An Exposition of Pauls Epistles

The Second Part.

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.)

Exhort. 2. That rejecting human 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.

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 labor 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.

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.

Reas. 4. Confirming the former Reasons. Because we suffer afflictions and straits, labors 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 Savior 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 Savior of believers, who relying upon his promises concerning the happiness of the life to come, renounce and reject human inventions and opinions even in the dangers of persecution, and follow after the exercises of godliness.

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.

Exhort. 3. That he endeavor 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 neighbor, 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.

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.

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 President, 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.

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.

Reas. 5. Because so, as an instrumental cause, thou shalt bring those that hear thee to eternal salvation: Therefore it behooves thee constantly to attend to thy Life and Doctrine in this thy Ministry.

CHAP. V.

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 honor may be given to their age, according to the fifth Precept. (2) That the younger sort be admonished, with the expression of brotherly love.

(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.

CHAP. VI.

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 honor, 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.

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.

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 chastisem • nt, 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.

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 surmizings.

Reas. 5. Because by their perverse disputings 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.

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.

Reas. 2. Because riches only have their use in this life, not after death: Therefore we ought not to hunt after riches.

Reas. 3. Because we may be without riches even in this life, and ought to be content with meat and clothing whatever it is.

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.

Reas. 5. Because the love of money is the root of all evil, as of ungodliness, lying, perjury, cruelty, and tyranny, &c.

Which some] Reas. 6. From the experience of some, who being covetous of money, fell away from the Christian Religion, and became most miserable.

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.

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 defense 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.

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 ope • ed 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.

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 favor 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.

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 honor and power forever.

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.

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.

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.

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.

(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.

CHAP. I.

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.

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.

By three other Arguments he endeavors 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 favor 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 endeavored to keep a conscience inviolated, lest he should do anything 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 endeavored 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.

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 Timothies 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.

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.

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.

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 everything 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 tie.

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 anything 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.

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.

Reas. 5. Proving the position, showing also that all the favors 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.

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.

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 judgment: 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.

Admon. 3. That he retain and follow that same way of teaching (both as to Doctrine, and the manner of teaching) which he had learnt 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.

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 • imorousness, 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 defense 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.

Arg. 4. On this hand temptations are in readiness, by which thou mayest be drawn away unawares from the defense 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, &c.

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 endeavor the holding fast the form of sound Doctrine.

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 shown 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 defense of the Doctrine of the Gospel: That which the Apostle draws from hence, in the beginning of the Chapter following.

CHAP. II.

Admon. 1. That he endeavor 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.

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.

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.

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, &c.

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 behooves 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, &c.

Arg. 4. Propounded by way of similitude, as the former. Because it is necessary that thou first labor, if thou wilt receive fruit, which (as an Husbandman) without doubt thou shalt reap, if thou followest thy work with a good courage: Therefore, &c.

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 labor in the Ministry.

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.

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 endeavor 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.

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, &c.

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, &c.

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, &c.

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.

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 endeavor, that he neither do nor speak anything 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.

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.

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, seizes upon the very bones, and till the man is extinct it proceeds without ceasing.

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, overthrow 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.

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 immovable, 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 favor, 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 everyone 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.

Argum. 5. As in a well-furnished and great house, there are some vessels more precious for decent uses; some baser vessels for dishonorable 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.

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 endeavor 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.

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 vain-glory, 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 worshipers of God.

(3) That he shun Questions, by which no man comes to true wisdom, and Christian edification. The Reasons of the Admonition are three.

Knowing] Reas. 1. Because they ingender strifes and contentions, not without the loss of Christian peace and charity,

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.

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 endeavor 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.

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.

The first part of the Chapter, and the first way of arming him, is a fore-warning him of false brethren that should arise, and were then risen up, and of the troubles which they should cause, that being foreseen 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 fore-warning 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.

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 honored 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.

(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 calu •• ies 〈◊〉 the innocence of others. (12) Incontinent, who let out themselves to all kind of carnal pleasures. (13) Fierce, who are of a rugged and ill-natured disposition. (14) Despisers of those that are good, who because of their different dispositions, abhor the friendship of good men, and hate them.

(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) High-minded, 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.

(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.

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.

(2) Because not contented with the Doctrine received from the Apostles, through the curiosity and instability of their minds, always sought after now thing • , 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.

CHAP. IV.

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 Judgment 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.

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 labor may not be in vain.

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 anything 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 soothe 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.

(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, human fictions, fables and legends.

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 labors and afflictions, not yielding for any adversaries or dangers.

Of an Evangelist ] To the repetition of his Exhortation he adjoyns 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.

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.

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 labors, afflictions and persecutions which he had under-went.

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 shown himself a faithful soldier to his Captain Christ, through the Grace of God, both in Doctrine and life, observing his Military oath.

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 endeavoring to do those things which are pleasing to the Lord, declare that they expect and love his appearance.

CHAP. I.

The Preface contains three things. (1) A description of the Penman, verse. 1, 2, 3. (2) A description of him to whom he writes. (3) A salutation with an Apostolical benediction, verse. 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 everyone 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.

He adjoyns 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.

(8) That the charge of preaching this Gospel, by special Ordination and deputation of our Savior 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.

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.

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, dwelt. 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.

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.

In the third place, because amongst the Elders, they that labor in the Word and Doctrine are the chief; the properties of this Elder, whom he calls a Bishop, are twelve, whereof he spake 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.

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 〈…〉 .

(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.

CHAP. II.

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.

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.

Secondly, Concerning aged women he commands, that he teach the Matrons these five duties. (1) That in their clothing and behavior, 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.

(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 wandering out of their families, courteous, obedient to their own Husbands, that the Christian Doctrine be not evil spoken of for their sakes.

Thirdly, He gives Titus charge about young men, that he exhort them to be prudent or sober-minded.

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.

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 endeavor to please their own Masters, and answer not again, when they command them hard services, or reprove them more severely than is fitting, (3) Lastly, 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.

CHAP. III.

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.

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.

He gives two Reasons why gentleness should be shown 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 neighbor: hating one another, when all of us were most worthy to be hated of God.

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 shown 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 〈 in non-Latin alphabet 〉 , the love of God, wherewith God is affected to man-kind 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 fetched) rises upon us without our help.

Reas. 4. From the next cause of our conversion, which is the effectual manifestation of God, as a Savior, made to us, who as soon as he manifests himself to our hearts, not as our Judge to condemn us, but as our Savior, to save us, by this manifestation of himself he draws our hearts to him, and converts us.

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 foreseen and considered, as if we had done them.

Reas. 6. Expresly 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.

Reas. 8. From the meritorious cause of the graces of the Spirit, plentifully shed upon us, which is Jesus Christ our Savior, both the fountain from whom, and the channel through whom, the grace of God is conveyed to us.

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.

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 anything firmly in the known truth: Such are Genealogical questions, or Chronological, and contentious disputations, and strivings 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.

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.

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.

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 unskillful Scribe hath set it down in the end of the Epistle) but there he intended to Winter.

Precept 7. Concerning private matters also, That he would assist Zenas and Apollos in their journey, men very well skilled in the Scripture, but no wise wealthy.

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.

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 Second Part.

The second part of the Epistle follows, wherein the Apostle requests that Philemon would take Onesimus his fugitive servant, into his favor: 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 favor, when I shall have shown thee thy duty in this matter.

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.

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.

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, &c.

Argum. 6. Thou shalt refresh my bowels if thou courteously receive Onesimus, but if otherwise, thou art discourteous towards me: Therefore, &c.

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, &c.

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, &c.

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, &c.

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, &c.

Argum. 11. In this I shall try how much thou valuest my society, fellowship and friendship? Therefore, &c.

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.

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, &c.

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 favor.

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 favor than he had requested.

(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.

(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 favor.

(4) Wherein comprehending Philemon and Apphia under his Apostolical benediction, he concludes his Epistle.

CHAP. I.

Arg. 1. Christ the Son of God is more excellent than all the Prophets, by whom God spake 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 spake as the Ministers of God; but Christ is the Son of God, and chief of the Prophets, who spake by his own Authority no less than in his Fathers 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.

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.

Arg. 4. Christ, so far as an imperfect similitude can manifest, is 〈 in non-Latin alphabet 〉 , the brightness of his Fathers 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 honor and power with God the Father, and governing all things: Therefore his Excellency is incomparable.

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 human Nature being taken unto the unity of the second Person.

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 ] ought 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 past, 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.

Reas. 3. From Psal. 97.7. When God was, as it were bringing his Son into the world, by his incarnation (as his first-born, 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.

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.

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 fore-told. 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) witho • t 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.

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.

Reas. 7. From Psal. 110. Never to any of the Angels hath the Father communicated that equality of power and honor, 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.

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.

The Proposition of the first Use is this, It behooves 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 shewn 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, &c.

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, ought 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.

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.

The new condition of the world under Messias, or the restoring of the world into the Grace of the Messias, (whereof we spake 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.

CHAP. III.

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.

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.

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.

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.

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.

Argum. 8. From Psal. 95.8, 9, &c. 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 unbelief 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.

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, &c.

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, &c.

Argum. 12. From the application of the fore-mentioned example, propounded by way of Exhortation; unless everyone 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.

Argum. 13. It lies upon everyone of you, not only to take heed to yourselves lest ye faint, but also by mutual Exhortations, while ye have opportunity, to do your endeavor, that none of you harden his heart by the deceitfulness of sin, in any wickedness, lest a defection in the business of Religion insue, upon a corrupt conversation: Therefore ye ought to endeavor that all and everyone of you be steadfast in the Faith.

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 ought, &c.

Argum. 15. Upon consideration of the circumstances of the Text in the fore-cited Psalm, to this purpose; From the words of the fore-quoted Psalm, verse. 15. we may gather, that not all but some provoked God (for some persevered in the Faith of the Promises, verse. 16.) but they who provoked God, were only those, who from their coming out of Egypt continued in their unbelief to their lives end: and they which thus provoked God, he flew them in his wrath in the wilderness, verse. 17. And being now condemned of unbelief, he shut them out from his rest with an oath, verse. 18. Who, seeing from the history we understand, they could not enter into his rest, because of unbelief, verse. 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 behooves you to hold fast the Profession of your Faith.

CHAP. IV.

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 tranquility 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. verse. 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.

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 endeavor 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 endeavor to enter in.

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, verse. 10. three ways; First, by showing that God's 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, verse. 3. the rest of the seventh day was celebrated, as it appears, Gen. 2. and so that rest of God is past, verse. 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, verse. 5.

Secondly, He explains the Argument by declaring the consequence, which follows from this, that unbelievers are excluded because of unbelief, 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.

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 unbelief they harden their hearts: Therefore by God's rest, the Prophet David doth not understand the typical rest of the Land of Canaan.

Whereof he gives a reason, because if Joshua, or typical Jesus had settled the people in God's rest, which David promises, then David in no wise would have spoken in the Psalm of another day afterwards, but verse. 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.

Arg. 6. God's rest is the ceasing from our labor, 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.

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 Epithites 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 pierceth 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 everyone lusts after, and by what means it endeavors the attainment of what it intends. The word of God (I say) passes through all the faculties of the human soul, that it may manifest to everyone, if there be any hypocrisy, or if there be any root of bitterness or unbelief lying hid, and that it may propose to everyone 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 Apostatizing, or indulge the seeds of Apostasy within them, they cannot avoid the force of the Divine Word, or decline its stroke by any Arts o • Sophistry.

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 endeavor to ente • into his rest by sincere Faith; no • think ye to avoid the power of his threatenings if you do otherwise.

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 endeavor to enter in.

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 endeavor to enter into that rest.

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.

Argum. 1. The perfections which were required in the Levitical Priests, verse. 1, 2. were joined with some notes of imperfection, and with the sins of the Priests, verse. 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 Priest-hood. (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 n •• e 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.

Argum. 2. As the lawful Priests were called to the honor 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, verse. 7. calls him his Son whom he begot, before he command him, verse. 8. to ask of him the ends of the earth, or intercede for the salvation of men, which are parts of the Priests 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.

Argum. 3. From Psal. 110. Christ is appointed by the Father a Priest forever, of whose Priest-hood there is no end, according to the order of Melchizedek the type: Therefore he is more excellent than the Levitical High Priests.

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 infirmiti • s 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 human 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.

Argum. 5. Drawn from the former, which with the removal of the scandal of the Cross, shows also the excellency of Christ's Priest-hood; 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 Fathers wrath, and the satisfaction of Justice: Christ is therefore far more excellent than the Levitical Priests.

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, &c.

Argum. 8. Confirming the former, Christ is called of God (whose word is effectual) a Priest after the order of Melchizedek, which order is far more excellent than that of Levi: Therefore Christ is the Chief Priest, far more excellent than the Levitical Priests.

Argum. 9. The Doctrine of the excellency of Christ's Priest-hood (especially as it is represented in the type of Melchizedek ) is more ample and high than the Apostle can well declare to their capacity: Therefore he is far more excellent than the Levitical Priests.