parents sometimes, chastise their children out of mere passion; and at the best, have some mixture of their own humours in chastising: but God never mixeth passion with his rod, but intendeth our profit therein only. 2. The special profit intended by God in our correction, is the making of us partakers of his holiness; partly while he driveth us thereby to seek our righteousness in himself; and partly, while he mortifieth our nature, and reneweth our affections, and sanctifieth us for himself.  
Vers. 11. Now, no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterwards it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby.  
He meeteth the doubt of the felt grief of present affliction, by showing the fruit which followeth thereupon at after: and teacheth us,  
1. That it is the pain of present affliction, which maketh us unwilling to endure. 2. That we must not like children, judge of affliction by our present sense, but by looking to the fruit which doth follow, must season to ourselves the felt bitterness. 3. That the fruit of affliction is righteousness, or sanctification, which bringeth peace with it. 4. That this fruit possibly will not be found incontinent after one affliction, or two; but after we be exercised, acquainted, and made patient in bearing the yoke.  
Vers. 12. Wherefore, lift up the hands which hang down, and the feeble knees.  
From these considerations, he will have them to draw comfort and courage; and to recover themselves from their dejection of mind. Teaching us,  
1. That afflictions bring discouragements with them, whereby hand and heart fail in God's service. 2. That discouragement must be resisted, by consideration of God the Author, and his wise ends of afflicting of us.  Vers. 13. And make straight paths for your feet; left that which is lame, be turned out of the way: but let it rather be healed. 
Under a similitude borrowed from walking in a narrow and dangerous path, he exhorteth them boldly to avow the truth, lest their fearfulness and apparent doubtfulness, should tend at length to defection. Then,  
1. No trouble must so dash us, as to make us seek bypaths, for eschewing thereof. 2. In a good course, we must not halt, nor walk feebly, nor fearfully, but stoutly, and straight up, avowing what is right. 3. As a man in a dangerous path, by halting, may be swayed to the one side, and thrown over the Bray: So a man that faintly maintaineth a good cause, may be overcome at length, and driven from it.  
The Apostles diligence and prudency, to recover these fainting Hebrews, Teacheth,  
1. That we must not cast down our countenance on weak Brethren, who do not so boldly avow the truth, as they should do: But rather ought to strengthen and heal them, and hold their staggering faith on foot. 2. That such feeble souls must be timeously dealt with, that they may be healed, as long as they are yet in the way, and have not shaken hands with an evil course.  Vers. 14. Follow peace with all men, and holiness, without the which, no man shall see the Lord. 
Having thus dealt with them, for strengthening them in the Faith, and bold profession thereof, he giveth them a number of wholesome precepts, for ordering of their life and conversation.  
From the Precept for following of Peace and Holiness, Learn,  
1. That we must beware of all provocation of any amongst whom we live: For we have troubles enough, albeit we make none to ourselves. 2. That how wicked soever the world be, we may follow a course of living in peace with them: and if peace flee from us, we may, and should pursue after it, as far as is lawful. 3. The farthest we may follow peace with men, is, as it may stand with holiness and duty towards God. 4. It is more dangerous to quit holiness, than to quit peace: for, he that followeth holiness, shall see GOD, albeit he find not peace amongst men. But, if any man prefer men's peace before holiness, while he gaineth men, he loseth GOD. 5. To see GOD, that is, to enjoy GOD'S fellowship, is the sum of our blessedness.  Vers. 15. Looking diligently, lest any man fail of the grace of God; lest any root of bitterness springing up, trouble you, and thereby many be defiled. 
He giveth direction here, for eschewing a fall from Grace; that is, from the Doctrine of Grace in begun Knowledge, Faith, Love, Renovation, or any measure thereof. Then,  
1. Albeit the Elect cannot fall away fully, and finally; yet some Professors in the visible Church, may fall away from their Profession, and what degrees of Grace they had attained unto: for whose cause, warning must be given to all, as a mean to keep the Elect from a fall. 2. Albeit the Elect cannot fall away finally from Grace, yet may they fall for a time, from the purity of the Doctrine of Grace, and from some degrees of the work of Grace, from the measure of their first love and zeal, and at length, fall into scandalous sins.  
He joineth another point of advertisement with the former, That they beware, lest any bitter root break forth, whereby many be defiled: that is, left any scandalous sin break forth amongst them. Then,  
1. As men do fall from any measure of the work of Grace, so doth the bitter root of unmortified sin, spring out, and grow. The one's decreasing, is the others increasing. 2. When any scandal breaketh forth in the Church, it troubleth the whole body, and polluteth them, by the contagion thereof, till it be removed. 3. Watch must be kept diligently, by every man, ●o kerb this bitter root, preventing the out-shooting thereof.  Vers. 16. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat, sold his birthright. 
He expoundeth this bitter root, in the example of fornication and profanity, like Esau's. Then,  
1. Fornication and profanity, are the bitter roots of other evils, and able to defile a Congregation. 2. Such as count more of the satisfaction of their sensual lusts, than of their spiritual Prerogatives, do prove themselves profane persons, and are justly ranked in with Esau.  Vers. 17. For ye know, how that afterwards when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. 
He showeth God's judgement on Esau, to terrify all men, to hazard upon the sinful satisfaction of their own lusts, at any time. Then,  
1. Esau's judgement should be a terror to all men, to keep them from presuming deliberately to commit that sin, which they know may cut them off from the Blessing: because sundry times (albeit not always) God doth punish presumptuous sinners, with giving over the man to his own ways, and final impenitency. 2. Esau's example showeth, how justly they may be deprived of the Blessing annexed to any Sacred Symbol, or gracious Mean, who do despise the mean whereby the Blessing is conveyed. For the Birthright amongst the Patriarches, was a pawn of the Blessing of being an Heir of Promise: and therefore was Esau counted to reject the Blessing, when he counted light of the Birthright. 3. His example showeth, how little sinners consider for the present, what Merchandise they are making with Satan, when they meddle with known sins, and how they will be made to know it afterwards.  
2. He saith, that afterwards he would have inherited the Blessing; but was rejected. Then,  
It agreeth with the profane man's disposition, to desire the Blessing, and yet despise the means whereby the Blessing is gotten: ●o satisfy his fleshly lusts for the present, and to desire the Blessing withal afterwards. But God will neither sever the means from the Blessing, nor join the Blessing with the satisfaction of men's lusts. Therefore, he who will have the Blessing, must use the means to obtain the same, and renounce the satisfaction of his sinful lusts, or else be rejected, when he thinketh to get the Blessing.  
3. He saith, He found no place of repentance, albeit he sought the blessing with tears: That is, he could not obtain, that his father should repent the bestowing of the blessing beside him; nor, that God should repent his righteous judgement on him. For, repentance here, is recalling the sentence given out. And why? Because he, for all his tears, and untimeous seeking of his sold blessing, repented not himself of his sin: for he continued as profane as before, and resolved to murder his brother, as soon as he found opportunity.  
Then, 1. Esau did rue his deed, but repented not his sin. It is one thing to rue a deed done, and another thing to repent the sin in doing of the deed, and every known sin for that sins cause. 2. Tears may follow upon ruing, as well as on repenting: and it is possible, that the loss or harm procured by sin, may draw forth the tear, and not the sorrow for the offending of GOD by the sin. 3. Esau here is not brought in dealing with God for pardon of sin, and the heavenly inheritance; but with the man who had the ministry of dispensing the earthly blessing only.  
We read then that a blessing was sought carefully from a man, with tears, and not obtained: but we read not, that God's Mercy and Blessing was ever sought from himself carefully, and not obtained.  Verse▪ 18. For ye are not come unto the Mount that might be touched, and that burned with fire; not unto blackness, and darkness, and tempest. 
Beside the example of Esau's judgement, here is another reason to move us, who are under the Gospel, to beware of licentiousness and profanity; because we are delivered from the terror of the Law, ver. 18, 19, 20, 21. and brought by the Gospel, to the society of so holy a company, as beseemeth no profane man to enjoy, verse. 22, 23, 24. The sum tendeth unto this, You are not under the Law, but under Grace, Instead of saying whereof, he saith, You are not come unto Mount Sinai, but unto Mount Zion. For the LORDS manner of dealing with the people at Mount Sinai, represented the state of men in nature, under the Law, liable to the Curse: His manner of dealing with them at Mount Zion, represented the state of men reconciled through Christ, and under Grace. Let us take a view of both, as the Apostle setteth them before our eyes: And first, how the state of man unreconciled, in Nature, and under the Law, and Curse thereof, was represented.  
1. Before we come to Christ, we have to do with God, as a terrible Judge, sitting on the Throne of his Justice, shadowed forth by Mount Sinai. 2. Our Judge is offended with us, his wrath is kindled, ready to consume us as his adversaries, in our transgressions, represented by the burning of the Mount. 3. When God beginneth to show himself as our Judge, offended with us, we are filled with confusion, and perplexity, and fire: represented by Blackness, and Darkness, and Tempest.  
Vers. 19 And the sound of a Trumpet, and the voice of Words: Which Voice they that heard, entreated that the Word should not be spoken to them any more,  
20. For they could not endure that which was commanded. And if so much as a Beast touch the Mountain, it shall be stoned, or thrust thorough with a dart.  
What further? 4. There is no flying from compearance before our Judge; Summons and Citations go forth from him, and powerfully seize upon the conscience, to cause it acknowledge the Judge; represented by the sound of the Trumpet. 5. The kill Letter of the Law read out unto us, showing us our Duty, what we should have done, and have omitted; and what we should not have done, and have committed; without giving any strength to obey for time to come, represented by the sound of Words. 6. By this Charge, and new exaction of the Law, an unsupportable weight lieth upon the Conscience, pressing it down to Desperation and Death; that we would give all the world, if we had it, to be free of the terror of the Lord, and challenge of the Conscience, upon so fearful a ditty: represented by the people's entreating, That the word should not be spoken to them any more, 7. There is an impossibility to help ourselves by any thing we can do, or to do any thing better than we have done: and the seen impotency of our cursed Nature, maketh the commandment for time to come, a matter of desperation, as well as the challenge for breaking the Law in time by gone; represented by their inability to endure the thing which was commanded. 8. No drawing near to God here, such terror in his Majesty, justice being only seen, and no mercy: represented by their debarring from touching of the Mountain. 9 Such uncleanness and vileness, as not only ourselves, but our beasts and cartel, and all that we have, is counted unclean for our cause, and liable to the curse with us: represented by the debarring of the Beasts from the Mount. 10. Such a loathsome abomination in the guilty, as the Judge will not put hand on the Malefactor himself, nor employ any of his clean Angels; but give them over to death, if they remain in that estate, to be destroyed ignominiously; represented by stoning, or darting, where the stone or dar● lighteth upon the Malefactor, but not the hand which threw it.  Vers. 21. And so terrible was the sight, that Moses said, I exceedingly fear and quake. 
Yet further, 11. If God deal with us as Judge, and by the Rule of the Law examine our works, were we like Moses, The meekest men under Heaven, the least harmful and innocent in the world, richest in good works, for service done to GOD, and to his Church; yet could we not stand before this Tribunal: all that ever we had done, all our works, were not able to free us from the curse of the Law, and Gods fearful wrath, for our sinfulness mixed amongst our works; represented by Moses his confessed fear and quaking. 12. And with all this, no place to flee unto, no place to remain in; no company, but an evil conscience within, and matter of terror without: represented by the Wilderness, wherein this Throne of Justice was set up. And this is the estate wherein we are by Nature, according to the Law; from which we are delivered by Christ, according to the Gospel, as followeth.  Vers. 22. But ye are come unto Mount Zion, and unto the City of the living GOD, the Heavenly jerusalem, and to an innumerable company of Angels. 
This is the estate whereunto we are advanced under the Gospel, by CHRIST, which by comparison with the former, shall be more clear, thus:  
1. Before we come to CHRIST, we have to do with God, as Judge, sitting upon his Throne, terrible. After we come to Christ, we find God upon a Throne of Grace, reconciled unto us; resembled by Mount Zion. 2. Without Christ, we are kept under, upon the earth, depressed in the valley, and may not touch the Mount, to ascend: But through Christ we get access to climb up towards God, and to advance, piece and piece, above the world, and sin, and misery, towards Heaven: resembled by going up Mount Zion. 3. Without Christ, vagabonds, wand'ring abroad in a waste Wilderness: but through Christ collected together under a head, and brought to a place of refuge and rest, and commodious dwelling, to the Kingdom of Heaven; resembled by the City where Mount Zion stood. 4. Without Christ, exposed to the wrath of the living God: Through Christ, admitted to remain, as reconciled, in the City of the living GOD. 5. Without Christ, afraid, by the terrible sight of wrath and judgement: Through Christ, brought into jerusalem, the Vision of Peace, not only in this world by faith, but in Heaven by fruition: resembled by jerusalem. 6. Without Christ, heirs of Hell: Through Christ, Citizens of Heaven. 7. Without Christ, exposed to the fellowship of Devils, in sin and torments: Through Christ, admitted to the society of innumerable Angels: resembled by the inhabitants of jerusalem on earth. 8. Without Christ, Angels our foes: Through Christ, our fellow-Citizens.  Vers. 23. To the general Assembly, and Church of the firstborn, which are written in Heaven, and to God the judge of all, and to the spirits of just men made perfect. 
Without Christ, we are scattered as sheep in the Wilderness, a prey to all the ravenous Beasts: But through Christ, gathered together in one, to the Society of the true Catholic Church of the Elect, under the Government of one Head, even CHRIST. 9 Without Christ, living with the world, in the Suburbs of Hell: Through Christ, made Members of the true Church, and Company, which is called out of the world, by the effectual calling of his Word and Spirit. 10. Without Christ, forlorn Children, who have deprived ourselves of our inheritance, and wasted all our Father's benefits on vanities: Through Christ, our fore-faulting is reduced, our inheritance redeemed, we brought back to the Family, restored to the inheritance, dignified with the firstborn, and made Priests to our God, as his portion from amongst men. 11. Without Christ, living amongst them whose names are written in the earth, and whose portion is beneath: Through Christ, our names are enroled in Heaven, amongst those who are written in the Book of Life, elected and predestinated unto Grace and Glory. 12. Without Christ, without God in the world, having God our Judge against us: Through Christ, we are reconciled to God, get access unto him, and have our God, Judge of all, upon our side, to absolve us, and to plead for us against all our foes. 13. Without Christ, we are for guiltiness, in the rank of those who are already damned, and brethren, to those whose spirits are in prison: But through Christ, we are brethren to those who are already saved, whose souls and spirits are freed from sin and misery, and made perfect in holiness and glory: having the same grounds of right to Heaven, through CHRIST, which they have who are entered already into possession.  Vers. 24. And to JESUS, the Mediator of the NEW COVENANT, and to the blood of sprinkling, which speaketh better things than that of Abel. 
He goeth on, 14. In our natural estate we are under the Law, and the Covenant of Works; which bindeth us to perfect Obedience, or to the Curse. When we come to Christ, we are under the Covenant of Grace, which proclaimeth remission of sins unto all who are in him. 15. Yea, now under the Gospel, coming unto Christ, we are in better case than they who lived before Christ, because they were bound to all the Ceremonial and Typical Ordinances of the Law under the Old Covenant: But we are exempted from that Old Covenant, and are entered into the New, which freeth us from that yoke which the Israelites could never bear. 16. Without Christ, we stand alone, and none to plead for us before our Judge: But when we come to Christ, we find him a Mediator both to deliver us from the Old Covenant, and to take burden for us for keeping of the New Covenant. 17. Without Christ, unrighteous and unholy: When we come to Christ, we come to be sprinkled with his blood, for Justification, and Sanctification also, and for receiving of all other benefits, bought by that blood.  
He compareth this blood with Abel's, as speaking better things. For albeit, we by our sins, have made our LORD to serve, yea, and to die also, ye doth his blood not speak against us, as Abel's did speak against Cain, and the Earth, for drawing down of a curse on both: But speaketh to GOD still, to pacify his wrath, and to pardon us, and to our conscience, to cleanse it, and make it quiet within us.  
From this comparison of men under the Law, and under Grace, we learn,  
1. That the impenitent and unrenewed man, how secure soever he ●it, yet he is in a fearful estate, the wrath of the Judge, from his Justice Seat, being ready to break out upon him. 2. That the wakened conscience, lying in the sense of its own sins, and fear of the offended judge, is much to be pitied. 3. That the holiest man on earth, if GOD reveal unto him the terror of his Justice, he will be shaken with fear. 4. That the only remedy against the challenge of the Conscience, and fear of the Law and Wrath, is to have recourse to JESUS CHRIST. 5. That he who is fled, as a true penitent to JESUS CHRIST, for refuge, to be saved, and directed and ruled by him, is a true Member of the true Catholic Church of the Elect, whatsoever be men's estimation of him. 6. That the more graciously we be dealt with under the Gospel, the more must we beware of Fleshliness and Profanity. For to this end all his speech doth tend.  Vers. 25. See that ye refuse not him that speaketh: for, if they escaped not, who refused him that spoke on earth; much more shall not we escape, if we turn away from him that speaketh from Heaven. 
From these considerations, he chargeth them to beware▪ le●t they make light account of Christ's Doctrine. The word importeth a shifting off Christ, speaking, by some excuse or pretence.  
Then, 1. The way to eschew Profaneness, and Apostasy, is to embrace, and make much of Christ's speaking unto us in his Word. 2. Whatsoever pretences and excuses a man use, to cloak his not-giving hearty obedience to the Doctrine of Christ, it is but a refusing of him, and a turning away from him, make of it what he will.  
2. He urgeth this, by threatening more certain and heavy judgements, than upon the despisers of Moses, who is said to speak on Earth, because he was but the earthen vessel which carried God's will to his people; and, by earthly Types, and Figures, made offer of Grace unto them. But Christ, as God, by his own Authority, casting Heaven open, in the plainness, and spirituality of the Doctrine, is said to speak from Heaven.  
Then, As much as Christ's person is more excellent than Moses, and His Authority above his; and the Heavenly clearness of Christ's gracious Offer, above his dark Types: As much more heavy and certain Wrath shall overtake the despisers of his Doctrine, than the despisers of Moses Law.  
3. He joineth himself in the same danger with the people, if He should turn away or refuse.  
Then, Preachers shall do well, to lay the edge of their threatenings to their own hearts, and to enrol themselves amongst the threatened; That bitterness towards the people may be seen to be removed, and their own sluggishness may be roused up; seeing they have none to preach unto them, but themselves.  Vers. 26. Whose voice then shook the Earth: But now He hath promised, saying, Yet once more I shake not the Earth only, but also Heaven. 
To put an edge upon the Threatening, he showeth how terrible Christ is, in shaking of the Earth, by His Voice, at Mount Sinai; and, by the shaking of Heaven and Earth, at the Day of judgement.  
Then, 1. The terrible quaking of the Earth, and burning of the Mount Sinai, was pronounced by the Voice of Christ, who therefore, is declared to be the Lord God: for so, Exod. 19 is he called. 2. His Terror, at the Day of Judgement, may be seen in that little resemblance of Mount Sinai. 3. The Terribleness of Christ, should make us stand in awe of His Word.  Vers. 27. And this Word, Yet once more, doth signify the removing of those things which are shaken, as of things which are made; that those things which cannot be shaken, may remain. 
He commenteth upon the testimony of Haggai, Chap. 1. 6. and from this word Once, concludeth, that Heaven and Earth shall pass away, and be changed at the power of Christ's uttering of his voice: That these changeable Heavens and Earth being removed, he may make a new Heaven, and a new Earth; wherein his Subjects, and his Kingdom over them, may remain for ever settled.  
Then, 1. It is a good mean to get the understanding of God's mind in the Scripture, to consider, and weigh the force of the words thereof, and what they do import by due consequence. 2. No more change shall be of any thing after the day of Judgement; because Once more, and no oftener, is Christ to shake the same. 3. It is for the standing of Christ's Kingdom, that the creature is moved, shaken, and chan●ed y●ed. All things made, shall be shaken: But Christ's Kingdom, and the salvation of his subjects, shall never be shaken.  Vers. 28. Wherefore, we receiving a Kingdom, which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence, and godly fear. 
From the nature of this Kingdom, granted unto us in Christ, and from his terribleness, he exhorteth us to steadfastness of Faith, and humble obedience. He saith, We have received it, because we have received the Right and Title by the Gospel, and some beginning of it.  
Then, As we receive Christ in the Gospel, we receive the Kingdom of Heaven with him, in Right and Title: yea, in begun possession, which groweth by degrees.  
2. He requireth of a receiver of this Kingdom, a reverend serving of God.  
Then, right is given to this Kingdom, before our service be done: Not because we have se●ved heretofore; but to oblige us to serve God hereafter.  
3. He will have us to serve God acceptably, that is, pleasantly, and cheerfully. Next, with reverence, or shamefacedness, and godly fear.  
Then, 1. It is not enough, that we do such works which belong to God's Service: but we must take heed to the manner of doing of them; that they may be done with a ready affection, and good wil 2. Next, that they be done in the sense of our own weakness, vileness, and unworthiness. 3. And thirdly, that they be done with reverend regard to God, in such a godly fear, as may make us circumspectly handle, and meddle with his Service, as the word importeth.  
4. That this may be the better done, let us have grace, or hold fast the grip of Grace, whereby we may serve God, saith he.  
Then, he that would have strength to serve God, must study by faith, to lay hold on God's grace in the Gospel: and having laid hold thereon, to hold it fast: for otherwise we can neither have heart nor hand to serve GOD. But he that is fastened on the grace and good will of God towards him, will draw courage and strength from this believed grace, to serve God cheerfully and reverently.  Vers. 29. For our God is a consuming Fire. 
Because the holiest men, have need of the Spurs of GOD'S Terror, to stir up their lazy flesh, he closeth with a Watchword of Moses, Deuter. 4.24. terrifying the people from Idolatry, or Imagery; which he applieth for making men circumspect in their manner of worship.  
Teaching us thereby, 1. That to serve Idols, and follow a false Religion; and not to serve GOD, in reverence, and godly fear, in the true Religion, will be both alike plagued. 2. The words do teach us, That GOD'S entering into Covenant, and laying down of the feud and enmity against us, maketh Him not to lay down his awful Majesty over us. 3. And therefore, we must be so confident of His love towards us, as we remember in the mean time, that He is a consuming Fire, to the ungodly, and profane Professors of His Name.   

The Sum of Chap. XIII.  
NOw, that you may be fruitful in the Faith, I recommend to you in short, Brotherly Love, vers. 1. Hospitality, vers. 2. Compassion, with sufferers for the Truth, vers. 3. Chastity, vers. 4. Contentation, Vers. 5, 6. steadfastness in the Truth, which Gods Messengers have taught you, Vers. 7. For, change who will, Christ, in Himself, and in his Doctrine, changeth not, Vers. 8. Beware of the Leven of jewish Doctrine, such as is distinction of Meats, and others like, Vers. 9 For, they who maintain the levitical Service, cannot be partakers of Christ, with us, Vers. 10. This was prefigured in the Law, vers. 11. So was Christ's contemptible usage, Vers. 12. And we must follow Him, and be contented of reproach for Him, Vers. 13. For we have no place of Rest here, but look for it hereafter, Vers. 14. Therefore let us follow the Spiritual Signification of those Ceremonies, and sacrifice unto Him our Prayers, and Praise, and good Works, Vers. 15.16. Obey your Ecclesiastical Governors, in their Office: for their Charge is great; and you have need not to grieve them, Vers. 17. Pray for me; for I shall be found an honest Man, what ever be men's speeches of me, Vers. 18. But, pray you for me, for your own good, ver. 19 And I pray God, to finish His begun work in you graciously, ver. 20, 21. And, because I have but touched things briefly, in this short Epistle, take Exhortation in good season, when your Teachers do press such Doctrine upon you, more at length, vers. 22. It may be, that Timothy, and I, see you shortly, Vers. 23. Deliver our Commendations, Vers. 24. And, Grace be with you all, AMEN. vers. 25.  
The Doctrine of Chap. XIII.  Vers. 1. Let Brotherly love continue. 
FRom this first Precept, Learn, 1. That the first Fruit of Faith which God requireth, is Love, and constant love, amongst his children. 2. That our mutual love must be sincere and kindly, as if it were grounded on Bands of Nature.  Vers. 2. Be not forgetful to entertain Strangers: For, thereby some have entertained Angels unawares. 
From this Precept, Learn, 1. That we are ready to forget charity to strangers, especially to be hospital unto them. 2. That the possibility of finding strangers better men than we take them to be, should overbalance the suspicion of their slightness, and should set us on to do the duty. 3. That if a man, intending to do good, do more than he intended to do, it shall be imputed unto him, no less, than if he had intended the same.  Vers. 3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. 
From this, Learn, 1. That it is no new thing for the world, to put bonds on them who seek to bring them out of Bondage. 2. That Prisoners for Christ, are readily forgotten of such as are at freedom. 3. Such men's bondage should be esteemed as our own, even until God set them free. 4. That other distressed people also shall be helped by us, if we consider what may befall ourselves, before we die.  Vers. 4. Marriage is honourable in all, and the bed undefiled: But Whoremongers, and Adulterers, God will judge. 
From this we learn, 1. That breakers of Wedlock, and unclean persons in a single life, are both reserved unto GOD'S judgement, how lightly soever men let them pass. 2. That marriage being provided of God, for a remedy of incontinency, maketh Uncleanness the heavier sin. 3. That seeing it is GOD'S Doctrine, to commend Marriage for honourable, and hath pronounced it not only Lawful, but commendable in all persons, of whatsoever Place, or Calling, and hath justified it for undefiled; to traduce this estate of life, as not holy, or not beseeming an holy man, or an holy calling, and to forbid marriage, to persons of any calling, must be, as it is called, 1 Tim. 4.1, 2. The Doctrine of the Devil.  Vers. 5. Let your conversation be without covetousness; and be content with such things as you have: For ●e hath said, I will never leave thee, nor forsake thee. 
Here we are taught, 1. That the enlargement of our desires, to have more and more worldly goods, whether we be rich or poor, is disallowed of GOD. 2. That GOD requireth Contentation with our present estate, how mean soever it be; and counteth it Covetousness, not to be contented.  
2. To make us contented, he giveth us Gods Promise made to Joshua, Chap. 1.5. for our provision in necessaries. Then,  
1. The Promises made to joshua, or any other holy Man in Scripture, for Furniture in his Calling, may be very well applied unto us, for Help and Furniture in our Calling. 2. Faith in God's Promise, for our Maintenance, must both stay our fear of want in time to come, and give us contentment with that which we have for the present. 3. A general Promise of Gods being with us, and assisting of us, is as sufficient for all particulars whereof we stand in need, as if they were expressed.  Vers. 6. So that we may boldly say, The Lord is my Helper; and, I will not fear what man shall do unto me. 
By applying of the Promise made to Joshua, he concludeth, Warrant to apply David's gloriation, against all perils, Psal. 118.6.  
Then, 1. He that can apply one Promise to himself, may confidently apply another also. 2. The weakest true Believer, hath as good ground of confidence in God, for every good, needful for soul, or body, as the Lords chief Prophets, and as good Warrant to apply the Scriptures to their own use, which speak of them. 3. He who believeth in God, needeth not to fear what flesh can do unto him. 4. Faith then, doth its part duly, when i● glorieth in the Lord, against all opposition.  Vers. 7. Remember them which have the rule over you, who have spoken unto you the Word of God; whose Faith follow, considering the end of their conversation. 
That they may be steadfast in the Faith, he setteth before them the Example of God's Messengers, who had instructed them in the Truth, and led a life conformable thereunto.  
Wherein he teacheth us, 1. Who is worthy to be a Guide to a People, to wit, the man who speaketh the Word of God, and not his own Dreams; believeth the Truth which he teacheth, and hath his conversation answerable. 2. The best respect that a Preacher can crave, or that a People can give to a Preacher, either in his life time, or after, is to remember the Truth of God taught by him, and to make use thereof. 3. In as far as Preachers have spoken the Word of God, and made it the end of their conversation, People are commanded here, to remember them, and imitate their Faith; but no further.  Vers. 8. jesus Christ, the same yesterday, and today, and for ever. 
This Sentence serveth, First, To show the eternity and immurability of Jesus Christ, in himself, and all his Properties, of Truth, and Love, and Pity, etc. Again, It serveth for a reason, of keeping fast the Doctrine taught from him by our faithful Leaders; because JESUS CHRIST will still allow and maintain that Truth once given out by himself, and cannot choose to change his Truth, being First and Last like himself. And thirdly, It serveth to encourage us to be constant in the Faith; because JESUS CHRIST is unchangeably the same, in love and care towards those who believe in him, in all ages, for their preservation and deliverance, in all cases wherein they can fall, for his Truth: as he hath given proof in former times towards others.  Vers. 9 Be not carried about with divers and strange Doctrines: For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. 
That they may be steadfast in the Faith, he warneth them to beware, that they be not carried about with divers and strange Doctrines.  
Then, 1. Doctrine which agreeth 〈◊〉 with the Word of God, uncouth and strange Doctrine which the Apostles did not acknowledge and recommend unto us, must be rejected. 2. There was such uncouth Doctrine beginning to creep into the Church, even in the Apostles time. 3. Apostolic Doctrine, such as they acquainted the Church with, must be steadfastly believed and stood unto, and not loosely laid hold upon, lest we lie open to the wind of false Doctrine.  
2. He bringeth i● for example, the Doctrine of Distinction of meats, wherein the jewishly affected did place some holiness, and help to salvation: and yet they who most leaned to the same, were least profited thereby.  
Then, 1. To place some holiness in Distinction of meats, and to count the observation thereof helpful to salvation, is an old error, which even in the beginning did trouble the Church. 2. Never man got profit by leaning any thing to the observation of Distinction of Meats. For, under the Law, distinction was commanded, for the leading of men to some Duties signified thereby; but never did God give way, that men should esteem of this observation, as a thing conferring any whit to the purchase of salvation.  
3. To keep out this error of leaning to Ceremonial observations, he opposeth the Doctrine of Grace, wherewith he will have the heart established, and not with meats.  
Then, 1. The ground of devising and urging of superstitious ceremonies, is the unquietness and unstableness of men's hearts, wanting satisfaction in God and his Ordinances; and therefore seeking to support themselves by means of their own devising. 2. It is the Doctrine of Justification by Grace only, and nothing of our doings, which getteth true rest to our hearts, and quiet settling to the consciences.  Vers. 10. We have an Altar, whereof they have no right to eat, which serve the Tabernacle. 
Such as pertinaciously did plead for the standing of the Levitical Service, and ceremonies thereof, he secludeth from the enjoying of jesus Christ, who is our Altar.  
Then, such as maintain the Levitical Ceremonies, and do urge them on the Christian Church, do cut themselves from right to Christ. 1. Because they deny, in effect, that he is come, seeing they will have those Figures to remain, which did serve to Prefigure his coming, and will have his Church still under Ceremonial pedagogy, as it was under the Law. 2. Because they join unto Christ, their own devices; as if either JESUS were not sufficient for salvation, or his Ordinances were not sufficient for means to attain thereunto. 3. The observation of the Distinction of meats, is a point of serving the Tabernacle: for so doth the Apostle reckon. 4. Such as will eat of JESUS, and be partakers of him, must beware to serve the jewish Tabernacle, by keeping on foot, and continuing the Ceremonies, and appurtenances annexed thereunto: such Feasts, such jubilies, such Altars, such Sprinklings, and Holy water, such Priests and Vestments, etc. as Levi had.  
2. He calleth Christ, by the name of the Altar; because he is the thing signified by the Altar, and by the Sacrifice, and by the rest of the Levitical Ceremonies.  
Then, 1. Those Ordinances of Levitical Service, were Figures of Christ, some in one part, and some in another; and he is the accomplishment of them, even the Truth of them All: The true Tabernacle, the true Priest, the true Sacrifice, the true Altar, etc. 2. Christ's self is all the Altar that the Christian Church hath. Our Altar is he only, and nothing but he. The Apostle knoweth no other.  
3. In that he saith, They have no right to eat, learn, 1. That Jesus is our food, who believe in him, by whom our souls are kept alive, and maintained every day spiritually, as the Priests were maintained by the old Altar bodily. 2. That before a man attain to eat, or draw benefit from Christ, he must have a right unto him. There is a possession following the right, and the right tendeth to the possession. 3. He who loveth to have the right, must take the course which Christ prescribeth, without mixing any thing therewith.  Vers. 11. For the bodies of those beasts, whose blood is brought into the Sanctuary, by the High Priest, for sin, are burnt without the Camp. 
He showeth, that this was prefigured in the Law: For, Levit. 16.27. The Sin-offering was burnt, and none of the Priests, the servants of the Tabernacle, did eat thereof. To show,  
1. That such as adhered to the Tabernacle, and Levitical Service, as needful to their salvation (specially after Christ, the Sin-offering that was offered) should not be partakers of him. Again, Sin-offering was offered without the camp, to show, That such as would be partakers thereof, must forsake the jewish Synagogue, and come out of it towards Christ, who will not have his Church mixed with the forms of the jewish Church. Thirdly, the Bodies of the Sacrifices of sin, were then taken from the use of the Priests of the Tabernacle, when the blood was now brought into the Sanctuary: To show, that Christ should be taken from them, who after his blood was shed, and had made Atonement within the Sanctuary of Heaven, should not relinquish the jewish Tabernacle, and the shadowing Figures thereof.  Vers. 12. Wherefore, jesus also, that he might sanctify the people with his own blood, suffered without the gate. 
Another end of the burning of the Sin-offering, without the Camp, he showeth, first, To be the prefiguration of the ignominious usage of Christ's Body, cast out of the City of jerusalem. 2. Again, Like as the Sin-offering, howbeit the body thereof was burnt without the Camp, yet the blood of it was brought within the Sanctuary, to make a Figurative Atonement: Even so, how basely soever men did use Christ's Body, in casting of it without the City, yet was his Blood in high estimation with God, made Atonement for the people; and sanctified them.  Vers. 13. Let us go forth, therefore, unto him, without the Camp; bearing his reproach. 
Hence he draweth an Exhortation, To be ready to renounce the world, and to take up our Cross and follow Christ.  
Wherein he teacheth us, 1. That Christ's sufferings without the City, represented the state of his mystical Body, and Kingdom, thrust forth, and contemptibly rejected of the World. 2. That such as will be partakers of Christ, must resolve to be so handled also, and must sequestrate their affections from the World, and must be contented to be crucified unto the World, with our Lord and Master Christ Jesus. 3. That what reproach is suffered for Christ's sake, is not the man's, but Christ's reproach, for whom it is suffered: And, so the reproach is as honourable before God, as it is ignominious before the World.  Vers. 14. For, here we have no continuing City; but we seek one to come. 
He giveth a Reason of this Exhortation. Teaching,  
1. That the instability of this present World, and our short and uncertain time of pilgrimage therein, should be a motive to make us lose our affections off it in time. 2. That the hope of a quiet, and sure, and blessed place of rest hereafter, should be another motive to make us renounce this World with the better will. 3. That the true Pilgrim's employment in this World, is, to be seeking how to come home to his own Country, and City, prepared for him.  Vers. 15. By him therefore, let us offer the Sacrifice of praise to GOD continually: that is, the fruit of our lips, giving thanks to his name. 
Another Exhortation to offer Spiritual Sacrifices. Wherein we learn.  
1. That as Christ hath abolished all properly called Priests, by Office; so hath he made all Christians spiritual Priests, by common duty. 2. As Christ hath offered the propitiatory Sacrifice of his own Body, once for all that are to be saved, and hath left no properly called Sacrifice, no Offering ●or sin, no Propitiatory Offering, now to offer: So hath he appointed the spiritual Sacrifice of Thanks, to be offered by every faithful man and woman, such as is Prayer, Praises, and Thanksgiving to God. 3. That these our Sacrifices of Prayer, and Praise, is the spiritual service of Saints, answerable to the Thank-offering of the first-fruits, and Calves, and Bullocks; which was the external Sacrifice of the Old Church. 4. That the Offering of these spiritual Sacrifices, is not tied unto set hours, as the Legal; but to be done continually. 5. That these our Sacrifices of Prayer and Praises, are not to be offered by the mediation of Saint, or Angel, but by Jesus Christ only. 6. That albeit they be unworthy, as from us, yet being offered by Christ's Mediation, they shall be accepted for service, at our hands.  Vers. 16. But, to do good, and to communicate, forget not: for, with such Sacrifice, God is well pleased. 
Another Exhortation, to good Works, and Alms-deeds: Teaching us,  
1. That goods works, and Alms-deeds, are appointed to be of the number of spiritual Sacrifices, and a part of the Thank-Offerings of the Saints.  
2. That because they are Sacrifices, they must not be offered to the Idol of our own credit, and estimation, or our own private ends; but unto God, even in obedience unto him, and for the glory of him. And, because they are a part of the Thank-offerings of the Saints, they must not encroach upon the Sin-offering of the Saviour, the only Expiatory, the only Propitiatory, and the only Meritorious Sacrifice.  
3. That being so offered, they are wellpleasing unto God: The smell of Christ's Sin-offering, once offered, making our Thank-offering to be sweet smelling unto God.  Vers. 17. Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account: that they may do it with joy, and not with grief; for, that is unprofitable for you. 
Another Exhortation, to obey such as had the Rule over them; their Guides, and Leaders, as the word importeth: That is, public Office-bearers in the Church, appointed of God, to teach, and govern them, by the Word, and Ecclesiastical Censures.  
Then, 1. The Churches of Christ are not dens of confusion, but Houses of Order: having some to be Guides and Rulers, and some to be instructed and guided, by the direction of God's Word and Ordinances.  
2. Even the meanest and poorest Churches, albeit no more powerful than were the Churches of these scattered Hebrews, must be so provided.  
3. The right duty of the Office-bearers in the Church, is, first, to be guides, pointing out the way in God's word, which the people should keep towards Heaven. Next, to be Leaders, going before them in the example of Faith, and the fruits thereof in their conversation. And thirdly, Rulers, by the Rod of Discipline, ●o take order with the scandalous, and to recall Wanderers, to encourage the obedient: for, thus much doth the word import.  
4. The duty of the people, is, to obey the direction of such Guides, and Rulers, and to submit themselves unto their censures, and to maintain them in their Office, every way; that this order may be continued, and not fall by any want, which the people may supply.  
2. The Reason which he useth to induce them, is, They watch for your souls, as they who must give account.  
Then, 1. The charge of Church-Rulers, is the heaviest of all charges, because of souls.  
2. The most assiduous and painful, setting, not of the body only, but the spirit on work; because it is a charge, of Watching.  
3. The most dangerous of all Charges, because the account of lost souls within the Church, shall be craved at their hands, whether they have 〈…〉 that which became them to do, to save them, or not.  
4. The weightiness of their Charge, should affect their people, and move them to concur, for their parts, as they are able, for their encouragement.  
3. Another motive is, That they may do their work with joy, and not with grief: for that is unprofitable unto you, saith he.  
Then, 1. Church-mens chief joy, should be their people's obedience unto God's directions in their mouth: and their chief grief, if it be otherwise.  
2. Whether they will get joy or grief from their people, they must do their work, and follow their Charge.  
3. The less comfortable people be unto their Leaders, their Teachers and Rulers, the less profit shall they have by their Ministry.  Vers. 18. Pray for us: For we trust we have a good conscience, in all things, willing to live honestly. 
His craving the benefit of their Prayers for him, Teacheth us,  
1. That albeit the Scripture giveth no warrant to seek the benefit of the Prayer of Saints departed, or of Angels: yet it giveth warrant for seeking of the mutual concurrence in Prayer, of those that are living together, and militant here on Earth together. 2. That the greatest Apostle hath need of the prayers of the meanest Christian, and may be helped thereby.  
2. He giveth a Reason, answering all the calumnies which were spread of him by his Adversaries; that they might, with greater freedom, pray for him, as for an honest man.  
Then, 1. They who are unjustly reported of, must comfort themselves in the Testimony of a good Conscience. 2. An honest heart may expect the better fruit of their own prayers, and others. 3. And such as we know are sincerely set to serve God, we may with the better courage pray for them.  
3. He expoundeth what he calleth a good Conscience; by saying, that he was willing to live honestly.  
Then, the purpose, desire, and endeavour to live honestly, is the evidence of a good Conscience, and the ground also of the good Testimony; because such a disposition escheweth to do evil, and is careful to do good.  Vers. 19 But I beseech you the rather to do this, that I may be restored to you the sooner. 
He joineth a Reason, for their own good, to pray for him, that the impediments of his coming unto them, being removed by their prayers, he might come the sooner.  
Then, 1. When our own good is joined with the good of such as call for our prayers, we have the more inducements, to set us on work. 2. Many hindrances of our good and comfort, do stand in the way, which by Prayer might be removed.  Vers. 20. Now, the God of Peace, that brought again from the dead our Lord jesus, that great Shepherd of the sheep, through the 〈◊〉 of the Everlasting Covenant. 
Now, he prayeth for them, whom he had in the former words, requested to pray for him.  
Then, 1. Prayer is a mutual duty, and aught to be made by us, for such as we desire to pray for us.  
2. He styleth God, to whom he prayeth, first, the God of Peace: To teach us,  
That Peace proceeded from God, and is preserved by him, in his Church; and that it doth please him well, that his children should be in peace, and should study thereunto.  
3. Again, he describeth God, by the great work of Christ's Resurrection wrought by him.  
Then, 1. As Christ's Resurrection is the work of his own power, john 10.18. So also is it the work of God the Father, in this place: For, john 10.30. the Father and Christ, in power are one.  
4. The Props of his faith in prayer, are, first, the office of jesus, who is the Great Shepherd of the sheep.  
Then, 1. Those who come under the reckoning of Christ's sheep, are the only people, of whom he, by special Office, professeth to take charge. 2. Howsoever he employ the Ministry of men, to feed his flock under him; yet doth he keep the place and stile of Arch-pastor, or Great Shepherd, to himself. 3. People, howsoever they be furnished by Ministers, yet they have the Great Shepherd to acknowledge and rely upon: of whose care and fidelity, for their feeding, and preservation, they may be confident.  
5. The next Prop of this Prayer, is, The power of God, who brought again from the dead the Great Shepherd.  
Then, 1. The sheep must not think to be above the Shepherd: but must resolve, for bearing witness to the truth, to be put to death, as he was, if God please▪ 2. Nor need they fear to be used so, seeing he is risen again: because, he that raised the Shepherd for the sheep's cause, can raise the sheep from death also, for the Shepherd's cause.  
6. The third Prop of Confidence for obtaining this Prayer, is, The blood of the Everlasting Covenant, through which he seeketh his petition to be granted.  
Then, 1. It is Christ's Blood which hath ratified the Covenant, and established our Reconciliation, to endure for ever; because the virtue of that blood is perpetual▪ 2. It is through that Blood, that everything is purchased, for which we can pray. It is the price of the purchase of Sanctification unto us, as well as Salvation.  Vers. 21. Make you perfect, in every good work, to do his will; working in you that which is wellpleasing in his sight, through jesus Christ: to whom be glory for ever and ever. Amen. 
That which he prayeth for here, is, That they may be made perfect, in every good work, to do the will of God.  
Then, 1. Only the doing of Gods will, and what he hath commanded, is to be reckoned for a good work. 2. It is not enough to be given to some sort of good work, but we must endeavour ourselves to work every sort of good work; having a due respect unto all God's Commandments. 3. Whatsoever measure we have attained unto, we must not stand there, but perfection must be aimed at, which is still before us, until we come to Heaven.  
2. The way how this may be done, he showeth to be, By Gods working in us that which is wellpleasing in his sight, even through Jesus Christ.  
Then, 1. It is not by any strength of our own, whereby good works are wrought, but even by the power of God working in us graciously. 2. It is through Jesus Christ, that this working is procured, conveyed unto us, and made acceptable unto God.  
3. He closeth his prayer, with ascribing of Glory unto jesus, for ever. Amen.  
Then, 1. Christ Jesus is true God, worthy of Divine Glory, for ever. 2. The Prayer and Praises which we offer unto God, must come from so advised a mind, as we may seal the same with Faith, and hearty Affection, imported in AMEN.  Vers. 22 And, I beseech you, brothers, suffer the word of Exhortation: for▪ I have written a Letter unto you in few words. 
Last of all, he exhorteth them, to take in good part, the word of Exhortation, from their ordinary Teachers; who behoved to dilate, and urge, and inculcate these things, even at length unto them. The reason whereof, he giveth, Because he had written this letter but in few words unto them; and might not insist in those points at large, as they had need of, but behoved to leave this unto their Teachers.  
Then, 1. There is need of Preachers, by the word of Exhortation, to dilate and inculcate that which the Scripture hath in short. 2. It is very irksome for men, to have their sluggishness stirred up by Exhortation, and the same things inculcated again and again: But their own profit should make them to suffer it patiently. 3. The writing of Scripture, prejudgeth not the use of Preaching, but 〈◊〉 keep their own room, the Scripture serving for a 〈◊〉 laying down of the Grounds to be taught, and Exhortation serving to dilate and urge the truth delivered in 〈◊〉 as their case requireth.  Vers. 23. Know ye; that our Brother Timothy is set 〈◊〉 at liberty; with whom, if he come shortly, I will see you. 
From this learn, first, That the delivery of one Timothy out of the hands of his persecutors, should be a matter of comfort and joy unto as many Churches as do hear of it. Secondly, Good news should be spread abroad, and are a fit matter for Christian Epistles.  Vers. 24. Salute all them that have the rule over you▪ and all the Saints. They of Italy salute you. 
From this learn, First, That as it is the mutual 〈◊〉 of Christians, to send forth commendations one to another: So is it a Christian duty to carry them, not unbeseeming even an Apostle.  
2. His directing of the people for to carry his commendations to their Rulers, maketh it evident, that the Apostle ordained this Epistle to be first read unto the People. And, so was far from their minds, who will not suffer the Scripture to come in the people's hands.  Vers. 25. Grace be with you all▪ Amen. 
This closing of the Epistle, usual to the Apostle, Teacheth, 1. That Grace is the common good of the Church, whereunto every Saint hath interest.  
2. That Grace is all that can be desired: For, if the Fountain of God's grace or favour run towards a man, what can the man stand in need of, which the overrunning stream of God's good will shall not carry ●nto him?   

The Postscript. Written to the Hebrews, from Italy, by Timothy.  
SOme inconsiderate hand hath put to this Postscript, appearingly: For, this Epistle was ordained by the Apostle, to carry the news of Timothy's Liberation, and a promise of his coming unto them, afterwards possibly, as the 23 Verse of this Chapter showeth, and not to be carried by Timothy.  
And again, The Apostle was bound by this Letter, to come with Timothy, if he had been to come shortly after the writing of this Epistle.  
And thirdly, Timothy was not yet come to that place where the Apostle Paul was when this Epistle was directed: for, then had he been certain of Timothy's purpose; and behoved, if not to go with Timothy, yet to have written the reason of so sudden a change of his purpose and written promise: or else, to have deleted the promise of his coming out of the Epistle, by writing it over again, or some way else.  
Whence we collect, That Postscripts are not a part of the Text, nor of the Apostles own writing; neither ought they to have such authority or credit as the Text hath, which always agreeth with itself, as proceeding from the inspiration of the Holy Spirit: To whom with the Father, and his Son, Jesus Christ our Lord, be Glory, for ever. Amen.     

The Epistle of JAMES, Analytically expounded.  
The Contents.  
IAmes an Apostle, surnamed Alphaeus, from his office of Apostleship did gravely admonish the faithful Hebrews, touching divers Christian duties, whereby he foresaw that the Christian Faith would be adorned, and their salvation promoted; chiefly for this end, propounding wisely those virtues which they seemed to have need of, and sharply reproving those vices which they were more prone to, or of which they were guilty. Every Chapter hath its number of admonitions, as is more especially shown in their explications. All which admonitions, although they are written for the use of the Catholic Church, yet it appears the Apostle would have them read especially by all the dispersed Israelites, and those that were converted to the Faith, and that were not, of which design there are three Characters.  
1. The general inscription of the Epistle, to all the twelve Tribes.  
2. The common and civil form of saluting.  
3. The manner of teaching, which, for the most part, is fitted for the shaking off the stupidity of their consciences, and stirring up their repentance, if perchance any one that erred might be recalled into the way by this Doctrine, which thing is not obscurely signified to be intended by the Apostle in the last verse of the last Chapter.  

CHAP. I.  
AFter the inscription of the Epistle, vers. 1. In this Chapter there are three common places or admonitions: The first Admonition is touching the right ●earing afflictions, or outward temptations, to vers. 13. The second touching the right judgement of inward temptations, to vers. 21. The third touching the solid exercise of Religion, to the end.  Vers. 1. James a servant of God, and of the Lord jesus Christ, to the twelve Tribes which are scattered abroad, greeting. 
The Writer is described in the inscription of the Epistle, james a servant of God, and of the Lord jesus Christ, viz. in the office of Apostleship, whereby he might with authority teach all the Tribes of Israel, and admonish them concerning their duties: he calls himself the servant of God, to show that he serves God the Father, by serving his Son Jesus Christ, and writes these things by the special authority of God and Christ. Those to whom the Epistle is written are Israelites, especially believers, cast out of the holy land, and dispersed through the Regions; But (as to the hope of Heaven represented by the holy Land) gathered to Jesus our Saviour. He seriously commands (and as it is allowed to Christians) bids them to rejoice, or greets them with a borrowed form of salutation, from the common use of the Heathens, but turned into a Christian sense.  Vers. 2. My Brethren, count it all joy, when ye fall into divers temptations, 
Admon. 1. That they take not ill or impatiently outward afflictions and persecutions for the Gospel, but correct this carnal judgement touching those external exercises whereby God tried or proved their Faith and Sincerity. For this end the Proposition is stated contrary to the judgement of the flesh, viz. It is to be accounted matter of all joy, or the chiefest joy, when ye fall, by the providence of God, into divers persecutions or afflictions, whereby ye may be proved, whether ye will even in adversity, stick close to God: He confirms this Thesis with seven Arguments.  Vers. 3. Knowing this, that the trial of your Faith worketh patience, 
Arg. 1. Those temptations are the trial of your Faith, the polishing of it, and bringing it into open view: Therefore ye ought to esteem it matter of great joy when ye fall into divers ttmptations.  
Worketh] Argum. 2. Because this exercise will bring forth patience in you, which is of greater price than that your affliction may be compared with it: Therefore, etc.  Vers. 4. But let patience have her perfect work; that ye may be perfect and en●ire, wanting nothing. 
Argum. 3. Joined with an exhortation, There is need of divers afflictions, and that they stay upon you (viz. so long as God shall see fit) that the work of patience may be perfected, and that ye that have other endowments, may also have the gift of patience, and so the image of Christ may be completed in you, that nothing may be wanting to you, for perfection of the parts of holiness: Therefore ye ought to count it all joy when ye fall into afflictions.  Vers. 5. If any of you lack wisdom, let him ask it of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. 
Argum. 4. Propounded by way of answer to an objection; Wisdom is at hand, which may effectually administer, to all that are afflicted (that ask this gift of God) reasons both of joy and patience in these trials: Therefore we ought to rejoice in afflictions.  
Who gives] He confirms this Argument from the abundant Grace of God, who gives to all that ask freely, abundantly, and without upbraiding their unworthiness, or ingratitude in praying, and gives to the penitent person, whatsoever spiritual gift is asked, as much as is sufficient to salvation.  Vers. 6. But let him ask in Faith, nothing wavering: for he that wavereth, is like a wave of the Sea, driven with the wind, and tossed. 
He explains the same Argument from the praying party, requiring that he ask in Faith or confidence grounded in the promise of God concerning giving the gift, not doubting, whether God will grant that necessary gift promised to him. Of which confidence required, and wavering prohibited, he gives three Reasons.  
For he] Reas. 1. Because he that wavereth, being tossed hither and thither in his prayers, doubtful whether he shall find God true and merciful, is like to waves of the Sea, which are by the wind driven hither and thither, and vanish without profit.  Vers. 7. For let not that man think that he shall receive anything of the Lord. 
Reas. 2. Because that wavering, which ends not in the conclusion of Faith, makes prayers of none effect, which God doth not grant.  Vers. 8. A double-minded man is unstable in all his ways. 
Reas. 3. Because such an unfaithful doubter or uncertain what to determine, is unstable, and unconstant in his counsels and actions, and no less ready to depart from God, than to remain with him, holding nothing firmly in the present business of Religion, which is before him.  Vers. 9 Let the Brother of low degree rejoice in that he is exalted: 
He returns to his purpose, and adds the fifth Argument, to prove, that in the exercise of the cross, there may be matter of joy: He that through afflictions, or the cross, is humbled by the Lord, can glory in his trials, as in the mark of his adoption and exaltation, to the dignity of being an adopted Son of God, and to the privileges of the Saints, which preferment doth far surpass the Riches of the Rich, and the Thrones of Kings: Therefore ye ought to glory in the trials which the Cross makes.  
Vers. 10. But the Rich, in that he is made low: because as the flower of the grass he shall pass away.  
11. For the Sun is no sooner risen with a burning heat, but it withereth the grass: and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.  
Argum. 6. He that is rich, and yet untouched by persecutors and afflictions, hath no matter of joy in his prosperity, but in the abasement of his mind, or in his preparation to bear the cross, or afflictions, with others that are afflicted.  
Because] The reason is given, Because he that is not so wise, but trusteth in his riches, is vain, and shall come to nothing (as the flower of the grass shall wither and perish) with all his counsels.  Vers. 12. Blessed is the man that endureth temptation: for when he is tried, he shall receive the Crown of life which the Lord hath promised to them that love him. 
Argum. 7. He that patiently bears afflictions, and is found approved in the Faith, is already blessed, and shall at length obtain the promised Crown of eternal life, whereunto he is now prepared by the exercise of the cross: Therefore this exercise by the cross is to be esteemed matter of joy.  Vers. 13. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. 
Admon. 2. Touching a right judgement of inward temptations, lest any one violate the sanctity of God, even in their thoughts, as if God solicited any one to sin, which is a familiar thing with the Sons of Adam, to cast the blame upon God, as the Author.  
There are eight Arguments of the Admonition or Dehortation, all which prove that temptations to evil are not to be ascribed to God.  
For God] Argum. 1. God cannot be solicited or moved to sin: Therefore neither can he solicit any other to sin, and consequently temptation to sin is not to be ascribed to God.  Vers. 14. But every man is tempted, when he is drawn away of his own last, and enticed. 
Argum. 2. Every man's proper lust is the true cause of temptation: Therefore it is not to be ascribed to God. He proves the Antecedent, by unfolding the method of temptation to sin in its five degrees. For, first, Man is drawn by his depraved lust from the true good, that he may not rest quiet in it: Furthermore, he is enticed by a false appearance of good, to follow that which is evil.  Vers. 15. Then when lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death. 
Thirdly, He conceives in his will and heart the purpose of sinning actually. Fourthly, He actually sins. And fifthly, Sin committed, by its desert bringeth forth as it were, and procureth death. And so original wickedness bringeth forth actual sin, and by degrees carries it on to further increase.  Vers. 16. Do not err, my beloved Brethren. 
Argum. 3. Ye will mistake, and hold a false and blasphemous opinion, if ye ascribe the cause of your impulse to sin unto God.  Vers. 17. Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. 
Argum. 4. God is the fountain and author of all good, (which is in us, or that which is given to us, either in the state of nature or grace) and of good only; Because from him descends all good, and every gift which any ways conduces to our perfection: Therefore we must not say that God is the cause of evil or sin in us.  
Of lights] Argum. 5. God is the Father of lights, knowledge, and understanding, holiness, and happiness: Therefore he is not the Father of darkness or sin.  
With] God is immutable in his nature, without all variableness, either to worse or better: From all eternity always, so like himself in all things, that there is no foundation of changeableness of himself from himself, nor the least shadow of motion or turning in him: Therefore it is impossible that God should be the author of sin.  Vers. 18. Of his own will begat he us with the Word of Truth, that we should be a kind of first-fruits of his creatures. 
Argum. 7. God moved by his will alone, hath regenerated and converted us by the Word of the Gospel, from the state of sin, to the image of his holiness: Therefore; etc.  
That we should be] Argum. 8. The end of our regeneration is intended by God, that we be holy, and wholly consecrated, (as the first-fruits under the Law) to his glory: Therefore we ought not to admit any blasphemous thoughts concerning him, as if we were moved by him to evil or sin.  Vers. 16. Wherefore, my beloved Brethren, let every man be swift t●●ear, slow to speak, ●low to wrath. 
The third Admonition is taken from the mentioning their regeneration by the Word of Truth, That they seriously determine how they may really show themselves religious, and truly regenerate. And this Admonition is threefold; In the first he teaches the manner of hearing and receiving the Word of God, whereby they might be prepared to practice, to vers. 22. Secondly. He commands in general, that they bring the Word into practice, to vers. 29. Thirdly, He commands in particular that they make manifest the virtue of their religion in the holiness of speech, and in works of charity.  
In the first branch of the Admonition, touching the hearing of the Word, he requires five things. (1.) That they be ●eachable, and desirous to learn. (2) That they do not rashly precipitate their judgement, or suddenly judge, especially of matters of Faith. (3.) That they do not angrily receive them, who at the first sight seem to disagree from them.  Vers. 20. For the wrath of m●n worketh not the righteousness of God. 
He gives the reason of this part, Because the work of God, or that Righteousness which he requires, is not promoted by our passions, or perturbations, or by our carnal zeal and fervency.  Vers. 21. Wherefore lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. 
(4.) He requires, that in hearing the word, they cast away the sordid pleasures of the flesh, and that natural pravity wherewith we all abound, endeavouring repentance and mortification, lest the sowing or plantation of the Divine word in them be hindered. (5.) That in meekness they receive the word; i. e. that they admit the engrafted word with an humble and religious mind into their hearts, which is engrafted, and by faith taketh root in the heart, and becomes one with it: The reason is, because the word of God so received, is able to save their souls.  Vers. 22. But be ye doers of the word, and not hearers only, deceiving your own souls. 
In the second branch of the admonition he requires in general, that they be not only hearers of the word, but also doers; i e. that they practise that which the word of God commands: The reasons of which are three.  
Reas. 1. Because otherwise they would deceive themselves, thinking it enough to prove the truth of their faith, that they are hearers of the word of God, although they endeavour not to obey it.  
Vers. 23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass.  
24. For he beholdeth himself & goeth his way, and straightway forgetteth what manner of man he was.  
Reas. 2. Confirming the former: Because it doth no more profit to hear God's word, without endeavours to practise, than if any one should idly behold his natural face in a glass, without any use or benefit.  Vers. 25. But whose looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. 
Reas. 3. Because on the contrary, he that doth these four: (1.) He that diligently looks into the word of God, studiously enquiring into all the will of God, which is called the Law, or the Doctrine of Liberty: Because it reaches the true means of freedom from sin and wrath, and of serving God ingenuously, as it becomes God's freemen, who are bound by love and thankfulness to please God. (2.) He that perseveres continuing in the study of the Doctrine of Holiness. (3.) He that bewareth lest he forget the things which he hath learned. (4.) He that endeavoureth to practise that which Gods word commands: Truly he shall be blessed in his work, because although it is impossible he should deserve happiness by his works, yet it shall be declared by his works before all, that he is blessed, and in the exercise of good works, as walking in the way to heaven, he shall certainly obtain the blessedness promised to the Saints, and so shall be blessed in his work.  Vers. 26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. 
In the third member of the admonition he requires two things: (1.) That they which would be Religious, and truly so accounted, let them bridle their tongues and attend, that what they speak may be agreeable to the commands of God, and approved by him. He gives two reasons of this condition: (1.) He that doth otherwise, and thinks himself Religious, deceiveth his own heart. (2.) He is an hypocrite, whom such Religion will not profit, because the mouth speaketh out of the abundance of the heart: he is to be accounted little to regard his heart, who doth not bridle his tongue.  Vers. 27. Pure religion, and undefiled before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. 
The second thing that he requireth, is, That they manifest by the works of Charity, and an holy conversation, that they are truly Religious, or that their profession of Christian faith is sincere and immaculate, or that which doth not disgrace the faith they profess, and that which our God and Father approveth.  
As for the works of Charity, for example, he names, Compassion towards the fatherless and needy in their affliction: For to visit, is liberally and bountifully to succour the misery and necessity of others, under which duty he Synecdochically comprehends the other duties towards our neighbour.  
As for an holy conversation, he comprehends that under the endeavour of preserving ourselves, through the grace of God, undefiled from the world, or from the defilements which are abroad in the world, and from the contagion of other men's sins, so that we pollute not ourselves with wickedness, nor have fellowship with those that pollute themselves in the mire of sin.   

CHAP. II.  
THere are two Admonitions contained in this Chapter: The first is to shun respect of persons, especially in Ecclesiastical matters, to ver. 14. The other to avoid vain boastings of faith, where good works are wanting.  Vers. 1. My brethren, have not the faith of our Lord jesus Christ, the Lord of glory, with respect of persons. 
The first vice which he admonishes them to avoid, is respect of persons, which is committed, when in the same cause more or less is attributed to any one, than is fitting, by reason of something in his person, which nothing belongs to that cause. So they offended amongst the Hebrews, who did magnify faith in Christ in the richer sort, but esteemed the same faith as nothing in the poorer sort, so that the rich, though unbelievers, were esteemed very highly; but the poor were accounted, though believers, of no value, but contemned. He dehorts them from this vice by ten Arguments.  
Argum. 1. Jesus Christ is glorious, and faith in him is equally glorious in all: Therefore you ought to beware of respect of persons.  
Vers. 2. For if there come unto your Assembly a man with a gold ring, in goodly apparel, and there come in also a poor man, in vile raiment,  
3. And ye have respect to him that weareth the gay clothing, and say unto him, Sat thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:  
4. Are ye not then partial in yourselves, and are become judges of evil thoughts?  
Argu. 2. This respect of persons, is condemned even by your consciences (which he makes apparent from the example of their practice:) For rich men, unbelievers, coming into your Churches, haply out of curiosity only, are so publicly honoured, out of mere respect to their riches, that in the mean time your poor brethren are slighted, ver. 2, 3. He urges this testimony of their consciences by way of interrogation.  
And become] Argum. 3. They that respect persons are perverse Judges; whose thoughts are perverse, not that it is unmeet to honour the rich, or more to honour the rich than the poor; but that it is unmeet to honour the rich, though wicked, for their riches sake, with contempt of the faithful and godly poor, because they are poor: For so riches are accounted the sole cause of honouring men, and piety is contemned without riches: Therefore respect of persons is to be avoided.  
Vers. 5. Harken, my beloved brethren, Hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom, which he hath promised to them that love him?  
6. But ye have despised the poor: Do not rich men oppress you, and draw you before the judgement-seats?  
7. Do not they blaspheme that worthy Name, by which ye are called?  
Argum. 4. By this respect of persons ye dishonour the poor, whom God hath honoured, by choosing them into the inheritance of his Kingdom, by adorning them with better riches, than these worldly riches are, viz. with the riches of Faith, and Love of God, and with promises of the inheritance of Heaven, which are saving graces: Therefore respect of persons is to be avoided.  
Do not rich men] Argum. 5. Because by the respect of persons ye are so inconsiderate, that ye honour the public enemies of the Gospel (who are honourable, neither in respect of Magistracy, nor in any other, except for riches sake, but tyrannically usurp power over you, which is not given to them, oppress you, and accuse you before Judges, and draw your bodies to the judgement-seats, and blaspheme Christ's glorious name from whence ye are denominated Christians) which is the highest foolishness: Therefore respect of persons is to be avoided.  
Vers. 8. If ye fulfil the royal Law according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well.  
9 But if ye have respect to persons, ye commit sin, and are convinced of the Law as transgressors.  
Argum. 6. By preventing an Objection; Because in this respect of persons, ye are by the Law reproved as transgressors. For it ye would pay that civil respect which is due to every one according to his outward and civil condition, and according to every one's merits, ye may be excused if ye would give to men of greater fortune that which is meet, and not deprive your believing Brethren of that which is equal, fulfilling the royal Law of God, the King of Kings, by communicating to others a measure, according to the common rule of love, (even as yourselves may expect a just measure from others) then indeed might ye be pardoned, vers. 8. But when ye give undue honour to rich men, but do not give due respect to the poor that are Believers, in this you respect persons, and are held guilty of sin, and transgressors of the Law: Therefore respect of persons is to be avoided.  Vers. 10. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. 
Argum. 7. Confirming the former, If ye indulge yourselves in this respect of persons only, contemning the poor believers, ye shall be accounted guilty of the whole Law, although ye make show of observing all the other Precepts, excepting only this, Because, whosoever offendeth in one Precept alone, he is guilty of the violation of all, not that all concur in one sin, but because there is a conjunction of all the commandments in one rule of justice, and in one alone the same authority of God is violated in all; and so the general guilt of all the Laws, or the curse of God by the violation of one Law is drawn upon you, although the difference of the guilt and curse remaineth in special degrees: Therefore respect of persons is to be avoided.  Vers. 11. For he that said, Do not commit Adultery, said also, Do not kill. Now, if thou commit no Adultery, yet if thou kill, thou art become a transgressor of the Law. 
He confirms this Argument in the example of the sixth and seventh Commandment; whereof in the violation of either, the authority of him that commandeth both is violated.  Vers. 12. So speak ye, and so do, as they that shall be judged by the Law of Liberty. 
Argum. 8. Propounded by way of exhortation; So ought ye to speak and do, especially towards the poor believers, as knowing that yourselves are to be judged without respect of persons, according to the Doctrine of the Gospel, which forbids respect of persons: Therefore, etc.  Vers. 13. For he shall have judgement without mercy, that hath showed no mercy; and mercy rejoiceth against judgement. 
Argum. 9 Unless ye exercise mercy, especially towards your poor and afflicted Brethren, ye shall have judgement, it is to be feared, without mercy: Therefore avoid respect of persons.  
Rejoiceth] Argum. 10. If ye exercise mercy, especially towards your poor afflicted Brethren, as the Gospel requires, ye have no reason to fear wrath or judgement without mercy, but ye may by this be certified of God's mercy, whereupon relying, ye may rejoice against the severity of Judgement merely, as from which ye are delivered through the mercy of God: Therefore unless ye would renounce mercy, and make yourselves obnoxious to judgement, ye ought to avoid this respect of persons which is joined with cruelty.  

The Second Part.  Vers. 14. What doth it profit, my Brethren, though a man say he hath Faith, and have not works? can Faith save him? 
The other Admonition for avoiding the vanity of boasting, touching a vain and idle Faith. The Proposition is determined in the first words. That the Profession of Faith is unprofitable and vain, which is destitute of works. He proves this by nine Arguments.  
Argum. 1. Because such Faith, which is void of fruits, cannot save him that boasts of his vain Faith: Therefore his profession is vain.  
Vers. 15. If a Brother or Sister be naked, and destitute of daily food,  
16. And one of you say unto them, Depart in peace, be you warmed, and filled: notwithstanding ye give them not those things which are needful to the body, what doth it profit?  
Argum. 2. Verbal profession of empty charity is vain, and unprofitable, both to him that professes it, and to the hungry, to whom words are given in stead of meat: Therefore also the mere Profession of Faith is vain.  Vers. 17. Even so Faith, if it hath not works, is dead, being alone. 
Argum. 3. Charity, which consists only in an outward profession, is dead: Therefore also Faith which consists in an outward profession, without works, is dead, and vain.  Vers. 18. Yea a man may say, Thou hast Faith, and I have works: Show me thy Faith without thy works, and I will show thee my Faith by my works. 
Argum. 4. Such a profession of Faith is apparently vain, when it shall come to the trial, as it appears in the supposition of the Dialogue set down betwixt the true believer, who can show his Faith by his Works, and the boasting hypocrite, who cannot demonstrate his Faith by his life and works: Therefore that boasting of Faith is vain and unprofitable.  Vers. 19 Thou believest that there is one God, thou dost well: the Devils also believe, and tremble. 
Argum. 5. Faith which is called Historical, whereby we believe the Truth of the Articles of Faith, touching the unity of God, and such like▪ although this be good, yet it is not sufficient to salvation, it is not saving Faith; Because the Devils believe the Truth of the Divine Word, and tremble: Therefore much less doth the vain profession of Faith destitute of works profit to salvation.  Vers. 20. But wilt thou know, O vain man, that Faith without works is dead. 
Argum. 6. Propounded by way of Dialogue; He that glorieth and resteth upon such Faith that is without works, not knowing it to be dead, is a vain and empty man, as a vessel, the more empty it is the more it sounds: and hence he proceeds to the seventh Argument.  Vers. 21. Was not Abraham our Father justified by works, when he had offered Isaac his Son upon the Altar? 
Argum. 7. Proving that faith without works is dead, and consequently the profession of faith, which wanteth works, to be vain, from the example of Abraham, who in the foresaid matter touching the demonstration of his faith, whether it were alive or dead, is found and declared just by his works, and here by an interrogation he urges the conscience of the hypocrite. Abraham the Father of the faithful is justified before the whole world, because his faith was not dead, but alive by his works, when he had offered Isaac his son upon the Altar, in testimony of the sincerity of his faith; or that he by a lively faith believed in God, and pleased not himself in the vain profession of an idle or dead faith, as many do: Therefore faith which is without works, is dead and vain. And so james very well agreeth with ●aul: For Paul argues thus, Rom. 4.2. If Abraham was justified by works, he hath whereof to glory, but not before God; therefore he is not justified before God by works: But james argues thus, Abraham is justified by works before men, who might say to him, Show me thy faith by thy works, or demonstrate to me, that thy faith is not dead, but alive: From which antecedent it doth not only follow, Therefore faith without works is dead; but also, the conclusion agreeing with Paul's conclusion, Therefore Abraham is justified before God, not by that dead faith, and void of works, but by a lively faith, and efficacious in works, and so the Apostles agree very well.  Vers. 22. Seest thou how faith wrought with his works, and by works was faith made perfect? 
He shows that this is the mind of james, by convincing the boasting hypocrite, glorying of a dead faith; from this, that the faith of Abraham, together with the profession of faith, had works joined with it, so that his faith is declared to be perfected by works, and not found vain or dead.  Vers. 23. And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God. 
From hence also he infers an exposition of that Scripture which Paul citys in the matter of Justification by faith, and so he fully demonstrates his consent with Paul, Seeing that Abraham's faith is perfectly declared by his wo●ks, or the fruits thereof, than it is declared plainly, that the Scripture hath spoken true, He believed, etc. And so when it is said, that faith was imputed to Abraham for righteousness, it is manifest, that it is to be understood of faith not dead, but lively and operative by works: And james here showeth, that this exposition of the Scripture, is the fulfilling, and the full sense of it: He saith, that Abraham was called the friend of God, that we may understand, that sincere reconciliation with God is wrought by faith, and true friendship is demonstrated by the manifestation of faith in works of obedience.  Vers. 24. Ye see then how that by works a man is justified, and not by faith only? 
The conclusion follows from these premises, against the boasting of hypocrites, touching their vain faith, that all professing faith before men, are justified by their works, and not only by the profession of their faith, or by a dead and vain faith, which you hypocrites boast of.  Vers. 25. Likewise also, was not Rahab the harlot justified by works, when she had received the Messengers, and had sent them out another way? 
Argum. 8. Rahab the Harlot was justified (before Israel; viz. that she truly believed in God, and was truly converted) by works, when she had received the Messengers of Israel, and dismissed them safe: Therefore vain is the profession of an idle faith. That james takes Justification for no other than as we have said, doth appear from this, that he calls Rahab an Harlot, or prostitute to filthy lusts: Therefore how impossible was it for her to be justified by works before God, but only by true faith, which showeth itself to be true by works.  Vers. 26. For as the body without the spirit is dead, so faith without works is dead also. 
Argum. 9 Even as an animate body, if it doth not breathe, it is dead; so faith, if it doth not produce works, it is dead: Therefore vain is the boasting of such an idle faith, wherein hypocrites please themselves.    

CHAP. III.  
THis Chapter contains two Admonitions: The first for governing of the tongue, to vers. 13. The other concerning wisdom, which assuages the evils of the tongue, and avoids strifes and contentions, to the end.  Vers. 1. My brethren, be not many masters, knowing that we shall receive greater condemnation. 
As for the first Admonition, he commands them to bridle the tongue; namely, from invective and rigid rehearsals of other men's vices or infirmities. Be not (saith he) many masters; i e. arrogate not to yourselves the authority of mastership over others, and too much liberty of carping at things (as many do) but bridle your tongues. He confirms the admonition by ten Arguments.  
Knowing] Argum. 1. Because that unjust censurers should suffer heavier judgement from God the revenger of injuries: Therefore the tongue is to be bridled, lest ye suffer an heavier judgement.  Vers. 2. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. 
Argum. 2. Seeing that we are all liable to many failings, it becometh us to deal more diligently with the infirmities of others, not to arrogate the authority of judging without a calling, or to show ourselves unjust in judging.  
If any man] Argum. 3. If any man know how to govern his tongue, he hath this to manifest a perfect, or sincere man, who can moderate all his actions; and on the contrary▪ he that cannot moderately rule his tongue, but in all things carp at the carriages of other men, hath the sign of an hypocrite: Therefore the tongue is to be bridled.  
Vers. 3. Behold, we put bits in the horses mouths, that they may obey us, and we turn about their whole body.  
4. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.  
5. Even so the tongue is a little member, and boasteth great things: Behold how great a matter a little fire kindleth.  
6. And the tongue is a fire, a world of iniquity: So is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell.  
Argum. 4. Confirming the former: Even as if thou guidest the bridle, thou also rulest the horse; and if thou rulest the stern of the ship, thou dost also the ship: even so, if thou hast rightly governed thy tongue, thou wilt also rule thy whole body, and thy outward actions, although those instruments are small, and the tongue is a small member: Therefore, etc.  
Boasts] Argum. 5. The tongue carrieth itself highly, and boasteth itself gloriously, that it can on both sides perform much good in speaking the truth, in constancy, taciturnity, courtesy, and such like; and also much evil, in lies, reproaches, calumnies, and such like: Therefore it ought to be governed with great care.  
A fire] Argum. 6. Because as a small fire can kindle and devour much matter; so the tongue, unless it be appeased and bridled, can stir up a world of evils, and create infinite sins; and seeing it is a small part of the body, it can involve and defile all the other members, and the whole body with wickednesses, and set on fire with its wickedness, the wheel or course of all natural faculties: Therefore it is diligently to be governed.  
Of bell] Argum. 7. There is some affinity of an evil tongue with Hell and the Devil, whom the tongue is ready to serve, and from him to send the flame of lies, calumnies and brawlings, to burn the whole world: Therefore there is need of great diligence in ruling the tongue.  
Vers. 7. For every kind of beasts, and of birds, and of serpents, and things in the sea, is tamed, and hath been tamed of man kind.  
8. But the tongue can no man tame, it is an unruly evil, full of deadly poison.  
Argum. 8. There is no kind of beasts, but may be tamed by humane reason or art, and experience teacheth us, that some of all kinds are tamed, ver▪ 7. but the tongue no humane reason or art can tame; because it is in its own nature an unquiet and an unruly evil, full of deadly poison, whereby it brings, and is ready to bring deadly mischiefs unto others: Therefore ye must diligently endeavour to bridle the tongue by God's supernatural grace.  
Vers. 9 Therewith bless we God, even the Father: and therewith curse we men, which are made after the similitude of God.  
10. Out of the same mouth proceedeth blessing and cursing: my brethren, these things ought not so to be.  
Argum. 9 The tongue is mutable, deceitful, crafty, one while pretending itself to very good, blessing God; another while openly putting forth its nature expressly, by cursing men, and God obliquely, to whose similitude men are made: from the same mouth, sometimes sending forth blessing, sometimes cursing, ver. 9 But this is absurd and monstrous, which is in no wise to be suffered ver. 10. Therefore ye must necessarily endeavour the ruling of the tongue.  
Vers. 11. Doth a fountain send forth at the same place sweet water and bitter?  
12. Can the figtree, my brethren, bear olive berries? either a vine figs? so can no fountain both yield salt water and fresh.  
Argum. 10. Confirming the former, by a fourfold similitude of a fountain, a figtree, a vine, and the sea. And he argues from this which is impossible according to nature, to an absurdity in manners: As it is not naturally that from the same channel of the fountain sweet and bitter water should flow, or a figtree should bring forth grapes, and a vine figs, or the same sea should both yield salt and sweet water: so reason doth not suffer us to believe, that it is the tongue of a regenerated man, which although sometimes it blesses, yet being unbridled, it is carried otherwise to cursing; for a bad tree doth not bear good fruits: Therefore it becomes the Regenerate to follow the simplicity of holiness in speech, and to endeavour to bridle their tongues.  

The second part.  Vers. 13. Who is a wise man and endued with knowledge amongst you? let him show out of a good conversation, his works with meekness of wisdom. 
The other Admonition, wherein he exhorts to wisdom, joined with meekness, which remedies the evils and emulations of the tongue. The proposition is propounded in this verse: If any man will show himself a prudent Christian, he ought to show it in works of innocency and meekness: The Arguments are six.  Vers. 14. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 
Argum. 1. If any man laying aside his meekness, cherisheth contrary vices in his heart, emulation and contention, there is no matter of glorying, but rather of shame: Therefore ye ought to study the wisdom of meekness.  
Lie] Argum. 2. They that lay aside meekness, and cherish in their hearts envying and strife, are liars against the truth, i. e. they falsely boast themselves to be wise, or to be Christians, who indeed show themselves to be wicked: Therefore ye must study wisdom joined with meekness.  Vers. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish. 
Argum. 3. The wisdom of contention, envying, revenging of private injuries, is not that which descends from Heaven, from God, but is earthly, sensual and devilish, having its original from corrupt nature and the Devil: Therefore ye ought to study the wisdom of meekness.  Vers. 16. For where envying and strife is, there is confusion and every evil work. 
Argum. 4. Confirming the former; where there is not wisdom with meekness, but envy and contention, there tumults, seditions, and every wickedness reigns: Therefore we ought to endeavour after wisdom with meekness.  Vers. 17. But the wisdom that is from above, is first pure, and then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy. 
Argum. 5. From the eight proprieties of that heavenly wisdom which is joined with meekness, that wisdom which joined with meek: (1.) Is pure and chaste, i. e. holding fast truth and holiness, lest it be any ways polluted. (2.) Peaceable, and avoiding contentions. (3.) Endeavouring after equity. (4.) Easily giving place to right reason. (5.) Full of mercy towards those that err and sin. (6.) Full of good fruits, omitting nothing of those things which become a good and pious man. (7.) Not enquiring suspiciously into the blemishes of other men. 8. Without hypocrisy, wherein chiefly carnal wisdom is delighted: Therefore we ought to endeavour after wisdom joined with meekness.  Vers. 18. And the fruit of righteousness is s●wn in peace of them that make peace. 
Argum. 6. They that endeavour after this wisdom joined with meekness, do the whilst endeavour to make peace, or to be peaceable themselves: (1.) They are in peace. (2.) They work righteousness, or increase their holiness. (3.) They sow to themselves for time to come, and for life eternal, that they may reap the fruit of righteousness in due time: Therefore ye ought to endeavour for this wisdom.    

CHAP. IU.  
THis Chapter contains three Admonitions: The first is for the curing the disease of carnal lusts, to ver. 11. The second is for the avoiding of the hurting or diminishing the fame of our brethren, to vers. 13. The third is for the correcting the contempt of Divine Providence, in executing businesses, and purposes.  Vers. 1. From whence come wars and fightings among you? ●ome they not hence, even of your lusts, that war in your members? 
As for the first, The Arguments of Dehortation from carnal lusts are nine, whereof the six fornier show the evil, the three latter contain the remedies.  
Argum. 1. Out of your lusts, which fight inwardly in your members, as it were, amongst themselves, and war against the salvation of soul and body, arise brawlings, contentions, wars amongst men, such lusts are covetousness, ambition, fleshly lusts, and such like. Therefore ye ought to beware of them.  Vers. 2. Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. 
Agum. 2. Lust's weary you with unprofitable labours, vex your minds, drive you into many dangers of life, and draw you from God and lawful means, by which ye might get something: Therefore ye ought to beware of those.  Vers. 3. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. 
Argum. 3. If at any time ye use lawful and approved means; as for example, in praying to God, your lusts obtrude themselves as the end of your prayers, and defile them, and all other means, depriving you of all fruit: Therefore ye must have a care of them.  Vers. 4. Ye adulterers, and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is the enemy of God. 
Argum. 4. Lust's stirring up the love of this world in you, draw your souls into spiritual adultery, and make you adulterers and adulteresses, who are-consecrated to God in spiritual marriage: Therefore beware of them.  
Whosoever] Argum. 5. Carnal lusts that are inward, whilst they draw you into the love and friendship of this world, they bring you into hatred and enmity with God: For whosoever thinks to please himself, or hath determined to ingratiate himself with worldly men, by conforming himself to their manners, he makes war against God, and fights in the Camp of his adversaries: Therefore you must beware of them.  Vers. 5. Do ye think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy? 
Argum. 6. Confirming the former: The spirit of the old man (from whence all carnal lusts are stirred up) which by nature dwells in us, by its natural violence, or by the impulse of the Devil, is carried into envy and hatred, both of God and our neighbour, as the Scripture doth not in vain teach in many places, speaking of the corrupt nature of man: Therefore it follows, that the friends of the world, serving the lusts of the flesh, are enemies to God, and those carnal lusts also take their rice from the wicked spirit.  Vers. 6. But he giveth more grace, wherefore he saith, God resisteth the proud, but giveth grace unto the humble. 
Argum. 7. Now God (viz. after ye were born again, and converted to the faith of Christ) gives more grace than that ye should be seduced into envy or hatred of God and your neighbour, by the old spirit dwelling in you, which he proves from the Scripture, teaching, that as God resisteth, and is an adversary to the irregenerate, proud, and those that are acted by the old spirit, so also he gives grace and help to the regenerate that repent, and are humble, that they may restrain their carnal lusts: Therefore ye ought to shun carnal lusts. This is the first remedy against fleshly lusts.  Vers. 7. Submit yourselves therefore to God: resist the Devil, and he will flee from you. 
Argum. 8. Propounded by way of Exhortation: If as it becomes the regenerate, ye embrace the friendship of God, and subject yourselves in humility to be ruled by him, resisting the Devil, who leads on the troop of fleshly lusts, warring against your souls, it will come to pass, that the Devil, the Captain of lusts, will be put to flight, and so the lusts fight under him will be scattered: Therefore fleshly lusts are to be restrained by us. This is another remedy.  Vers. 8. Draw nigh to God, and he will draw nigh to y●●: Cleanse your hands, ye sinners, and purify your hearts, ye double minded. 
Argum. 9 Propounded by way of Exhortation: If ye have repent and come unto God (as it becometh believers) imploring his help, God will draw nigh to you, and will help you in this fight against your lusts, and in all other necessities: Therefore ye ought to use this remedy against Carnal lusts, which is the third remedy.  
Purify] He prosecutes this Argument, especially by exhorting them to acknowledge themselves sinners, and to endeavour after the purity of their hands or actions: and acknowledging themselves to be hypocrites by nature, may endeavour after purity of heart.  Vers. 9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. 
He further prosecutes, more especially the Exhortation to repentance, by prescribing the external exercises of repentance, fasting, weeping, and the rest, which may demonstrate unfeigned repentance, and really mortify fleshly lusts.  Vers. 10. Humble yourselves in the sight of the Lord, and he shall lift you up. 
Lastly, That they rest not in external exercises, he in●ulcates the Exhortation to humility, adding the promise of a gracious Exaltation, wherein they shall have victory over all their enemies, and moreover, glory and triumph.  

The second Part.  Vers. 11. Speak not evil one of another, brethren: he that speaketh evil of his brother, and judgeth his brother, speaketh evil of the Law, and judgeth the law: but if thou judge the Law, thou art not a doer of the Law, but a judge. 
The special Exhortation touching restraining the lust of detracting from the reputation of the brethren, follows. There are five arguments of the Dehortation.  
Speaketh ill] Argum. 1. Whoso defames his brother, judges him and condemns him, because he doth it as if he was a Judge: Therefore ye ought not to detract from the fame of your brethren.  
Condemneth] Argum. 2. He which detracts from the reputation of his brother, and judgeth or condemneth him, he also detracts from the Law, and judges or condemneth the Law. The reason is, because the Law forbids and condemneth rash judging and evil reports: but the backbiter on the contrary, in the very act whilst he diminishes the fame of other men, he allows that practice as if it were good, and so speaketh, and so doth contrary to the Law, and pronounces the Law neither good, nor worthy to be obeyed by any.  
A doer] Argum. 3. Because he that slanders his brother, is not an obedient doer of the Law, but a violator and condemnor of the Law, as it appears before: Therefore ye ought not to defame your brother.  Vers. 12. There is one Lawgiver, who is able to save, and to destroy: Who art thou that judgest another? 
Argum. 4. It belongs to God alone to exercise the parts of a Judge: Therefore what man is he that invades the office of God the Judge?  
One] Argum. 5. God alone, as he is able to save, if the slanderer shall repent; so also he is able to destroy, unless by repenting of this and other sins, he obey the Admonitions of God: Therefore ye ought not to indulge this sin.   

The third part.  Vers. 13. Go to now, ye that say, To day or tomorrow we will go into such a City, and continue there a year, and buy, and sell, and get gain. 
The third Admonition, especially to buyers, touching the correcting of their slothful neglect of Divine Providence in undertaking businesses: He convinces them of this sin, from the words mimically propounded. The Arguments of the Exhortation are six.  
Argum. 1. It is contained in form of citation to God's Tribunal, Go to, etc. As if he should say, this profane and wicked manner of deliberation, which doth not acknowledge the Providence of God, can neither bear the trial of God, nor men judging aright: For as if you were Lords of your lives, and of your strength, and success of your labours, so ye speak, ye dare not defend this carriage before God: Therefore ye are held guilty of profaneness, for these forms of speaking used by you.  Vers. 14. Whereas ye know not what shall be on the morrow: for what is your life? it is even a vapour, that appeareth for a little time, and then vanishes away. 
Argum. 2. Ye foolishly determine touching the time to come, when we are all ignorant what will be to morrow: Therefore here you are accused of profaneness.  
For what] Argum. 3. Ye forget your mortality, and the frailty of your life, which is like a vapour, appearing for a little time, by and by cast down by the wind, it vanisheth away: Therefore here ye are deservedly accused of profaneness.  Vers. 15. For that ye ought to say, if the Lord will, we shall live and do this or that. 
Argum. 4. Ye consider not that ye ought to depend upon the Divine will, which is the fountain, rule, and measure of all things. In which argument he prescribes also the remedy against this evil; viz. that we do not always seriously acknowledge only the commanding or revealed will of God (which prescribes to us what, and how we ought to act:) But also the secret will of God, governing and efficaciously working in us, and by us, what, and how much, and as long as it seems good to him: To which will we ought to submit our actions, and the success of them, and our life itself, always considering in our hearts, that we can do nothing without the efficacious will of God: and that we accustom ourselves to such like forms, (If God will, If life, and other things necessary to action be vouchsafed) as to the glory of God, it is sufficient: For the Apostle doth not intend the Religion of outward words, as if forms might never be omitted, but requires continual acknowledgement of Divine Providence in the heart, and such an outward profession in words, which may distinguish us from profane men.  Vers. 16. But now ye rejoice in your boastings: all such rejoicing is evil. 
Argum. 5. Ye that are admonished, defend this profane manner of speaking, as if ye rejoiced in your vain boasting, by which ye openly publish the wicked stupidity of the heart.  Vers. 17. Therefore to him that knoweth to do good; and doth it not, to him it is sin. 
Argum. 6. By preventing an objection, If ye know that all your businesses is committed to Divine Providence, and yet do not only contrary, but do not acknowledge God's Providence in the holy forms of speaking, as to outward expression, do not ye, by how much the more ye know your duty, bring upon yourselves so much the more heavy guilt and punishment?    

CHAP. V.  
THis Chapter contains five Admonitions: The first is directed to rich men, touching the wrath of God that hangs over them, to ver. 7. The other Admonition is of poor men to patience, to ver. 11. The third Admonition is of all, that they do not rashly swear, to ver. 13. The fourth is to the afflicted and sick, to ver. 19 The last is to all, that they recall those that err into the way, ver. 19, 20.  Vers. 1. Go to now ye rich men, weep and howl for your miseries that shall come upon you. 
The first Admonition is to rich men, abusing their riches, wherein he excites them to a serious consideration of their condition, and expounds to them nine causes of mourning and weeping: (1.) Because many miseries hang over you, and shortly will come upon you.  Vers. 2. Your riches are corrupted, and your garments moth-eaten. 
(2.) Ye are wretchedly covetous, who have neither the fruit nor the use of riches yourselves, nor bestow them upon others, but ye had rather your riches should be corrupted in your hands, than bestow any of them for the use of the poor.  
Garments] (3.) Now God's vengeance hath begun, as a leprosy, to consume your idol Mammon, as it appears by its corruption by moths and rust, which, as Sergeants sent from God, have now invaded your unprofitable riches.  Vers. 3. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh, as it were fire: ye have heaped treasure together for the last days. 
(4.) Now the rust, moths, and putrefaction are ready to witness against you, which shall suffice in the day of Judgement to convince and condemn you touching the abuse of your riches.  
Shall eat] (5.) These witnesses shall be turned into tortures after the last Judgement, when ye shall be burned in hell, wherein your unhappy souls and bodies, shall be eaten up by torments, as by fire.  
Treasure] (6.) When ye think that you have heaped up your treasures against old age, and the use of your posterity, ye have heaped up treasures of wrath for the last day, when God's vengeance is to be revealed against all the unrighteous.  Vers. 4. Behold the hire of the labourers, which have reaped down your fields, which is of you kept back by fraud, cryeth: And the cries of them which have reaped, are entered into the ears of the Lord of Sabbaoth. 
(7.) Ye have cruelly defrauded labourers of their hire, the voice of whose injuries ascends to God the Judge, who hath the hosts of Heaven and earth prepared to revenge, and will deal with you for your deserts.  Vers. 5. Ye have lived in pleasure on the earth, and been wanton: you have nourished your hearts, as in a day of slaughter. 
(8.) Ye are luxurious gluttons, securely indulging yourselves in pleasures, as if every day was a festival, or a day of slaughter, in which beasts used to be slain for feasting.  Vers. 6. Ye have condemned and killed the just, and he doth not resist you. 
(9) Because ye have injustly and cruelly advised to condemn and slay the innocent and impotent, who could not resist you: Therefore ye have just cause to weep and howl over your miseries, which shall suddenly come upon you.  Vers. 7. Be patient therefore, brethren, unto the coming of the Lord: behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 
Admonit. 2. To the godly that are oppressed, that they patiently suffer the injuries of wicked rich men. The Arguments of the Exhortation are eight.  
Unto] Argum. 1. The coming of the Lord shall be the end of afflictions, taking vengeance on the adversaries, and comforting the afflicted. Therefore be ye patient.  
The husbandman] Argum. 2. The husbandman patiently upon the hope of harvest, or the precious fruits of the earth, bears a long time betwixt sowing and reaping, betwixt the early rain, which falls after the seed is sown, and the latter rain, which falls about the time of harvest: Therefore it becometh you to suffer patiently until the Lords coming, under the hope of the fruits of patience, or of deliverance which will come from Heaven.  Vers. 8. Be ye also patient, establish your hearts: for the coming of the Lord draweth nigh. 
Argum. 3. The Lords coming is near for the deliverance of every one out of his tabernacle: and the time is short to the last judgement, if it be compared either with the time past, or with life eternal which is to come: Therefore your hearts are to be established, and by faith to be confirmed to patient expectation.  Vers. 9 Grudge not one against another, brethren, lest ye be condemned: behold the judge standeth before the door. 
Argum. 4. Propounded by way of Exhortation, ye ought patiently to suffer injuries, even from them that are within the Church, without murmuring one against another: Therefore much more must ye bear injuries patiently that are brought upon you by wicked rich men.  
Lest] He confirms this Argument: Because otherwise it is to be feared, lest ye yourselves, being guilty of this fault, be condemned by God the Judge, who stands before the door, ready to judge, if you grudge one against another.  Vers. 10. Take, my brethren, the Prophets, who have spoken in the name of the Lord, for an example of suffering afflictions, and of patience. 
Argum. 5. Even the Prophets, the Ambassadors of God to the Church, did patiently endure injuries from the wicked: Therefore it becometh you also to suffer patiently.  Vers. 11. Behold we count them happy, which endure: Ye have heard of the patience of job, and have seen the end of the Lord: that the Lord is very pitiful, and of tender mercy. 
Argum. 6. We pronounce you blessed that bear injuries patiently: Therefore be ye also patient.  
job] Argum. 7. As job did not only patiently suffer afflictions from his enemies, but also the great injuries of his friends, and at length he found a joyful issue of all his sufferings: So ye, if ye suffer injuries patiently, may expect a joyful end.  
Abounds] Argum. 8. Confirming the former, God is very merciful towards the afflicted, especially those that are injustly vexed by men, and is ready to pardon for his mercy sake, notwithstanding he is moved with their afflictions: Therefore ought ye patiently to suffer afflictions.  Vers. 12. But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath, but let your yea, be yea, and your nay, nay, lest ye fall into condemnation. 
Admonit. 3. Is not to swear rashly, of which vice especially, and above all, he commands them to beware, because it is especially forbidden in the Decalogue: And it seems to have been too familiar with the Hebrews; and lest they should delude themselves by circumstances, he forbids them to swear by creatures, which are either in heaven or earth. He subjoins three reasons.  
Let your speech] Reas. 1. Because a true affirmation and a negation in daily speech is sufficient, if ye use any thing more, unless ye have a care, ye will fin.  
Any] Reas. 2. Because otherwise ye will fall into the judgement and condemnation of God, as he hath threatened in the Law.  Vers. 13. Is any among you afflicted? let him pray: Is any merry? let him sing Psalms. 
Admonit. 4. Is concerning the manner of carrying themselves in prosperity and adversity, but especially sickness; whereof there are four branches: (1.) Touching those that are sick in mind, by reason of any affliction, that they may pray unto God; i. e. in God they may have ease from their trouble. (2.) Touching them that are cheerful in mind, lest they being drowned in security forget God, but that they change their cheerfulness of mind into praising of God, and thanksgiving unto him: i. e. that they by some spiritual exercise cherish their cheerfulness, lest their joyfulness degenerate into fleshly lasciviousness.  Vers. 14. Is any sick among you? let him call for the Elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. 
(3.) Touching the sick in body, that before they fly to Physicians, they would turn themselves to God, and call for the Ministers of the Church, who may stir up repentance, faith and comfort in them: Furthermore, that the Elders pray to God for the sick person. Thirdly, That if any one amongst the Elders, of what order soever, hath the gift of healing (which flourished in the Church in the Apostles times) let him in the name and authority of the Lord Jesus Christ (who gave this gift) use it, and by the example of Christ's Disciples (who Mark 6.13. having received power from Christ, anointed many sick persons with oil, and healed them) let him anoint him that is sick; concerning the restoring of whose health, the Holy Ghost hath certified him. For it is certain, that the Elders which were endued with the gift of healing, did not anoint any that were sick, but those only concerning restoring of whose health they were certified by the Holy Ghost.  Vers. 15. And the prayer of faith, shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 
He shows, that there will follow a double effect upon this unction and prayer: (1.) If he that hath prayed for the gift of miraculous healing, believing by special revelation touching the success, this prayer coming from such a faith, will save the sick from a bodily disease: For the Lord saith, he will restore health to him, and will raise him up. The other effect is this, If any special sins have drawn the disease to the sick person, God being entreated by the sick, and the Elders, will forgive them.  Vers. 16. Confess your faults one to another, and pray one for another, that ye may be healed: The effectual fervent prayer of a righteous man availeth much. 
(4.) Concerning the giving assistance to one another in the wounds and burdens of conscience, that whether admonished by the brethren of their sins, or tormented within by the burden of sin, they would confess their sins one to another, and pray one for another, mutually succouring one another both by counsel and prayer to God, that they might be healed. There are four reasons of the branch.  
That ye may be healed] Reas. 1. Because so the wounds of conscience, and errors of life might be healed, with which, as with diseases, they were sick.  
Much] Reas. 2. Because the frequent prayer of a righteous man, or true believer, stirred up by faith and love, availeth much, as a special means sanctified by God for the obtaining of things necessary for us.  
Vers. 17. Elias was a man subject to like passions, as we are, and he prayed earnestly that it might not rain: and it reigned not on the earth by the space of three years and six months.  
18. And he prayed again, and the heaven gave rain, and earth brought forth her fruit.  
Reas. 3. Confirming the former; because the praying of Elias was efficacious, not therefore because it was free from infirmities and passions, whereto other believers are obnoxious; for he also was subject to like passions: But because he prayed fervently in faith, according to the will of God revealed to him, that the Heavens might be shut and opened: Therefore if ye shall earnestly pray one for another, he says, your prayers shall prevail.  
Vers. 19 Brethren, if any of you do err from the truth, and one convert him:  
20. Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.  
Reas. 4. Because, if they admonish one another, and confess their sins one to another, and be instant in prayers to God one for another, and become instruments of God for the converting of any wand'ring sinner; Then they should be for the future instruments of saving the souls of their neighbours from death (to which he that errs hastens) and also instruments for the future of covering and hiding the multitude of sins of an erring brother: who unless he had repent, his sins should be produced at the Judgement of God for condemnation and death; which now are, after the admonition of the wand'ring person, and the repentance of him that is admonished, covered.    

The first Epistle general of PETER, Analytically expounded.  
THE CONTENTS.  
THe scope of the Epistle is to confirm (in the faith of Christ) the Hebrews dispersed amongst the Gentiles, and converted to the Faith, and to stir them up to perseverance and progress in faith and holiness of life, according to the vocation of every one, as it appears from the end and intention of the Epistle. Chap. 5. ver. 12. For which end thanks being given to God for their conversion, he exhorts them in general, to an holy conversation, and to exercise mutual charity, in the first Chapter, and in the former part of the second. Furthermore, he descends in particular to duties of subjects towards Magistrates, servants towards Masters: to mutual duties of husbands and wives, and brethren in Christ, as well amongst themselves, as towards their persecutors, in the remaining part of the second Chapter, and in the third and fourth Chapter. He prosecutes the same doctrine in the fifth Chapter, by instructing Elders in the Church, and younger men, and men of what rank soever, in their duties.  

CHAP. I.  
THere are two parts of the Chapter, besides the inscription of the Epistle. In the first, by way of thanksgiving for their conversion to the faith, he commends the truth of the Doctrine of the Gospel, or the grace and the excellency of the condition, whereunto by faith they were arrived, that so he might confirm them in the faith, to Ver. 13. In the second, from the mentioning of spiritual benefits bestowed upon the believing Hebrews, he draws an Exhortation to the study of piety in general, and brotherly love in particular.  
Vers. 1. Peter an Apostle of jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia,  
2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of jesus Christ: Grace unto you, and peace be multiplied.  
In the first place, Peter, the Penman of the Epistle, in the inscription is described from the Office of his Apostleship, that he might give authority to this Epistle; Moreover, the Hebrews to whom he writ, are described, first, from their outward low condition, that they were strangers scattered through the Regions here mentioned, not excluding the rest that lived otherwhere. The second, from the inward, spiritual, and excellent state, viz. that they were elected, foreknown, sanctified, partakers of the obedience and sprinkling of the blood of jesus Christ: For to be elected through Sanctification of the Spirit to the obedience and sprinkling of the blood of Jesus, is to be elected, that we by way of Sanctification might come to a full participation of the fruits of Christ's obedience, and sprinkling of his blood, or the imputed righteousness of Christ made obedient to his Father for us, unto the death of the Cross: And so there are set down four causes of the excellent condition of the believing Hebrews, or our spiritual state: (1.) The election of God he Father, comprehending both the eternal election, wherein God from eternity would have them before others separated, for the obtaining salvation in Christ: and that temporal, wherein God by an efficacious calling, actually separated them from others. (2.) The other cause is, the foreknowledge of God, by which he means the act of Divine predilection, or eternal love, whereby he determined in himself, or willed out of his mere love, to do good to all his sheep, and namely, to them. (3.) The Sanctification of the Spirit, by which he means the whole progress of the spiritual change of our state, from the beginning of our conversion, even unto perfect holiness and glory. (4.) The obedience of Christ, and the sprinkling of his blood, whereby is meant both the active and passive righteousness of Christ (as some distinguish) yea, the whole work of redemption, together with his application to their Justification and Reconciliation unto God: which causes of Salvation are illustrated by naming the three Divine Persons, to which distinctly indeed, but without division or separation of persons, those causes in their order are ascribed, whereby we may very easily perceive the distinction, grace, virtue, and the order of their working: For foreknowledge and election is ascribed to God the Father, as to the Fountain of our felicity: To Christ, Reconciliation, as Mediator meriting and purchasing that felicity; and to the Holy Ghost, as an Executor applying that to us: And so the causes of our Righteousness and Salvation, the original obtaining and application, are wholly placed in the alone good pleasure of one God, electing us out of his mere favour: From whence our efficacious calling flows, and true Sanctification, as a certain fruit of our election: But the only means whereby the virtue and efficacy of our election to Sanctification and Salvation is derived to us, is, the mediation of Christ, or our reconciliation made in him. In the benediction, or salutatory prayer, he wishes for increase and multiplication of the effects of Divine favour towards them in all things which may complete their Sanctification and Salvation.  Vers. 3. Blessed be God, and Father of our Lord jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead. 
The first part of the Chapter follows; wherein, that he may confirm them in the faith and grace of Christ wherein they stood, he thanks God as the Father of Jesus Christ, for spiritual benefits in Christ bestowed upon them in this state of grace. The reasons of his thanksgiving, and also of the confirmation of their faith are sixteen; all which prove, that they ought to give thanks to God, and be confirmed in faith.  
Us] Reas. 1. God hath no less regenerated you than the rest of the Saints; yea, no jest than the Apostles themselves: Therefore ye ought to bless God, and to be strengthened in faith.  
The Father] Reas. 2. He hath regenerated, as the God and Father of our Lord Jesus Christ; i. e. he hath by Regeneration put you into the society of the Covenant of Christ, and hath received you into the fellowship of Christ's Sonship by adoption: Therefore, etc.  
Out of his abundant] Reas. 3. He hath out of his abundant mercy regenerated you; i. e. not induced by any deserts, nor hindered by any of your unworthiness or ill deservings, hath given unto you the benefit of Regeneration: Therefore ye ought to bless God, and to be strengthened in faith.  
Unto Hope] Reas. 4. God hath regenerated you unto a certain lively hope of eternal life, which shows itself in the works of spiritual life: Therefore, etc.  
By] Reas. 5. God hath solidly founded the lively certainty of your hope upon Christ's Resurrection from the dead, which is both the cause and pledge of your resurrection from the dead: Therefore ye ought, etc.  Vers. 4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you. 
Reas. 6. God hath regenerated you unto life eternal, which freely he bestowed upon you, by the will and testament of your Father, as an inheritance gotten by none of your merits, and which is not earthly, but heavenly, incorruptible, undefiled, immarcessible, excelling all worldly possessions, & even that condition of life which Adam had in his innocency: as that which is incident to no change, and whereunto nothing is wanting as to its full perfection: Therefore ye ought to bless God, and to be strengthened in faith.  Vers. 5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time. 
Reas. 7. God hath bestowed perseverance upon the regenerate, and hath established the gift, keeping you to salvation, as with an armed Garrison, and supporting your faith, lest ye fail from the way of salvation, and that by his most firm decree, whereby he hath both prepared that salvation for you, and also appointed a certain time for the communicating of it; viz. the day of judgement: Therefore ye ought to bless God, and to be strengthened in faith.  
Vers. 6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold temptations:  
7. That the trial of your faith, being much more precious, than of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of jesus Christ.  
Reas. 8. The condition of the faith and grace of Christ wherein ye stand, is solid matter of your rejoicing and triumph.  
Now if] Reas. 9 The grace in which ye stand, administereth to you joy, even when ye are tossed with manifold afflictions and sorrows, it gives you solid arguments of consolation: Such as these four: (1.) The shortness of your afflictions. (2.) Intermission of your afflictions. (3.) And the necessity of them, For ye are now in heaviness for a short time if need be. (4.) Profitableness of afflictions, which is for the trial and purifying of your faith, that it may be more pure, as gold tried, unto your praise, honour and glory, wherewith Christ will adorn all you holy ones, that are of an approved faith, at his coming: Therefore ye ought, etc.  Vers. 8. Whom having not seen, ye love: in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. 
Reas. 10. The grace wherein ye stand, lifteth up your minds above sense, to a spiritual contemplation, and most sweet love of Christ: Therefore.  
In whom] Reas. 11. Although ye have neither seen Christ at any time, nor now see him, yet the faith wherein you stand, causeth you to rejoice with joy unspeakable and full of glory, which excels all that our words can utter, or capacity can comprehend; and whereof if ye now glory, ye afterwards shall never be ashamed: Therefore, etc.  Vers. 9 Receiving the end of your faith, even the salvation of your souls. 
Reas. 12. Confirming the former: By the faith in which you stand, even in this life ye receive the fruit, reward and end of your faith in this life; viz. the inchoate and begun felicity of your souls in the midst of your bodily afflictions: Therefore ye ought, etc.  Vers. 10. Of which salvation the Prophets have enquired and searched diligently, who prophesied of the grace that should come unto you. 
Reas. 13. From the testimony of the Prophets: This grace in which you stand, is the very same salvation whereof all the Prophets in times past have prophesied to come in these our times: Therefore ye ought, etc.  Vers. 11. Searching what, or what manner of time the Spirit of Christ, which was in them, did signify, when it testified before hand the sufferings of Christ, and the glory that should follow. 
He confirms the certainty of this testimony from th●se four: (1.) That the Prophets have not only foretold concerning this salvation which was to come; but have also diligently enquired into this grace and salvation, and searched after it, that they might foretell it unto us. (2.) That they did not only inquire, touching the grace of the Gospel that is revealed; but also concerning the point of time wherein it should be revealed. (3.) That they did not depend upon uncertain conjectures in this search, but took counsel of Christ's Spirit, the foreknower and foreteller of all things (which was present with them after an extraordinary manner.) (4.) Because the Doctrine of salvation was the same both in our and the Prophet's times, and is briefly comprehended in the humiliation and sufferings of Christ, and in his exaltation or glory following in the effects of Christ's sufferings: Therefore ye ought upon this account to bless God, and to be strengthened in your holy faith.  Vers. 12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you, by them that have preached the Gospel unto you, with the Holy Ghost sent down from heaven, which things the Angels desire to look into. 
The same testimony is propounded in the answer of the Spirit, which answer brings in,  
Reas. 14. From the prerogative of believers after Christ was offered, above the condition of the Prophets, unto whom it was revealed, That although they should receive the fruit of their faith with us, yet they should not see the fulfilling and end of their prophecies, but we who were born after Christ was offered, by whom the prophecies were for this end uttered, that we comparing the prediction with the accomplishment might be confirmed in faith: Therefore ye ought to bless God, and be strengthened in faith.  
By them] Reas. 15. Those things which the Prophets did prophesy by the Spirit of Christ speaking in them, the Apostles have told to you by the Holy Ghost sent from heaven: Therefore ye may be certain, that this is the true grace wherein you stand, and therefore ye ought to bless God, etc.  
Angel's] Reas. 16. So great is the excellency of faith and grace in which ye stand, that the heavenly Angels themselves desire to look into it; partly, that they may further inquire into it, partly that having looked into it, they may more delight themselves in admiring the glory of God in the grace bestowed upon the faithful: Therefore ye ought to be confirmed in faith, and to bless God. But here he alludes to the type of the two Cherubims, who standing upon the Ark of the Covenant, did turn their faces towards the cover thereof, as if they desired to look into it: whereby, besides other things, were signified, that the mystery of the Incarnation of the Son of God, and Man's Redemption, was worthy the contemplation of the very Angels themselves, and their greatest admiration.  

The second part of the Chapter.  Vers. 13. Wherefore gird up the loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of jesus Christ: 
The other part of the Chapter follows, wherein from the mention of spiritual benefits, and demonstration of the truth of grace wherein they stood, he deduces an Exhortation to the study of piety, and to go forward in the grace of God. There are three branches of the Exhortation: (1.) That as they who are either taking a journey, or go about some work, that they may be the more ready therein, they gird up their loins, so let them gird up the loins of their mind; i. e. refrain, and restrain their minds from all lust, whereby they may be hindered from a ready and free serving God. (2.) That they be sober, not only avoiding intemperance of meat and drink; but also all immoderate use of delightful things. (3.) That they firmly and constantly hope and expect that grace, which is now revealed, and shall be further fully revealed at the coming of Christ. In which Exhortation is comprehended the whole course of faith and holiness. There are thirteen Arguments of the Exhortation, all which prove that we ought to go forward in holiness, and faith of the Doctrine of grac●▪  
Wherefore] Argum. 1. From the connexion of the Exhortation with the preceding doctrine, expressed in the word wherefore, the first Argument is drawn, Ye ought to be excited and stirred up to all endeavour after piety, upon the consideration of the grace in which ye stand, and of spiritual benefits bestowed upon you by the faith of Christ: Therefore ye ought to proceed, with a constant profession, in piety and the grace wherein you stand.  
Shall be revealed] Argum. 2. The grace now manifested, and which at length shall fully be manifested at the approaching coming of Christ, aught to excite you to follow after holiness, and retaining the grace of God: Therefore, etc.  Vers. 14. As obedient children, not fashioning yourselves according to the former lusts, in your ignorance: 
Argum. 3. By the right of adoption, as obedient sons, ye are bound to follow after piety, and the profession of grace: Therefore, etc.  
Do not fashion] Argum. 4. Seeing it cannot consist with the obedience of children, that ye fashion yourselves to the former lusts, which ruled in you before conversion.  
Vers. 15. But as he which hath called you 〈◊〉 holy, so be ye holy in all manner of conversation;  
16. Because it is written, Be ye holy, for I am holy.  
Argum. 5. Ye ought to answer your holy vocation in all kind of holy conversation. Go forward therefore, etc.  
As] Argum. 6. Confirming the former: There aught to be some similitude betwixt you and the Holy God, who hath called you: Therefore ought ye to labour after this conformity. He confirms this Argument from the testimony of Scripture, Leu. 11.44. Mat. 5.17.  Vers. 17. And if you call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear. 
Argum. 7. God is the Judge of every man's works, and more severely requires holiness from those that draw nigh to him, and call him their Father: Therefore ye ought to pass the time of your sojourning here in this life, in the fear of God.  Vers. 18. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 
Argum. 8. Ye are redeemed from all manner of vain conversation in Legal purifications, separated from the thing signified, and placed in humane traditions, which are of no value, although it may be commended to you by the example of your Fathers, and by tradition: Therefore unless ye would frustrate your redemption, ye ought to endeavour after true piety, and renounce a vain conversation.  
Redeemed] Argum. 9 By redemption ye are the hired servants of God, that ye may no longer live according to your own will, or the world, or the Devil, but according to the will of him that redeemed you: Therefore ye ought to live in the faith and obedience of Christ.  Vers. 19 But with the precious blood of Christ, as of a Lamb without blemish, and without spot, 
Argum. 10. The blood of Christ the Son of God dying, represented by the typical Lamb, is of so much excellency, that it far exceeds the most precious things in this world: Therefore ye ought to stand in the grace of Christ, and endeavour after holiness, unless ye will vilify this price.  Vers. 20. Who verily was fore-ordained before the foundation of the world, but was manifest in the last times for you, 
Argum. 11. Although Christ from eternity was fore-ordained to the work of Redemption, yet he was not manifested until the last times, and that especially for your sakes, who were even as the lost sheep of Israel: Therefore ye are chiefly bound to glorify God by your holiness.  Vers. 21. Who by him do believe in God that raised him up from the dead, and gave him glory that your faith and hope might be in God. 
Argum. 12. Christ was not only manifested for your good that are believers, but also by Christ, or the merit and operation of Christ, that same faith whereby ye believe in God is obtained and produced in you: Therefore it is meet, that ye should live to God in holiness.  
Hath raised] God by raising Christ the Redeemer from the dead, and by glorifying him with that glory which he had with God from all eternity, hath demonstrated unto you, and to all the world, that Christ is truly the Son of God, or truly God; that your faith whereby ye believe in Christ, might be found to be faith in God: and so the solidness of your faith might appear to you for your greater comfort and glory: Therefore ye faithful Hebrews, who live after Christ is risen, are so much the more bound to follow after faith and holiness, that ye may please God.  Vers. 22. Seeing ye have purified your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren: see that ye love one another with a pure heart fervently, 
The Second Exhortation more especially to brotherly love. There are three branches of this Exhortation: Branch (1.) That they love fervently, not coldly, not remissly, as if they were ready upon small cause to hate. (2.) That they love with a pure heart, endeavouring the good of one another, not only aiming at private advantage. (3.) That without hypocrisy, they follow after brotherly love, loving not only in word and tongue, but showing love in deed, without dissimulation, without deceit.  
Souls] There are three Arguments of the Exhortation: Argum. 1. It is to be presupposed, that ye being justified by faith, in desire, in purpose, and an inchoate endeavour, through the virtue of the Holy Spirit, have purified your souls to the sincere love of the brethren: Therefore ye ought exceedingly to love one another.  Vers. 23. Being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever. 
Argum. 2. This brotherhood of believers is more excellent than that which is after the flesh, in as much as it doth not rise from natural generation, but from spiritual regeneration, which requires a more firm, mutual, and excellent love: Therefore ye ought to love one another fervently.  
Word] Argum. 3. Confirming the former: This fraternity of believers, as it hath its rise from an incorruptible principle, so it will never perish. The word of God which is the seed of our regeneration, is not corruptible, like the seed of natural generation: Therefore ye ought exceedingly and carefully to love one another.  Vers. 24. For all flesh is as grass, and all the glory of man, as the flower of grass: The grass withereth, and the flower thereof falleth away. 
He confirms both parts of the comparison, from the testimony of Scripture: And, first, he proves the corruptibility of natural seed, from Isa. 40.6. which declares the glory of all flesh, and consequently all relation of fraternity founded in flesh, to be corruptible.  Vers. 25. But the word of the Lord endureth for ever: And this is the word, which by the Gospel is preached unto you. 
He proves, that the seed of Regeneration is incorruptible, from the testimony of the same Prophet Isaiah; because the Word of the Lord abides for ever. But he affirms, that this is spoken touching the word of the Gospel, as the matter stands, because the preaching of the truth concerning salvation by Christ, vouchsafed to believers, is operative for the bringing of believers to life eternal: Therefore it is incorruptible.    

CHAP. II.  
HE proceeds in his Exhortation to duties of Piety and Holiness. This Chapter contains four Exhortations.  Vers. 1. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings. 
The first Exhortation is to love and desire of the Divine Word, which he had of late commended. There are two branches of the Exhortation: The first, touching the shunning and laying aside the vices that are familiar to corrupt nature, which may either extinguish or diminish the desire of the Divine Word. Of this sort, he recites five: The first whereof is malice, whereby any one purposely damnifies another. 2. Guile, whereby any one cunningly deceives his neighbour to his hurt. 3. Hypocrisies, or lies in fact, when one shows that good will in his countenance, which he hath not in his mind. 4. Envies, whereby we are grieved at the good of others. 5. Evil speakings, whereby the fame of our neighbour is injured.  Vers. 2. As new born babes, desire the sincere milk of the word, that ye may grow thereby. 
The second branch of the Exhortation, is, That they desirously receive the ●ound Doctrine of the Gospel, as sincere milk. The Arguments of the Exhortation are eleven:  
Argum. 1. As the mother's milk is fit and natural nutriment for the infant; so the Doctrine of the Gospel is meet for nourishing those that are spiritually regenerated: Therefore we ought to desire and receive it.  
Thereby] Argum. 2. As infants grow up by milk, so believers by the Doctrine of the Gospel, and by the larger knowledge of the Divine Word, grow up; i. e. make further progress in newness of life▪ Therefore ye ought to desire the Word of God.  
Milk] Argum. 3. The word is, as it were, spiritual, rational, sincere, pure milk, and free from all error, which can deceive no man, most convenient for the feeding of the soul: Therefore the Word of God is to be desired by you.  Vers. 3. If so be ye have tasted that the Lord is gracious. 
Argum. 4. The Word of God contains nothing besides the goodness of God, and our Saviour Jesus Christ, towards believers, whose sweetness they that have tasted, cannot but desire it: Therefore if ye have tasted that God is good, the Word of God is to be desired by you.  Vers. 4. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious, 
Argum. 5. Receiving the wholesome Doctrine of the Gospel, as sincere milk, ye come nearer every day to Christ, & obtaining a more strait and holy communion with him: Therefore ye ought to desire the Word of the Gospel, and greedily drink it in. He illustrates this Argument by divers similitudes, and superadds therein other Arguments by way of Exhortation.  
Stone] Argum. 6. Confirming the former, Christ will yield himself a firm and lively foundation of salvation, very precious, and of great esteem with God (who admits no other foundation of salvation) to you that drink in the milk of truth, and to you that come to Christ according to the Word of God, although Reprobates contemn and reject him: Therefore the milk of Evangelical truth is to be drunk in and desired by you.  Vers. 5. Ye also as lively stones, are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by jesus Christ. 
Argum. 7. Ye drawing nigh according to the Word of the Gospel, shall not find Christ only a solid foundation, but ye yourselves also, by the virtue of Christ, more and more built up in him, into one mystical body with other believers, that ye may be a spiritual Temple, wherein God may dwell: Therefore ye ought to desire the milk of the Word.  
Priesthood] Argum. 8. Coming to Christ according to the Word of the Gospel, ye are not only consecrated and dedicated to God, as his Temple; but also ye obtain an holy Priesthood, that ye may offer up better Sacrifices than those typical; viz. the fruit of spiritual obedience, which will please God, and be grateful and acceptable to him by the intercession of Christ; and so ye may obtain a greater glory, than the typical Temple, considered in itself, had: Therefore ye ought to desire the Evangelical milk of the Word.  Vers. 6. Wherefore it is contained in the Scripture, Behold, I lay in Zion a chief corner stone, elect, precious, and he that believeth on him shall not be confounded▪ 
He confirms these Arguments by divers testimonies of Scripture● and applies those testimonies to the present use, for the quickening the endeavours of the Hebrews after the Doctrine of the Gospel.  
The first testimony, Isa. 28.16. proving the sixth Argument severally: (1.) That Christ is laid by God in the foundation of the Church, for a corner stone, which both adorns, and holds the Edifice together, which is full of honour and excellency, elect and precious in God's account, and was first to be manifested in Zion; or the Church of the Jews, that from Zion might go forth the Law, and the word of the Lord from jerusalem. And that he should become a solid foundation to those that believe: he proves from this, that they which believe in him, shall not be confounded.  
Vers. 7. Unto you therefore which believe, he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,  
8. And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they were appointed.  
He confirms the last branch of the sixth Argument; viz. That they ought not to be moved at the scandal given by wicked men, who have rejected Christ; partly, because it is sufficient that Christ is precious to Believers; partly, because unbelievers cannot take away the honour of Christ, which is given by the Father: Upon this account he citys the second testimony of Scripture, from Psal. 118.22, etc. From whence is proved, (1.) That Christ must be rejected of those who had rule in the Church. (2.) That their endeavours should be vain. (3.) It should come to pass, that they who would not believe in Christ, or they who would stumble against this stone, should be ruinated and perish. And here he citys the third testimony of Scripture, from Isa. 8.14. (4.) That none will renounce Christ but Reprobates, whom God hath appointed through and for their own obstinate incredulity, to deserved destruction. And here is comprehended the eighth hortatory Argument, to the promoting of Evangelical Doctrine, and to the sucking in the milk of truth concerning Christ. Because unbelief of the Word of Truth concerning Christ, is a sign of reprobate and lost men, or of those designed to destruction: Therefore except ye would be accounted castaways, desire earnestly the word of the Gospel.  Vers. 9 But ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, that ye should show forth the praises of him, who hath called you out of darkness, into his marvellous light: 
Argum. 9 The honour of the Hebrew Nation, which God gave to your Fathers, Exod. 19 and elsewhere, is preserved in you Hebrews who believe in Christ: Therefore you are bound to desire earnestly, and receive the Doctrine of Faith. But they are called a Royal Priesthood, because they are partakers of Christ's Kingdom and Priesthood; yea, constituted Kings and Priests by Christ. They are called a Chosen Generation, because God adopted them before other people himself. An Holy Nation, because God consecrated them to himself in purity of life. A Peculiar people, because God had redeemed and chosen them to himself, for a treasure and inheritance.  
Hath called] Argum. 10. God hath called you out of the darkness of sin, misery, and unbelief, to the knowledge of the Gospel of truth, and participation of the glorious light of that truth, that the wisdom, goodness, justice, and other virtues of God, might shine in you, as in an image: Therefore it becometh you to desire and suck in the milk of Evangelical Doctrine.  Vers. 10. Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 
Argum. 11. Confirming the former, the gathering in of the rejected Hebrew Nation, and the Reconciliation prophesied of by Hosea, Chap▪ 2. vers. 23. began to be fulfilled in you, believing Hebrews, and indeed out of God's mere grace to you: Therefore ye are bound diligently to obey the foresaid Exhortation.  Vers. 11. Dear beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. 
The second Exhortation, to holiness is twofold: (1.) That they abstain from all lusts of the flesh, or of corrupt nature, whether they show forth themselves in soul or body. (2.) That they carry themselves honestly, i. e. holily, innocently, and justly before men.  
Pilgrim's] The reasons of the Exhortation are five; which prove, that they ought to abstain from fleshly lusts.  
Reas. 1. Ye are Strangers or Pilgrims, not only because ye are banished from your Country; but also, because the sons of God, wheresoever they live, are strangers: Therefore ye ought to abstain from fleshly lusts.  
War] Reas. 2. Ye cannot obey the lusts of the flesh, but to your own hurt; for, the lusts of the corrupt old man, are opposite to eternal salvation, and war against the saving of your souls: Therefore ye ought to abstain from them.  Vers. 12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works, which they shall behold, glorify God in the day of visitation. 
Reas. 3. Unless ye obey the Exhortation, ye will give occasion to the unbelieving enemies of the Gospel, as to evil doers, who took all occasion of speaking evil of you: Therefore ye ought to obey the Exhortation.  
Good works] Reas. 4. It is not sufficient, that by your innocency ye take away from your enemies the occasion of evil speaking, but they are also to be convinced by your good works, and their mouths to be stopped, that they may not speak evil of you, when they most desire it: Therefore ye ought to obey this Exhortation.  
Glorify] Reas. 5. This will be a fit and proper means for the conversion of unbeliever▪ and for their giving glory to God, when it shall please him, by his grace to visit them, and to draw them to believe in Christ: Therefore ye ought to obey the Exhortation.  Vers. 13. Submit yourselves to every ordinance of man for the Lords sake, whether it be to the King as Supreme, 
The third Exhortation (drawn especially from the former) is of obedience to the Magistrate, which he calls an humane Ordinance; because, although all power in general is the Ordinance of God, yet the particular manner of Government, rather by a Monarchy, than any other way, or by Aristocrary or Democracy, or any other Government mixed of these, is not determined by God, but it is left to be determined by every Commonwealth; which when it is determined, it is called the Ordinance of man, which is ratified by God, or his Ordinance: For although in Ecclesiasticals and Spirituals, Christ alone hath the Dominion and Authoritive power▪ and retains it to himself, nor doth he suffer any Dominion, but a mere Ministration subordinate to himself in his spiritual Kingdom; yet he hath in Civils constituted a subordinate Dominion, and called men Gods, although not absolutely: Therefore whatsoever the form of Government be, wherein a Kingdom or Commonwealth shall agree, here the Apostle commands the believing Hebrews to yield themselves subjects, both to the King, as Supreme, and to Governors, who are sent of him.  
For the Lords sake] The reasons of the Exhortation are five: 1. The Lord requireth this subjection; viz. so far as they do not command any thing against the Lord: For God hath given the power of ruling to men, for, and not against himself: Therefore be ye subject.  Vers. 14. Or unto Governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. 
For] Reas. 2. The end of an Ordinance is for the repressing of the wicked, and preserving and cherishing the good: Therefore for this end ye ought to be subject.  Vers. 15: For so is the will of God, that with well-doing, ye may put to silence the ignorance of foolish men, 
Reas. 3. God will by subjection of believers given to Magistrates, silence (as with a muzzle) brutish men, who unreasonably rage against the people of God, as if they were enemies to Magistrates: Therefore be ye subject.  Vers. 16. As free, and not using your liberty for a clo●k of maliciousness, but as the servants of God. 
Reas. 4. Preventing an objection: God doth not permit any man to use Christian liberty for a cloak to his maliciousness, or rebellion, as if Christian liberty exempted any one from the duty 〈◊〉 Civil subjection; but being freed from sin, ye freely serve the promoting of the justice of God, whereof the Magistrate is a Minister: Therefore ye ought to be subject to Magistrates, and to observe civil order.  Vers. 17. Honour all men. Love the Brotherhood. Fear God. Honour the King. 
Reas. 5. These four Christian duties are conjoined: (1.) To despise no man, but to esteem all according to the station wherein God hath placed them. (2.) Intimately to love those which are of the household of faith. (3.) To 〈◊〉 God. (4.) To give the honour and obedience 〈◊〉 is due, to the Magistrate, so that he which hath not performed the latter of these duties, is not to be thought to have performed the other sincerely: Therefore be ye subject to the Magistrate.  Vers. 18. Servants, be ye subject to your masters with all fear, not only to the good and gentle, but also to the froward, 
The fourth Exhortation is to Christian Servants, That they not only reverence their Masters that are more mild and courteous, but also those that are severe and froward.  Vers. 19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 
There are twelve Arguments of the Exhortation, which prove, that servants ought to bear the wrongs that are inflicted upon them by their Masters.  
Argum. 1. This is a grace, or the glorious work of God's special grace working in man above the strength of nature, if any one by that account that he may please God, doth patiently suffer injuries done to him: Therefore Servants ought to suffer wrongs from their Masters.  Vers. 20. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 
Argum. 2. Confirming the former, from the contrary: Because it is no glory, but a common thing for Malefactors to suffer for their evil deeds; but to suffer wrongs for well-doing, is the glorious work of grace, accepted and approved of God: Therefore servants must suffer injuries, etc.  Vers. 21. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 
Argum. 3. Ye are called to bear the Cross, and to suffer injuries for the glory of God: Therefore suffer ye, etc.  
Christ] Argum. 4. Christ hath suffered for us, from his enemies, far more grievous evils: Therefore ye are bound, for the glory of God, to bear patiently the wrongs that are inflicted upon you by your Masters.  
Leaving] Argum. 5. Christ in his sufferings hath left us an example of suffering injuries; and he will, that all believers should be conformable unto him, and imitate his example: Therefore ye ought to suffer injuries inflicted upon you by your Masters.  Vers. 22. Who did not sin, neither was guile found in his mouth. 
Argum. 6. Confirming the former: Christ was altogether without sin; but ye servants, although ye are free from blame, for which ye are afflicted by your Masters, yet ye are not free from all sin, from all guile in your lips: Therefore ye are bound the more patiently to suffer injuries inflicted by men.  Vers. 23. Who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously. 
Argum. 7. Christ contained himself from all requital of injuries, and did not revile those that reviled, and violently used him: Therefore ye servants ought to bridle your minds, not returning evil for evil, and injuries from your Masters must be endured.  
Committed] Argum. 8. If ye bear injuries by the example of Christ, ye have committed your cause to a just Judge, God will revenge the injuries inflicted upon you: Therefore suffer ye, etc.  Vers. 24. Who his own self bore our sins in his own body on the tree, that we being dead to sin, should live unto righteousness; by whose stripes ye● were healed. 
Argum. 9 Seeing that Christ hanging on the Cross, hath really born and suffered the guilt and punishment of our sins in his own body, ye ought not to suspect, that God (whilst he afflicteth you by the hands of unjust Masters) doth as an angry Judge, require vengeance of your former sins: Therefore being certified, as touching the expiation of your sins, ye ought to be●● the exercises of afflictions with a more patient mind.  
To sin] Argum. 10. For this end Christ hath taken away the guilt and punishments of our sins, that the mortification of sin in us, and true righteousness covenanted for by his death, may be promoted by all means, and consequently abstaining from revenge, ye follow after patience: Therefore injuries are to be born by you, etc.  
Whose] Argum. 11. There is comfort and healing prepared for you in the stripes and wounds of Christ against all spiritual sickness of the mind, and all wounds of the body, which either your unjust Masters have inflicted, or shall inflict upon you his faithful servants; which he confirms in the words of Isa. 53. Therefore ye must patiently suffer injuries from your Masters.  Vers. 25. For ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls. 
Argum. 12. Now ye ought to lead another kind of life than you did in times past: For heretofore ye did go astray as sheep, in ignorance and sinfulness, to your own destruction: now being gathered to the Bishop and Shepherd of your souls Jesus Christ, ye ought to follow your Captain, and commit yourselves, and all yours, (and especially your souls) to his care and custody: Therefore ye servants ought patiently to bear the injuries done to you by your Masters.   

CHAP. III.  
THe Chapter contains two parts: The first concerning duties of the wife and husband: The other of common virtues, which belong to all sorts of men.  Vers. 1. Likewise ye wives be in subjection to your own husbands: that if any obey not the word, they also may without the word be won by the conversation of the wives: 
The first part of the Chapter: Wherein first of all he gives precepts to wives of their duties towards their husbands, although they were unbelievers.  
Precept 1. That they be subject to their own husbands, and obey them, not obstinately refusing their Government.  
Likewise] The Reasons of the Precept are three:  
Reas. 1. Because in like manner, from the obligation of the Law, wives are bound to subjection to their husbands, as servants are bound to subject themselves to their Masters, although not in the same degree of subjection, or subject to the same duties.  
That also] Reas 2. Because unbelieving husbands may by the holy conversation of their believing wives, be prepared to attend to the word of faith, and may be so far won to embrace the faith of Christ, that before they hear the word, they may love it, for the effects thereof which they observe in their wives.  Vers. 2. While they behold your chast● conversation coupled with fear. 
Reas. 3. Confirming the former: Because the pure and chaste conversation of believing wives, might move their unbelieving husbands to the consideration of the excellency of Christianity, whereby the professors thereof were instituted to purity and fear.  Vers. 3. Whose adorning, let it not be that outward adorning, of plai●ing the hair, and of wearing of gold, or of putting on of apparel: 
Precept. 2. Concerning the adorning of wives, that they be not over curious in the outward adorning of the body, indulging themselves too much in the affectation of two much ●ea●ness and superfluous trimming.  Vers. 4. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 
Precept. 3. Propounded by way of Antithesis: That they adorn the inward man; that is, the soul (begun already to be renewed) by the ornament of virtues; namely, of a meek and quiet spirit, which will make them carry themselves modestly in all things.  
Who is] The Reasons of the Precept are five:  
Reas. 1. Because this adorning is incorruptible, in respect of the immortal soul, and in respect of unperishable virtue.  
In the sight] Reas. 2. Because this adorning is precious in the sight of God, gra●eful and acceptable in his eyes, whereof it behoves women to have a regard, rather than of the sight of vain men, that look upon them.  Vers. 5. For after this manner in the old time, the holy women also who trusted in God adorned themselves, being in subjection to their own husbands. 
Reas. 3. From the example of holy women in the Old Testament, whose praise is in the Scripture, not for the external adorning of the body, but for faith in God, and subjection paid to their husbands.  Vers. 6. Even as Sarai obeyed Abraham, calling him Lord, whose daughters ye are as long as you do well, and are not afraid with any amazement. 
Reas. 4. From the example of Sarah, who meekly obeyed Abraham, and acknowledged him to be her Lord.  
Whose] Reas. 5. Because if they would express the piety and modesty of Sarah in her manners, and would not suffer themselves by any worldly fear, to be drawn from the pu●su●e of Piety, they should declare themselves to be the daughters of this holy Matron.  Vers. 7. Likewise ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered. 
On the other side, he commands husbands to dwell with their wives; that is, that they indulge them courteously, and treat them according to knowledge, and (as it becomes wise men) wisely rule their wives.  
Likewise] There are four Reasons of the Precept:  
Reas. 1. Because in like manner, by the obligation of the Divine Law, husbands are bound to perform mutual offices to their wives, as wives are to their husbands.  
To the weaker] Reas. 2. Because prudence requires, that the female sex should be so much the more respected, because it is the weaker, and otherwise may suspect itself contemned by the man.  
Heirs] Reas. 3. Because wives are not only partakers of the honour and earthly goods, which belong to their husbands, but are also coheirs of saving grace with their believing husbands.  
Lest] Reas. 4. Because otherwise, brawlings and strifes would arise, whereby public and private prayers of the husband, as well as of the wife, might be hindered and disturbed.  

The second part.  Vers. 8. Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous, 
The second part of the Chapter follows, wherein he exhorts to the study of holiness (although it be joined with the Cross) or to the common duties of holiness, and to virtues which belong to men, of what condition soever; and he reckons six, whereof the first is, Concord, without which the whole life is disquieted with perpetual troubles and brawlings. The second is, Sympathy, which makes us affected (as it becomes us) both with the troubles and happinesses of our neighbours, grieving with those that grieve, and rejoicing with those that rejoice. The third is, Brotherly love, whereby we closely embrace Christians as brethren in the Lord. The fourth is, Mercy, whereby we secure the poor and strangers, or banished men. The fifth is, Gentleness, whereby we yield ourselves affable and courteous towards others for the public good and edification of others.  Vers. 9 Not rendering evil for evil, or railing for railing: but chose blessing, knowing that ye are thereunto called, that ye should inherit a blessing. 
The sixth is, Patience, whereby we patiently bear injuries received from others, whether by word or deed, yea, whereby we repay good turns for bad.  
The Arguments of the Exhortation to follow after these virtues, especially patience, are seventeen; All which prove, that we must follow after these virtues, although we therefore suffer afflictions.  
That ye] Argum. 1. Because we are called to this condition by God, that by perseverance in well doing, and by patient bearing evils, we may attain eternal life, vouchsafed to us, by an hereditary right: Therefore we ought to follow after these virtues, and especially patience.  
Vers. 10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:  
11. Let him eschew evil, and do good, let him seek peace and ensue it.  
12. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.  
Argum. 2. From the testimony of Scripture out of Psal. 34.12, 13, 14, 15, 16. verses; where the next way to happiness is taught, that the children of God follow after good works, and abstain from impatience, and all kind of evil deeds; and that on this side being compassed about with the hope of Divine blessing; and on the other, with the fear of Divine wrath, they go forward in the courses of holiness: Therefore ye ought to endeavour after these virtues, and chiefly patience.  Vers. 13. And who is he that will harm you, if ye be followers of that which is good? 
Argum. 3. Because this course is best, whereby they following after these virtues, may be freed from many inconveniences, which the wicked take occasion to bring upon them; for he is like to a Monster that will harm the Innocent, and those that follow after goodness: Therefore ye ought to endeavour after all these virtues, and especially patience.  Vers. 14. But and if ye suffer for Righteousness sake, happy are ye, and be not afraid of their terror, neither be troubled: 
Argum. 4. Because if whilst ye follow after these virtues, ye suffer evils for Righteousness sake, yet ye remain blessed in God's account, howsoever your condition may seem miserable in this world: Therefore ye ought to follow after these virtues.  Vers. 15. But sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear: 
Argum. 5. Ye Christians ought not to be deterred from the following after these virtues by the threatenings and the terror of the wicked, nay, not so much as be troubled in mind, but on the contrary, ye ought to sanctify God in your hearts, i. e. so much to value the terror and the good will of God, the commands, threatenings, promises, power, help, comforts, issues and deliverances of God, which he both can, and will perform, to set at naught and undervalue whatsoever men can do against you.  
Be ready] Argum. 6. It is so far unbecoming you to be deterred from the following after virtue by the fear of men, that on the contrary, confiding in the goodness and omnipotency of God, ye ought to be ready to sanctify God in open confession of the Christian Faith, not being ashamed to produce the word of God, as the ground and foundation of your Faith, as often as a reason of your Faith is required of you, so that the answer which is required may tend to the glory or sanctification of his name. Yet he commands that this confession be uttered with meekness towards men, and fear or reverence towards God, lest the Truth of God by any means should be polluted by our passions.  Vers. 16. Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ. 
Argum. 7. In following after these virtues ye will have a good conscience, which in every condition can inwardly give you a good testimony: Therefore ought ye to follow after these virtues.  
They may be ashamed] Argum. 8. By the following after these virtues, ye will stop the mouths of the enemies of the Gospel, who lie in wait to defame you, and speak ill of you, as of evil doers.  Vers. 17. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. 
Argum. 9 For it is far better that ye following after these virtues, should be afflicted for well doing, if the will of God be so, than for doing evil; For from hence arrests praise and commendation, from the other judgement and disgrace: Therefore ye ought to follow these virtues.  Ve●s. 18. For Christ also hath once suffered for sins, the just for the unjust, (that he might bring us to God) being put to death in the flesh, but quickened by the Spirit. 
Argum. 10. Christ hath once suffered for the expiating of sins: Therefore ye Believers being exempted from the punishment of sins, are obliged, if God will so have it, to suffer troubles for the following of these virtues.  
Just] Argum. 11. Christ being just and innocent, hath suffered for us being unjust. Therefore we being believers who are not altogether innocent, are bound for righteousness sake, not to refuse the suffering of what God will have us suffer.  
That he might bring us] Argum. 12. Christ the just one hath suffered, that he might confirm us being justified, and suffering afflictions, to himself, and bring us to God: Therefore believers are bound to follow him in the pursuit of virtue and patience of afflictions for welldoing.  
Quickened] Argum. 13. Seeing that the issue of Christ's sufferings was happy, (because although he is dead by reason of the infirmity of our flesh, yet he rose from the dead by the virtue and power of his Spirit or Deity) ye believers suffering afflictions for Christ and his righteousness, without doubt, shall also obtain a joyful issue out of your sufferings, and death itself: Therefore ye ought to follow after these virtues, although for that cause ye be afflicted.  
Vers. 19 By which also, he went and preached unto the Spirits in prison,  
20. Which sometimes were disobedient, when once the long suffering of God waited in the days of Noah, while the Ark was a preparing, wherein few, that is, eight souls, were saved by water.  
21. The like figure whereunto, even baptism, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of jesus Christ.  
Argum. 14. The spirits or souls of those unbelieving and disobedient men, are now in prison, or hell, to which Christ by his spirit in times past, by Noah the preacher of righteousness, came and preached repentance and following after righteousness, because in times past, to wit, in the time of Noah, they were disobedient, abusing Gods long suffering towards them, whilst the Ark was preparing: Therefore it is expedient for you Hebrews, to obey this exhortation to the study of virtue, lest ye be involved in the same punishment.  
Few.] Argum. 15. As those few souls which were in the Ark, were saved in the deluge of waters by the Ark: So all believers being baptised, are preserved, that they perish not in any afflictions, by baptism, which answers to the Type of the Ark: Therefore ye that follow after righteousness, aught to fear nothing, although ye suffer for righteousness sake.  
Not the filth of the flesh] He explains this argument, showing, that he doth not understand the outward baptism, which consists in the washing away of the filth of the body, but the inward baptism, which consists in the washing away of sins, or the filthiness of the soul, the sign and proper effect whereof, is, the engagement of a good conscience towards God, or that confidence, which a good conscience (purged by Faith) hath towards God, by and through the resurrection of Christ. He also adds,  
Argum. 16. Now ye are endued with that confidence, which a good conscience, purged by Faith, hath towards God, by and through the resurrection of Christ: Therefore there is no cause, that for the following after the Scriptures ye should fear afflictions. He adds, by the resurrection of Christ, partly, because in Christ's resurrection was declared▪ the sentence of God▪ absolving us in Christ from sin and death: partly, because Christ being raised from the dead, hath powerfully perfected those things, in and for believers, which by his death he merited and obtained for them.  Vers. 22. Who is gone into Heaven, and is on the right hand of God, Angels, and Authorities, and Powers, being made subject unto him. 
Argum. 17. Confirming the former, and also the exhortation to the following after virtue, although for that cause afflictions were born. Christ the Author of our salvation is lifted up into Heaven, to the highest glory of ruling over all things, and obtain supreme and everlasting power over all Creatures, not any of the Angels excepted: Therefore ye Believers ought strongly to prosecute the study of virtue against all dangers and terrors, being assured of your salvation, because you have such a Saviour in Heaven.    

CHAP. IU.  
HE here prosecutes the same Argument which he handled in the former Chapter. There are two parts of the Chapter, in the first are contained Exhortations to holiness, to vers. 12. The other is consolatory against persecutions, to the end. The exhortations to holiness, are six, The first is more general, to vers. 7. the rest more especial.  Vers. 1. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; 
The Arguments to holiness in general are seven, which, that they may be the better conceived, we must maintain, that Christ hanging on the Cross hath after four manner of ways acted in our behalf: First, That he judicially representing us, and bearing our person, did bear the guilt of our sins, and punishment due to them. 2. That he being a Surety for us, did take upon himself the mortifying or crucifying of our old man by the virtue of his crucifixion. 3. He set forth himself an efficacious example to us, whereto we might conform ourselves in the denying ourselves, and renouncing all things, which might hinder us in our progress towards Heaven. 4. As a Surety, Advocate, Patron, Father, Husband, Head, and common person he did bind us with many bonds, to deaden us to sin, and to use all means whereby that might be effected: These presupposed, the following Arguments more strongly bind.  
Argum. 2. Christ hath suffered for us in the flesh, and publicly acted in our behalf after those foresaid ways: Therefore ye believing Hebrews ought to arm yourselves with this meditation of Faith against all temptations, that ye may die to the lusts of the corrupt flesh.  
Who hath suffered] Argum. 2. Confirming the former, from the judicial uniting of Believers with Christ in his death: In whose suffering in the flesh believers are judged to have suffered in the flesh: Therefore as they which have suffered in the flesh, or are dead, have ceased from sin, for which they have suffered, and are justified as well from sin, as from the punishment of sin, wherein they are already dead: so you believing Hebrews, whom I account as having judicially suffered in the flesh, or as dead, aught to cease from sin, and no further have any thing to do with it.  Vers. 2. That he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. 
Argum. 3. The judicial freedom of Believers from sin, purchased by the death of Christ, is for this end, that so long as we live in this mortal life, we might not spend our time in following fleshly lusts, according to the will of men, but fulfilling the will of God: Therefore ye ought to labour that ye may be conformable to the will of God.  Vers. 3. For the time passed of our life may suffice us to have wrought the will of the Gentiles, when ye walked in lasciviousness, lusts, excess of Wine, revel, banquet, and abominable Idolatries: 
Argum. 4. Ye have sinned enough, and too much against God in the time passed of your life, when ye did follow in ignorance and unbeleef the vices which did reign amongst the Gentiles, against the first and second Table: Now the time of Gospel light requires another carriage: Therefore ye ought to follow after holiness.  
Vers. 4. Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you:  
5. Who shall give account to him that is ready to judge the quick and the dead.  
Argum. 5. By preventing an objection, Although unbelievers may be offended at your abstaining from former vices, and may blaspheme your Religion, for which they shall be punished in the day of judgement; yet it behoveth not you therefore to be moved, because if God doth not in this life, yet he will in the day of judgement require an account of such reproaches: Therefore ye ought to go forward in the study of holiness.  Vers. 6. For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit. 
Argum. 6. Serving to remove the stumbling-block laid by unbelievers, who did blaspheme and condemn Christians for the dissimilitude of their courses to their own: To the faithful that are already dead, or not long since, or in former ages, the Gospel hath been preached, for this same end, as to the promoting of holiness, and with the same success, as to the judgement of worldly men; and lastly with the same hope of fruit or benefit, to wit, that they being condemned of men, and chastised of God, according to the flesh, or outward man, should obtain spiritual life in their souls or inward man, yea and life eternal with God: Therefore it is meet that ye believing Hebrews do not refuse to embrace the like manner and condition of life, but in the same condition, that ye follow after holiness.  Vers. 7. But the end of all things is at hand: be ye therefore sober, and watch unto prayer, 
Argum. 7. The last judgement is at hand, which will put an end to the conveniences and inconveniences of this life: Therefore nothing regarding either, ye ought to follow after holiness.  
Be ye therefore] From these Arguments, and chiefly the last, he infers an exhortation to holiness, and especially to six Christian Virtues.  
Unto Prayer] The first special Exhortation is to diligent prayer, and for this end let them be sober, and vigilant, that they may be the more fit to pray, observing every occasion of praying, and that in all their affairs, they so carry themselves, that they be not rendered unfit for prayer.  Vers. 8. And above all things have fervent charity among yourselves; for charity shall cover the multitude of sins. 
Exhort. 2. The second special Exhortation is Charity, which he requires them chiefly to follow after above all things, with singular care, and that their charity be fervent and earnest.  
Charity] He renders a special reason of this, because Charity prevents, and in preventing covers anger, brawlings, reproaches, contentions and hatred, lest they be stirred up amongst men, and break forth and spread abroad, it doth repress the breaking forth of these evils, and remit, and cover them; and therefore in the first place ye ought to follow after it.  Vers. 9 Use hospitality one to another without grudge. 
Exhort. 3. To hospitality, which he commands that it be not forced, but voluntary, For that good turn which is done with murmuring, is destitute of charity.  Vers. 10. As every man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold grace of God. 
Exhort. 4. To a mutual communication of all the gifts of God; There are two reasons of the Exhortation included, 1. Because gifts are of grace, and are given by God for the common use.  
As good] 2. Because he which hath the gift, is not Master of it, but a Steward.  Vers. 11. If any man speak, let him speak as the Oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through jesus Christ; to whom be praise and dominion for ever and ever. Amen. 
Exhort. 5. The fifth more special Exhortation, That he which speaks the word of God (either out of special duty, as a Pastor or Teacher, or out of common duty, as other Christians in their mutual edification) speak it with that reverence and Faith, which becomes the word of God, i. e. that speaking, he show forth the sense of the divine word rightly conceived by Faith, with that reverence which the Truth of God requires, lest the name of God be taken in vain.  
Ministereth] Exhort. 6. That he which ministereth unto the necessities of others, either by his assistance, or goods, let him perform that readily and cheerfully according to the ability God hath given him. The Reasons of the Exhortation are two.  
That in all] Reas. 1. That glory may be given to God, both from our work, and the manner of doing it.  
Through jesus] Reas. 2. That glory may be given to God through Christ, by whose grace and virtue alone the duty is performed.  
To whom] He shuts up these Exhortations, with giving glory to God, whereunto he is moved by the consideration of the excellency of God.  

The Second Part.  Vers. 12. Beloved, think it not strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you. 
The other part of the Chapter follows, wherein he encourages Believers against persecutions, and exhorts them not to be offended or troubled with persecutions, as a new thing. The Arguments of the Exhortation are thirteen, all which prove that persecutions for the profession of the Gospel are not to be feared.  
Trial] Argum. 1. Persecution will not hurt you, but will try and purge you, as fire trieth and purgeth gold and silver: Therefore ye ought not to fear afflictions.  Vers. 13. But rejoice, in as much as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. 
Argum. 2. Ye ought rather to be glad and rejoice in afflictions for the Gospel sake: Therefore persecution is not to be feared.  
That] Argum. 3. Confirming the former, whilst ye suffer persecutions, ye are made partakers of the afflictions appointed for the members of Christ, and are made conformable to him, who hath suffered the like things for the confession of Truth: Therefore ye ought not to fear persecution.  
Ye may be glad] Argum. 4. Because ye shall have the communion of glory and joy with Christ at his coming: Therefore, etc.  Vers. 14. If ye be reproached for the name of Christ, happy are ye; for the Spirit of Glory, and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 
Argum. 5. They that are but reproached for the name of Christ, have both the means and the sign of his blessedness, much more they which suffer greater things: Therefore ye ought not to fear persecutions.  
Because] Argum. 6. The bearing of the Cross of Christ, is a sign of Christ's glorious Spirit resting upon you, that shall never depart from you: Therefore ye ought not to fear persecution.  
For your part] Argum. 7. Confirming the former, Although the Spirit of God, by those that persecute you, may be blasphemed, yet it is glorified by the faithful that s●f●er afflictions: Therefore ye ought not to fear persecution.  
Vers. 15. But let none of you suffer as a Murderer, or as a Thief, or as an evil doer, or as a busy body in other men's matters.  
16. Yet if a man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf.  
Argum. 8. Although all affliction, and namely for evil deeds, is not glorious, yet when any one is evilly entreated, not for his own desert (but for Christ's sake, or because he is a Christian) the affliction is glorious, neither doth it become the afflicted to be so troubled, as if he were ashamed of the name of Christ, but is rather obliged to glorify God, who by a certain degree of Martyrdom, hath honoured him: Therefore ye ought not to fear persecution.  Vers. 17. For the time is come that judgement must begin at the house of God: and if it first begin at us, what shall the end be of those that obey not the Gospel of God? 
Argum. 9 The judgement that God will bring upon the sins of men, is begun in the Church, as in God's family towards his own household; whose sin God chastiseth and crucifies by the Cross of Christ: Therefore ye ought not to fear persecution▪  
What shall] Argum. 10. The afflictions which the faithful suffer, will argue that Infidels and Persecutors will at length be most severely punished: Therefore ye ought not to fear persecution.  Vers. 18. And if the righteous scarcely be saved, where shall the ungodly and sinner appear? 
Argum. 11. Clearing the former Argument; Seeing that the condition of the faithful is so tedious, that they cannot be saved without great difficulty, and by afflictions, without doubt the condition of the wicked will be intolerable: Therefore ye ought neither to backslide from the Faith, lest ye perish, nor fear persecutions, because they shall be brought to nought.  Vers. 19 Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator. 
From hence he infers an Exhortation, which he confirms together with two other Arguments.  
Argum. 12. They that are evil entreated for Christ's sake, are not properly afflicted by the will of man, but by the will of God, who hath determined to perfect his work in those that are his, through afflictions: Therefore ye ought not to fear persecutions.  
A faithful] Argum. 13. They that suffer any thing in the flesh for Christ, and they which have resolved to persevere in holiness, doing that which is good, may be certain and sure of the salvation of their souls, both because God is omnipotent, and because he is faithful to perform all things which he hath promised to them that are his: Therefore ye ought not to fear persecution.    

CHAP. V.  
THere remains three Exhortations, with the conclusion; The first to the Elders; The second to those that are young; The third is common to all.  
Vers. 1. The Elders which are among you I exhort, who am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed.  
2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly, not for filthy lucre, but of a ready mind:  
Exhort. 1. To Elders in the first place generally; That they execute their office in feeding the flock committed to them. The reasons of the Exhortation premised from the person exhorting, are four.  
I pray] Reas. 1. Because the Apostle prays, and submissively desires that from them.  
Also an Elder] Reas. 2. Because he exhorts them as being an Elder himself.  
A Witness] Reas. 3. Because he was a Witness of the sufferings of Christ, which Christ suffered in the execution of his office, and a partaker of the sufferings for Christ with other Martyrs.  
Of the glory] Reas. 4. Because by Faith he was partaker of the glory hereafter to be communicated to true and sincere Pastors at the coming of Christ.  
Feed] The exhortation itself prescribing in special the manner of feeding the flock, in four duties.  
Oversight] (1.) That they diligently attend the oversight of the flocks, not doing it lightly and negligently.  
(2.) That they do their duty, not by constraint, but of a willing mind. (3.) That they do their duty, not for the sake of filthy lucre, but with a ready and free mind.  Vers. 3. Neither as being Lords over God's heritage; but being ensamples to the flock. 
(4.) That without usurpation of Dominion over the Church, they go before the Church in Doctrine and ensample in all virtues.  Vers. 4. And when the chief Shepherd shall appear, ye shall receive a Crown of glory that fadeth not away. 
He subjoins to this Exhortation three other Reasons.  
Chief] Reas. 1. Because Jesus Christ, as the chief Shepherd, shall at length appear, who will require an account from the Ministers, subjected to him, of the administration of their office.  
Ye shall receive] Reas. 2. Because he will give to his Pastors a Crown of glory for their reward.  
That fadeth not] Reas. 3. Because it is a flourishing Crown, which they shall receive, that will never fade away, nor perish.  Vers. 5. Likewise ye younger, submit yourselves unto the Elder: yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. 
The second Exhortation is to the flock or people, who are intimated by the name of youngers; because as ordinarily Elders for the most part were chosen out of those that were aged, so the greatest part of the flock did consist of youngers.  
Subject] The branches of the Exhortation are three. First, To special subjection towards Elders, that as God hath enjoined the Elders, and Episcopal jurisdiction, so he had enjoined the flock subjection, whether youngers, that they obey the Elders, doing their duty, and commanding right and just things in the name of God.  
And all] Branch 2. Is to mutual subjection, that they submit to one another, viz. to the performing mutually the most humble duties of charity. For example, to the mutual receiving private admonitions, and mutually bearing with one another's Infirmities.  
Submitting] Branch 3. That they endeavour after submission of mind, or Christian humility, without which they cannot duly submit to the Pastors, or to one another; The reasons of the Exhortation are seven.  
Clothed] Reas. 1. Because humility or submission is a special ornament.  
God] Reas. 2. Because God resisteth the proud.  
To the humble] Reas. 3. Because God gives grace to the humble.  Vers. 6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, 
Reas. 4. Because that submission which is mutually requisite, doth not respect men, so much as God, who commands it.  
Mighty] Reas. 5. Because the strength and power of God ought to move you to subjection.  
That you] Reas. 6. Because God in due time will exalt the lowly and humble to glory.  Vers. 7. Casting all your care upon him, for he careth for you. 
Reas. 7. By preventing an Objection. Because ye ought not to be moved, by those inconveniences which might dissuade you from this submission of mind, but the care about the event of your obedience, which ye ought to yield to this command, and moreover all your solicitousness for the things of this life, ye ought to cast upon God.  
For] The reason of this is given, Because God takes special care for the concernments of his servants, and those things which may befall your walking in obedience to him, lest any damage accrue to you, or any necessary good be wanting.  Vers. 8. Be sober, be vigilant: because your adversary the Devil, as a roaring Lion, walketh about seeking whom he may devour. 
The third general Exhortation or command to all is, that they do not indulge the security of the flesh, but that being composed to watchfulness in all sobriety, they persevere against every temptation in the grace which they have received.  
The Reasons of the Exhortation to this Christian warfare are nine.  
Adversary] Reas. 1. Because ye have to do with an adversary.  
The Devil] Reas. 2. Because ye have to do with the Devil, the worst of enemies.  
As a Lion] Reas. 3. Because the Devil cruelly, as a roaring Lion gapes after his prey.  
Walketh about] Reas. 4. Because as a Fox walking up and down, he looks about, and takes all occasions to mischief you, that he may oppress and devour you unawares.  Vers. 9 Whom resist steadfast in the Faith, knowing, that the same afflictions are accomplished in you Brethren that are in the world. 
Reas. 5. Because ye must not think of flying from your adversary, but of resisting him only, and that by a steadfast Faith.  
As those] Reas. 7. Because ye alone do not strive in this conflict of afflictions against the Devil, but ye have all the faithful Brethren your fellow-soldiers in the Church militant, and suffering together with you, whose condition ye ought not to disdain, or to wish for the enjoyment of any better condition than theirs.  Vers. 10. But the God of all Grace, who hath called us into his eternal glory by Christ jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. 
Reas. 8. Because ye shall have me your Apostle, together with yourselves striving in prayers, that ye may constantly go forwards in the way wherein ye are. But he prays for these four things in their behalf. 1. That God would perfect that work of grace he hath begun, being not yet perfect. 2. That he would establish that which is right. 3. That he would strengthen that which is weak. 4. That he would settle or cause the building to cleave firmly unto Christ. The Arguments of his confidence are two. Argum. 1. The alsufficiency of grace in God. 2. The calling of the faithful to eternal glory through Christ.  
A while] In the mean while he limits his prayer, that God would perform those things to them after they had been afflicted a while, and so he adds the ninth Reason, the Exhortation to the Christian warfare: Because the time of your conflict will not be long, but short, and afflictions will not be intolerable, but light in comparison to glory.  Vers. 11. To him be glory and dominion for ever and ever. Amen. 
He concludes this and the rest of the Exhortations with a famous Doxology, ascribing the glory of all grace and strength to God, whereby he perfects the work of grace.  Vers. 12. By Silvanus a faithful Brother 〈◊〉 you (as I suppose) I have written briefly, exhorting and testifying, that this is the true grace of God wherein ye stand. 
The conclusion of the Epistle, whereof are three Articles.  
The first Article contains three things: First, the name and commendation of the messenger from his fidelity. 2. The commendation of the Epistle from its brevity. 3. The scope and sum of the whole Epistle, viz. to confirm the Hebrews in the Doctrine of the Gospel, or the Grace of Christ which they did profess, and that they might be encouraged to a constant perseverance in Faith and Obedience.  Vers. 13. The Church that is at Babylon elected together with you, saluteth you, and so doth Marcus my Son. 
Artic. 2. Contains the salutation sent from the Church at Babylon, and Mark the Evangelist (who by reason of the similitude of his Faith and conversation, is called the Son of Peter, as Timothy of Paul) to the rest of the Hebrews, partakers of the same grace and election in Christ. Here we understand Babylon properly so called, which was in Chaldaea, where after the seventy years of captivity were passed, many Jews remained not returning home, and wherein they had Synagogues, as in other Cities, for whose sake Peter upon his agreement with Paul, as an Apostle of the Hebrews went into Babylon, where the company of the Jews was greater: from whence he wrote this Epistle to those that are dispersed.  Vers. 14. Greet ye one another with a kiss of Charity: peace be with you all that are in Christ jesus. Amen. 
Artic. 3. Contains (1.) The salutation given by the Apostle, wherein he commands the faithful to salute one another without dissimulation with a kiss of Charity. (2.) His Apostolical wish, wherein, under the name of Peace, he earnestly wishes, desires, applies, and seals salvation to all the faithful, and all things which belong to holiness and happiness.    

The second Epistle general of PETER, Analytically expounded.  
THE CONTENTS.  
THe Apostle being now nigh unto death, seals up this last testimony of his will in this Epistle (as it appears in the first Chapter, 12, 13. verse. etc.) for the use of all the faithful wheresoever, and chiefly the Hebrews, whose Teacher he was. There are three principal parts of the Epistle, according to the number of the Chapters. In the first he exhorts them to persevere in true Faith and Christian Piety, Chap. 1. In the second he d●h●rts them from attending to false Prophets, which he foretells will arise in the Church, Chap. 2. In the third he seriously admonishes them to beware of those profane Scoffers, who account the coming of Christ to judgement, as a Fable, in Chapter 3.  

CHAP. I.  
THere are three parts of the Chapter. In the first there is the Exordium of the Epistle, to vers. 5. In the second an exhortation to proficiency in Faith and Holiness, to vers. 19 In the third he digresses in the commendation of prophetical Scripture, to the end.  Vers. 1. Simon Peter, a Servant and an Apostle of jesus Christ, to them that have obtained like precious Faith with us, through the Righteousness of God and our Saviour jesus Christ, 
The inscription of the Epistle contains three things. (1.) The description of the Writer, from his common name Simon, and from his Surname Peter, given him by Christ, together with his office in the Church, Servant, and from his special office, An Apostle of jesus Christ, whence he had authority to write. (2.) The description of the faithful to whom it is written from the excellency of Faith, which was bestowed upon them: The excellency whereof is propounded by way of distinction from historical Faith. 1. That it is precious. 2. That it is proper to the Elect, not hypocritical. 3. That it is equally precious with the Faith of the Apostles; he doth not compare the degree and quantity, but the quality and nature of the gift, because it was given by the same Holy Spirit for the same merits of Christ, and to the same good purposes, viz. the apprehending of Christ and his benefits. 4. That it flows from God's Righteousness or Faithfulness, faithfully performing the free promises made to our Fathers, and is derived to us together with all other benefits through the Righteousness of Jesus Christ our Lord.  Vers. 2. Grace and Peace be multiplied unto you through the knowledge of God, and of jesus our Lord, 
The third thing in the inscription of the Epistle is a salutation, wherein is his prayer and confirmation of it; In his prayer he wishes to all the faithful Hebrews a fuller manifestation, multiplication, and increase of all saving gifts of the Holy Ghost, and multiplication of peace, or of all benefits which conduce to the promoting and perfecting of their present and future felicity, and that by the increase of saving Faith, or acknowledgement of God and Christ, as they are revealed in the Gospel.  Vers. 3. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue, 
He confirms the hope of his desires, viz. that God will multiply grace and peace towards them by Faith, in five Arguments.  
Divine Power] Argum. 1. The power or effectual grace working powerfully, hath bestowed upon you all expedients, which belong to holiness or grace, to life or peace, by the knowledge or Faith of him both in respect of the right to, as also the admission of you into the profession: Therefore God will increase and multiply those gifts, until ye obtain perfection of life and holiness: For there is the like reason for the beginning and progress, as touching the favour of God.  
Hath called] Argum. 2. God hath called you to virtue or Grace, and to Glory or Peace: Therefore he will perfect those things in you to which he hath called you.  Vers. 4. Whereby are given unto us exceeding great and precious promises; that by these you might be partakers of the Divine Nature, having escaped the corruption that is in the world through lust. 
Argum. 3. Confirming the former, God hath given you the promises of the Gospel, which as they are very great (because of the greatest things, viz. of Righteousness and eternal life) So also they are precious, and mainly necessary to you for the obtaining of life: Therefore he will perform those promises, by multiplying even unto perfection those things which he hath promised.  
That by these] Argum. 4. For this end he hath given both the promises, and beginnings of these things promised to you, that ye might be partakers of the Divine Nature; not as to the essence, but as to the virtues and perfections, which represent the Nature of God in heavenly wisdom, holiness and happiness, as in a lively Image: Therefore he will multiply to you grace and peace, that he may attain his end in perfecting of you.  
Having escaped] Argum. 5. Now you have escaped from the Kingdom of death, and the Covenant of sin, being freed from destruction, wherein the world lies through lust or concupiscences Therefore the same gracious good pleasure of God 〈◊〉 multiply to you grace, which is opposed to sin, and peace, which is opposed to destruction.  Vers. 5. And besides this, giving all diligence, add to your Faith, Virtue; and to Virtue, Knowledge; 
After the Preface he exhorts them to a serious endeavour of growing in Faith and Godliness, reckoning up by degrees the chief Christian virtues; whereof the first is Faith, which opens unto us the first entrance to God, to this is adjoined virtue, or following after Righteousness in general, because without Faith it is dead and ineffectual. Prudence or Knowledge follows, which consists in a fuller knowledge of heavenly mysteries, and the application of them to practice.  Vers. 6. And to Knowledge, Temperance, and to Temperance, Patience; and to Patience, Godliness: 
After this he requires Temperance, whereby every one keeps himself from those enticements, whereby he might be taken off from his duty. He would have Patience or Fortitude (which consists in bearing adversity, and not in ceasing from our duty, for the evils which pursue us) annexed to Temperance, and these virtues are four, which are commonly called Cardinals, to these he would have three other joined. (1.) Godliness, which chiefly consists in the very worship of God.  Vers. 7. And to Godliness, Brotherly Kindness; and to Brotherly Kindness, Charity: 
The other virtue which he would have added, is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Brotherly love, whereby we embrace our Brethren, or the household of Faith. The last virtue is Charity, or common love, which is to be extended to all men, even to enemies.  Vers. 8. For if these things be in you, and abound, they make you, that ye shall neither be barren, nor unfruitful in the knowledge of our Lord jesus Christ. 
The Arguments of the Exhortation are fourteen, all which prove, that we ought to endeavour after these virtues jointly.  
Argum. 1. If you have obeyed the Exhortation, endeavouring both to have these virtues, and to abound in them, ye will prove that your Faith, or the knowledge of Christ in you, is not idle, or unfruitful, but efficacious, which makes you ready to every good work: Therefore ye ought to obey.  Vers. 9 But he that lacketh these things, is blind, and cannot see far off, and hath forgotten that he was purged from his old sins. 
Argum. 2. If ye were destitute of these virtues, you will declare that you see nothing afar off, but that you are only intent upon the things of this world, but blind in divine and spiritual things, and unthankful towards God, by whom ye confess your former sins are pardoned: Therefore ye ought to endeavour after these virtues.  Vers. 10. Wherefore the rather, Brethren, give diligence to make your calling and election sure: for if you do these things, ye shall never fall. 
Argum. 3. With the Exhortation repeated. By endeavouring after these virtues, ye will prove yourselves to be effectually called and elected, and will solidly confirm yourselves in this persuasion: Therefore follow after these virtues.  
For these] Argum. 4. If you follow after these virtues, ye shall be preserved from Apostasy, or falling back, neither will ye yield to temptations: Therefore ye ought to follow after these.  Vers. 11. For so an entrance shall be ministered unto you abundantly, into the everlasting Kingdom of our Lord and Saviour jesus Christ. 
Argum. 5. So a more abundant entrance into the eternal Kingdom of Christ shall be administered unto you, i. e. happiness, and that life eternal shall more largely open and unfold itself to you, that ye may more freely and abundantly pierce into the inward parts of his Kingdom, and enjoy the sense of that life in a more abundant measure: Therefore follow after these virtues.  Vers. 12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present Truth. 
Argum. 6. Preventing an Objection; Although ye are established in the present Truth: yet I being an Apostle, have now thought, out of a desire of your proficiency, it necessary to exhort you, which ye should in no wise reject: Therefore, etc.  Vers. 13. Yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance: 
Argum. 7. Justice itself, by reason of my Apostolical office, requires that I excite you to holiness, by exhortations and admonitions of this sort, so long as I live: Therefore be ye obedient.  Vers. 14. Knowing, that shortly I must put off this my Tabernacle, even as our Lord jesus Christ hath showed me. 
Argum. 8. As the Lord hath foretold, I expect after a short time to end my life by a glorious Martyrdom: Therefore, as it lies upon me to exhort you to these virtues, so it lies upon you to hearken to my Exhortation.  Vers. 15. Moreover, I will endeavour, that you may be able after my decease, to have these things always in remembrance. 
Argum. 9 This Exhortation which I have written to you, will be profitable to mind you of your duties, even after my death: Therefore harken you to my admonitions.  Vers. 16. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord jesus Christ, but were eye-witnesses of his Majesty. 
Argum. 10. Those things which I have taught you as touching Christ's incarnation, or his first coming to execute the office of a Redeemer, and as touching his divine nature, power, sufficiency, and efficacy to save the people of God, are not fables artificially feigned, which may be despised, or negligently without use and benefit passed by: but they are serious and certain things: Therefore ye ought to hearken to these my admonitions.  
But as those] Argum. 11. Ye have been taught by us Apostles, both eye and ear-witnesses of the Truth of Christ already demonstrated, so that the certainty of this Gospel was so much as were possible to be concerning things done and passed. For we Apostles have perceived by our senses the Majesty of Christ to be so great, that we cannot choose but at the sight be rap● up in an ecstasy, as it is in the history, Matthew 17. conconcerning Christ's transfiguration: Therefore obey my Exhortations.  Vers. 17. For he received from God the Father, honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son in whom I am well pleased. 
Argum. 12. Christ, in whose Faith and Obedience we exhort you to persevere, hath by the audible voice of his Father speaking from Heaven, received a glorious testimony from the excellent glory of the Father, that he is the Son of God, wherein, as in a Mediator and Surety for his redeemed people, God is well pleased, satisfying himself abundantly in his Mediation and purchase: Therefore obey ye diligently this Exhortation.  Vers. 18. And this voice which came from Heaven, we heard, when we were with him in the holy Mount, 
Argum. 13. Those things are so holy, which appertain to the Kingdom of Christ, that the place itself wherein those things were declared (which are preached by us) was after a manner made holy, viz. Because of God's extraordinary voice, and the divine glory of Christ there manifested: Therefore with greater reverence ye ought to hearken to our Exhortations.  Vers. 19 We have also a more sure word of Prophecy, whereunto ye do well that ye take heed, us unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts: 
Argum. 14. The Doctrine concerning Christ, in whose Faith and Obedience we exhort you to persevere, is confirmed by the testimony of Scripture, or a most firm prophetical word: Therefore ye ought studiously to obey my Exhortations. He stays upon this Exhortation, confirming the certainty of prophetical Scripture, by seven Reasons.  
More sure] Reas. 1. Because compared with other ways of revelation it is a most firm medium without and above exceptions, whereto other means of revelation, no less clear and true, are obnoxious: But this reason most especially did prevail with the Hebrews, who examined visions and revelations made to the Apostles by the Scripture of the Old Testament. For the divine authority of the old Scripture was confirmed in their minds some ages before.  
Of Prophecy] Reas. 2. That the testimony of foreseeing future Truth, hath more evidence in itself of divine operation, than the testimony of him, who testifies that which he hath seen or heard being present. For no man could foresee this Truth, but a Prophet, every Believer could see the Truth fulfilled.  
Which] Reas. 3. Because the word of Prophecy is worthy to be attended to by Believers, into the sense whereof they might inquire, to which truth and authority they might subject their consciences, and which they might apply to the ends and uses whereunto it serves.  
As] Reas. 4. Because ye should abide in darkness, unless ye attended to the Scriptures, which are in themselves, and in the faithful, as light that shineth in a dark place, to direct in all things what, and how to be done.  
Until] Reas. 5. Because the Sun of Righteousness, Jesus Christ, will appear at length to those that religiously attend to the Scripture, viz. in the glory of the life to come, he will bring with him the perfect day, which shall never have night, and the light of the holy Ghost, as a morningstar shall arise in their hearts, now manifesting one Article of Faith, and confirming it as with a seal in the inward senses, at another time confirming another Article, and so by degrees will illuminate the faithful attenders to the Scripture, which illumination of the Spirit, because it cannot be perfected in this life, and because the day of Christ's full presence (our Sun) will not be, but in the life to come: Therefore ye ought in all things, in the whole course of your lives, to attend to the Scripture.  Vers. 20. Knowing this first, that no Prophecy of the Scripture is of any private interpretation. 
Reas. 6. Because we must firmly hold, for a Principle of Faith, and for a thing first of all to be believed, that the Scriptures are not of humane invention, but of divine revelation, not derived from the mind of the Writer, sense or explication, but out of the mind, sense, and explication of God, which therefore is not from the explication which men whether few or many invent, but from the explication, whereof the Spirit of God itself is the Author.  Vers. 21. For the Prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the Holy Ghost. 
Reas. 7. Confirming the former. Because in the Scriptures there are Prophecies, which cannot be set forth by the will of man, or from the humane sense or affection of the Prophet: but of necessity those holy men spoke by the instinct of the Holy Ghost, who have left to us the divine Oracles sealed in their Writings: Therefore it is mere that the Holy Ghost should be interpreter of their words by other places of his Scripture, and that the faithful should attend to the Scriptures, and compare them with themselves, that they may understand the mind of the Holy Ghost.   

CHAP. II.  
THat they may the better obey the former Exhortations, he admonishes them, that they have a care of false teachers which will arise in the Church, and were now risen; He also describes and reproves their manners and vices, from whence, as from certain marks, they may be known and taken heed of.  Vers. 1. But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable heresies▪ even denying the Lord that bought them, and bring upon themselves swift destruction. 
The marks of false Teachers, which also contain the reasons, why they ought to be taken heed of, are nine: Not that they are all to be seen in some one Heretic, but that some of them may be seen in other Heretics.  
But there were] Note 1. Such as in times past the false Prophets were amongst the people of God, such shall be the false Teachers in the Church, viz. Egregious hypocrites, counterfeiting themselves to be true Prophets, insinuating themselves into the favour of the people.  
Bring in] Note 2. They will craftily bring in damnable heresies, and although not expressly, yet by consequence, or in very deed they will deny Christ (at leastwise in some Article of Faith) i. e. they will be the betrayers of Christ.  
The Lord] He amplifies the crime four ways. 1. From this, that they will deny the Lord or Master that bought them, which is spoken in the language of the Visible Church, wherein they were. That they would both boast that they were redeemed, and also the Church esteemed them so: which also in a judicial sense is true; whereby whosoever confesseth with his mouth Christ to be his Redeemer, and in the mean time denies him in deed, being judged out of his own mouth, is said to deny the Lord that bought him; Because as to the merit of the crime, it is as much as if he was really bought, if he suppose and profess himself bought, and yet denies him that bought him.  
Bring] 2. He amplifies the crime from this, that by these heresies they deservedly bring upon themselves swift destruction.  Vers. 2. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of: 
3. He amplifies the crime from this, that they will seduce and draw many Disciples with them into destruction.  
By reason of whom] 4. From this, that they themselves and their followers will both blaspheme the way of truth, or the sound Doctrine of the Gospel, and give occasion to others to speak contumeliously of it.  Vers. 3. And through covetousness, shall they with feigned words make Merchandise of you, whose judgement now of a long time lingreth not, and their damnation slumbreth not. 
Note] 3. Is covetousness, which is the root of all evil, and for the most part the companion and Mother of all heresies.  
Feigned] Note 4. Is a false and feigned speech artificially composed to seduce, covering and drawing into errors with a counterfeiting eloquence.  
Shall make Merchandise] Note 5. The selling of souls and filthy Merchandise whereby Heretics will be solicitous to promote their profit, nothing regarding the loss of souls.  
Whose] He apprehends the crime from the damnation and destruction which will swiftly follow them, as it was prepared in times past.  Vers. 4. For if God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains of darkness, to be reserved unto judgement: 
He proves that punishment will follow, by a threefold Example. 1. Of the lapsed Angels, which if God did not spare, but thrust them down from the light of the highest Heaven, to the darksome lower places, and detains them bound with his powerful hand in misery to be kept unto the last punishment of eternal damnation: certainly God will not spare those false Teachers.  Vers. 5. And spared not the old world, but saved Noah the eighth person, a Preacher of Righteousness, bringing in the flood upon the world of the ungodly: 
Example 2. Of the old world, which if it all justly perished (except those seven, and Noah, a Preacher of Righteousness, wholly for whose sake God chiefly saved the rest) by the deluge brought upon the world of wicked men: certainly those false Teachers shall also perish.  
Vers. 6. And turning the Cities of Sodom and Gomorrah into Ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly:  
7. And delivered just Lot, vexed with the filthy conversation of the wicked:  
8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.)  
Example 3. If God destroyed Sodom and Gomorrah for an example to th●se that after should live ungodly, and delivered just Lot vexed and tormented with seeing and hearing, both the deeds and sayings of the ungodly wicked. Will not God (preserving his servants) punish wicked Teachers▪ who still, (notwithstanding the Gospel is now clearly manifested) play the wantoness?  Vers. 9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgement to be punished: 
He confirms the force of this Argument from the wisdom and power of God, whereby God can both, viz. deliver the godly as well out of temptations and afflictions, as reserve the wicked to the day of the last judgement, to be punished with eternal judgement.  Vers. 10. But chiefly them that walk after the flesh in the lust of uncleanness, and despise government, presumptuous are they, self-willed, they are not afraid to speak evil of dignities: 
The sixth Node of Heretics is a luxurious and libidinous life, from which he gathers that the foresaid examples of God's justice, justly threaten to them eternal destruction, chiefly, because they follow the flesh, or corrupt nature as their Captain, and proceed on in impurity, passing the course of their life in filthy 〈◊〉, indulging the pleasures of the flesh.  
Government] Note 7. Is the contempt of government, or lawful authority, which they would have taken out of the world, that there might be none to punish their vices. He describes and amplifies this vice with six Reasons.  
Despise] Reas. 1. That it is not the naked disobedience of unlawful commands of a mistaking governor, but contempt of the Magistrate doing his duty, contempt of the very power and ordinance of God.  
Presumptuous] Reas. 2. That it is presumptuousness joined with contempt.  
And self] Reas. 3. That it is boldness in contempt joined with complacency in that sin.  
To speak ill] Reas. 4. That it is boldness in contempt breaking forth into cursing, reproaches, evil speakings, which they cast upon Magistracy.  Vers. 11. Whereas Angels which are greater in power and might, bring not railing accusation against them before the Lord. 
Reas. 5. That seeing they are vile fellows, they dare speak evil of Magistrates, which Angels that are more excellent than Magistrates, dare not speak ill of them: For although Angels are sometimes used to punish Princes, yet they always endeavour to maintain the estimation of Principalities, Magistrates, and Powers, against whom some Heretics proceed.  Vers. 12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption, 
Reas. 6. That heretics are like to brute beasts in this; For as beasts, 1. Are irrational: 2. They are driven by force, and not by counsel: 3. They being taken perish: So those Heretics who cannot bear Magistracy amongst men, or in the Church, but speak evil of this Ordinance. 1. Being void of judgement, they are ignorant of God's Ordinance. 2. They are carried by a wicked inclination to blaspheme or to disgrace that which they do not understand. 3. As brute beasts they bring destruction to themselves, and perish by their own corruptness.  
Vers. 13. And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time: Spots they are and blemishes, sporting themselves with their own deceive, while they feast with you:  
14. Having eyes full of Adultery, and that cannot cease from sin, beguiling unstable souls, an heart they have exercised with covetous practices: cursed children:  
He repeats the commination of their deserved condemnation, and adds the Eighth Note in three demonstrations of their impudence. The first is in open luxury, because in the day time, neither fearing the light of the Gospel, nor the Sun, they discover their minds to be given to luxury, delighting themselves in banquet. The second demonstration of their impudence, in open ●incontinency, which they will not in the least endeavour to hide, but betray in their eyes, the adulteries of their heart, and will show forth their impudence in their lust, and so they will not only pollute themselves, but will also deceive and ensnare their unstable souls destitute of solid and saving Faith. The third impudence consists in covetousness, the arts and methods whereof they will so meditate, and have their hearts so exercised with a vicious habit: Briefly comprehending these vices he calls those wicked men accursed.  
Vers. 15. Which have forsaken the right way, and are gone astray, following the way of Balaam the Son of Bosor, who loved the wages of unrighteousness,  
16. But was rebuked for his iniquity: the dumb Ass speaking with man's voice, forbade the madness of the Prophet.  
He compares the impudent covetousness of these men, to the covetousness of Balaam, whose History he briefly repeats out of Num. 22. who for the desire of reward, erred from the way, which he professed to follow, and at length gave himself to open impiety: wherein he became so stupid, that he was deservedly reprehended and chastised by his Ass; which likewise false Teachers, teaching false things, for filthy lucre sake, deserve.  Vers. 17. These are wells without water, clouds that are carried with a tempest, to whom the mist of darkness is reserved forever. 
Note 9 Is vain speaking, joined with pride and hypocrisy, in respect whereof he compares them to fountains wanting water, and to clouds tossed and dissipated by a tempest, that they do not afford the Rain they seemed to promise; such are false Teachers, who ought to be shining Stars, and the light of the world, and yet have nothing but darkness, and the blackness of errors: Wherefore the Apostle pronounces them condemned to eternal darkness in Hell.  Vers. 18. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 
He shows their vain speaking in three things. (1.) In their swelling stile of teaching, and puft-up kind of speech, wherein with lofty words they dazzle the eyes of the simple, and lead the unwary into admiration: which kind of speaking is very much covered with dark circumstances. (2.) In this, that their doctrine might patronise the carnal concupiscences of men, as if there were no need to oppose them; and so they allure some with the lusts of the flesh, who before were convinced of their errors, wherein they lived whilst they were amongst worldly men, i. e. without the Church, they had renounced their society, and truly or resolvedly escaped from them (which may be, by the power of the natural light of conscience) and had betook themselves to the fellowship of the Christian Church, which also they might do without spiritual regeneration.  Vers. 19 While they promise them liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought in bondage. 
(3.) In the dissimilitude betwixt themselves and their promises. For they promised liberty to others, when they drew them into bondage of sin, and they themselves were the servants of corruption, both as to their practice, and the principles of their doctrine. For there is no other Christian liberty, than that which brings those that are freed from sin, and the servile yoke of the Covenant of works, to the free obedience of Righteousness.  
For] He proves these Libertines with their Disciples to be the most abject and miserable slaves to sin, by four reasons.  
Overcome] Reas. 1. Because they are vanquished and overcome by sin: to whose servitude they yield themselves, being alured by the deceiveableness of false doctrine: Therefore they are truly slaves.  Vers. 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 
Reas. 2. Because they and their Disciples by Apostasy from an holy conversation, fall into a worse condition, than that was, wherein they lived, before they gave their names to Christ. For after they renounced in Baptism the pollutions of the world, and through the knowledge of Christ whatsoever, betaking themselves into the bosom of some Church of Christ, have escaped them, if afterwards they be entangled again in those pollutions, and have yielded to them, their last end is worse than their beginning.  Vers. 21. For it had been better for them not to have known the way of Righteousness, than after they have known it, to turn from the holy commandment delivered unto them. 
Reas. 3. Proving the former, because they knowingly and willingly run as fugitives to the tents of their adversaries, from the known way of Righteousness, and from the holy commandment once delivered unto them; which sin is much more grievous, and the servitude harder, than if they had never known the way of Righteousness; for their condition would be better in ignorance than in Apostasy.  Vers. 22. But it is happened unto them according to the true Proverb, The Dog is turned to his own vomit again, and the Sow that was washed, to her wallowing in the mire. 
Reas. 4. Making for removing of the scandal, which might arise from their Apostasy; because by their Apostasy they show that they never were of the true Sheep of Christ, but in Baptism, and a visible sanctity of life, wherein they sometimes vaunted themselves to be Saints, they show themselves to have been Sows and Dogs, and to have always been so, without spiritual and internal renovation of their nature; And therefore no wonder if it happen unto them according to the true Proverb, As the Dog, though purged by vomiting, yet he licks up again that which he hath vomited; and the Sow, though washed, yet she returns to her wallowing in the mire: So Apostates, though they may profess repentance from their sins, and Faith in Christ, and obedience of his commands, yet, if occasion serves, they turn to their former manners.   

CHAP. III.  
HE passes on to another Admonition, concerning their bewaring of scoffers, who denied the coming of Christ, whose blasphemy he reproves, to vers. 11. In the second he shows the use and fruit of his Doctrine, chiefly touching the coming of Christ, to the end.  
Vers. 1. This second Epistle (beloved) I now write unto you, in both which I stir up your pure minds by way of remembrance:  
2. That ye may be mindful of the words which were spoken before by the holy Prophets; and of the commandment of us the Apostles of the Lord and Saviour:  
That he may make a way for those things that follow, he propounds the scope of both Epistles, viz. by admonitions to stir up the minds of the truly faithful to constancy in Faith, and Obedience to the Doctrine of the Gospel, which they had learned out of the Scripture of the Prophets, and the teaching of the Apostles.  Vers. 3. Knowing this first, that there shall come in the last day's scoffers, walking after their own lusts, 
That they might beware of Atheists and mockers at piety, he describes such sort of Monsters four ways. First, From the Antecedent prediction of the Holy Ghost, warning thee of the coming, and frequency of those wicked scoffers about the end of the world, as capital enemies of the Gospel, who in the times of the Gospel would make a laughing stock at all piety: Secondly, From their vicious life, that they will lead a life according to their lusts.  Vers. 4. And saying, where is the promise of his coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the Creation. 
Thirdly, From their blasphemous speeches, that they will also dare impudently to deny the Lords coming to judgement, and openly accuse God's promises of falsity. Fourthly, From their pertinacious defence of their blasphemy, that they would dare to dispute against the Lord▪ coming, as if he would not come at all, but that the world should endure for ever: Therefore because many ages being past, the Judge doth not as yet come, and because all things remain in our times, as they did from the beginning of the Creation, they make their carnal sense the measure of their Faith, and cast the Word of God behind their backs.  Vers. 5. For this they willingly are ignorant of, that by the Word of God the Heavens were of old, and the Earth standing out of the water, and in the water, 
He reproves these blasphemous Dogs in five Arguments.  
Argum. 1. Because they scornfully reject the knowledge offered them out of God's word, and are willingly ignorant, that by the word of God the world was created; for if they should acknowledge the Creation to be by the word of God, they ought also to acknowledge an end of the world, foretold in the word of God.  
The Earth] Argum. 2. They are willingly ignorant of, and shut their eyes against that constant miracle of the earth rising out of the water, and consisting by the water, by which it is made solid, so that it crumble not to dust when the whole earth by its own nature being the lowest element, should sink and be covered and drowned in the waters. In which miracle we may perceive that nature is governed and established by the will of God alone, that it may so continue, or otherwise as it shall please God.  Vers. 6. Whereby the world that then was, being overflowed with water, perished. 
Argum. 3. That the earth contrary to nature appears out of the waters, and that all things do remain always in the same state, is evident out of the history of the deluge, whereby the former order being changed, the world or mankind, that then was, is perished in those overflowing waters: Therefore it is not incredible, but that the world passing on shall suffer the change which the word of God hath foretold.  Vers. 7. But the Heavens and the Earth which are now, by the same word are kept in store, reserved unto fire against the day of judgement, and perdition of ungodly men. 
Argum. 4. The Heavens, which now are, and the Earth which now is, are by the same word, and his efficacious will, reserved unto the fire of the last judgement, when the wicked, and especially the scoffers at the coming of Christ, shall be condemned, and perish.  Vers. 8. But (Beloved) be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 
He takes away an Objection, The wicked might say, why doth he defer his coming? The answer is threefold. First, Although the Lord seems to defer his coming, yet his deferring ought not to be an offence to any, because this delay ought not to be estimated by our sense, but out of God's eternity, to whom that space of time, which seems to us to be very long, is but as one day, and with whom one day and a thousand years do not differ as to the proportion of measure.  Vers. 9 The Lord is not slack concerning his promise, (as some men count slackness) but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. 
Answ. 2. This delaying doth not proceed from slackness, as some Judge, but from the patience of God towards us, to wit, the Elect, whereas many as yet are not converted, and whereof God will have none perish, but all (in his time) to come to repentance, which cannot be unless the coming of Christ should be deferred to a season. For if God should anticipate the time of judgement, decreed by himself, some of them, which he hath chosen to salvation from eternity, should perish.  Vers. 10. But the day of the Lord will come as a thief in the night, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up. 
Answ. 3. And Argum. 5. Reproving scoffers from the manner of Christ's coming, which is described in three things, (1.) It shall be unawares to men, as thiefs use to come, at such a time when they know they are least expected▪ (2.) It shall be with the greatest change of the whole universe: (3.) With the disannulling of all things, wherein the Atheists sought their felicity in the world, for the Heavens shall pass away with a great noise, the elements shall melt with fervent heat, the earth also, and the works therein shall be burnt up: so that all aught to be solicitous in preparing themselves, rather than to inquire curiously about the manner or time of his coming, or to complain of his slackness.  

The Second Part.  Vers. 11. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation, and godliness, 
The second part of the Chapter follows, wherein he draws this Doctrine into use by an Exhortation to follow after godliness, and to perseverance in it: The Arguments of the Exhortation are eight,  
Argum. 1. By requiring a testimony from their consciences: All these visible works, especially, which are in the earth, are to be dissolved: Therefore we ought to follow after holiness.  Vers. 12. Looking for, and hasting unto the coming of the day of God, wherein the Heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. 
Argum. 2. Because so it becomes you, who expect with hope, and hasten with desire to meet the Lord at his coming, i. e. it behoves you, hoping for the coming of Christ, to labour patiently in your vocation, and to endeavour after holiness.  
Wherein] Argum. 3. Because the coming of the Lord to judgement will be so terrible, that the Heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat.  
Vers. 13. Nevertheless, we, according to his promise, look for new Heavens, and a new Earth, wherein dwelleth Righteousness.  
14. Wherefore (Beloved) seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.  
Argum. 4. Because according to the promises of God, Isa 65.17. and 66.22. we expect new Heavens, and a new Earth, wherein the just alone shall dwell: Therefore we ought to endeavour after holiness, and righteousness, who have this hope. He calls both the Heavens and the Earth the habitation of the just, because the world shall be the Possession, Palace, and Kingdom of the Elect, who shall accompany Christ wheresoever he shall go.  
Be diligent] He adds Argum. 5. With a repetition of his Exhortation to holiness, Being diligent, that being without spot and blameless, ye may be found of Christ in peace, i. e. being reconciled to God, and be accounted the friends of Christ, by him, when he shall come to judgement.  Vers. 15. And account that the long-suffering of our Lord is salvation, even as our beloved Brother Paul also, according to the wisdom given unto him, hath written unto you. 
Argum. 6. With preventing an Objection, ye ought to be so far from being overcome with weariness, because Christ seems to defer his coming, that on the contrary ye ought to account it a sign of salvation given to all of you, that this is not delay, but rather the forbearance of the Lord, and slowness to wrath.  
Even as] Argum. 7. Paul in his Epistle written to you Hebrews, (according to the abundant measure of wisdom given to him) diligently exhorts you to follow after holiness and patience under the hope of Christ's coming, as in many places, so especially in the end of Chap. 10.36. verse. Therefore ought ye to follow after holiness and patience.  Vers. 16: As also in all his Epistles speaking in them of these things, in which are some things hard to be understood, which they that are unlearned and unstable wrist, as they do also the other Scriptures, unto their own destruction. 
He takes occasion from the mention he made of the Epistle of Paul to the Hebrews, of commending the rest of Paul's Epistles for Canonical, and to take away the offence upon the difficulty of some places in his Epistles, from this, that neither the sayings of Paul, nor any other Scriptures are wrested, unless by those that are unlearned and unstable, or perverse men, and that to the destruction of them that pervert them.  
Vers. 17. Ye therefore (Beloved) seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own steadfastness.  
18. But grow in grace, and in the knowledge of our Lord and Saviour jesus Christ: to him be glory both now and for ever. Amen.  
Argum. 8. Propounded by way of Exhortation, to shake off the idleness of the flesh. Being fore-admonished concerning the errors of false Teachers, by which they seduce their Disciples from the way of Truth and Holiness, ye ought so much the more, not only to beware lest ye fall from your own steadfastness (i. e. from the Faith and Obedience of the Doctrine of Christ, wherein with a steadfast purpose of mind ye now stand) but also ye ought to endeavour after further progress, and growth in grace, holiness, and in the knowledge or Faith of our Lord and Saviour Jesus Christ.  
To him be glory] He shuts up the Epistle with a famous doxology, wherein he acknowledges Christ to be the true God; For glory is only due to God: Also he propounds Christ who is to be glorified, both now, whilst we are in the warfare of the world, and also in the world to come, which he calls the day of eternity, because that whole eternity is one day. Glory be unto him. Amen.     

The first Epistle of JOHN, Analytically expounded.  
The Contents.  
THere are three Epistles of John the Apostle (who writ both the Gospel and the Revelation) extant▪ The scope of this, which is the first, is to teach by what means we may have communion with God, and how we may be certain of that communion, to a full consolation both in life and death: To which end he propounds the sum of the Doctrine of the Gospel, Chap. 1. He shows the use of this Doctrine in divers Exhortations to follow after Holiness, to love the Brethren, to hate the world, and constancy in the Faith, Chap. 2. He prosecutes the Exhortation to the following after Righteousness, and brotherly love. Chap. 3.  
In like manner, after the Exhortation to beware of seducers, he goes on in an Exhortation to the loving of the Brethren, Chap. 4. Lastly, That they which believe may know themselves to have life, and knowing it, they may more and more believe in jesus Christ, he gathers together many Notes of Believers, and Arguments to believe, Chap. 5.  
The Method of this Epistle is very artificial, for the Christian mysteries, and rules of Faith are linked together as with a chain. For always from the end of the preceding Doctrine, there ariseth a following Discourse.  

CHAP. I.  
In this Chapter he propounds the sum of the Doctrine of the Gospel preached by himself, and the rest of the Apostles. There are two parts of the Chapter. In the first he confirms the excellency of his preaching, and shows the object of Saving Faith, to vers. 6. In the other he lays down the notes of a true Believer, to whom the Grace of the Gospel preached truly belongs, to the end.  Vers. 1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life, 
He confirms the excellency of the Gospel which he preached, by eight reasons.  
Of the word] Reas. 1. Is contained in the last words of this verse, viz. That his Gospel treats of the most excellent object, viz. the word of life, i. e. of Jesus Christ the Son of God, who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word, that we may conceive the distinction of the person of the Son from the Father, and the order of their working, seeing that it is the Word of some one, viz. the word of the Father: And that he may teach the spiritual and immanent manner of the Sons Generation, and that his subsistence is inseparable from the Father, and that we may behold especially his office, which is to manifest God, and the counsel of God concerning our salvation. Furthermore he is called the word of Life: (1.) Because he hath life in himself, and he himself is life. (2.) Because he hath purchased life for us, and hath showed it to us; and Lastly, Because he applies that to us, and brings it about, that we may live an eternal life.  
That which was] Reas. 2. Of the excellency of his preaching, that it is the ancient Truth preached, viz. that which was from the beginning; partly inasmuch as there was never any other ground of salvation besides this in Christ alone, who is the Lamb slain from the beginning of the world; partly because Christ preached by the Apostle, did subsist, as to his Divinity, before his incarnation, from the beginning of the world, the same SON of GOD, and MEDIATOR of our salvation, and was in the beginning of the world, when created things did not as yet subsist, but began to be, or who is the same from eternity to eternity: Therefore the subject of our Gospel is most excellent.  
Which we have seen] Reas. 3. Because the Truth preached is certain, and experienced by the Apostles, because they by the infallible testimony of their senses, being eye and ear-witnesses, had observed that Christ himself in his own time was manifested in the flesh, or incarnate. Partly by hearing with their ears day by day the Doctrine of Christ, which was published by an holy and audible voice: partly by seeing with their eyes, both the ordinary and miraculous works, his sufferings in the flesh, and glorification in his transfiguration, and his Resurrection from the dead, and by most clearly perceiving them, after a most deep inquisition into the truth of the thing: Lastly, partly by feeling with their hands, or handling his flesh, or his assumed humane nature. From whence the certainty of their testimony concerning Christ offered, is so manifest, that it cannot be doubtful: Therefore most excellent is the truth that is preached by us.  Vers. 2. (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life which was with the Father, and was manifested unto us.) 
Reas. 4. By a Parenthesis confirming the former; we have known concerning Christ, (1.) That he is life itself, the true Jehovah, who is essentially life in himself, and causally in respect of us: For he is the Author of our life, not only natural, but also spiritual and eternal, the Author of light and illumination, the Author of grace and every pious or commendable motion: (2.) That he is by divine inspiration manifested to be such, and revealed to us, and by that revelation seen and acknowledged by us to be that life: (3.) Whom we have seen and acknowledge to be the life revealed, him we testify to be life, and preach him to you, viz. to be both God eternal, and the Procuror, Giver and Preserver of eternal life, to be communicated unto us. (4.) We have known the Son of God, the second distinct person of the Trinity, which was from eternity with the Father, and from the making of the world, did plead our cause with the Father, and is now revealed unto us after his incarnation by divine Revelation: Therefore this our preaching of Truth and Life is both most excellent, and most certain.  Vers. 3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son jesus Christ. 
Reas. 5. Through the Truth preached by us Apostles, eye and ear-witnesses, believers are made partakers with us of the same felicity, and the same good things: Therefore the Truth preached by us is most excellent.  
And our fellowship] Reas. 6. They who are united in the Faith of the Truth preached by us, shall also be united with the Father, and his Son Jesus Christ, by virtue of the Holy Ghost: Therefore, etc.  Vers. 4. And these things write we unto you, that your joy may be full. 
Reas. 7. The sum of our preaching which is written to you, hath this end, that ye being made certain of your election and glorification, may have a true and spiritual joy, and that your joy may remain and be perfected: Therefore it is deservedly to be accounted the most excellent.  Vers. 5. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 
Reas. 8. The sum of our preaching is, that God is light, or a most present and perfect remedy against the evils of ignorance, errors, falsehood, vices and miseries, which are in us: and that God in himself is most free from these evils, so that it is impossible for those that come unto him to be deceived, not to be illuminated and directed, not to be delivered from sins and misery, and not to obtain eternal life: Therefore it is necessary that my preaching and the rest of the Apostles should be excellent.  Vers. 6. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the Truth. 
The other part of the Chapter follows, wherein he propounds partly negatively, and partly affirmatively, the notes or signs of him that is a true Believer, who shall be partaker of the good things promised in the Gospel. And the Notes are five.  
Note 1. Is negatively propounded, with his confirmation. He that is a true believer doth not walk in darkness, is not given ever to sin, leading his life according to the lusts of the flesh: Because if any one profess himself to have communion with God (who is light and holiness,) and in 〈◊〉 mean time walketh in the darkness of his sins, he is an hypocrite and a liar, seeing that he doth not that which is right, but that which he professes with his mouth, he denies in his works.  Vers. 7. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of jesus Christ his Son cleanseth us from all sin. 
Note 2. Is propounded affirmatively, He that walks in the light, or he that follows after holiness, that he may be conformable to God (who is light and perfect holiness) he is a true believer, having communion truly with God and the Saints, to whom the fruit also of Christ's death to the remission of sins doth wholly belong.  Vers. 8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 
Note 3. Is negative. He that is a true Believer is not so just in his own eyes, that he denies that he cannot sin, either in word, or deed, or that he hath not sinned after Justification, or that he (as if he could not want the daily intercession of Christ, and the daily applying of his merit for the delivering of his conscience from new guilt) is not touched with the sense of sin▪ so that he must forthwith fly unto Christ as his Redeemer. For whosoever either in word or deed doth really so deny that he hath sin in him for the present, deceives himself, and is an hypocrite, in whom there is no sincerity.  Vers. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 
Note 4. He that is a true Believer, is so affected with the sense of his sins, that he acknowledgeth them before God, and doth confess from his soul that he deserves eternal death, and that his guilt can no otherwise be expiated, but by the merit of the blood of the Son of God, and that he cannot be sanctified, but by the divine virtue of the Spirit of Christ, or be free from the pollution of sin.  
Faithful] The Apostle promiseth to him that doth so confess his sins, that upon the faithfulness and righteousness of God, he shall be absolved, and purged from the guilt of sin, or sanctified from the stain of it: For God is faithful, who hath promised these things, and God is just, who hath taken satisfaction from Christ the Surety, he doth not exact the debt from him, for whom Christ hath satisfied; but on the other side, he bestows all the good things upon him that believes, which Christ hath purchased for his salvation.  Vers. 10. If we say that we have not sinned, we make him a liar, and his word is not in us. 
Note 5. Is negative. He that is a true Believer, doth neither deny, nor extenuate his sins past, as if either with that Pharisee he had performed all the commands of God from his youth; or as if there was no original sin, or as if it was not at all worthy of death: Neither is he impenitent, as if the sins which he had committed were light and venial, which need not the expiation of the blood of Christ, or as if there were not so much corruption in his nature, but that by his free will he might confide in his own strength, to dispose himself for grace, and merit it, or at leastwise be able to obtain it. For he that either so, or by any other means, directly or indirectly denies that he hath not sinned, and consequently denies that he is not, nor hath not been so guilty of death, that he needed such an expiation as the death of the Son of God is, he is a blasphemer against God (accusing him of a lie, who hath in his word condemned all as sinners, and guilty of death, and hath affirmed that there is no remission of sins, but by the blood of his Son) neither is the Word of God received by Faith at any time in his heart, i. e. neither hath he believed the Doctrine of the Law, not yet of the Gospel.   

CHAP. II.  
THe rest of the whole Epistle enforceth the use of the former Doctrine, to which end five Exhortations are propounded. The first to vers. 9 The second to vers. 15. The third to vers. 18. The fourth to vers. 29. The fifth to verse the last.  Vers. 1. My little Children, these things write I unto you, that ye sin not. And if any man sin▪ we have an Advocate with the Father, jesus Christ the righteous: 
The first Exhortation is to the following after holiness, that they sin not; The Reasons of the Exhortation (besides a friendly compellation) are eleven.  
Reas. 1. Because this is the end and use of the Doctrine of the Gospel, and the Apostles writing. These things write I unto you, that ye sin not, saith he: Therefore follow ye holiness.  
And if] Reas. 2. If ye follow after holiness, the sins which perhaps ye shall fall into, shall be taken away through the intercession of Christ Jesus our Advocate and Lord: Therefore endeavour after holiness. When he names one Advocate, he excludes all others, for otherwise Christ was not simply our Advocate, but one of our Advocates.  
The Righteous] Reas. 3. Confirming the former; Christ our Advocate is righteous, i. e. not only meet to intercede for sinners by reason of the Righteousness of his person, but also righteous in his office, who requires nothing of the Father in our behalf, but what is justly due to him interceding for us, from the covenant and merit of his death. Also he is Righteous, that he might cover us with his imputed Righteousness. And lastly, he is righteous, who upon the Covenant of Redemption promotes us in the following after Righteousness, and raises us up again, when we fall, and at length perfectly makes us righteous or holy: Therefore believers ought both to endeavour after holiness, and if at any time they fall into sin, to hope for the virtue of Christ's intercession.  Vers. 2. And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 
Reas. 4. Confirming the second reason. The death and expiatory Sacrifice of Christ, was offered, not only for us, viz. elected out of the Jews, and converted to the Faith of Christ, but also for the sins of all the elect, or redeemed in the world: Therefore ye ought to beware of the evil of sin, which cannot be expiated, unless by the death of Christ, but if ye sin, ye may confidently expect the virtue both of the rich expiation, and intercession of Christ.  Vers. 3. And hereby we know that we know him, if we keep his commandments. 
Reas. 5. By endeavouring sincerely to keep the commandments of God, as by a sure sign ye may know the truth of your Faith, or that ye truly believe in God, and love him sincerely: Therefore follow ye after holiness, or sin not.  Vers. 4. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 
Reas. 6. He that professes that he knows God, i. e. that he believes in him, and loves him, and doth not follow after holiness (for according to the stile of the Gospel, to endeavour sincerely after holiness, is to keep the commandments) is an hypocrite, in whom there is no sincerity, or truth of Faith: Therefore endeavour after holiness.  Vers. 5. But who so keepeth his word, in him, verily is the love of God perfected; hereby know we that we are in him. 
Reas. 7. He that endeavours after holiness, proves the sincerity of his love towards God, which love is perfected or manifested to be sincere from an endeavour of keeping the word of God, and obeying it: Therefore ye ought to endeavour after holiness.  
Hereby) Reas. 8. He that endeavours after holiness, or not to sin, or to keep the word of God, hath an evidence of his communion with God, and knows that he dwells in Christ by Faith: Therefore, etc.  Vers. 6. He that saith he abideth in him, ought himself also to walk, even as he walked. 
Reas. 9 Confirming the former, whosoever professes that he hath communion with Christ, aught to endeavour after holiness, or to imitate Christ in his life and conversation: Therefore ye ought to endeavour after holiness.  Vers. 7. Brethren, I write no new commandment unto you, but an old commandment, which ye had from the beginning, the old commandment is the word which ye have heard from the beginning. 
Reas. 10. I require no new duty from you, when I urge you to follow after holiness, or the observance of God's commandments, but I repeat an old commandment, which ye have not only heard from the beginning, from Christ and his Ministers, but ye have had it also commended to you out of the Law and Prophets: Therefore endeavour after holiness.  Vers. 8. Again, a new Commandment I write unto you, which thing is true in him, and in you, because the darkness is past, and the true light now shineth. 
Reas. 11. This Commandment is not old in the oldness of the letter, as in times past it was, so long as you lived irregenerate under the Covenant of works, when the Law did command, and conferred no strength to perform, but it is now in the newness of Spirit: To the performing whereof Christ will administer new grace to you: Therefore ye ought to follow after holiness.  
Which] What the New Covenant is, he expounds in the next words, affirming that the command is new, both in respect of Christ, who quickens the Commandment, and in respect of themselves, who were now by regeneration made new Creatures, i. e. to whom grace was administered, and was furthermore to be administered to obedience.  
Because the darkness] The reason is given to this sense, Because ye are not under the Law, but under Grace; ye are not in a state of irregeneration, but are renewed. For the darkness of the Legal Covenant, and the state of irregeneration, are passed away, and now Christ, who brings life and grace with him, and is the true light, is risen as the Sun of Righteousness, upon you that believe, and hath both communicated the light, and also the heat of life to you: Therefore the commandment is new to you, that ye ought to be encouraged to follow after holiness with more alacrity.  Vers. 9 He that saith he is in the light, and hateth his Brother, is in darkness, even until now. 
The second Exhortation drawing the former to the love of the Brethren: The Arguments of the Exhortation are ten; besides those two which are next recited, and may also be referred hither.  
Argum. 1. Whosoever professeth himself to be in the light, or regenerate, and hateth his Brother, he lies yet unregenerated in the darkness of ignorance and sin: Therefore ye ought to endeavour after brotherly love.  Vers. 10. He that loveth his Brother, abideth in the light, and there is none occasion of stumbling in him. 
Argum. 2. He that loves his Brother, remains in the light, and perseveres in the way of truth, in part possessing the lot and condition of the Saints: Therefore ye ought to follow after, etc.  
And none occasion of stumbling] Argum. 3. He that loveth his Brother, doth neither stumble himself in the way of holiness (always seeing whither he goes, viz. to God by Faith in the way of obedience) nor is he an occasion of stumbling to others, whereby they may either be drawn into sin, or hardened in it: Therefore ye ought to endeavour after brotherly love.  Vers. 11. But he that hateth his Brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. 
Argum. 4. He that hateth his Brother, he wholly lies and perseveres in sin, and swarving from the right way, which leads to salvation, he is carried to a precipice, not knowing whither he goes, because his mind is darkened with sin: Therefore ye must follow after brotherly love.  Vers. 12. I write unto you, little children, because your sins are forgiven you for his name's sake. 
Argum. 5. O faithful Children, both Gods and mine, your sins are freely forgiven you, for Christ's name sake, i. e. for the merit of Christ which is preached to you, and is through Faith apprehended by you: Therefore this Exhortation which I have written, being to holiness, and brotherly love, ye are bound to obey it.  Vers. 13. I write unto you, Fathers, because ye have known him that is from the beginning; I write unto you young men, because ye have overcome the wicked one: I write unto you little children, because ye have known the Father. 
Argum. 6. From the faithful of every age and order without exception is required the following after holiness and brotherly love: by name from the Fathers, who are therefore bound to obey, because ye are admitted to the knowledge of the ancient of days, or the eternal Son of God, knowledge of whom hath made you more blessed, than all that knowledge of things you have gained from the use and experience of many years: Therefore ye ought to follow after, etc.  
Young men] Argum. 7. Because as all, so young men are bound to obey, because victory is granted to them against the Devil, in Christ, in whom also strength is administered for their daily conquering, which victory exceeds all warlike praises.  
Little Children] Argum. 8. Because as all, so are the faithful little children bound to obey these Exhortations, because, although they are not so skilful in worldly matters, God hath manifested himself to them, a Father in Christ, and hath given them to acknowledge God, their Father: Therefore, etc.  Vers. 14. I have written unto you, Fathers, because ye have known him, that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 
Father] Argum. 9 Enforcing the sixth Argument, Because, as all, so in the first place; The faithful Fathers are bound to obey the Exhortation, because it is given to them rather than to others, to know the Eternal Son of God, which benefit ought again and again to come into their consideration.  
Young men] Argum. 10. Reinforcing the seventh Argument, because as all, so also the faithful young men 〈…〉 to obey the Exhortation, seeing that God in Christ hath first of all endued them from above with spiritual strength, which is far more excellent than natural; Secondly, And hath put his word into their minds by the Spirit, that by Faith it might always abide in them: Thirdly, And hath also given them, that through Christ they may overcome the Devil, also these Arguments make much to the following Exhortation.  Vers. 15. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 
Exhort. 3. To beware of the love of the world, and of those things that are in it. By world he understands the condition of unregenerate men, wherein they please themselves, and think themselves happy. By those things which are in the world, he understands the enticements or the good things thereof, wherewith unregenerate men are taken, such are pleasures, riches, honours. To love, is to prize, to affect. The Arguments of the Exhortation are four.  
If any man] Argum. 1. The love of the world binds the heart to worldly things, and excludes the love of God, or of the Father, for the heart cannot be carried out to contrary desires, or serve contrary Masters: Therefore have a care ye love not the world.  Vers. 16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 
Argum. 2. Confirming the former, The studies of worldly men, whereunto men are carried with a full career, are such as the lust of the flesh, or sensual pleasures, of gluttony, or uncleanness; The lust of the eyes, or covetousness inordinately affecting matters of profit, and the pride of life, or an excessive desire of honours; Those desires (saith he) are not of God, but from the corruptions of unregenerate men: Therefore have a care▪ etc.  Vers. 17. And the world passeth away, and the lust thereof, but he that doth the will of God abideth for ever. 
Argum. 3. The condition of worldly men, and those things which seem to be pleasant in this condition, are various, and will by and by pass away: Therefore they are not to be loved.  
But he] Argum. 4. He that renounces his perverse will, and the will of wicked men, and endeavours to do the will of God, shall live for ever: Therefore ye ought to beware of the love of the world. And these Arguments conduce much to those things that follow.  Vers. 18. Little children, it is the last time: and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time. 
Exhort. 4. That they beware of seducers, and do not depart from the true Faith, but that they continue constant in the Faith and Obedience of the Truth.  
Little Children] The Reasons of the Exhortation are fifteen.  
Reas. 1. That as little children, ye have need to take heed: Therefore ye are bound to beware.  
Time] Reas. 2. Now it is the time wherein there is danger, by reason of seducers, viz. it is the last hour, and the last time of the world, wherein the Devil chiefly rages, knowing that his time is short, and wherein all aught both to watch and prepare themselves for the judgement which will come at the second coming of Christ: Therefore, etc.  
And as] Reas. 3. Confirming the former, according to the premonition by the Apostles and Christ concerning that famous Antichrist which should come, many forerunning Antichrists have come already, who under the pretence of Teachers seduce men from Christ, and are the adversaries of Christ: Therefore it is the last time, wherein ye are in danger of seducers, of whom ye ought diligently to have a care.  Vers. 19 They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us. 
Reas. 4. Apostates departing from the external communion of those that are truly faithful, are not of the number of those that truly believe: Therefore ye ought to beware of Apostasy and Seducers.  
For if they had been of us] Reas. 5. Confirming the former, they that are of the number of those that are truly faithful and elect, continue in the society of the true Church, and in the communion of the Apostolical doctrine: And so they declare themselves to be true Believers: but those that fall away, they (so far as we look upon the counsel of God) depart from the doctrine of the Apostles, for this end, that their hypocrisy might be manifested, and that they might be declared not to be of the number of those that are truly Faithful: Therefore, if ye would be esteemed either by God or men, true Believers, or not of the number of hypocrites; ye ought to beware of Apostasy or seducers.  Vers. 20. But ye have an unction from the holy One, and ye know all things. 
Reas. 6. Ye are furnished with necessary gifts, and the aid of the Holy Ghost, that ye might know all saving opinions, and so might shun the seduction of Apostates: Therefore ye ought to beware.  Vers. 21. I have not written unto you, because ye know not the Truth: but because you know it, and that no lie is of the Truth. 
Reas. 7. Answering an objection, I do not accuse you of ignorance by admonishing, or writing to you, but therefore I exhort you to constancy, that I may know that you have known the Truth, and are delighted in it: Therefore ye ought to hearken to my exhortation.  
And that no lie] Reas. 8. Ye being admonished of the Truth, may easily discern a lie, which viz. being examined by the rule of Truth, doth in no wise agree with it: Therefore ye ought to hearken to my exhortation, for this end, that ye may examine and reject that which is false.  Vers. 22. Who is a liar, but he that denieth that jesus is the Christ, he is Antichrist that denieth the Father and the Son. 
Reas. 9 Those that seduce men from the true Doctrine of the Gospel are the greatest liars amongst men (as the interrogation intimates) because they in some way or other deny Jesus to be the Christ, for they do not acknowledge such a Christ, as the Father offers to us in the Gospel: For they openly or secretly invade either his person, or his natures, or the proprieties of his natures, or his offices, or his virtue, or his efficacy, or grace, or truth, or his glory: Therefore ye ought to beware of seducers.  
He is] Reas. 10. All seducers, who draw hearers from Christ in any one Article, are Antichrists, both denying the Father and the Son; and so overthrowing the true Religion, and the foundations of Religion with their lies, because there is no true God out of Christ: For in him dwells all the fullness of the Godhead: Therefore ye ought to beware of seducers.  Vers. 23. Whosoever denieth the Son, the same hath not the Father. 
He confirms this reason, from the inseparableness of the Father from the Son, that no man can have the Father for his God, who any way denies the Son, because God hath given himself to be enjoyed wholly by us in Christ, and he is sought for in vain elsewhere, or by any other way, than wherein he hath manifested himself to us in Christ, who, as the image of the Father represents and offers to us whatsoever is necessary or profitable to be known of the Father to salvation; and on the other side, whosoever give due honour to Christ, as to the Son of God, acknowledging him, such as he hath manifested himself in the Scriptures, doth also acknowledge the Father, and esteem him for their God.  Vers. 14. Let that therefore abide in you, which you have heard from the beginning, if that which you have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 
Reas. 11. The truly ancient and only Truth of God always constant to itself, is this, which I exhort you to hold, which viz. ye have heard from the beginning of the Gospel, not only preached Christ, but also promised, and declared by the Prophets in the Scriptures: Therefore ye ought to retain that Truth: and here he openly brings forth what he aimed at, or the Exhortation.  
If it shall remain in you] Reas. 12. If ye have retained the Doctrine delivered to you by Christ, and his Apostles, according to the Scriptures; ye shall remain in the society and friendship of God, the Son, and the Father: Therefore ye ought to beware of seducers.  
Vers. 25. And this is the promise that he hath promised us, eternal life.  
26. These things have I written unto you concerning them that seduce you.  
Reas. 13. God upon this condition hath promised us life eternal, if we retain steadfastly the Doctrine of Christ: Therefore ye ought steadfastly to continue in the Faith and obedience of Christ's Doctrine, and beware of seducers, who do their endeavour to withdraw you from the Truth: And here again the Apostle professes openly his aim in these Arguments.  Vers. 27. But the anointing which ye have received of him, abideth in you: and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 
Reas. 14. That ye may be kept from seducers, ye are fortified with manifold defences: For first, as for external doctrine, ye have received from Christ an unction, or the holy Spirit, who inwardly teacheth you, and confirms you in the Truth of the Doctrine of Christ, every one in his measure. Secondly, That Spirit remains in you, who are faithful, and is not taken away from believers. Thirdly, Ye have no need of any man, that may teach you any thing besides that which the Spirit of Christ hath taught in the Scripture, and hath confirmed in your hearts, ye have only need of Exhortation, that ye abide in Christ, as the Spirit or Unction speaking in the Scriptures, and that which is in the Scriptures, confirming in your hearts, and further instructing you out of the Scriptures, doth teach you in all things necessary to salvation: which Spirit is Truth, i. e. the very truth of the Scripture, Which is truth, A confirmation, and not a lie, but a refuter, and hater of lies: Therefore ye ought steadfastly to abide in Christ (as the Spirit according to the truth of Scripture hath taught you) and to beware of seducers.  Vers. 28. And now, Little Children, abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming. 
Reas. 15. Whosoever they be that do not persevere in the Faith of Christ, neither abide in communion with him; furthermore, whatsoever they are in the esteem of men, they shall with shame depart from the judgement fear of Christ. But on the contrary, those that persevere in the Faith, shall confidently stand before him: Therefore ye ought steadfastly to abide in the Faith of Christ, and beware of seducers.  Vers. 29. If ye know that he is righteous, ye know that every one that doth righteousness is born of him. 
Exhort. 5. Which he will prosecute in the former part of the following Chapter, viz. that they endeavour after Righteousness, or that they follow after holiness. The Arguments of the Exhortation are fifteen.  
Argum. 1. Confirmed from the testimony of their conscience: He that endeavours after Righteousness, is born of God (who is righteous) and hath the testimony of his Adoption and Regeneration: Therefore endeavour after Righteousness.   

CHAP. III.  
THe parts of the Chapter are two: In the first he prosecutes the remaining Arguments of the Exhortation, to vers. 11. In the second he adjoins another Exhortation to the love of the Brethren, to the end.  Vers. 1. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God: Therefore the world knoweth us not, because it knew him not. 
Argum. 2. God hath out of his mere and free love adorned you that believe, with the honour of Adoption amongst his Sons: Therefore ye are bound to requite your Father with following after Righteousness.  
Knew not] Argum. 3. By answering an Objection. That the worlds not acknowledging you for the Sons of God, should be no hindrance to you in the following after Righteousness, seeing that this contempt is common to you, with God your Father, whom also the world contemns, but it ought rather to stir you up, to union and conformity with God in the following after Righteousness: Therefore, etc.  Vers. 2. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him: For we shall see him as he is. 
Argum. 4. By preventing another Objection, That your glory doth not as yet appear, ought not to be any hindrance to you in the following after Righteousness, it is enough, that we know, that the right of the Sons of God is already given to us, and that we shall come into the possession, when Christ shall be manifested, and we shall be like him in glory and happiness, and we shall enjoy the beatifical vision of him for ever: Therefore ye ought to endeavour after Righteousness  Vers. 3. And every man that hath this hope in him, purifieth himself, even as he is pure. 
Argum. 5. Whosoever hath a lively hope of conformity with Christ in glory, purifies himself, that he may be made conformable unto Christ in this life, in his endeavours after purity and righteousness: Therefore ye ought to follow after righteousness.  Vers. 4. Whosoever committeth sin, transgresseth also the Law: for sin is the transgression of the Law. 
Argum. 6. Whosoever doth not follow after Righteousness, but gives himself to sin, he also transgresseth the Law, because sin is nothing else but the transgression of the Law, which if any one doth, he proclaims war with God: Therefore ye ought ●o follow after Righteousness.  Vers. 5. And ye know that he was manifested to take away our sins; and in him is no sin. 
Argum. 7. For this end Christ was manifested, that he might purge and take away the guilt of sin from his (which he confirms from this, that Christ had no sin in himself for which he could satisfy) whence it comes to pass, that he which gives himself to sin, in that he sets himself contrary to Christ, and doth vilify the price of Redemption: Therefore, unless ye would appear contrary to Christ, ye ought to follow after Righteousness.  Vers. 6. Whosoever abideth in him, sinneth not: whosoever sinneth, hath not seen him, neither known him. 
Argum. 8. It is the property of every Believer, or every one that abideth in Christ, not to follow after sin, but to endeavour after Righteousness: Therefore ye ought to follow after Righteousness.  
Whosoever] Argum. 9 Whosoever either applies himself to, or indulges any sin, pretends falsely to the Faith, or knowledge of Christ, which cannot be without endeavours after newness of l●fe: Therefore ye ought to follow after Righteousness.  Vers. 7. Little Children, Let no man deceive you: he that doth Righteousness, is righteous, even as he is righteous. 
Argum. 10. Whosoever doth not so follow after Righteousness, that in his works and actions he ●estifies his endeavours after newness of life deceives himself, or suffers himself to be deceived. For men persuade themselves in vain, that they have Righteousness in their hearts, whilst open iniquity possesses their feet, hands, tongue, and eyes: Therefore ye ought to follow after Righteousness.  
He that doth] He confirms this Argument, by describing him that is righteous, or justified by Faith, from his inseparable propriety, viz. his practice of Righteousness, and conformity with God, which the justified person endeavours after, that he may manifest his Righteousness by his works: No man is justified, who doth not endeavour to be conformable to the righteous God, or doth not paractise Righteousness in work: Therefore whosoever thinks otherwise, deceives himself.  Vers. 8. He that committeth sin, is of the Devil: For the Devil sinneth from the beginning: for this purpose the Son of God was manifested, that he might destroy the works of the Devil. 
Argum. 11. Whosoever gives up himself to sin, is a child of the Devil, in his practices resembling his Father: He confirms this from the antiquity of the Devil in sinning, who sinned presently after the creation, and from that time hath been the author of sinning to men: Therefore follow after Righteousness, unless you would be accounted the children of the Devil.  
For this] Argum. 12. For this end Christ is manifested, that he might destroy the works of the Devil, i. e. destroy the dominion of sin in his, and abolish the indwelling of sin by degrees through sanctification. From hence it comes to pass, that he who gives himself to sin, builds up that which Christ was manifested to destroy: Therefore ye ought to follow after, etc.  Vers. 9 Whosoever is born of God doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is born of God. 
Argum. 13. Although he that is regenerate may be overtaken by sin, yet he cannot give up himself to sin, because of the nature of Regeneration, or because of the seed of God remaining in him (that is, because God's Word, and the Spirit, or lively Grace of God in Regeneration, is communicated in the number of those gifts, of which God doth not repent) by virtue whereof the regenerate is continually withdrawn from sin, and is carried on to follow after Righteousness; neither can he sin, or indulge himself in sin: Therefore ye ought to follow after Righteousness, if you would prove yourselves born of God.  
He cannot] Argum. 14. He that is regenerate cannot sin, because he is born of God, who will not forsake him, that is born of him, but so governs and moves the heart of him that is born of him, that he steadfastly wars against sin, following the guidance of the Spirit: Therefore ought ye to follow after Righteousness, if you will prove yourselves born of God.  Vers. 10. In this the children of God are manifest, and the children of the Devil: whosoever doth not Righteousness, is not of God, neither he that loveth not his Brother. 
Argum. 14. In this the regenerate and the unregenerate, the Sons of God, and the Sons of the Devil, differ, that those who are of God, follow after Righteousness; but those, who do not follow after Righteousness, and namely, the love of the Brethren, are not of God, but of the Devil: Therefore ye ought to follow after Righteousness, and especially brotherly love.  

The Second Part.  Vers. 11. For this is the message which ye heard from the beginning, that we should love one another. 
From hence he proceeds to the other Exhortation, viz. the love of Brethren. The Arguments of the Exhortation are fifteen.  
Argum. 1. The Precept concerning the love of the Brethren is given to you by Christ, from the beginning of your calling: Therefore love your brethren.  Vers. 12. Not as Cain, who was of that wicked one, and slew his Brother: and wherefore slew he him? Because his own works were evil, and his Brothers righteous. 
Argum. 2. The faithful aught to be unlike to Cain, the Son of the Devil, and murderer of his Brother: Therefore, etc.  
Wherefore] Argum. 3. Confirming and illustrating the former; those that do not love their brethren, but hate them, shall be found to hate the Grace of God in them; and in this to be like Cain, who out of envy persecuted with hatred the Image of God in his Brother: Therefore ye ought to endeavour after brotherly love.  Vers. 13. Marvel not my Brethren, if the world hate you. 
Argum. 4. By preventing and retorting an Objection. That charity amongst Brethren ought by no means to wax cold, because they see themselves hated by the world, but on the contrary, they ought so much the more vehemently to love one another: Therefore, etc.  Vers. 14. We know that we have passed from death unto life, because we love the Brethren: He that loveth not his Brother, abideth in death. 
Argum. 5. W●e are more assured by our love of the Brethren, or the love of the Image of God in them, as by a certain sign, that we ourselves are regenerated and translated from death to life.  
He that doth not] Argum. 6. He that loveth not his Brother, remaineth unregenerate, in the state of sin and death: Therefore that ye may prove yourselves regenerate, love your Brethren.  Vers. 15. Whosoever hateth his Brother, is a Murderer, and ye know that no Murderer hath eternal life abiding in him. 
Argum. 7. Confirming the former; He that doth not love his Brother, hates him, and therefore he is a murderer, and consequently he hath neither the beginnings of eternal life in himself, neither right to eternal life, but remains obnoxious to eternal death: Therefore ye ought to love the Brethren, unless ye will be accounted such.  Vers. 16. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the Brethren. 
Argum. 8. Christ exceedingly loved us, when he laid down his own life for us: Therefore we imitating his example, aught to love one another.  
We] Argum. 9 We owe this gratitude to Christ, who hath laid down his life for us, and our Brethren, that we be ready to pour out our lives for the good of the Church, or our Brethren: Therefore so much the rather ought we sincerely to affect them, and perform the inferior duties of love towards them.  Vers. 17. But whose hath this world's good, and seeth his Brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 
Argum. 10. Confirming the former; They who do not so love their brethren, as to communicate of their substance to those that want, being moved to it out of bowels of mercy, are Hypocrites, and far from that love, which is ready to lay down its life for the brethren.  Vers. 18. My little children, Let us not love in word, neither in tongue, but in deed, and in truth. 
Hence is inferred the Exhortation itself; that they testify their mutual love in deed, and in truth, and not in words, and in tongue only.  Vers. 19 And hereby we know that we are of the truth, and shall assure our hearts before him. 
Argum. 11. By love of the brethren, as by the fruit of sincere Faith, we know that we are sincere, or truly faithful, and born of God: Therefore we ought to love the brethren.  
Before him] Argum. 12. By love we shall confirm our confidence with God, and shall from this effect of Faith help conscience in the conflict of Faith, to the giving of us a testimony of our absolution and justification by Faith: Therefore, etc.  
Vers. 20. For if our heart condemn us, God is greater than our heart, and knoweth all things.  
21. Beloved, if our heart condemn us not, then have we confidence towards God.  
He confirms this Argument by comparing of a watchful and an evil conscience, in this verse, in the effects of condemnation; with a good conscience, in the following verse, in the effect of absolution: as when an evil conscience condemneth him, that is altogether void of brotherly love, the sentence of condemnation is ratified by God the supreme and omniscient Judge, until they fly unto Christ; so on the other side, when a good conscience (which howsoever it accuse us of imperfection) doth not condemn us, as if we were altogether destitute of this fruit of persevering in brotherly love, we retain a confidence of going to God, as our Father in Christ: Therefore by following after brotherly love, we shall assure our hearts before him, as it is, vers. 19  Vers. 22. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. 
Argum. 13. Conscience of brotherly love gives confidence of obtaining those good things, which we ask of God according to his will; because we can reason from our endeavour of keeping and doing Gods Commandments (which are pleasing to him) that we are of the number of those that are true believers, who through Faith in Christ, are in favour with God, and whose prayers God doth not reject, as he doth the prayers of Hypocrites, and wicked men: Therefore ye ought to follow after brotherly love.  Vers. 23. And this is his Commandment, that we should believe on the name of his Son jesus Christ, and love one another, as he gave us commandment. 
Argum. 14. Confirming the former, and answering an objection, Lest any man should abuse the things spoken before to defend the merits of works, or justification by works. The Commandment concerning brotherly love, is consequently included in the precept of saving Faith, which is to be placed upon Christ. For when God commands Faith in Christ, which works by love, he also commands that we should love one another: Therefore if any man have respect to the Precept concerning Faith in the Son of God, it is necessary also that he have respect to the command touching mutual love, and that he obey it: Therefore ye ought to follow after brotherly love.  Vers. 24. And he that keepeth his Commandments dwelleth in him, and be in him; and hereby we know that he abideth in us, by the spirit which he hath given us. 
Argum. 15. In whom there is an endeavour to obey the commands of God, and namely the precept touching Faith in Christ (which worketh efficaciously by brotherly love, he hath communion with God, and knows that he hath communion with him by the free presence of the Holy Ghost; which spiritual presence he may know by its effects, viz. from a desire in him to obey God's command, concerning lively Faith in Christ working by love: Therefore ye ought to follow after brotherly love.    

CHAP. IU.  
IN this Chapter the Apostle is wholly in establishing their Faith, and in stirring up their love towards the brethren. The Chapter contains two parts: In the first he exhorts to try the spirits, that they may beware of Impostors, to vers. 7. In the other he again provokes them to brotherly love, to the end.  Vers. 1. Beloved, believe not every spirit, but try the spirits, whether they are of God: because many false Prophets are gone out into the world. 
The occasion of mentioning the Spirit of God, in the last verse of the former Chapter, he exhorts them to believe no spirit or doctrine coming from any spirit, before they have examined and proved whether it be of God. The Arguments of the Exhortation are six.  
Argum. 1. Many false Prophets or Heretics are risen, and are now gone out openly into the world: Therefore ye ought not to believe any doctrine, unless it be first examined.  Vers. 2. Hereby know ye the Spirit of God; every spirit that confesseth that jesus Christ is come in the flesh, is of God. 
Argum. 2. Ye have a rule ready, whereby, as by a touchstone, ye may examine every spirit, or the doctrine of any spirit, whether it be of God. This is the first part of the Rule, whatsoever spirit doth seriously and truly confess the person of Christ, according to the divinity wherein it did exist from eternity, and according to the humanity, which he truly assumed in his incarnation; and doth also seriously acknowledge him to be the Christ, according to all his offices, and attributeth to him alone the whole glory of a perfect Saviour, this spirit, or this doctrine is of God.  Vers. 3. And every spirit that confesseth not that jesus is come in the flesh, is not of God: and this is that spirit of Antichrist, whereof you have heard that it should come, and even now already is it in the world. 
This other part of the Rule is negative, Whatsoever spirit, or whatsoever doctrine doth not really and firmly confess Jesus Christ after that manner, viz. as is abovesaid, but doth diminish any thing from his person, or from his offices, or his virtue, or efficacy, for the beginning, or most fully perfecting salvation for us; he is not of God; but it is the spirit of Antichrist, which spirit is now already in the world, although it hath not as yet so prevailed, that it can erect a Throne to itself, openly in the Church: Therefore seeing ye have this Rule, ye ought not to admit any doctrine, unless it be examined.  Vers. 4. Ye are of God, little Children, and have overcome them: because greater is he that is in you, than he that is in the world. 
Argum. 3. Your victory, as touching seducers, is as certainly ready, as if it was already gained: Therefore trial being made, ye need not fear to contend with them.  
Of God] He confirms this Argument by three Reasons from God.  
Reas. 1. Ye are elected and regenerated by God: Therefore ye shall certainly overcome seducers.  
In you] Reas. 2. Ye have the Spirit of God dwelling in you, whereby ye may discern, and beware of impostors: Therefore ye shall certainly overcome them.  
Greater] Reas. 3. The Spirit of God dwelling in you is more powerful than the Devil, that spirit, the seducer that is in the world, or in wicked deceivers: Therefore ye shall certainly overcome them.  Vers. 5. They are of the world, therefore speak they of the world, and the world heareth them. 
Argum. 4. By answering an objection, ye ought not to be troubled, that the lying world hearkens to the lies of seducers; for those seducers are of the world, and teach lies, which are pleasing to the world, but on the contrary, ye ought the more diligently to beware of, and shun seducers, by how much the more the world is addicted to them: Therefore ye ought to try the spirits, whether they be of God, and not admit any doctrine without examination.  Vers. 6. We are of God: he that knoweth God, heareth us, he that is not of God, heareth not us: hereby know we the Spirit of Truth, and the spirit of error. 
Argum. 5. By preventing an objection, Seeing that we Apostles and sincere teachers have our doctrine and effectual calling from God, both to the Faith of Christ, and to the preaching of Faith; it is sufficient that Gods elect, or those that are taught by him should hear our doctrine, although perhaps the number of them may be but small: Therefore hear us, and trial being made, reject the spirit of error.  
He that is not of God] Argum. 6. It is the property of a man not renewed, who hath not as yet any communion with God, not to adhere to our Apostolical doctrine, but to believe seducers. And this is the sign, whereby any one may be discerned, whether he be lead by the spirit of error, or of truth; For he that hath not harkened to the doctrine of the Apostles, is lead by a spirit of error, but if he eat errors, and hath constantly adhered to the Apostles doctrine, he is lead by the spirit of truth: Therefore ye ought to prove and discern the Spirits, that ye may beware of seducers.  

The Second Part.  Vers. 7. Beloved, let us love one another; for love is of God: and every one that loveth, is born of God▪ and knoweth God, 
The other part of the Chapter follows, wherein he exhorts to brotherly love. The Arguments of the Exhortation are twenty.  
Argum. 1. Love towards the brethren is from God, viz. as a special gift which is given only to the elect: Therefore ought ye to endeavour after it.  
Everyone] Argum. 2. Confirming the former; He that is endued with love towards brethren, as brethren, is of the number of the regenerate: Therefore ye ought to endeavour after love.  
Knoweth] Argum. 3. He that exercises love, knoweth God, i. e. believes in him, and loves him: Therefore ye ought to love the brethren.  Vers. 8. He that loveth not, knoweth not God, for God is Love. 
Argum. 4. He that is altogether without love towards the brethren, doth neither believe God, nor love him. The reason of this is, because God is love; All love as to his essence, altogether lovely in himself, and in his Image every way altogether loving us, and the author or efficient of all love in all his children: so he that is void of love, cannot know God: Therefore ye ought to endeavour after love.  Vers. 9 In this was manifested the love of God towards us, because that God sent his only begotten Son into the world; that we might live through him. 
Argum. 5. Confirming the preceding Reason, God hath so loved us, who are now his people, that he hath sent his only begotten Son, that we being freed from death by his sufferings, might obtain eternal life: Therefore we ought to love his adopted Sons, or our Brethren.  
Vers. 10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.  
11. Beloved, if God so loved us, we ought also to love one another.  
Argum. 6. Confirming and illustrating the former, God hath freely loved us, unworthy, and undeserving, and also enemies, who have not only not merited his love, but have, no, not first desired it, but God hath first loved us, and that most exceedingly, by sending his Son, who offered up himself a sacrifice for the expiating of our sins, and for the obtaining all the gifts, which are necessary for the preparing of us to the possession of eternal life. From whence it follows, that we ought to exercise brotherly love one towards another. Vers. 11.  Vers. 12. No man hath seen God at any time, if we love one another, God dwelleth in us, and his love is perfected in us. 
Argum. 7. Although God is invisible, who could never with corporeal senses be seen of any in his essence, yet if we love one another, we have communion with him, and he dwells in us: Therefore we ought to follow after love.  
Perfected] Argum. 8. From our love of Brethren, our love is perfected towards God, or demonstrated to be sincere; such God accepts and approves: Therefore, etc.  Vers. 13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. 
Argum. 9 We have not only communion with God, but we are also brought to a certain knowledge and persuasion, as touching our communion with God, and mutual inhabitation, from this, that God hath given his Spirit, or the spirit of love to us, from which spirit he himself cannot be separated: Therefore, etc.  Vers. 14. And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world. 
Argum. 10. From the experience of the Apostles, to this sense; Although no man hath seen God at any time, yet we Apostles have seen the effect of the greatest love in him, viz. that the Father hath sent his Son to be the Saviour of the world, or all his elect children, dispersed throughout the whole world, neither can we conceal from men so much good, but out of the love which is in us towards the elect Brethren, we testify boldly concerning that love of God towards men: Therefore all the faithful aught to do the same, every one according to his measure.  Vers. 15. Whosoever shall confess that jesus is the Son of God, God dwelleth in him, and he in God. 
Argum. 11. Inferred from the former, and confirming it; because, not only the Apostles, but also whoever he be, who out of love to God, and the Brethren, shall confess both in word and deed, the excellency and virtue of Jesus Christ the Son of God, as we do; he hath communion with God, as well as we: Therefore ye ought to follow after brotherly love.  Vers. 16 And we have known and believed the love that God hath to us; God is love, and he that dwelleth in love, dwelleth in God, and God in him. 
Argum. 12. Also from the experience of the Apostles, to this sense; We Apostles, being persuaded by experience and faith, as touching Gods love to us, are constrained both to bear him witness (that he is love itself, both in himself, and towards others) and to love him and his children: Therefore all the faithful, who believe, and have experienced the same, aught to do likewise.  
God is love] Argum. 13. Seeing that God is love itself, whosoever constantly abides in the Faith of divine love towards him, and in the endeavour both of exercising love towards God and the Brethren, hath constant communion with God, and God with him: Therefore that this communion may remain firm, ye ought to follow after brotherly love.  Ve●s. 17. Herein is our love made perfect, that we may have boldness in the day of judgement, because as he is, so are we in this world. 
Argum. 14. Both that love of God towards us, which is to be believed, and that love of God which is to be exercised towards God and the Brethren, is known to be perfect and sincere, and is urged to be fulfilled by us, for this end, that we may stand without fear before God in the day of judgement: and as now thinking of that day, we may have boldness, as if we were now standing at God's tribunal: Therefore we ought to follow aft●r brotherly love.  
As he] Argum. 15. Giving a reason of the former; from the love of God found in us, we firmly gather, that we in this life are beloved of God, and are made conformable to God in this world, who is love: And therefore we may be persuaded, as by a certain sign, that we are of the number of those, to whom there is no condemnation in the life to come: Therefore ye ought to follow after brotherly love.  Vers. 18. There is no fear in love, but perfect love ca●●eth out fear, because fear hath torment; he that feareth, is not made perfect in love. 
Argum. 16. Confirming the former. The love of God apprehended by faith, and kindling love in us towards God and the Brethren, doth so confirm us in a sure belief touching our salvation, that we do not fear wrath and judgement: and by how much the persuasion of God's love towards us doth the more ardently excite in us the endeavour of loving God and our neighbour; so much the more strongly the fear of condemnation is cast out, at leastwise that which is joined with torment.  
Feareth] Argum. 17. As a conclusion deducted from the former Argument; whosoever is tormented with the fear of condemnation, is not strongly enough confirmed in the belief of God's love, and the exercise of love towards God and the brethren, but wan●● further increase, and exhortations, that he may proceed in love to a fuller certainty: Therefore all that perceive in themselves this imperfection, aught to endeavour after the love of the Brethren, from ●he persuasion of God's love towards them.  Vers. 19 We love him, because he first loved us. 
Argum. 18. The love whereby we love God, is not the cause of the love whereby God loves us, but an after effect: Therefore let us endeavour from the persuasion of God's love towards us, more and more to love God, and by how much the more vehemently we endeavour to love God in himself, and offering himself in his children to be loved by us, we shall be so much the more confirmed of his love towards us: Therefore ye ought to follow after love.  Vers. 20. If any man say, I love God, and ●●teth his Brother, he is a liar. For he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 
Argum. 19 The boasting of love towards God is vain, where there is not love to the Brethren, because God's grace doth not work the love of God, without love of the Brethren: Therefore, etc.  
For he] He confirms this Argument by this Reason; Because we are more moved to love by sight, than by hearing: he that loveth not his Brother whom he hath seen, and the Image of God in him, he cannot love God, whom he hath not seen: Therefore the boasting of love towards God is vain, where love of the Brethren is wanting.  Vers. 21. And this commandment have we from him, that he who loveth God, loveth his brother also. 
Argum. 20. The same authority of God hath conjoined the command of both, requiring of all that love God, that they love their Brethren also: Therefore ye ought to love the Brethren.    

CHAP. V.  
THe principal scope of the whole Epistle, and especially of this Chapter, is propounded, vers. 13. viz. that those who believe in Christ, may know that they have eternal life, and that knowing they have life, they may more and more believe in Christ. Of the Chapter there be two parts: In the first he describes the marks of those that are true believers, or born again, who have right to eternal life, with an inchoate possession thereof, to vers. 6. In the second he propounds the Arguments to move us to believe in Christ.  Vers. 1. Whosoever believeth that jesus is the Christ, is born of God: and every one that loveth him that begat, loveth him also that is begotten of him. 
The marks of those that are true believers, or born again, and live sincerely, are six.  
Note 1. He that is truly faithful, or begotten of God, believes seriously that Jesus is the promised Christ, viz. the Redeemer of the world; for whosoever solidly receives this truth, and applies it to himself, acknowledges it in his heart (as the Scripture requires) is born of God.  
And every one] Note 2. He so loves God, that he loves the Brethren, or those that are begotten of him.  Vers. 2. By this we know that we love the children of God, when we love God, and keep his commandments. 
Note 3. Those that are truly faithful, do so love the Brethren, that they also love God, and out of love to God, they endeavour to keep his commandments.  Vers. 3. For this is the love of God, that we keep his Commandments, and his Commandments are not grievous. 
Note 4. Explicating the former; They that are truly faithful, demonstrate the sincerity of their love, in endeavouring to observe God's Commandments out of love to him, so that his commandments, how much soever they be hard and unpleasant to the flesh, yet they are not grievous, but such as they desire most willingly to perform.  Vers. 4. For whatsoever is born of God, overcometh the world, and this is the victory that overcometh the world, even our Faith. 
Note 5. Giving the reason of the former; They that are truly faithful, or born again, do overcome the world, that is, they overcome whatsoever opposes itself to the Spirit of God, viz. deceits, enticements, and the terrors of the world, and all hindrances, which may draw them from obedience to God's commandments; so that their conflicts be daily, yet they do not yield, but are sure to triumph, as conquerors, as often as their enemies oppose them.  
And this] Note 6. Explicating the former; They that are truly faithful, do not lean to their own strength in warring against the world, but on Christ by Faith, who hath overcome the world in their behalf, and doth administer strength to them for the overcoming the world, which is the most certain, excellent, and complete way to conquer.  Vers. 5. Who is he that overcometh the world, but he that believeth that jesus is the Son of God? 
The reason of the victory got over the world by Faith, is, because it is impossible, that any one should overcome the world, unless it be he, that (despairing of himself) by Faith leans on the sole truth and strength of Jesus Christ, as of the omnipotent Son of God, who hath not only overcome the world for his, but doth also make all his conquerors.  

The Second Part.  Vers. 6. This is ●ee that came by water and blood, even jesus Christ, not by water only, but by water and blood: and it is the Spirit that beareth witness, because the spirit is truth. 
The other part of the Chapter follows, wherein he proves that we ought to believe in Christ, as in the Son of God. The Arguments are fourteen.  
Argum. 1. Because Jesus Christ is he, who when he came, brought with him the solid substance of Legal Ceremonies, as to that which chiefly belongs to the abolishing of sin. For he came with water, or with that holiness in himself, and virtue for the sanctifying his, which was signified by water, and washings, in the old Law, to be in the Messias that was to come, when he came. And he came with blood, or with a full expiation of their sins, by the propitiatory Sacrifice of his blood offered on the Cross, for the taking away of the sins of his people.  
Not by water] He confirms that, because Christ came not with one propriety of a Mediator, which is the Sanctity of his Person, and virtue of sanctifying his, signified by water, or legal washings; but he comes also with another propriety, which is expiation, and full reconciliation, signified by the sprinkling of blood, or by the slaying of beasts. The admirable symbol of which conjunction was the flowing of water and blood out of his side on the cross, as our Apostle hath diligently observed in his Gospel, Chap. 19.34. That we may all know, that whom Christ justifies, he also sanctifies; and on the contrary, those whom he sanctifies, the same he also justifies: Therefore ye ought to believe in Christ.  
The Spirit] Argum. 2. The spirit witnesseth the same, i. e. the manifestation of the spirit in divers gifts poured forth upon Christ's Disciples, witnesseth that Christ is the Son of God, and by its dictate makes this firm in the hearts of those that are faithful: Therefore ye ought to believe in Christ.  
Truth] He confirms this Argument, that the Spirit in these operations is true, and far from all deceit, because it commends nothing to us besides the Word of God, or Truth itself.  Vers. 7. For there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one. 
Arg. 3. Because as the three persons of the Godhead, the Father, the Word, and the Holy Ghost are one in essence, so they also consent together in witnessing to confirm this one thing, That Jesus Christ is the Son of God. For the Father witnesseth of him: (1) Pronouncing with an audible voice, both in Christ's Baptism and Transfiguration, that he was his beloved Son, in whom he was well pleased. (2) In the works which he gave to Christ to finish, job 5.16.36. Furthermore the word bears record of Christ, that is, Christ (wherein he is God) bears record of himself, being incarnate, that he is the Son of God: partly affirming that very often with a lively voice, partly making it manifest in his whole doctrine, that he is the same which came out of his Father's bosom, and laid open his counsel touching man's salvation; He that cometh from above; he that cometh from Heaven, is above all, joh. 4.31. (3) The Holy Ghost bears record, that Jesus Christ is the Son of God, partly by his descending upon him in his Baptism, partly by his descending upon his Apostles and Disciples in the day of Pentecost, partly by inspiring the doctrine of Christ into the Penmen of the Scripture, and by commending it to the world, that it might teach men, and persuade and confirm them touching that truth, as truly divine: By which he may gather a Church, and lead it into all truth to eternal life, These three are said to bear record in Heaven; (1) Because they immediately bear witness from Heaven, as from their Throne. (2) Because the Majesty of these witnesses chiefly shines in Heaven. (3) Because this testimony is not heard, observed, acknowledged, unless by souls lifted up to Heaven. (Last) Because this testimony for the most part is perfected in Heaven, although it should never be received on earth: Therefore ye ought to believe in Christ for his testimonies sake.  Vers. 8. And there are three that bear witness in earth, the Spirit, and the Water, and the Blood: and these three agree in one. 
Argum. 4. Because three witnesses in earth consent together, to prove that Christ is the Son of God, viz. the Spirit, and the Water, and the Blood, which are called witnesses in earth; (1) Because this testimony is mediate, and is produced out of the works which are to be seen in the earth. (2) Because uttering of this testimony is written in men that are in the earth, and is acknowledged by the Visible Church. (Last) Because this testimony doth not only sound in the Church, but also utters its voice amongst the men of the world, and is heard of them to their conviction: For (1) The Spirit or manifestation of the Spirit partly in miraculous gifts (which are shed abroad in the Church) even to the amazement of the world for many years after Christ's ascension: Partly in ordinary gifts, which as yet flourish in the Church, and suffice both to testify, that Christ (who is preached amongst us) is God; and to draw an acknowledgement from them, who are without the Church, that God is in us who believe in Christ, 1 Cor. 14. Furthermore, the operation of the Spirit in the hearts of the faithful doth so quicken the words of Christ, and by them doth so instruct, comfort, and confirm the elect, that it leaves no doubt as touching the Divinity of Christ.  
As for Water, which is the virtue of Christ, sanctifiing his, it so expressly speaks of Christ, that those also, who are without the Church, seeing the light of good works in Christians, are forced to glorify our Father, and the Father of Christ, who is in Heaven; so that also being even perceived in women, it brought their unbelieving husbands to God, who at the first did not acknowledge the Word of God, 1 Pet. 3.1.  
Lastly, As for Blood, which is the price of redemption, and the virtue of Christ expiating sins, and reconciling men to God, that blood speaks better things, than the blood of Abel, so that it makes the consciences of the faithful quiet and peaceable, and opens a way to the Throne of God, and so confirms their hearts against the world, and all things which are evil in it, that they may be bold and able to resound even with their own blood, this testimony to those enemies that hear them, in the midst of torments with joy, Rev. 12.11. Therefore we ought to believe in Christ as the Son of God.  Vers. 9 If we receive the witness of men, the witness of God is greater: For this is the witness of God which he hath testified of his Son. 
Argum. 5. For the sake of the testimonies of faithful and true men we believe their assertions: Therefore for the sake of the testimony of God, which is greater, testifying of his Son, we ought to believe in Christ as the Son of God.  Vers. 10. He that believeth on the Son of God, hath the witness in himself; he that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son. 
Argum. 6 He that believes in Christ, as the Son of God, is so much rectified, that he rests in the witness of the Spirit inwardly confirming this truth of the Divine Word. Therefore, etc.  
He that believeth not] Argum. 7. He that doth not believe in ●hrist, as the Son of God, doth really accuse God of a lie, because he rejects the testimony concerning his Son, as if it were false: Therefore we must believe in Christ as the Son of God.  Vers. 11. And this is the record, that God hath given to us eternal life, and this life is in his Son. 
Argum. 8. Those that believe in the Son, have right to eternal life, which is in the Son, as in the Fountain, Procurer, Giver, and Conserver, given to them by grace, and confirmed by the constancy of God's testimony: Therefore, etc.  Vers. 12. He that hath the Son, hath life, and he that hath not the Son, hath not life. 
Argum. 9 He that truly embraces the Son by Faith, hath also eternal life, not only as to the right of it, but also to 〈◊〉 inchoate possession; and he that hath not the Son by Faith, or seeks life in another, rather than in him, is destitute and shut out from all spiritual life: Therefore, etc.  Vers. 13. These things have I written unto you that believe on the Name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the Name of the Son of God. 
Argum. 10. For this end all these things are written to the faithful from the Holy Ghost, by the Apostle the Penman, that they might be certain that they have eternal life already, and might more and more believe in the name of the Son of God: Therefore ye must believe in Christ.  Vers. 14. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. 
Argum. 11. He that believeth in Christ, hath confidence in his approaches to God in prayer, and that he shall have Gods favourable ear in every petition, which is put up according to the will of God: Therefore, etc.  Vers. 15. And if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him. 
Argum. 12. Explicating and unfolding the former; He that believes in Christ, by knowing that God will be propitious to him in his lawful or well-ordered petitions, he may also be certain that the petitions which he hath offered according to the Promises of God, are already granted by him, before they be finished; and so he may be assured of the success of his prayers: Therefore for this cause ye ought to believe in Christ.  Vers. 16. If any man see his Brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a si● unto death, I do not say that he shall pray for it. 
Argum. 13. He that believes in Christ, not only praying for himself, but also out of love for his sinning brethren, shall be heard, to whom, through the merit of sin, declining to destruction and perdition, God will, if he be but asked by a faithful man, restore him to life: Therefore, etc.  
Not unto death] He excepts in case of the sin of the Holy Ghost, When a Professor of the Faith, or a Brother, as to the external communion of the Church, falls into open Apostasy from the Faith of Christ, and maintains cruel ha●red against the Gospel, and those that are faithful, against the light of conscience illuminated once by the Holy Ghost; he commands not to pray for him that commits this sin, when it may be discerned. It is called a sin unto death, because eternal death follows that sin, and he that falls into it, remains in it without repentance, until he is thrust down into Hell.  Vers. 17. All unrighteousness is sin, and there is a sin not unto death. 
He explains what he had said, that although all transgression of the Law is sin, wherefore it deserves the wages of death, yet death follows not all sin; because all kind of sin is remitted, except this sin, which is called blasphemy against the Holy Ghost, which was never remitted to any, nor never shall.  Vers. 18. We know, that whosoever is born of God, sinneth not: but he that is begotten of God, keepeth himself, and that wicked one toucheth him not. 
Argum. 14. He that is regenerate, or truly believes in the Son of God, is kept that he sin not this sin, yea, nor doth he lie always entangled in any sin, but by the grace of God, and virtue of God's seed remaining in him, keepeth himself, lest the Devil touch him to death with his sin: Therefore ye must believe in Christ.  Vers. 19 And we know that we are of God, and the whole world lieth in wickedness. 
He applies this Argument by way of assumption from the proposition, to their comfort, and the comfort of the faithful, to which he writes, and confirms it by five Reasons, viz. that the faithful whereunto he writes are kept together with himself, and shall be preserved in Faith and Obedience of the Gospel.  
We know] Reas. 1. We are certainly persuaded of our regeneration: Therefore we are persuaded that we shall not sin that unpardonable sin, neither shall be in bondage to it, but shall be freed from the Devil, fully through Christ.  
The World] Reas. 2. Those that are of the world, are only in the power of that malicious Devil, that he may throw them headlong out of one wickedness into another: Therefore we who are translated out of the world into the Kingdom of God, are not in the power of that malicious one, but shall be preserved as the freemen of God.  Vers. 20. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: and we are in him that is true, even in his Son jesus Christ. This is the true God, and eternal life. 
Reas. 3. We are certain of the coming of Christ our Redeemer into the world, who hath enlightened our minds with his grace, and hath given us true Faith in God: Therefore we shall not sin unto death, but shall be preserved.  
And we] Reas. 4. We have communion with God and Christ, wherein we are, and dwell by Faith: Therefore we shall be untouched by that sin.  
This is] Reas. 5. Christ is the very true God, and Life eternal, who in himself is Life, and the fountain of life, to be communicated to the faithful, and also the Procurer, Giver and Preserver of it: Therefore we are certainly persuaded of our perseverance and eternal salvation.  Vers. 21. Little children, keep yourselves from Idols. Amen. 
For the conclusion of the Epistle he proposes a short admonition, that they have a care, and keep themselves from Idols, in the plural number, and that from all sorts of Idols, which after any manner might thrust themselves into the place of truth, or of the true God, to draw them from believing of the true Doctrine, or from the true worship, or obedience of God, under any pretence whatsoever: and that so much the more, because these Idols may be obtruded upon the faithful by the Devil and his Ministers, and by all possible cunning: Therefore he the more diligently commands them to watch, and to keep themselves from them, lest they should be in any wise polluted by them, but by name, that they beware of Images, wherein Antichrist will glory, and by these deceive the world.     

The second Epistle of JOHN, Analytically expounded.  
The Contents.  
AS Luke writ the Book of the Gospel, and the Acts of the Apostles to a certain noble Theophilus, for the use of all the faithful; So John wrote this familiar Epistle to one Noble and Holy Matron, and her children, not only that he might appropriate the Doctrine (which he had commended in his former Epistle to the universal Church of the faithful, to this private family) but also that he might teach the Pastors, how they ought to teach publicly, and from house to house, from the Apostles example, Act. 20▪ 20. The parts of the Epistle are three; the Preface, containing the direction of the Epistle, and Salutation, to vers. 4. An Exhortation to perseverance in the obedience of the Gospel, or a constant exercise of Faith working by love, to vers. 12. The third is the conclusion.  Vers. 1. THe Elder unto the Elect Lady and her Children, whom I love in the Truth: and not I only, but also all they that have known the Truth: 
The direction of the Epistle shows, who, to whom, and with what mind he wrote this Epistle. The writer is john the Apostle, who makes no doubt of his authority in this family, content with the title of the ordinary and common ministry; he calls himself an Elder, by which name he being now very ancient, he also notes his age, to the end that his admonition, who could not live long by reason of his age, might be the more deeply fixed in them. The person whereunto it is chiefly writ, is the Elect Lady. To signify civil and due honour, he calls her Lady, acknowledging her more happy spiritual condition in the Lord. He calls her Elect, because in that this Matron had (from the sincerity of her Faith) declared herself to be elect, a far more excellent commendation, than that she was accounted a Lady in a civil condition by men; Her children are adjoined, because they were partakers with their Mother of the Grace of God, in the knowledge of Christ.  
As for the mind of the Writer towards those, to whom he writ, he professes both his love and sincerity of it, and also testifies concerning the love of all other believers, that embraced the truth of the Gospel, and had heard of this family.  Vers. 2. For the Truth's sake which dwelleth in us, and shall be with us for ever. 
That he might manifest his sincere love, he affirms, that the cause of it is the common Faith of the Truth of the Gospel, wherein he was confident that this Lady would persevere, and her children with her, and the rest of the faithful would enjoy the virtue and fruit of the truth of the Gospel for ever: Therefore the whole Preface is intended for the confirmation of the Faith of this pious family. (1) Because she is an Elect Matron, (2) Because her children are faithful, (3) Because they are beloved of the Apostle, (4) Because they are beloved of all the Faithful, (5) Because they are beloved rather for the Truth, than the nobility of their stock, (6) Because the Truth of the Gospel in them, both as to the faith and the fruits of it, would remain, and endure in them for ever.  Vers. 3. Grace be with you, Mercy and Peace from God the Father, and from the Lord jesus Christ, the Son of the Father, in Truth and Love. 
In the salutation, or Apostolical blessing (wherein is not contained a bare wish, but also a certain applying of that wished good) he confirms them (1) Concerning the Grace or good will of God towards them, whereby he freely makes us acceptable to him, and bestows upon us all things that may repair God's Image in us. (2) Further concerning the Mercy of God, which if it be distinguished from Grace, signifies the taking away our sins and miseries. (3) Concerning the Peace of God, which comprehends reconciliation, peace of conscience, and all the degrees both of inchoate and perfect felicity: And because a blessing is expected in vain, unless from the true fountain, he brings them to God the Father (from whom the whole divine essence is communicated to the Son, and the Holy Ghost) and to Christ the Mediator (the second Person of the Godhead incarnate, invested with the office of salvation for us) whom he calls the Son of the Father in Truth and Love: (1) Because he is full of Truth and Grace, together with his Father, of the same nature or essence, because he is his most true and beloved Son, joh. 1.14. (2) Because the mind of the Father is no other, nor his will no other towards us, than he is, The same purpose of both is firm concerning us, and the same love towards us. (3) Because he reveals the truth of the Father's counsel and purpose to us, and the love wherewith he loves us, he brings it forth, and derives it, or communicates it to us, and shows himself every way to be the Son of the Father, both in truth of Doctrine, and effectual love towards us resembling his express Image.  Vers. 4. I rejoiced greatly that I found of thy children walking in the Truth, as we have received a commandment from the Father. 
Here follows the body of the Epistle, wherein he exhorts this Matron with her children to persevere in the obedience of the Gospel, i. e. in Faith working by love towards God and the Brethren. The Arguments of the Exhortation are nine. The first is premised in this verse, wherein he confesses his joy, that this family hitherto had continued in the obedience of the Gospel; he confirms them as to what was past, and also stirs them up to persevere for the future. Your constancy in the obedience of the Gospel, will administer to me and all the faithful (who hear of you) abundant matter of spiritual joy, and consequently of thanksgiving to God: Therefore persevere in the Faith.  Vers. 5. And now I beseech thee, Lady, not as though I wrote a new Commandment unto thee: but that which we had from the beginning, that we love one another. 
From hence he infers an Exhortation chiefly to the Matron or Mother of the Family, under whose tuition the children were, together with the second Argument. The commandment for the demonstration of the efficacy of your Faith in the love of the Brethren hath nothing new in it, besides that which ye have learned by the gift of God from the beginning of your vocation, and have accustomed yourselves to, viz. that from the Faith and love of Jesus Christ, ye also love the Christian brotherhood: Therefore go forward in the obedience of Faith working by love.  Vers. 6. And this is love, that we walk after his Commandments; this is the Commandment, that as ye have heard from the beginning, ye should walk in it. 
Argum. 3. There is no other true love, either of our neighbour, or of God, besides that which consists in a constant endeavour of keeping all God's Commandments, and walking or going forward in that obedience: Therefore; or thus: The command, or the sum of the Doctrine delivered to us in the Gospel, is, that we should keep faith and a good conscience, that we should believe in Jesus Christ, and love our neighbour: Therefore persevere ye in the obedience of faith, or this commandment.  Vers. 7. For many deceivers are entered into the world, who confess not that jesus Christ is come in the flesh, This is a deceiver, and an Antichrist. 
A●gum. 4. There is danger, lest ye be deceived, by reason of the multitude of seducers that are gone out into the world, and impudently boast of themselves: Therefore ye ought the more diligently to endeavour after perseverance. But he calls seducers, not only those who openly oppose the person of Christ, his offices and power, but also those who did not confess Christ, nor ascribe all glory unto him, which the Spirit of God in holy Scripture teaches us to ascribe unto him. For whosoever he was, he is so far forth Antichrist, as he doth neither confess nor acknowledge Christ, such as he hath shown forth himself to us in his holy Doctrine.  Vers. 8. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. 
Argum. 5. Unless ye constantly persevere in the true Faith of the Gospel, or the obedience to it, ye will lose all the fruit of that Faith which ye have hitherto professed, and afflictions also, which ye have suffered, and the works which ye formerly performed; because by your drawing back ye will manifest, that your Faith was never sincere, but a vain profession without truth: Therefore ye ought to endeavour through perseverance to receive a full and plentiful reward, promised to all those that faithfully cleave unto God.  Vers. 9 Whosoever transgresseth, and abideth not in the Doctrine of Christ, hath not God: He that abideth in the Doctrine of Christ, he hath both the Father and the Son. 
Argum. 6. Whosoever transgresseth the Doctrine of Christ, and doth not constantly abide in it, i. e. he that either teaches, or receives a contrary Doctrine, or doth not abide in the obedience of Christ's Doctrine, hath no communion with God, but is without God in the world.  
He that abideth] Arg. 7. He that remains constantly in the Faith of, and obedience to Christ's Doctrine, hath and will have communion with God and Christ, and for his reward he hath the Father and the Son by the Spirit dwelling in himself.  Vers. 10. If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God speed. 
Argum. 8. Propounded by way of Commandment; Ye ought earnestly to endeavour after perseverance in the Faith, that whosoever hath been discovered to be a seducer of men from the Doctrine of Christ, or teacheth another Doctrine than that Christ hath taught, must not be entertained, yea, not so much as courteously saluted, so that any respect be, or seem to be given to his error, or to him for his errors sake, but rather by all means to be so handled, that it may be understood both by him, a false Prophet, and by All) that the error which he teaches is detested.  Vers. 11. For he that bideth him God speed, is partaker of his evil deeds. 
He gives the reason of this Argument, or Commandment, because he that doth the least matter in favour of a seducer, whereby it can be gathered, that his error is any way liked by him that salutes, or entertains him, he is partaker of his evil deeds.  Vers. 12. Having many things to write unto you, I would not write with Paper and Ink, but I trust to come unto you, and speak face to face, that our joy may be full. 
The conclusion remains, wherein are two Articles: In the first he excuses his brevity, hoping to come to this family, and being present, to instruct and confirm it more fully in the doctrine of Faith, that all the faithful in it might out of a larger and more fruitful instruction receive more fully of spiritual joy.  Vers. 13. The children of thy Elect Sister greet thee, Amen. 
In the second Article he salutes this Matron from the children of her Sister, who was also faithful, and showed the signs of her Election: Amen, sealing up the Doctrine of the whole Epistle.   

The third Epistle of JOHN, Analytically expounded.  
THE CONTENTS.  
GAius to whom the Apostle writes, was a Jew by Country, a Christian by Religion, a man rich, and very liberal to the Saints, in favour with the Church where he lived, and esteem with his Minister ambitious Diotrephes, as is gathered out of this very Epistle. From hence the Apostle exhorts him to entertain freely those Ministers of the Gospel, who brought these, as it were, letters of commendation to him, and when they departed, to vouchsafe them all things belonging to their journey. The parts of the Epistle are three: In the first is the Preface, to vers. 3. In the second is the stirring up of Gaius, to persevere in the exercise of his charity and liberality towards the Saints, to vers. 13. In the third is the conclusion.  
Vers. 1. THe Elder unto the well beloved Gaius, whom I love in the Truth:  
2. Beloved, I wish above all things, that thou mayest prosper and be in health, even as thy soul prospereth.  
In the direction of the Epistle, from himself to Gaius, he declares his respects towards him, in the repetition of a friendly compellation: 2. In his special profession of sincere love towards him: 3. In praying for him, that God would continue a prosperous condition unto him, chiefly, that he would preserve him in that prosperity of mind, which he had hitherto shown in the exercise of Faith and Love.  Vers. 3. For I rejoiced greatly when the Brethren came, and testified of the Truth that is in thee, even as thou walkest in the Truth. 
The second part of the Epistle follows, wherein he exhorts him to persevere in the demonstration of his love to the Saints, and namely to some of the servants of God, who brought this Epistle to him. There are eleven Arguments to prove that Gaius ought to go forward in the duties of Charity.  
Argum. 1. From the former demonstration of his sincere Faith working by love. Thou hast obtained a very commendable testimony of thy sincerity, from the Brethren, which came from thee, who have had experience of thy liberality, and hath given me cause both of rejoicing on thy behalf, and giving thanks to God, and thee also: Therefore it is thy duty to proceed in the duties of Charity.  Vers. 4. I have no greater joy, than to hear that my children walk in Truth. 
Argum. 2. Confirming and explaining the former. No greater joy can betid me, than that my Disciples, which I have begotten to God through the Gospel, do daily proceed in the exercises of Faith and Love.  Vers. 5. Beloved, Thou dost faithfully, whatsoever thou dost to the Brethren, and to strangers. 
Argum. 3. The works of Mercy and Charity, which thou exercisest towards the holy servants of God, and strangers, demonstrate thee to be truly Faithful: Therefore proceed in them.  Vers. 6. Which have born witness of thy Charity before the Church, whom if thou bring forward on their journey after a godly sort, thou shalt do well: 
Argum. 4. The Brethren, which bring these letters to thee, have born witness openly of thy Charity in the public assembly of the Church: Therefore go forward both to deserve well of them and others.  
Thou shalt do well] Argum. 5. If now thou shalt receive those that come unto thee, as thou hast before, and furnish them when they depart from thee, both with all things necessary for their journey, and accompany them somewhat in their way to another place, as it becomes thee, and is a thing befitting thee to accompany the Ministers of God, thou shalt do an excellent office, and▪ work that becometh thy piety towards God: Therefore see that thou do it.  Vers. 7. Because that for his name's sake they went forth, taking nothing of the Gentiles. 
Argum 6. To preach the name of God, or the Gospel of Christ (who is God) they went forth of their own accord, taking nothing of the Gentiles, nor of those that were converted, nor of those that were not, lest they should give occasion to any, of saying that they preached the Gospel to the Gentiles for advantage: Therefore deal thou more liberally with these.  Vers. 8. We therefore ought to receive such, that we might be fellow-helpers to the Truth. 
Argum. 7. All that favour the preaching of the Gospel, are bound to promote the endeavours of men, as far as they are able, that they may share in the work of the Gospel, by sustaining, or some way assisting the preachers of it: Therefore be thou not wanting herein.  Vers. 9 I wrote unto the Church, but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not. 
For this end I have written to the Church, wherein thou wast, that by the public charges they might have provision necessary for their journey, but I am afraid of the success, because that ambitious Diotrephes, who endeavours to have the pre-eminence over all the rest of his fellows, may undervalue both me and my Letters of commendation.  Vers. 10. Wherefore, if I come, I will remember his deeds which he doth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church. 
The Apostle adviseth him, that he will deal with this ambitious lover of pre-eminence before the Church, when he comes, and gives five reasons of his purpose.  
Reas. 1. Because Diotrephes did many evil deeds.  
2. Because he did prate against the Apostles with malicious words, and namely against john, whom he knew to be an enemy to ambition, and humane Episcopacy, creeping into the Church, through the ambition and devices of these kind of men.  
3. Because he did neither entertain, nor did bestow any kind of respect upon the true Christians that held fast the Doctrine of the Apostles in all things.  
4. Because by his tyrannical injunctions and constitutions threatening excommunication, and casting out of the Church, he prohibits (who entertained and received those Preachers with all Christian offices that were 〈◊〉 by the Apostles) if they did contrary to his commands.  
5. Because he did imperiously excommunicate those that transgressed his commands, and did entertain this kind of Brethren.  Vers. 11. Beloved, follow not that which is evil, but that which is good. He that doth good is of God; but he that doth evil, hath not seen God. 
Argum. 9 Thou oughtest not to follow the evil carriage of thy Pastor Diotrephes, or obey his wicked commands, because this would be evil, and contrary to true Faith, and love towards God; but thou oughtest to follow that only which is good, and agreeable to sound Doctrine: Therefore go on in exercising the duties of love.  
He that doth good] Argum. 10. Confirming the formee; he that endeavours to do good, is born of God; but he that doth evil, is void of the true and saving knowledge of God, or faith in him: Therefore go thou on to do good, that thou mayest approve thyself to be of God.  Vers. 12. Demetrius hath good report of all men, and of the Truth itself: yea and we also bear record, and ye know that our record is true. 
Argum. 11. Thou oughtest rather to imitate Demetrius his kindness towards the Saints, and poor strangers, of whom, all and the very truth of the thing, showing itself in deeds, gives testimony, and I myself, who am not wont to affirm, unless it be those things which are true, and I know by experience, do give testimony of his praise: Therefore imitate him, and go on in the duties of Charity.  
Vers. 13. I had many things to write, but I will not with Ink and Pen write unto thee.  
14. But I trust I shall shortly see thee, and we shall speak face to face.  
The conclusion remains, wherein are two Articles. In the first he excuses the shortness of his Epistle, hoping to see and talk face to face with him.  Vers. 15. Peace be to thee. Our Friends salute thee. Greet the friends by name. 
In the second Article. 1. He salutes Gaius, by wishing peace to him, i. e. the blessing of God in all things. 2. He doth hearty commendations to Gaius from his friends, viz. the Saints, who were his true friends. 3. He wills him to salute in his name particularly, and by name all his friends, i. e. who loved him.   

The Epistle of JUDAS the Apostle Analytically Expounded.  
THE CONTENTS.  
CErtain masters of Heresies arose, who abused the grace of God, to the liberty of the flesh, and under the pretence of the Gospel, let lose the reigns to all manner of wickedness, and plainly mocked at the holy conversation of true Believers, as of simple Idiots, which were ignorant of true Christian liberty. Against these pestilent inventions God stirred up Peter the Apostle, and this Judas, who is here, and Act. 1. called the Brother of James the less, called Alpheus: He was the Kinsman of our Lord, Mat. 13.55. who is named Lebbeus and Thaddeus, Mat. 10.3. This our Apostle exhorts the Faithful, to whom he writes, that they would constantly stand up for the defence of the Doctrine of the Gospel against false Teachers, of whom Peter had warned them, 2 Pet. 2. handling the very same Argument▪ There are three parts of this Epistle: A Preface, vers. 1, 2. An Exhortation to contend for the true Faith against Impostors, to vers. 24. The Conclusion, in the two last verses.  Vers. 1. JUde the servant of jesus Christ, and Brother of james, to them that are sanctified by God the Father, and preserved in jesus Christ, and called: 
The Preface contains an inscription, and salutation; The inscription shows the direction of this Epistle, from whom, and to whom it was written. The writer of this Epistle is (1) described from his name; (2) from his Apostolical office, under the name of a servant (in which title he more glories, than in the natural relation which was betwixt him and Christ the lord) (3) From the distinction of himself, from judas the Traitor, from whom, not only in his disposition, but also in his name, he desired to be differenced.  
Those to whom he writes, are described from four properties of the Elect. (1) They are in God the Father▪ i. e. reconciled by Christ, they have communion, or an holy fellowship with God. (2) They are sanctified by the special operation and inhabitation of the Holy Ghost. (3) Preserved by the gift of perseverance from Christ the Redeemer, who suffers none of his to be taken out of his hand. (4) Called, not only with an outward call, but with an inward and effectual calling.  Vers. 2. Mercy unto you, and Peace, and love be multiplied. 
In his salutation, by Apostolical authority, he does not only▪, wish, but applies to the confirmation of their Fait●, (1) The Mercy of God, which heal● all our evils, viz. our sin and misery. (2) Peace, which comprehends the parts of our Reconciliation and felicity. (3) And Love, which, as the spring of all good things, comprehends grace, and all those effects, which conduce to our sanctification, and the completing of our salvation. He desires that all these may be multiplied in respect to the degrees of increase and manifestation, in other various effects, such as the glory of God and their salvation should require.  Vers. 3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you, that ye should earnestly contend for the Faith, which was once delivered unto the Saints. 
The body and substance of the Epistle follows, wherein he propounds the cause and scope of his writing, which he further prosecutes. Two Reasons of his writing he sets down: (1) His earnest desire, not only in respect to his office in preaching the Gospel, wheresoever occasion was offered; but also of writing concerning the common Salvation of the Elect, obtained by Christ, and by degrees is to be perfected, which is the sum of the Gospel. (2) The second Reason: The necessities of the Church, being in danger by seducers, which urged him to write this Epistle. These things being premised, he propounds the scope of the Epistle, which is, that they would by all means endeavour to preserve the Apostolical doctrine to themselves and posterity, from the corruption of seducers. Sound Doctrine he calls the Faith, viz. to be believed, because it contains all things necessary to be believed unto salvation. Once delivered to the Saints, he saith▪ Because with one consent all the Apostles fully and perfectly delivered the same Truth, according to the Scriptures written before, concerning salvation to be obtained by Faith in Christ; that they might have an immutable rule for obtaining eternal life, and without addition or diminution to be observed to the coming of the Lord. For this Faith, he wills them to contend, because the Flesh, the Devil, and the World, and the servants of Satan which are in it, will never cease to oppose this Truth, so that of necessity it lies upon all true Believers to maintain an irreconcilable war with these.  Vers. 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord jesus Christ. 
The Arguments of his Exhortation are nine, whereof most of them are taken from the sins and punishments of seducers.  
Argum. 1. Which proves that the Apostolical Faith is to be diligently preserved from the corruptions of seducers, which was once committed to the Church. Because the danger was great, by reason of seducers, who had privily crept in, as adversaries to this Doctrine: Whom he so describes, that each part of the description might serve to this end. For (1) The manner of insinuating their error to the Brethren was latent and private; for before they could be well observed, by indirect ways and means, they closely instilled their errors into the minds of some. (2) Not without the divine decree were they permitted to follow their own devices, for the sifting and winnowing of the Church. For in the holy and eternal Counsel of God they were reprobated, and destined, that through their sins they should come to this condemnation, no less certainly, than if their names were written in a book. (3) They were ungodly, touched with no sense and reverence of the Divine Majesty, either to serve him, or believe in him. (4) The Grace of our Lord jesus Christ, or the Doctrine of Grace (which is set forth in the Gospel, to this very end, that men denying all ungodliness might live holily:) they directly perverted to a quite contrary end, and turned it into an occasion of all lasciviousness, and carnal delights. (5) Indeed, in their doctrine and deeds, they denied our only Lord and Master, and our God Jesus Christ, whom he calls the only Lord God, not excluding the Father, and the Holy Ghost, but creatures, and feigned Deities: Therefore against these seducers, the purity of the Faith is to be preserved.  Vers. 5. I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the Land of Egypt, afterward destroyed them that believed not. 
Argum. 2. God destroyed the unbelieving Apostate Israelites in the wilderness, after they were brought out of Egypt: Therefore warned by their examples, ye ought to beware, lest seduced, ye perish with others.  Vers. 6. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgement of the great day. 
Arg. 3. God hath condemned the Apostate Angels (cast out of Heaven) to eternal destruction, by an irreversible decree: Therefore the faithful should beware of Apostasy, lest they also perish.  Vers. 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire: 
Arg. 4. God destroyed Sodom and Gomorrah, and the Cities about them, after they had given themselves over to fornication and filthy lusts (with which these Impostors polluted themselves) and for an example to those that should come after, cast them into eternal fire; You must beware therefore of these Impostors, which may draw you into the like sins and punishments.  Vers. 8. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 
Arg. 5. Because these Impostors are as vessels, fitted to destruction, whom God in like manner will destroy: the reason whereof he gives from nine or more sins which reigned in them: From which their fruits, as so many marks, they showed forth themselves to be openly known and discerned. (1) The first vice of these Libertines was; That deluded with dreams they defiled the flesh, that is to say, they securely gave themselves over to lust, and other heinous sins▪ by their diabolical enchantments they were bewitched in their minds and consciences, as if they had been taken with a dream. (2) The second vice was; They were adversaries to Civil Government, not enduring any kind of Magistracy or Dominion, but heaped up reproaches and evil speakings upon those honourable Ordinances of God, even as at this day we see in the carriage of the fanatic Anabaptists.  Vers. 9 Yet Michael the Archangel, when contending with the Devil, he disputed about the body of Moses, dared not bring against him a railing accusation, but said, The Lord rebuke thee. 
He amplifies this vice, from Michael the Archangel his disputing with Satan about the body of Moses, that his sepulchre might not be known to the Israelites, who would superstitiously have worshipped his relics being dead, whose words they despised while he was alive. He durst not, or could not by reason of his sanctity, cast such reproaches upon Satan, as those Heretics did upon Magistracy: It was enough for the Archangel to say, The Lord rebuke thee, or restrain thy purposes. From whence the Apostle fetched this history, they vainly inquire, who acknowledge the Scriptures to be of divine inspiration.  Vers. 10. But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. 
(3) The third vice; That seeing they were ignorant of divine ordinances, Christian duties, and of all spiritual things, not only void, but uncapable, yet impudently they dare to belch out their blasphemies against those things. (4) The fourth vice, they are taxed with, is, That those things which naturally they know, as sensitive animals, in them they deport themselves below the very beasts, and prompt themselves to all lust and intemperance.  Vers. 11. We unto them, for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gain saying of Core. 
(5) The fifth vice; That when the curse of God is denounced against them, their hatred to their brethren is as great as that of Cain, who slew his brother▪ (6) The sixth vice, is Covetousness, like that of Balaam, who as he made sale of his tongue, so they for filthy lucre adulterated and corrupted the Doctrine of Christ. (7) The seventh vice, is, Sedition, (like that of Core) whereby they oppose themselves to the true Ministers of the Gospel, and by their tumults disturb the peace of the Church, who shall perish in their sedition, as Core did.  Vers. 12. These are spots in your feasts of Charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds: trees whose fruit withereth, without fruit, twice dead, plucked up by the roots. 
(8) The eighth vice was Glutt●ny, whereby they corrupted both themselves and others by their evil examples, in their Christian feasts, which were designed for the increase of love amongst them, but by such like Epicures were turned into feedings of Swine: whilst they cast off the fear of God, and attended to nothing but gluttony and intemperance: feeding their own flesh, but not the souls of their Auditors. (9) The ninth vice, or rather an heap of vices, is shadowed under divers similitudes, that they were most unfit for the work of the Ministry, and indeed reprobate to every good work: for as empty clouds carried about with every wind, that saving doctrine which they seemed to promise, yielded no dew or showers any where, but frustrated the earnest expectation of their hearers; and although they bear the show of good fruit, and boast themselves to be such, yet they are but autumn, and fruit-spoiling trees, because if they promise any fruit, yet they bring it to no ripeness or maturity: Much rather may they be called unfruitful, in as much as they bring forth no wholesome fruit, neither in themselves, nor their followers: And as trees cut down, withered, and rooted up, they leave no hopes of bringing forth any fruit, so they continue in their wickedness, dead by nature, and by their further wickedness contract judicial hardness of heart, as if dead the second time, and now given up to a reprobate sense, all hope is gone of their repentance and amendment.  Vers. 13. Raging waves of the Sea, foaming out their own shame, wand'ring Stars, to whom is reserved the blackness of darkness for ever. 
Lastly, Such they are that cannot leave off to be wicked, but like waters of the boiling Sea, always they discover their filthiness; nor are they more constant in their doctrine, than wand'ring Stars in their motion. Against whom he denounces the most palpable and deep infernal darkness, as the just meed of their wickedness.  
Vers. 14. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh, with ten thousand of his Saints,  
15. To execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.  
Arg. 6. Whereby he proves, that we should beware of seducers, etc. Because Enoch the seventh inclusively from Adam, by a spirit of prophecy foretold of the sins of these Impostors, and their condemnation in the day of judgement: when Christ shall bring along with him myriads of Saints and Angels to execute judgement upon all the ungodly, and especially will punish those who have stubbornly used their tongues against God, and his most holy Truth. Concerning the prophecy of Enoch, whether it was written before, or no, or how the Apostle came to know the Truth of it, we say the same as before, that the Spirit of God, which spoke in Enoch, dictated the same to the Apostle, even that which by Enoch he had foretold long before; both what and how much he should commit to writing, the same was prescribed to the Apostle.  Vers. 16. These are murmurers, complainers, walking after their own lusts, and their mouth speaketh great swelling words, having men's persons in admiration because of advantage. 
That a conclusion may be drawn, touching the destruction of these seducers, according to the prophecy of Enoch, and that by consequence they are to be avoided, by way of assumption, he shows these seducers to be such, as Enoch had described them, to be destroyed, from four marks.  
(1) The first mark: They were murmurers, and complainers, never content with their condition, no ways satisfied concerning the righteous ordinations of God in Church or Commonwealth, impatient of any restraint, they carped at every thing, and discommended all things.  
(2) They appointed to themselves a rule, neither from divine Laws in divine or Ecclesiastical things, nor from humane Laws in humane or civil Affairs, but only their own wills and pleasures.  
(3) Though they were the vilest slaves to their own lusts, yet that they might maintain some esteem, where there was none to control their insolency, they spoke high swelling words, in a lofty stile, ordered to create admiration with the people.  
(4) On the other side, if there were any that they feared, or from whom they hoped for any gain, those they unworthily flattered, highly esteemed them, admired them, cried them up, they nothing regarding whether they were worthy or unworthy.  
Vers. 17. But, beloved, remember ye the words which were spoken before of the Apostles of our Lord jesus Christ:  
18. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.  
Arg. 7. We must beware of seducers, because the rest of the Apostles foretold that such Sons of Belial should arise in the Church, as Enoch had foretold.  Vers. 19 These be they who separate themselves, sensual, having not the Spirit. 
That a conclusion may be drawn for the avoiding the forementioned seducers, he affirms that the● with whom they had to do were Impostors, and that by two marks. The first mark, That they separated themselves from the true Church of Christ, and from the sound doctrine of the Apostles, not out of any necessity, or from any divine warrant, but only upon their own pleasure, that they might not abide under the Lords yoke, or his discipline. The second mark, They were Natural, having not the Spirit, Because they being void of Regenerating Grace, only savoured and followed the things to which Nature leads, or natural Reason not divinely illuminated; therefore they were destitute of the Spirit, or of the Grace of God sanctifying; It remains that sense and the flesh should reign in full power, and would force them to all pollutions both of body and soul.  Vers. 20. But ye, Beloved, building up yourselves on your most holy Faith, praying in the Holy Ghost, 
Arg. 8. Proving perseverance in the Faith, propounded by way of precept against the contrivances of these seducers: Because the Holy Ghost hath prescribed the means by which both they may persevere, as also they that have fallen back may be recovered. And he propounds a Reason, whereby they may slight the devices of Satan, viz. (1) If they would lay their foundation upon the most holy Doctrine of the Apostles, which hath no mixture of humane inventions, and would not depart any thing at all from it. (2) If they would daily take care to carry on the superstructure, and would strive unto perfection in the knowledge and belief of the Truth revealed in the Word of God. (3) If they were diligent in their prayers, out of a sense of their necessities, following the guidance of the Holy Spirit, which helps the infirmities of the Saints, and shows them for what, and how they must pray according to the will of God.  Vers. 21. Keep yourselves in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life. 
(4) If they endeavoured to love their brethren and neighbours out of a sense of the love of God towards them. (5) If they would set the coming of the Lord before their eyes. (6) If they apprehended eternal life. (7) If against their own unworthiness they adhered to the mercy of Christ, who is so to be our Judge, that he will take the Gospel, and the free benefit of our Redemption (procured by himself) for his rule. From this it follows, that we ought to persevere in the Faith.  
Vers. 22. And of some have compassion, making a difference:  
23. And others save with fear, pulling them out of the fire: bating even the garment spotted by the flesh.  
Arg. 9 Is propounded by way of precept, because a reason is given of God to the Church, whereby not only they may persevere, but they may reduce into the way those that wandered out, and raise up those that were fallen: To wit, if they would handle every one according to his condition, i. e. putting a difference between those that err; mercy and compassion was to be used towards those that were tractable and meek; but if any one was stubborn, and more securely shall indulge himself in his sin, with fear, and a more severe castigation, they should endeavour to preserve him to wit, by excommunication, if otherwise he could not be amended. There are two Reasons given of this.  
Reas. 1. Under a fit similitude, for where we see any one in danger to be burnt with fire, we stick not to snatch him out by force: So are they to be cured, who repent not, unless they be sharply handled, who are to be rescued from hell and destruction even by the severest censures.  
Reas. 2. By an allusion to a Legal type, Levit. 15. Because where there is danger of infection and contagion, as in obstinate offenders, and such as lead the way to others, their society is to be avoided, and we must depart from such Libertines, given up to the pollution of the flesh. As in times passed under the Law there was a separation from Lepers, and those that were pestilentially infected, which is the consequence of excommunication.  Vers. 24. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory, with exceeding joy, 
The third part of the Epistle remains, to wit, the conclusion, in which he shows, that all the praise of their perseverance is to be given unto God, lest any man should ascribe too much to the power of man, whose diligence in the use of means, as to the premises, is so much urged. These five following Reasons show, that the praise of not perseverance is wholly to be attributed unto Christ.  
Is able] Reas. 1. Because the power of preserving believers, wholly abides in him, that in this life they might not fall or faint in the course of holiness.  
To present] Reas. 2. Because there is power in him to present all his in the day of judgement unblameable in the sight of God, with exceeding joy.  Vers. 25. To the only wise God our Saviour, be glory and majesty, dominion and power, now and ever. Amen. 
Reas. 3. Because he is the only wise God, that by his own ways and means he may accomplish this whole business.  
Saviour] Reas. 4. Because he is our Saviour, by his merit, office, and efficacy, it is necessary he should accomplish what he hath undertaken.  
Glory] Reas. 5. Because in every one of his works he willeth the manifestation of his glory. So that chiefly in this business he will have the glory of his Majesty appear, his infinite power to be seen, and his supreme authority over all men and things, to be eminently discovered and acknowledged, both now and for ever. Therefore you that are true believers shall persevere, and all the glory of your salvation shall be given unto God, to whom of right it belongs, and shall be ascribed for ever. Amen.  
THE END.   

A Catalogue of Books printed for Francis Eglesfield.  
Courteous Reader, These Books following are to be sold by Francis Eglesfield, at the Sign of the S in St. Paul's Churchyard.  

Books of Divinity.  
PIous and learned Annotations on the Bible, with a large and useful Analysis, in folio. By the learned john Diodate.  
The Body of Divinity, it being the sum and substance of Christian Religion, Catechistically propounded and explained, by way of Question and Answer, By Bishop Usher.  
The Holy Court in five Tomes, written in French by Nicholas Causine, and translated into English by Sir Thomas Hawkins, and others.  


The Works of that learned and pious Gentleman Sir Richard Baker, Knight, are these, viz.  
1 Meditations and Disquisitions on the Lord's Prayer, in 4ᵒ.  
2 Meditations and Disquisitions on the first Psalm, in 4ᵒ.  
3 Meditations and Disquisitions on the seven penitential Psalms, in 4ᵒ.  
4 Meditations and Disquisitions on the seven Consolitory Psalms, in 4ᵒ.  
5 Ca●o Variegatus, or Cato's Moral distiches translated and paraphrased with Variations of Expressing in English verse, in 4ᵒ.  
6 Motives to Prayer, in 12.  
7 The Apology for Laymens' writing of Divinity, together with the fall of Lucifer, in 12.  
8 Meditations and Disquisitions on the Creed, a very useful book for these times, in 12.  
9 Soliloquies for the Soul, in 12.  
A learned Commentary on the first Psalm. in 4ᵒ. Both by Finneus Fletcher.    
The Purple Island, being poetical Miscellanies, in 4ᵒ. Both by Finneus Fletcher.  
Joy in Tribulation, being a Consolation for afflicted Consciences, by the same Author, in 12.  
Five Sermons preached on several Occasions at the Court before the King's Majesty, By that Reverend and Learned Divine D. Preston, in 4ᵒ.  
Riches of Mercy to men in misery, very fit for these times of Atheism and Apostasy, by the same Dr. Preston, and approved of by Dr. Sibbs, in 4ᵒ.  
His Remains, containing three excellent Treatises, namely, judas Repentance, the Saints spiritual Strength, and St. Paul's Conversion, by the same Author, in 4ᵒ.  
A Commentary on the Divine Revelation of St. john, by David Parreus, in folio.  
Doomsday, or a Treatise of the Resurrection of the Body, delivered in 22 Sermons on the 1 Corinthians 15.16. by the Judicious Divine Dr. Day, in 4ᵒ.  
Light from Heaven, in 4. By Dr. Sibbs.  
Lidas Conversion, or the Riches of Mercy, in 12. by Dr. Sibbs.  


The Works of that Eloquent Divine Dr. Playford, containing these fourteen Sermons.  1 The Mean in Mourning, 
on Luke 23.28.  2 The Pathway to perfection▪ 
on Philip. 3.14.  3 The Heart's Delight, 
on Psalm 37.4.  4 The Power of Prayers, 
on Mat. 7.7.  5 The Sick-man's Couch, 
on Psal. 6.6.  6 Gods Blessing is enough, 
on Matthew 4.4.  7 Glory weighs down the Cross, 
on 2 Corinth. 4.17.  8 God be with you, 
on Rom. 8.31.  9 Christ's Wounds our Health. 
on john 20.27.  10 Say well, do well, 
on Mat. 5.10.  11 The King's Crown, 
on Psalm 132.18.  12 Good Ground, 
on Luke 8.15.  13 Felicity of the Faithful, 
on Psalm 32.6.  14 Difference between the Law and Gospel, 
on 2 Corinthians 3.18. in one Vol. in 8.    
The burdening and unburthening of a loaden Conscience, By Mr. Richard Kilby, in 12.  
Milk for the younger, Meat for the stronger, the substance of Divinity, and a Pill to purge out Popery, by way of Catechising, by Mr. Mico late of Exeter, in 8.  
A Catechism, comprehending the Commandments, Lords Prayer, and the Creed, By Mr. Nicholes of Plymouth, in 8.  
Corpus Christi, together with the Demonstration of Antichrist, by john Gurney, in 12.  
God's Summons to a General Repentance, by Adam Harsnet, in 12.  
The usefulness and excellency of Christ, in a learned piece on the Canticles, by Christoph. jellinger, in 8.  
Divine Emblems, and Hieroglyphics, by Francis Quarles, reprinted, and many errors amended, which formerly escaped the Press, in 8.  
The Doctrine of the Bible, in 8.  
An Exposition on the whole Epistle to the Hebrews, by David Dixson, in 8.  
The Garden of Spiritual Flowers, in 12.  
The Excellency of a gracious Spirit, in 8. By jeremiah Burroughs.  
Moses his Self-denial, in 8. By jeremiah Burroughs.  
The Saint's Inheritance, and the Worldlings portion, in 8. By jeremiah Burroughs.  
Most excellent Notes on the whole Book of Psalms, by George Ab●t, and lately published by Richard Vines, in 4.  
The Souls Possession of Christ, by Thomas Hooker of New-England, in 12.  
The Saint's dignity and duty, together with the danger of ignorance and hardness, by Thomas Hooker, in 4.  
A Treatise of Liberty and Necessity, wherein Predestination, Election, freewill, Grace, Merits, Reprobation, etc. is decided and cleared, by Thomas Hobbs of Malmsbury, in 12.  
The Covenant of Grace, discovering the great worth of a sinner's Reconciliation to God, by I. Cotton of New-England: The second Edition, much larger than the former, printed by an exact Copy left by the Author, in 8.  
Gospel-Conversation, discovering first, whether any gracious conditions or qualifications are wrought in the soul before Faith in Christ; secondly, how the assurance of a man's salvation is to be evidenced; thirdly, the manner of the Souls closing with Christ, by I. Cotton of New-England, in 8.  
Wol●hii Compendium Theologiae, in 12.  
A Brief of the Bible's History, by Ephraim Enock, in 12.  
Resolutions and Decisions of divers practical cases of Conscience, in continual use amongst men, very necessary for their information and direction in these evil times, by Bishop Hall.  
Spare Minutes or Meditations, by Arthur Warwick, in 12.  
Death's Deliverance, and Elias fiery Chariot, in two Sermons, by Alexander Gross, in 8.  
The Power of Christian Magistrates in sacred things, by L. Du Mouline History Reader in Oxford, in 8.  
Munition against Man's Mi●ery, by R. Smith, in 8.  
The High Court of Justice, a Sermon preached before the Judges at Leicester, by Anthony Scattergood, in 12.  
None but Christ, by Mr. Clement Cotton, the Author of the Great Concordance, in 12.  
The Way to Heaven discovered, and the stumbling-blocks removed, by R. Purnel, in 8.  
Satan at Noon, or john Pordage discovered, in his Wiles and Devices, and laid open before the Commissioners of Berks, by Christop. Fowler Minister of Reading, first and second part.  
The Psalms of David most excellently translated into meeter, and to be sung in the most usual tunes, by Wil Barton, in 12.  
The Mortified Christian, showing the Nature, Signs, Necessity and Difficulty of true Mortification, with a discovery of Sincerity, by Christopher Love, in 8.  
A Glimpse, discovering the sweet Incomes of Christ to a spiritual heart, by Robert Dingley, in 8.  
A most excellent Treatise of eighteen Attributes of God, plainly unfolded and applied, in 4.  
Also the Parable of the Wedding Supper, together, with a discourse of the payment of Tithes, by Thomas Larkham, Master of Arts, sometimes of Trinity College in Cambridge, in 8.  
Three Treatises, the first, The Young Man's Memento, showing 

how  
why  
when   we must remember God  
The second, Now if Ever.  
The third, The danger of being almost a Christian, by john Chishull Minister of Tiverton in Devon, in 12.  
Apologetical Letter, to a person of quality, by Bishop Hall, in 4.  
Decapla in Psalms, five Commentarios ex decem legibus, antiquis patribus Rab. Historicis & poetis, a johanne Viccars Angl. in folio.  
A Discourse of the Hierarchy of the blessed Angels, their Names, Orders and Offices, with the fall of Lucifer and his Angels, by T. Heywood, in folio.  
Nature's Goodnight, being a Sermon preached at the Funeral of Mris. Mary Forbs, in Devon, in 4.  
All the Sermons which are in print of Mr. john Bond, late of the Savoy deceased, in 4.  
Singing of Psalms the duty of Christians, under the New Testament, or a Vindication of that Ordinance, in five Sermons, on Ephesians 5.19. wherein are asserted, that we must sing, what we must sing, how we must sing, and why we must sing, the second Edition, with many Additions, by Thomas Ford Minister of the Gospel at Exon, in 12.  
Novum Testamentum Domini nostri jesu Christi, Interpret Theodoro Beza, in 12. More exactly corrected and printed for the use of Grammar schools in a larger letter than formerly, by R. D.   

Books of Morality.  
A most compendious and easy way for the keeping of Merchant's Accounts, after the Italian manner, by joh. Carpenter, Merchant, in folio.  
E●●ans Tactics, or the Art of Embattailing an Army most tightly set forth in many brass plates.  
Animadversions of War, or the Military Magazine of the truest Rules, the most refined Discipline, and choice Experiments that these late English and Swedish wa●s have produced, with divers new inventions both of Fortifications and Stratagems; also sundry Collections taken out of the most approved Authors, either in Greek, Latin, Italian, French, Spanish, Dutch or English, by Rob. Ward, Gentleman and Commander, in folio.  
The works of that famous Mathematician, Mr. Ed. Gunter, sometime Professor of Astronomy in Gresham College in London, reprinted and corrected with additions by Samuel Foster, late Professor of the same College, together with his Sector and Canons or Table, in this fourth Edition much enlarged, in 4.  
Decimal Arithmetic, showing the use of Napiers Bones, by William Barton, in 12.  
The Handmaid to Arithmetic, being an easy way to attain Arithmetic speedily, also it reduceth all foreign Coins, both of Brass, Silver, and Gold, to our English money; also the weights and measures to our English, it also makes known what Commodities every Country affords, by Nicholas Hunt, in 8.  
The use of the Quadrant, fitted for daily practice, by Samuel Foster, late Professor of Astronomy, in 4.  
The Art of Dialling, by Sam. Foster.  
Formulae Oratoriae in usum scholarum concin●atae cum pra●i & usu earundem in Epistolis, Th●matibus, Declamationibus conterendis, accessit d●x po●ticus cum suis al●quo● po●matiolis, Edit Novissima Authoris lima expolitis, per joh. Clark, in 12.  
Select and choice phrases Latin and English, at first briefly collected for the use and benefit of young scholars, by john Clark, and since recognized and made more useful by William Du Guard, Master of Merchant-Tailors School in London, in 12.  
Also Phrasologiae Puerills, sive Sermons, or select Latin and English Phrases, methodically digested by way of common place, and alphabetically, for the more easy 〈…〉 is desired, very useful for young Latinists, to prevent Barbarism, and bald Latin making, and to initiate them in speaking and writing elegantly in both languages. The third Edition, very much enlarged by the same Author john Clark, B. D. and sometimes Master of a Free-school in Lincoln, in 8.  
C. Salustii Crispi Catilina seu Bellum Catilinarium, in 24.  
Lucii Annaei Flori rerum Romanorum libri quatuor. Ex museo Io. Isaci Poniani, in 24.  
The Map of England, with the pictures of all the Kings since the Conquest, cut in a Copper plate, it being the most exactest Map that hath been done, by William Holler.  
The Needle's Excellency, a most excellent Book for Ladies and Gentlewomen to draw all sort of works by; cut in brass Plates, in 4.  
johannes Possellii Syntaxis Graeca utilissimis exemplis Illustrata, una cum regulis ejusdem de accentibus & Varen●ii de iisdem tractatu, in 80.  
Esopes' Fables in verse illustrated with Emblems, or Pictures, and also grammatically translated into prose, with apt Morals, and printed according to the order of the Latin Copy, together, with the History of his life, from the best Greek Copies, very useful for all, but especially for young Scholars, in 12.  
Rhetoricae Compendium Ang. Lat. per Thom. Hor●, Master of Eaten College, in 8.  
School Probation, in 8.  
Rhetorices Elementa, in 8.  
Vestibulum Linguae Latinae rerum & ●inguarum fundamenta exhibens.  
The Rudiments of the Latin Tongue, all four by William Du Guard, Master of Merchant-Taylors School in London, in 8.  
〈◊〉 Lexicon, in 8.  
〈…〉 translated into English, in 4.  
Symb●la 〈◊〉 in tribus Classibus, Authore Nicbo. Reus●ero ●●orino I.C. Plat. Caes. in 12.  
The Sc●●s design discovered, relating their dangerous attempts lately practised against England, with the sad consequences of the same, by a noble person, in 4.  
Speculations on the excrements of Urinal, with the distinctions, causes, colours, and contents thereof, with other symptoms observed in Nature, by Henry Hamand, in 8.  
The whole Trial of Lieutenant Colonel Io. Lilbourn, by an extraordinary Commission of Oyer and Terminer at the Guild-Hall of London, truly set forth, with his manner of pleading, in a brass plate, in 4.  
The Commonwealth's friend, showing an exact and speedy way to Justice and Right, for the preventing and determining tedious Lawsuits, by john March of Gray's Inn, in 8.  
The duty of Constables, Overseers for the poor, and Surveyors of Highways, by john Layer, Counsellor at Law, in 8.  
A faithful Register of the transactions in Parliament, in the third and fourth years of the Reign of King Charles, containing several Speeches, Cases, Arguments of Law, and the grand Mysteries of the Kingdom then in agitation, by Thomas Fuller, in folio.  
A Collection of Speeches in Parliament, by Sir Edward Dearing, in 4.  
A discourse of proper Sacrifice by Sir Ed. Dearing, in 4.  
Monuments in the Saxon Tongue, written seven hundred years since, proving that the Old and New Testament, Lord's Prayer, and the Creed, were then used in the Mother tongue, in 4.  
History of Heliodorus, translated into English, in 4.  
History of Bees, showing their admirable Nature and Properties, their Generation and Colonies, their Government, Loyalty, Art, Industry, Enemies, Wars, Magnanimity, etc. By Char●es 〈◊〉 of Magdalen College, in 4.  
King james Proverbs, in 16.  
A Manuel of Controversies, by Osiander, in 8.  
The height of Eloquence translated out of the Greek, by john Hall Esquire.  
Herocles on the golden Verses of Pythagoras, teaching a virtuous and godly life, by john Hall, Esquire. in 8.  
Letters of Mounsieur de Balzac, the first, second, third, and fourth parts, translated into English by Sir Richard Baker, Knight, and others, collected into one Volume, in 8.  
Theatre of Compliments, and Art of Eloquence, stored with variety of Lovesongs, Sonnets, Letters, and Amorous Dialogues, in 12.  
Choice Poems, relating Songs, Sonnets, Epigrams, Carols, Posies, Dialogues, with variety of other Mirth, together with his noble Numbers, or his pious pieces, by Robert Herick, Esquire.  
All the works of john Taylor the famous Water-Poet, collected in one Vol. in fol.  
Also Wit and Mirth, by john Taylor, in 8.  
Arcadia Plays in 4.  
Antiquary Plays in 4.  
Antigony Plays in 4.  
Challenge for Beauty Plays in 4.  
Coronation Plays in 4.  
Chabot Plays in 4.  
Discontented Colonel Plays in 4.  
Humorous Courtier Plays in 4.  
Hide Park Plays in 4.  
Lady of Pleasure Plays in 4.  
Mad world my Master● Plays in 4.  
Noble Stranger Plays in 4.  
Phoenix Plays in 4.  
Richard the third Plays in 4.  
Seven Champions Plays in 4.  
Wollastin Plays in 4.  
Woman will have her Will Plays in 4.