A Paraphrase on the New Testament

CHAP. I.

1. GOD, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, 2. Hath in these last days spoken unto us by his Son,

1. God who hath not left us only to the light of Nature, to know him by his works of Creation, but in mercy hath more fully informed us by supernatural Revelation, was pleased to do this variously as to Times, and Manner, and Degree, and of old spake to our Ancestors by several Prophets, who were the Messengers of his Word: But in these last days he hath spoken to us by his Son (greater than all Prophets.)

2. Whom he hath appointed to be heir of all things, by whom also he made the worlds.

2. Whom he hath appointed to be Owner and Lord of all things, as he is God and Man, not only by the prime right of Creation, but as the Redeemer of Man, all power in Heaven and Earth, and all things are delivered to him for the ends of Redemption: And by him, (his Wisdom and Word) he made the Worlds, and all therein.

3. Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high:

3. Who being the shining Beam, or Splendor of his Glory, by whom God shineth forth, or giveth the knowledge of himself to us (as the Sun is known to us by its light) and the Character of his Subsistence, and upholding and ruling all things by the Word of his Power (as by that Word of God's Power they were made) when he had by his own Merits, and Sacrifice, and Covenant, made a sufficient Purgation to take away the guilt of our sins, and so far purged them away, as to enact a pardoning Covenant for all that will believingly accept it in him. So that now the general Pardon wants nothing but Acceptance, (and none shall perish for want of sufficiency in the Sacrifice or Covenant) he then ascended, and is in heavenly Glory, at the Right Hand of God's supreme Celestial Majesty, Head over all things to his Church, that thence he may send down the Holy Ghost, to gather his Chosen, and bring his Mystical Body to Glory.

4. Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

4. Being in Excellency and Superiority, set above the Angels, as he hath by Lot or Inheritance, obtained higher Titles, Power and Offices than they.

5. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son. 6. And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him.

5, 6. He calls Christ his Son in divers Texts (which, though it speak partly of David, yet ultimately meaneth Christ;) and he commandeth the Angel • to worship him. But none of this is said of Angels.

7. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire:

7. But he calls his Angels Spirits, and Servants, and a Flame of Fire.

8. But unto the Son he saith, Thy throne, O God, is forever and ever; a scepter of righteousness is the scepter of thy kingdom. 9. Thou hast loved righteousness, and hated iniquity, therefore God even thy God hath anointed thee with the oil of gladness above thy fellows.

8, 9. But to the Son he ascribeth the name of God, and an Everlasting Throne and Kingdom, and a Scepter of Righteousness, and a Superiority, by Divine Unction, above all others.

10. And, thou Lord, in the beginning hast laid the foundation of the earth: and the heavens are the works of thine hands.

11. They shall perish, but thou remainest: and they all shall wax old as doth a garment. 12. And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.

10, 11, 12. He is said to be the Lord who made Earth and Heaven; and who will remain when they perish, and be the same when they are changed.

13. But which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?

13. He never said to any Angel, what he said to Christ of his Kingdom, and the subduing of his Enemies, &c.

14. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of Salvation?

14. All those Spirits that are properly called Angels or Messengers, are Spirits appointed and sent forth by God, to minister for them who shall be Heirs of Salvation, under Jesus Christ.

CHAP. II.

THerefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

1. Therefore we that have heard the Gospel of Christ, and specially who have professed to receive it, should with great earnestness set our minds and hearts unto it, lest by negligence or unbelief, we should lose what we have heard, and be as leaking Vessels, and be lost ourselves.

2. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward:

2. For if the Law which God delivered to Moses, by the ministry of the voice and appearance of Angels, was yet firm and sure, and every sin against it, and threatened by it, was punished.

3. How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him, 4. God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the holy Ghost, according to his own will?

3, 4. Much less shall we escape, if we neglect this far greater Salvation, and more excellent manifestation of the Will of God; even that Gospel which Christ first preached himself, and those that heard him confirmed by their testimony and preaching; God also confirming to us their testimony from Heaven, by many such signs and wonderful works, and with many sorts of miracles or acts of Power, and distributions of the Holy Ghost to others when they believed, as were a certain proof of God's attestation, and the approbation of his own Will.

Note, That here we have the true evidence of the truth of the Gospel, on which Believers may build their faith.

5. For unto angels hath he not put in subjection the world to come, whereof we speak:

5. God hath not made Angels the Sovereigns of the World to come, and put the Kingdom of Glory so under them, that all must be their Subjects.

6. But one in a certain place testified, saying, What is man, that thou art mindful of him: or the son of man, that thou visitest him? 7. Thou madest him a little lower than the angels, thou crownedst him with glory and honor, and didst set him over the works of thy hands: 8. Thou hast put all things in subjection under his feet.

6, 7, 8. But the Psalm is ultimately to be understood of Christ and his Church, which saith, What is man, &c. Though Christ was a while on Earth, in a state of Humiliation, below Angels us to the Flesh; yet it was in order to the Glory, and victorious Power of his Kingdom.

8. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

8. By this it is sure that all things are to be subdued to Christ, though yet we see it not done.

9. But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor, that he by the grace of God should taste death for every man.

9. But we see that Jesus, who was made lower than Angels, for and in his state of Humiliation and Crucifixion, is already ascended up into Heaven, where he is crowned with Glory. And as his death was suffered in the common nature of Man, and the sins of all men had a causal hand in it, and it was by God's Grace the purchasing Cause of the conditional Covenant of Grace, and of all the good that men receive, so he died to bring Man to Glory with himself. And therefore that Text may well be understood of the advancement of Man, both in Christ, and his Church, that shall be advanced by him.

10. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

10. For it seemed meet to the God of Wisdom, for whom, and by whom all things are, to make Christ the Captain of their Salvation, a perfect performer of his Saving-Office, and to obtain his own Glory in heavenly Perfection by the way of suffering, and to bring all God's adopted Sons to Glory by the Merit of it, and by following him in the same suffering way.

11. For both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren, 12. Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13. And again, I will put my trust in him: and again, Behold, I, and the children which God hath given me.

11, 12, 13. And that it is in and by Christ, that Human Nature is advanced, as the Psal. 8. saith, is proved by the Union that is between Christ and us. He that sanctifieth us, and we that are sanctified are of the same Human Nature, and are as one Body: And therefore, as we must suffer with him, we shall reign with him. Therefore in the Texts that, under other typical persons, speak of Christ, he calls us his Brethren, and Children given him, to whose trust we are committed.

14, 15. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil: And deliver them, who through fear of death, were all their life time subject to bondage.

14, 15. And that he might bring us to Glory with him, as we have flesh and blood, he would first be so far made one with us, as to take also flesh and blood, that he might be capable of suffering and dying for us; and so, by undergoing death, which we by sin had brought ourselves under, and by rising from the Dead, he might conquer Satan and Death, and destroy his Kingdom and Power of Death, which he had obtained by conquering Man by his Temptations, and by God's letting him be the Executioner, where he had been the conquering Tempter; and so that Christ might deliver the Faithful by his Conquest of Satan and Death, from continuance under Death, and from the danger of Hell, and from the slavish fear of both (Death temporal and everlasting;) who else, by their guilt, and liableness to both these, must be all their life time in bondage, both by their danger and their fears.

16. For verily he took not on him the nature of angels: but he took on him the seed of Abraham.

16. For it is not Angels that he took hold of, or whose Natures he assumed, and came to save; but he took on him the Nature of Man, the Seed of Abraham, to save Man.

17. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people.

17. So that he must be in all things like Man, whom he would save, that he might be fit for his undertaken Office, to be an High Priest for us to Godward, and to be merciful and faithful therein, to make Reconciliation for our sins.

18. For in that he himself hath suffered, being tempted, he is able to succor them that are tempted.

18. For he himself having been tempted and tried by Sufferings, and having overcome them all, he is now more meet to be a Compassionate Helper, the Example, the Teacher, and the Trust of them that must follow him through temptations; and by his Merit and Victory, hath obtained power to deliver them.

CHAP. III.

WHerefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, Christ Jesus, 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house.

1. Wherefore you who are holy Brethren, by Faith and Dedication given up to Christ, and in him made partakers of that Calling from Heaven, which maketh you Heirs of Heaven, study and consider Jesus Christ, the great Apostle, sent of God to be the prime Preacher of the Gospel, and the High Priest, and chief Guide and Mediator to Godward, of our Religion and Profession; who faithfully did all that belonged to his undertaken Office (in sacrificing himself for our sins, and fulfilling all Righteousness, and conquering Satan and Death, and ascending to intercede for us in Glory, and sending down the Holy Ghost, and making and sealing the Law of Faith) even as Moses in his time was faithful, though with disparity of Honor and Work; Christ in his own House by a more perfect Administration, and Moses but as a Steward.

3. For this man was counted worthy of more glory than Moses, in as much as he who hath built the house, hath more honor than the house.

3. For Christ is as much more honorable than Moses, as the Maker and Master is than the House; for Moses was but a Member of the Family, but Christ the Maker and Master of it.

4. For every house is built by some man: but he that built all things is God.

4. All Families or Houses are founded by some man, but he that built the Church, is the same that built or made all things; and that is God.

5. And Moses verily was faithful in all his house as a servant, for a testimony of those things which were to be spoken after. 6. But Christ, as a son over his own house,

5, 6. And Moses, as a Servant, was faithful for the Delivery and Confirmation of so much of God's Word as was to be spoken to the Jews by him: but Christ, as the Son and Heir, and Master of the House, as his own.

6. Whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end.

6. This House is the Church, of which we are parts, so be it we hold fast the confident Profession of our faith, and the joy and glorying in our hopes of the promised Blessedness, firm to the end.

7. Wherefore, as the holy Ghost saith, To day if ye will hear his voice, 8. Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: 9. When your fathers tempted me, proved me, and saw my works forty years. 10. Wherefore I was grieved with that generation, and said, They do always err in their hearts, and they have not known my ways. 11. So I sware in my wrath, They shall not enter into my rest.

7, 8, 9, 10, 11. But seeing he will take none to dwell with him in Glory, but those that persevere, hear and consider what the Holy Ghost said to and of the Israelites; To day, &c. Neglect not his present Call, and your present Day, to the hardening of your hearts, as your Fathers did in the Wilderness; by which God's Justice was engaged against them, as a People whose hearts were habituated to evil, and have not the obedient knowledge of his Ways, and Works, and Will: So that he sware in his just displeasure, that that Generation should not enter into the promised Land.

12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

12. Take warning by these Israelites, and see that there be not in any of you an evil, unsound heart, that is prepared by secret Unbelief, to depart in Trial from the Living God.

13. But exhort one another daily, while it is called, To day, lest any of you be hardened through the deceitfulness of sin.

13. To this end, one means appointed by God for your perseverance is, speedily and daily to exhort and stir up one another; the Pastors in the Church and Assemblies, and all in their Places and Converse: And the rather, because Sin of which you are in danger, is a deceitful thing, and they that revolt are made believe that it is but a receiving of the Truth, or a necessary Self-saving, and no forsaking of Christ, or Truth, or Godliness.

N. Qu. But what if Rulers forbid us to meet daily for such Exhortation? Answ. God commandeth you to do it in the manner and time that the End requireth, and no man can dispense with his Law. The Christians, for three hundred years, assembled, when forbidden.

Qu. But what if Christian Rulers forbid it? Ans. Christians have more Obligation than Heathens to do good, but no more Authority to do evil, or null God's Laws.

Qu. But what if Violence or Prisons restrain us? Ans. God requireth not Impossibilities.

14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.

14. We are i • itially made partakers of Christ as our Savior: but if we will attain Salvation by him, we must hold the subsisting faith (or the confidence) in which we have begun (or which is our Principle) firm to the end: (For Perseverance is made a Condition of the Promise of Salvation)

15. Whilst it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. 16. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

15, 16. The words tell us, that some that heard, after Deliverance from Egypt, provoked God; but it was not all.

17. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

17. With whom was God so displeased, as Grief here signifieth? Nothing displeaseth him but sin. It was with backsliding, disobedient, unthankful murmurers, that would not rest in the Will, and Word, and Providence of God, but must have their own carnal will fulfilled, and so God in Justice killed them in the Wilderness, after so many Miracles had led them many years towards the promised Land. Take heed lest you follow them in the like sin, to greater punishment, for abusing greater mercies.

18, 19. And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in, because of unbelief.

18, 19. It was the sinning Unbelievers that he sware should not enter: and it was because of their Unbelief, that they could not enter. Take heed therefore, lest ye fall by Unbelief in Trial: for there is more required to our complete Salvation, than to our first part in Christ.

CHAP. IV.

1. LEt us therefore fear lest a promise being left us of entering into his rest, any of you should seem to come short of it.

1. Seeing then that this Promise of Rest is conditional, if we persevere, and among so many Trials we are in so much danger of our own heart, let careful fear prevent your falling, and missing the benefit of that Promise.

Note; Qu. Why should we fear that which God▪s Decree and Grace have made impossible? Ans. 1. God hath not made it impossible in itself, but only hypothetically or by consequence from his Decree and Foreknowledge, to any man. 2. His Decree & Foreknowledge conjoin the End and Means; as if he said [This man shall be saved by persevering Faith, and shall persevere by fearing to fall away, and avoiding the occasions.] 3. Weak Christians have not the assurance of God's Election, and therefore can gather no such consequence. 4. So few (if any known) did for many hundred years hold that no initial right to Salvation is lost, or that all true Christians, besides strong confirmed ones, did persevere, that it is not safe for doubting persons to lay their Salvation on such a controversy, specially when it tendeth to abate necessary fear. The Fathers of the first four hundred years thought that some beginnings of Justifying Faith were loseable, as Adam 't Innocency was. And Calvin saith, Semen qualecunque fidei perditur.

2. For unto us was the gospel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it.

2. They heard God's Word, and so do we: But it did not profit and save them, because they received it not by a sound, confirmed, practical Belief.

3. For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

3. There is a Rest promised to us Believers, as well as the Typical Rest was to the Israelites, and the seventh day separated for a Sabbath from the Creation, which signified our better Rest.

4, 5. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

4, 5. The Text tells us, that besides the Sabbath Rest, there was another promised.

6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached, entered not in because of unbelief: 7. Again he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 8. For if Jesus had given them rest, then would he not afterward have spoken of another day.

6, 7, 8. It is plain then that some must enter into Rest; and Unbelief kept out them to whom it was then Preached; and David, long after their entering into Canaan, se • s them a day for their further entrance, which he would not have done if Joshua 's bringing them into Canaan had been the full obtainment of the promised Rest, it followeth that more than that was promised.

9. There remaineth therefore a rest to the people of God.

9. The great Sabbatism or Rest, then promised to the People of God is yet to come.

Note ; This Sabbatism or Rest, no doubt, is All the state of the Churches deliverance and felicity by Christ Incarnate and Glorified, which in the first-fruits is all the Grace which he giveth us on Earth, but in the proper, full performance it is the state of Glory.

I have before said why I assent not to Dr. Hammond, whom maketh it to be the deliverance of Christians from Persecution, and enjoying peaceable Assemblies by the destruction of Jerusalem, as if this were the main sense of the Text. 1. How little a thing was that in comparison of Saving Grace and Glory? 2. Most of the Christians to whom Paul wrote, were to die before that, and so not to see and enjoy it. 3. The Apostles themselves were not to see it and enjoy it. 4. Christianity continued, after that, a persecuted hated thing under the Heathen, till above three hundred years, till Constantine 's time, though with intermissions between the Ten Persecutions. Multitudes more were martyred by the Heathens than by the Jews, who were in servitude themselves. 5. And if any apply it to the time after Costantine, the mercy indeed was unspeakable, but those that were here written to, were not to see it: And the Voice that is reported to say, Hodie venenum funditur in Ecclesiam, hath by experience been so far credited, that we must not prefer the Prelatical Grandeur and Power, which shortly was set up, before the better Rest of Saints; while we think how much Peaceable Assemblies (which the Doctor calls that Rest) through a great part of the Christian World, have been hindered and persecuted by Violence, Inquisitions, Prisons, and the Blood of many hundred thousand more than the Jews killed, by the Canons, and Executions of Papal Greatness, and for its Interest.

And it is incredible that to the suffering Believers of that Age, the Holy Ghost comforting them with this great Promise or a Sabbatism or Rest, should not principally mean the great and glorious final Rest.

10. For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

10. For as God is said to rest and sanctify the Sabbath, when he ended his six days work; so our Sabbatism or Rest must be a ceasing from our own works, that is, 1. From Sin. 2. From those Wilderness Labors, or troublesome means (as sorrow, fear, conflict, &c. ) which are short of the End. And 3. From Suffering.

Note ; This Verse shows that it is the Heavenly Rest, with the beginning of it by Holiness, which is here meant, for Church-grandeur, and full prosperity, have been the cherishers of our own works, and not the ceasing of them.

11. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.

11. Let it then be the care and diligence of heart and life, to attain that Rest, and not to lose it by Apostasy, but to take warning by those Unbelievers.

Note ; is it liker to be the destruction of the Jews, and freedom from this Persecution, that should be meant, by an Apostle that gloried in suffering, rather than that Glory which is indeed the end of Christian care and labor?

12. For the word of God is quick, and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

12. For though some may be deceived by a self-flattering heart, and seducing reasonings, and some think to conceal their sin, God's Word is quick and powerful, and sharper than a two-edged Sword, being fitted by the all seeing God, to search hearts to the bottom, and to discover and separate evil from good, in the secretest thoughts and intents of the heart.

13. Neither is there any creature that is not manifest in his sight, but all things are naked, and opened unto the eyes of him with whom we have to do.

13. It is (as the Light from the Sun) the word of that God, before whose Eyes all hearts and things are in open view, as a diffected body; and such a searching Light is his Word with whom we have to do (or which we are speaking of.)

14. Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

14. Having then so great a High Priest ascended into Heaven, (the Eternal Word, who sendeth forth his searching Word) who is able to save, and help us, or destroy us, if we revolt; Let us hold fast our professed Faith and Hope through all our Trials.

15. For we have not an high priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin.

15. For we have not a High Priest that is so far from our natures and case, as to be unconcerned, and void of compassion towards us, as much as we are toward the brutes; but one that was man, and tempted, and persecuted, as much as we, but without sin.

Note, That Temptation may be without sin: It is not our sin merely to be tempted.

16. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

16. Let us therefore so fully trust to the sufficiency and mercy of our High Priest in the Heavens, as to come (though with filial Reverence, yet) with boldness in the belief of our acceptance, that we may obtain mercy, and find suitable and seasonable help in all our dangers and needs. (For God will yet be sought unto for all.)

CHAP. V.

1. FOR every high priest taken from among men, is ordrained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.

1. For among men, the High Priest that is one of them, is a person consecrated to officiate for them Godwards, or in things of their concernment towards God, specially in offering Gifts and Sacrifices for sin.

2. Who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity.

2. Who can the more compassionately offer for those sins of ignorance, error and weakness, which the Law alloweth Sacrifice for, as being liable to infirmity himself.

3. And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

3. And being liable to sin himself, he must offer for his own sin as well as theirs.

4. And no man taketh this honor unto himself, but he that is called of God, as was Aaron.

4. And so Sacred an Office was not to be invaded by Usurpers, without God's call, for by it Aaron was made Priest.

5. So also Christ glorified not himself to be made an high priest: but he that said unto him, Thou art my Son, today have I begotten thee.

5. And Christ usurped not this honor, but God gave it him, who said, Thou art my Son, &c.

6. As he saith also in another place, Thou art a priest forever after the order of Melchizedek.

6. And Psal. 110. he saith, Thou art, &c. Thou art a King and Priest, as Melchizedek was, and that forever.

7. Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard, in that he feared:

7. Who in the Garden, and on the Cross, when he had offered Prayers with Agony, sweating like Water and Blood, and cried out on the Cross, [ Why hast thou forsaken me? ] to him that could have prevented his death, and all the pains which he feared (not with any sinful distrust in God, nor any opposition to his Fathers Will, but from that strong aversation to suffering and death as such, which is a property of Human Nature, and did consist with a full submission to his Fathers Will, and consent to be a Sacrifice for us:) and he was heard in that he feared, though he must first suffer before he was raised.

8. Though he were a Son, yet learned he obedience, by the things which he suffered:

8. Though he was a Son, (and sinless) yet did he by his suffering, experimentally know and show what it is to obey at the dearest ra • e, as absolutely subject to the Will of God.

9. And being made perfect, he became the author of eternal salvation unto all them that obey him,

9. And being consummate, or made by the perfection of his performed part on Earth, a perfect Redeemer, he is in the fullness of Power in Heaven become the Author of Eternal Salvation, by Intercession, Pardon, Communication of his Spirit, and by actual Glorification, to all that hearken to him, and obey him.

Note 1. That these Texts do not intimate any privative imperfection in Christ's Knowledge or Obedience, or any qualification before; but a negative imperfection cannot be denied to his Human Nature. As Adam new made knew not all sensible Objects remote, as he did when they came before his senses; so Christ in his Infancy, and in the Stable at Bethlehem, must not be supposed to know as man, all that after he knew: Yea himself saith, that after he knew not the day and hour, &c. so he had no sensible experimental knowledge of passive Obedience before. 2. He is said to be made perfect in two respects. 1. In the perfect performance of his Work on Earth; as any undertaker is called perfect when he hath perfected his undertaking. 2. In his own perfection in Heaven. 3. Obeying Christ is part of the condition of final Justification and Salvation.

10, 11. Called of God an high priest after the order of Melchizedek: Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

10, 11. Of which Priesthood of Christ, as compared to Melchizedek, we have much to say, which it is not easy to make intelligible by words, to those that are so unprepared, as you are, by ignorance, and a dull and slow understanding.

Note 1. All great Scripture Truths be not equally easy to be understood.

2. It is the incapacity of hearers, through dullness and want of preparatory knowledge, which maketh Scripture and Teaching not understood.

3. It is no uncharitable dishonoring of professed Christians, but an undeniable thing, to say, that great numbers of them are dull hearers, and by ignorance uncapable at the present of hard things.

12. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat.

Note 1. Men ought to grow in knowledge, according to the time they have to learn. 2. Many after long Teaching are ignorant, and must be taught again the same things which they have long ago heard. 3. God's Oracles have Principles which must be first learnt.

13. For everyone that useth milk, is unskillful in the word of righteousness: for he is a babe. 14. But strong meat belongeth to them that are of full age; even those who by reason of use have their senses exercised to discern both good and evil.

13, 14. Milk is the diet for Babes, and plain things for young and dull Christians; harder things will but hurt them: These are for them that by long study and practice have got preparatory knowledge, and a habit of quick, clear, and sound discerning Truth and Error, Good and Evil.

Note 1. People must be taught but according to their capacity. 2. Harder things in Divinity must be taught them that have learned the easier, and are fit for them. But by [ hard things ] is not meant unnecessary curiosities of human Arts, nor unprofitable, words, or trifling controversies; But 1. A more clear, distinct and satisfying knowledge of the Evidence of the truth and sense of the Essentials. 2. A more orderly knowledge of their method and mutual dependence as one System, that as in a Table or Scheme we may set each member in its proper place. 3. A more extensive knowledge of the useful consequences of the Essentials and Principles.

CHAP. VI.

1. THerefore leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works; and of faith towards God, 2. Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

1, 2. Therefore supposing the Principles of Christian Doctrine, I now pass over such discourse, and will go to lead you to some additional knowledge belonging to the more perfect; not now discoursing of these Principles as to men that have not received them; I mean, 1. Repentance and Conversion from a state of Death, and from Infidelity, and a wicked, ungodly life. 2. A lively belief and trust in God the Father, Son, and Holy Ghost. 3. The preparatory Baptism of John▪ and the Baptism of Christ, which constituteth us professed Christian; what profession is prerequisite in the Adult, and what Covenant it solemnizeth, what Duties it binds us to, and what Benefits it delivereth and sealeth. 4. The great Gift to Christ's Apostles and Ministers of Authoritative Imposition of hands, by which the same Holy Ghost was given to others, and Miracles wrought for the confirmation and propagation of the Christian Faith. 5. The certainty of a Resurrection, and future Life, including the Immortality of Souls. 6. The final Judgment which will sentence men to their everlasting state, and use them accordingly.

3. And this will we do, if God permit.

3. And so I will now pass to some additional further Truths, by God's assistance.

4. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, 5. And have tasted the good word of God, and the powers of the world to come; 6. If they shall fall away, to renew them again unto repentance: seeing they crucify to themselves the Son of God afresh, & put him to an open shame.

4, 5, 6. I will not now go back to Preach Regeneration to you that profess to be already regenerate, though you are tempted to Apostasy: For it is impossible for those that were illuminated to believe in Christ, and were baptized, and have not only heard of the signal Gifts of the Holy Ghost from Heaven, but have themselves had an experimental taste thereof, and been themselves partakers of the Holy Ghost, as well as seen his miraculous Gifts in the Church, and have had an inward experimental taste of the truth and goodness of the Gospel, and the powerful preparations and hopes of the World to come; If they shall really lose all this, and fall from the belief of Christianity, to regenerate or renew these men again to saving Repentance, seeing after believing Christ to be the Messiah, they are turned to take him for a Deceiver and Blasphemer, and consent to the pretended Justness of his Crucifixion, and so expose him by slander to the same reproach, as his Crucifiers did.

Note 1. That the Apostle speaketh of no other falling away, but to Infidelity, denying Jesus to be the Christ. 2. That it is not Temptation to Unbelief, nor a degree of Unbelief mixed with Faith, or doubting, that he speaketh of, but a forsaking and renouncing Christ. 3. He speaketh not of the mere denial of the Tongue in a passion or fear, but of the renouncing Christ by heart and tongue. 4. He speaketh not of the act of a man in madness, or melancholy, who is not himself, but of a man's deliberate act, that hath free use of reason, 5. He speaketh of no Infidels, or total Apostates, but those that had themselves been partakers of the signal Gifts of the Holy Ghost, and were convinced by experimental gust of the Truth. 6. Therefore it must be noted, that not only truly holy persons, but abundance (if not the greatest part) that did but so believe as to imbody with the Church, had then one sort or other of these miraculous, or rare Gifts for Confirmation of the Gospel, which made Christ, Matth. 7. bring in the workers of iniquity as wonder-workers in his name; and Paul, Gal. 3.3, 4, 5. appealeth to the quarrelsome Galatians, which way they had the Spirit and Miracles. 7. That this must needs be the same Blasphemy of the Holy Ghost, which Christ pronounceth unpardonable: For they who had not only seen the Miracles, but had the Holy Ghost themselves for some such wonders, could not doubt of the matter of fact, whether such Miracles were extant or not: So that there was no possible way for such to turn Infidels, but by believing that this Witness of the Spirit of Miracles, was a false, deceiving Testimony of Satan, and not God's Testimony: And this was the Blasphemy against the Spirit, Mat. 12. 8. That it is not all that is here meant, that such are not to be absolved by the Church (which ought but to fore-judge, as God will judge, as far as they can:) But that also such can never truly be regenerate and saved. 9. The reason is, because God giveth Faith by means, and the Witness of the Spirits signal Gifts is the last means for proof that God will give them; and they that after receiving this, reject it by such Blasphemy, are forsaken by the Grace of the Spirit, whom they blasphemously renounce. 10. Crucifying Christ afresh importeth charging him to deserve Crucifixion, as guilty of the deceit and blasphemy for which he was crucified: So that none that believe not the Spirit's Miracles in fact, are guilty of this sin, though they be Infidels. Some Ancients, and most Papists expound [ Impossible ] by [ Difficult ;] but I think ungroundedly. 11. Yea, the Jews that crucified him were not such as here are described; for they had not before believed and received the Holy Ghost: It is the worst reproach of Christ for a professed Christian to say [I did believe in him, and had the Spirit myself, and saw and did signal Works or Miracles, and I found at last that he was but a Deceiver, and all these Gifts were the operations of evil Spirits.]

7, 8. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. 8. But that which beareth thorns and briers, is rejected, and is nigh unto cursing, whose end is to be burned.

7, 8. For as the Earth is blest, or justly praised, which bringeth Fruit when it is watered and manured; but that is called cursed, and bad, whose fruit must be for the fire, which bringeth forth but Thorns and Briars: So God will bless and reward them who fruitfully answer the means which he useth in them; but will curse and burn those who, after the greatest means, and experimental partaking of the signal gifts of the Spirit, shall turn to reproach and blaspheme him whom they believed in.

9. But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

9. But though, in the dangerous times, and temptations to Apostasy, I think meet to tell you the dreadful case of such, for your safety; do not interpret i • , as though I thought this is, or would be your case: We have reason to hope better of you, that you have the Grace which will bring you to Salvation.

10. For God is not unrighteous to forget your work and labor of love, which ye have shown toward his Name, in that ye have ministered to the saints, and do minister.

10. For God, who is our most righteous Governor, even in this Life distributeth Rewards and Penalties in Justice: And as, in Justice, he forsaketh the foresaid Apostates, who scorn his Mercy, so he will reward your faithful use of his Grace with more Grace, and will not forsake you who have shown so much fidelity to his Name, and charity to his Saint.

Note, That the additional Grace, which is necessary to Perseverance, is given (oft) by way of Reward for former fidelity, and not merely without such respects.

11. And we desire that everyone of you do show the same diligence, to the full assurance of hope unto the end:

11. Therefore, seeing this is God's ordinary way, to reward well used Grace with more, I desire that you will hold on in the same diligence, till you reach to the Consummation, or full Assurance of your hope of Perseverance and Salvation, which every young Beginner doth not attain.

12. That ye be not slothful, but followers of them, who through faith and patience inherit the promises.

12. And that tired, weary sluggishness make you not desist, and lose your reward; but that in unwearied diligence to the end, you follow them, who, through faith and enduring patience, have won the prize and possess the promised felicity.

13, 14. For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely, blessing I will bless thee, and multiplying I will multiply thee. 15. And so after he had patiently endured, he obtained the promise.

13, 14, 15. So God, who sware by himself to Abraham (having no greater to swear by) confirmed his Promises of the Multiplication of his Seed, which yet Abraham lived not to see fulfilled; but he patiently waited and died in faith, and all the Promises were fulfilled in due time.

16. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife.

16. For men use, by Oath, to appeal to him that can discern and revenge Perfidiousness; and when other Evidences fail, they end their Strifes by the Confirmation of an Oath.

17. Wherein God willing more abundantly to show unto the heirs of promise the imm • tability of his counsel, confirmed it by an oath:

17. And God knowing our weakness of faith, to confirm the Faithful, who are the Heirs of his promised Happiness, of the truth and immutability of his Decrees, confirmed his Word to us by his Oath, that we might be put quite out of doubt.

18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.

18. That so, by his Word and his Oath, which are both immutable, and therefore infallible Security, seeing it is impossible for God to lie, we who are fled for refuge from guilt, and sin, and danger, and misery, to lay hold on the proposed hope of Everlasting Life, might have well grounded and strong Consolation, and not be shaken by any doubts of the Fidelity or Promises of God.

Note, God would have us to have strong Consolation in our Faith and Hope.

19. Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil.

19. Though the things of this Life are much uncertain, this Hope, which is our Support and Comfort, is founded on firm and steadfast Security; and is fetched, by faith, from the most holy and invisible things, which the Vail of Mortality yet hideth from our sight.

20. Whither the fore-runner is for us entered, even Jesus made an high priest forever after the order of Melchizedek.

20. Into which invisible, heavenly Glory Christ is entered, not only for himself, and his own Consummation, but as a Fore-runnner for us, to intercede, and prepare felicity for us, and from his fullness of Power, to send down his Spirit, and consummate all that concerneth our Salvation, as a Royal Priest, typified by Melchizedek.

CHAP VII.

FOr this Melchizedek king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him: 2. To whom also Abraham gave a tenth part of all: first, being by interpretation king of righteousness, and after that also king of Salem, which is, king of peace:

1, 2. This Melchizedek, to whom Abraham gave the Tenths of the Spoils, was King of Righteousness by the signification of his name; and King of Peace, interpreting his place: which Christ is eminently, whom he typified.

3. Without father, without mother, without descent; having neither beginning of days, nor end of life: but made like unto the Son of God, abideth a priest continually.

3. The History of him maketh no mention of his Father, or Mother, or Descent, nor of his Birth or Beginning, nor of his death or end; but describeth him like a continuing Priest, and a Type of the Son of God, who abideth a Priest continually.

Note, The Jews think he was Shem, whose Beginning was not seen by the new World, nor his End by the Old, nor his Death mentioned: But this is a presumption: Had it been good for us to know more of him, God would have told us more.

4. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

4. When Abraham, from whom the Levitical Priesthood, and the peculiar Seed, sprung, gave him the Tenths of all the Spoils, it tells us how great a man Melchizedek was.

5. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people, according to the law, that is, of their brethren, though they come out of the loins of Abraham.

5. The Law allowed Aaron, and the other Priests, to take Tythes of their Brethren that sprung from Abraham.

6. But he whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises. 7. And without all contradiction, the less is blessed of the better.

6, 7. But Melchizedek received Tythes of Abraham, who was none of his people; and blessed him, who had from God the promise of a peculiar Off-spring: Which is a certain sign that he was greater than Abraham ▪ And so is Christ greater than the Jewish Priests.

8. And here men that die receive tithes: but there he receiveth them, of whom it is witnessed that he liveth. 9. And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. 10. For he was yet in the loins of his father, when Melchizedek met him.

8, 9, 10. And here it is Mortal Men that take Tythes; but Melchizedek is mentioned as if he had not died: And Levi, who receiveth Tythes, paid them, then being in Abraham 's Loins.

11. If therefore perfection were by the Levitical priesthood (for under it the people received the law) what further need was there that another priest should rise after the order of Melchizedek, and not be called after the order of Aaron?

11. This proveth that the Levitical Priesthood (and consequently the Law) was not perfect, nor gave perfection: else what need had there been of another more excellent Royal Priesthood which was promised.

12. For the priesthood being changed, there is made of necessity a change also of the law.

11▪ 12, And if there must be a more excellent Priesthood than the Legal, there must needs be some other more excellent Laws, appointing them their work: For the old Priesthood had their work prescribed them by the Law of Moses.

Note, That they who deny Christ to be a Law-giver, deny his Royal Priesthood, and deny him to be Christ.

13. For he of whom these things are spoken, pertaineth to another tribe, of which no man gave attendance at the altar. 14. For it is evident that our Lord sprang out of Judah, of which tribe Moses spake nothing concerning priesthood.

13, 14. And the translating the Priesthood to Judah, the ruling Tribe, of which Christ was, proveth the Change of the Law.

15. And it is yet far more evident: for that after the similitude of Melchizedek there ariseth another priest, 16. Who is made not after the law of a carnal commandment, but after the power of an endless life.

15, 16. And it is yet more evident, that there must be a higher Priesthood than Aaron 's, because he must be made as Melchizedek ; not by Lineal Succession, according to the Law of Moses, but with reference to a state of Immortality, as to its Rise and End.

17. For he testifieth, Thou art a priest forever after the order of Melchizedek. 18. For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof.

17, 18, And this express testimony of another sort of Priesthood showeth, that the Law, which they were to execute, was to cease, as weak, insufficient and unprofitable.

Note; Quest. Is not the Gospel-Priesthood then, in Conformity to Christ, to be Kingly, and above all Kings, under Christ the King? or Kings and Priests to be the same? Answ. 1. Let them here on Earth follow Christ in his Humiliation, who said, My Kingdom is not of this World ; and then, when they come to him in Heaven, they shall reign as Kings. 2. Our uncertain Collections are not so sure a way to know Christ's Will, as his own words; who hath plainly forbidden Secular Dominion to his Ministers, and given them a far other Description and Canon. 3. But by the use of the Church-Keys, they have the Government of Church-Communion; which, as it hath a nearer relation to the heavenly Kingdom, is therein nobler than Secular Power.

19. For the law made nothing perfect, but the bringing in of a better hope did: by the which we draw nigh unto God.

19. For the Law of Moses did all as an imperfect thing, which was not, of itself, to make Man, or his Service perfect, or his Hopes and Comforts, but to lead him towards a better Revelation; which bringing a fuller notice of Pardon and Grace, Life and Immortality, advan • eth us nearer to God, and giveth us more bold and comfortable Access to him, in order to our heavenly Fruition.

20, 21. And in as much as not without an oath he was made priest, (For those priests were made without an oath: but this with an oath, by him that said unto him, The Lord sware, and will not repent, Thou art a priest forever after the order of Melchizedek;)

20, 21. And this Change God sweareth to, which was not done by Aaron 's Priesthood: which showeth its Certainty and Immutability.

22. By so much was Jesus made a surety of a better testament.

22. Note, 1. The word here translated [ Testament ] signifieth, God's Statute-Law, proposed to us for our Covenant-Consent and Obedience, and promising us Grace and Glory ; and signifieth the same thing as [ the Law of Grace. ] And not a mere absolute Promise, without Precepts, Condition or Penalty.

2. The word translated [ Surety ] signifieth an interceding Administrator and Mediator, giving Man Assurance of the Will of God (as Moses did in delivering the Law) and consenting to receive God's Terms and Promises in the nature of Man, and to perform his own part and undertaking, for the gathering and glorifying his Church thereby: But not that he undertook that all that he mediated for, should do all that is their duty.

23. And they truly were many priests, because they were not suffered to continue; by reason of death. 24, But this man, because he continueth ever, hath an unchangeable priesthood.

23, 24. And so the Levitical Priesthood was in many successively, because they were mortal: But Christ living forever, is only one and the same, and there is no other.

Note, Therefore Christ hath no mortal Vicar, to be an universal High Priest.

25. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them.

25. And this is the great Comfort of Believers, that he is able to save us in all Extremities, even at Death, and to Eternity of Blessedness, seeing he ever liveth, by his Intercession, to finish his saving Work for all that come by him to God • Friends die, and all Worldly Helps may fail, but Christ will never die.

26. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.

26. For our Condition required such an High Priest, who is holy, free from doing ill, or suffering anymore from any Enemies, clean from all sin of his own, and is separated from the Condition of sinful Man that dwells on Earth.

27. Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sin, and then for the people's: for this he did once, when he offered up himself.

27. Who had no sin of his own, as the High Priests had; and therefore, for his own sin he needed not to offer any Sacrifice, though he did it to perfect his undertaken Work for us. Nor needed he offer often for the sins of the people; for his once offering up himself, was a sufficient Expiatory Sacrifice.

28. For the law maketh men high priests, which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

28. For the Law had none to make High Priests of, but mortal Sinners; but the Word of the Oath, Psal. 110. which was since the making of the Law, maketh the Son of God High Priest, who is holy, sinless, immortal, and consecrated to an everlasting Priesthood.

CHAP. VIII.

1. NOw of the things which we have spoken, this is the sum: we have such an high priest, who is set on the right hand of the throne of the majesty in the heavens: 2. A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

1. The sum of all that's said is this, We have such an High Priest, who is advanced to the highest honor and power in Glory, called God's Throne of Majesty in the Heavens. As Man, a Minister indeed, or the prime Administrator; but it is of the true and heavenly Sanctuary and Tabernacle, not like that which was made by Man, but which the Lord hath made for the glorifying of himself in his glorified Saints with Christ, where we shall in presence worship him forever.

3. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat to offer.

3. And he were no High Priest, if he had nothing as Gift or Sacrifice to offer.

4. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law.

4. And if he were on Earth, he should not be a Priest according to the Law, because there are such already, and it was entailed on the Line of Aaron: (And Christ's Sacrifice when he was on Earth, was not according to the Law, but supralegal.)

5. Who serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle. For see (saith he) that thou make all things according to the pattern shown to thee in the mount.

5. And the Levitical Priesthood on Earth, was made to perform those Administrations, which are but shadows of the heavenly things, having some notifying and instructing resemblance to them as figurative; which God darkly intimated to Moses, when he charged him to make the Tabernacle in the Wilderness according to the pattern which he had seen in the Mount. So that the earthly Tabernacle and Worship is but a figure or shadow of the Heavenly.

6. But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better covenant, which was established upon better promises.

6. But Christ's Priestly Ministry is more excellent, as he is the Mediator of a better Covenant, than the mere Law of Moses was. (Though the Promise that went before and with the Law, was an obscure Gospel.) It is better, as having better Promises; even clearer and fuller, and more confirmed by God 's Oath, and Seal, and Earnest. It hath Promises of fuller Pardon, greater Grace and Privileges, and surer and greater Glory.

Note, That both the Mosaical and the Christian are named in Scripture, both a Law and a Covenant ; for they have the same parts, viz. Precepts, Promises and Threats, and Obedience must be consented to. As proposed by God, with his Antecedent Mercy, it is a Law, and a proposed Covenant ( 〈 in non-Latin alphabet 〉 .) As consented to by Man, it is a Law accepted by Subjects, and a mutual Covenant ( 〈 in non-Latin alphabet 〉 .) See Grotius his Preface to Annotations on the New Testament of the Names.

7. For if that first covenant had been faultless, then should no place have been sought for the second.

7. For if the first Covenant had been perfect, God would not have made the second better.

Note, 1. That it is not sinful Faultiness, but such Imperfection as the beginnings of Art and Nature have, compared with the Perfection that is here meant.

2. It is not here called, the First Covenant, as if no other had gone before it; for there was a former with Adam, Noah, Abraham: but as it is the first of these two. And it was a Covenant of Peculiarity, distinct from the common one, and the Promise.

8. For finding fault with them, he saith, Behold, the days come (saith the Lord) when I will make a new covenant with the house of Israel, and the house of Judah: 9. Not according to the Covenant that I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt, because they continued not in my covenant, and I regarded them not, saith the Lord.

8, 9. For he intimateth the defect of the Mosaical Covenant, when he saith, Behold, the days come, &c. I will make with them a new Covenant, of greater and surer Mercy; for the former they quickly forsook, and I forsook them.

10. For this is the covenant that I will make with the house of Israel after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people.

10. But this is my new Covenant which I will make with all Abraham 's believing Seed: I will sanctify them by my Spirit, and thereby give them a saving knowledge and love of all my necessary Laws, and their Duties, as if they were written in their minds and hearts; and I will be to them a God (which is their All) and will love and cherish them as my peculiar people.

Note, That this Promise is not made to Israel, as a peculiar, political Body (for their Policy was to be dissolved) but as a part of the Catholic Church, which are Abraham 's believing Seed: 2. Therefore it being supposed that it is to Believers that this Promise is made, it followeth, that it is a Promise on condition of preceding Faith: As Vocation giveth Faith, which is the Condition of consequent Justification and Sanctification. Though all be of Grace, God's Wisdom maketh the Condition a means to introduce the rest.

11. And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

11. And it shall not be doubtful to them, whether the Lord or Baal be the true God, as it hath been with this unsteadfast People, who have so long lived in Idolatry: For all the Church of Believers, from the least to the greatest, shall know and own me to be their God, and not need to be again taught it, as an unknown thing.

Note, That this speaketh not against the necessity of Human Teaching: for it is by such teaching that God is supposed to give them the knowledge of himself. Nor doth it mean that it shall be needless to teach the best to know God better: for to know him is the sum and perfection of Knowledge, and 'tis Life Eternal. But the meaning is, That it shall not be an unknown thing, that the Lord is our God.

12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

12. For the greatness of my Mercy shall forgive all the sins of their unconverted state, and not charge them upon them, to their destruction, and all the infirmities of their regenerate state.

Note, That this Promise of Justification, as well as the former of Sanctification, supposeth them to be Believers in order of Nature first, as the Condition.

13. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old, is ready to vanish away.

13. This term of a new Covenant implieth, that the old one must then be abolished: and the time is come.

CHAP. IX.

1. THen verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

1. The Mosaical Covenant had its proper Ordinances of Service to God, and an earthly, temporary Tabernacle.

2. For there was a tabernacle made, the first wherein was the candlestick, and the table and the show-bread, which is called the sanctuary. 3. And after the second veil, the tabernacle which is called the holiest of all.

2, 3. This made Tabernacle had two parts: In the first, called the Sanctuary, was the Candlestick, &c. And within the second Veil was the Holiest of all.

Note, Some out of Philo say, that the Tabernacle (and the Temple after) was made as an Image, or Figure of the World, and therefore called Worldly: the outer part figuring the lower World, in which was the Candlestick with six Branches; and one in the midst, signifying the Planets; and twelve Loaves on the Table, signifying the Fruits of the Earth: The inmost signifying the highest Heavens. But 'tis presumptuous to trust our Wit too far in feigning Divine Significations: And 'tis groundless, hence to gather, that it was called a Worldly Sanctuary.

4, 5. Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; And over it the cherubims of glory shadowing the mercy-seat; of which we cannot now speak particularly.

4, 5. In it was the Golden Censer, for Incense brought when the Priest went in; and the Ark overlaid with Gold, in which, or near it, was the Pot of Manna, and Aaron 's Rod, and in it the Table of the Commandments of the Covenant; and over it, the Images of Angelical Cherubims, showing God's Glory, when it appeared to men; which also shadowed the Covering, or Mercy-Seat.

6. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. 7. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people.

6, 7. Into the first part of this Tabernacle, the Priests went to perform the ordinary Service: But into the second, went only the High Priest once a Year, but not without the Blood of Calves and Goats, which he offered for such sins of himself and the people as were expiable.

8. The holy Ghost this signifying, that the way into the holiest of all, was not yet made manifest, while as the first tabernacle was yet standing:

8. By this the Holy Ghost signified that under that Law, or Tabernacle-state, the Access of Sinners to God, for assured Acceptance here, and Glory hereafter, was not yet clearly, fully, and with satisfiing Assurance revealed, nor by that Law, as such, conferred: for it was reserved to the coming of the Messiah : (Though the Promise, or Law of Grace saved men then.)

9. Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience.

9. Which figuratively signified the time then (or now) present, when the Gifts and Sacrifices were offered, which could not suffice to perfect the Acceptance of the Offerer with God, or to cleanse him from the Conscience and Guilt of Sin.

10. Which stood only in meats and drinks, and divers washings, and carnal ordinances imposed on them until the time of reformation.

10. I speak not of the Laws of Nature, of Godliness, Charity, Justice and Sobriety, which are common to the Jews with us and other people, but of the ( 〈 in non-Latin alphabet 〉 ) positive Institutions of bodily Service to God, proper to Moses 's Law. And these Laws, in such Outwards as the Body performeth, called Rites and Ceremonies, Meats, Drinks, Washings, which God indeed imposed on them, as a material part of their Obedience; but it was as suited to their Carnality and Minority, till the Messiah 's Reformation set up a better Law and Worship

11. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building:

11. But Christ is come a High Priest of the future Felicity, promised in the Gospel, even to procure us Grace and Glory, officiating in a greater and more perfect Tabernacle, even his Body, now glorified in Heaven (having done his preparatory Work on Earth) which was not built as Tabernacles are on Earth.

12. Neither by the blood of goats and calves: but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

12. And not as the Levitical Priests, by the Blood of Goats and Calves, offered for Expiation; but by obedient and voluntary offering his own Blood a Sacrifice for the sins of the World, he obtained his Entrance into the state of Glorious Exaltation, there to intercede for us, and rule us, having here, by his Merit and Sacrifice, purchased Eternal Redemption for us, which thence he will bestow.

13. For if the blood of bulls, and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh.

13. If these be by Divine Institution effectual against corporal Legal uncleanness, by a ceremonial Sanctification, the figure of the spiritual.

14. How much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God?

14. Most certainly then shall the Blood of Christ, who by the Eternal Spirit offered himself, Soul and Body, a spotless Sacrifice to God the Sovereign Righteous Judge, to cleanse Soul and Conscience from the power and guilt of dead works (which signify a death in sin, and tend to death for sin) to serve the Living God, who will accept us to an Everlasting Life.

Note ; By the Eternal Spirit, by which Christ offered himself, some Expositors understand Christ's Immortal Soul voluntarily resigning his Life, 2. Others understand the Holy Ghost, the Third Person in the Trinity, by whom Christ is said to be conceived, and to do his Miracles. 3. Others understand his own Divine Nature, as the Second Person: It's hard to be sure which is meant, but it is of no great moment, seeing it is certain that indeed he did it by all these three. There is a fourth Opinion of some that understand it of a prime superangelical Nature of Christ, which they think, by Eternal Emanation, cometh from the Deity united to it, which they make a middle Third Nature in Christ; and in which they suppose it is that, as a Creature, he is advanced above all Angels; because they take Angels and Men to to be specie distinct, and that if Human Nature must be set above Angels, in itself, it must thereby change its species, and be no more human. But to be wise to sobriety in such Mysteries is safe, and not to presume.

15. And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

15. And for this cause Christ became Mediator between God and Man, to procure, seal and promulgate the New Covenant, or Law of Grace, that his death doing that which no other Sacrifice could do in expiation of the Jews sins, committed under the Mosaical Covenant, (as well as of the rest of the World,) they which are by his call made sound Believers, might by promise be secured of the Eternal Inheritance, and possessed of it in due time.

16. For where a testament is, there must also of necessity be the death of the testatour. 17. For a testament is of force after men are dead: otherwise it is of no strength at all whilst the testatour liveth.

16, 17. And Christ being by his Sponsion to be a Sacrifice, his Donation doth presuppose his Purchase; and thence his Covenant hath also the nature of a Testament, which supposeth the death of the Testator, and is not of efficacy till then, to give full right to what he bequeatheth.

Note ; That the eminent Evangelical Kingdom of the Mediator, in its last full Edition, called the Kingdom of Christ, and of Heaven, distinct from the obscure state of Promise before Christ's Incarnation, began at Christ's Resurrection, Ascension, and sending of the eminent Gift of the Holy Ghost, and was but as an Embryo before.

18. Whereupon, neither the first testament was dedicated without blood.

18. Therefore the first as figurative of the second, was consecrated and sealed in blood.

19. For when Moses had spoken every precept to all the people, according to the law, he took the blood of calves and of goats, with water and scarlet wool, and hyssop, and sprinkled both the Book and all the people, 20. Saying, This is the blood of the Testament which God hath enjoined unto you. 21. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry, 22. And almost all things are by the law purged with blood: and without shedding of blood is no remission.

19, 20, 21, 22. Note 1. God purposely instituted all these bloody Purifications to prefigure Christ. 2. The Custom of sacrificing from the Fall, must arise from Divine Institution, and not without it from natural Invention, as some now affirm: And no doubt but it is propagated among all Idolaters through the World; 1. By Tradition from Adam ; 2. Corrupted by Devils, who would be worshipped as God, and to that end promote the imitation of God; 3. The Papists sprinkling of Holy Water, is such another corrupt imitation, setting up their Ceremony instead of God's, which Christ abolished.

23. It was therefore necessary that the patterns in things in the heavens should be purified with these, but the heavenly things themselves with better Sacrifices than these.

23. These Ceremonies being ordained to prefigure and notify things that are in Heaven, and belong to Heaven, it was meet that such blood should be the purifying Ceremony: But the heavenly things themselves must be purchased, and the Souls fitted for it purified, and the Covenant consecrated by a more precious Sacrifice, even the blood of the Lamb of God, who taketh away the sins of the World.

24. For Christ is not entered into the holy places made with hands▪ which are the figures of the true, but into heaven itself; now to appear in the presence of God for us.

24. For it was not to officiate in a Tabernacle made by man, that Christ became our High Priest, but (though his Sacrifice was offered on Earth) it was to officiate by continued Intercession for us in the Heavens, in the presence of God's Glory, of which the other was but a Type.

25. Nor yet that he should offer himself often, as the high priest entereth into the holy place, every year with blood of others. 26. For then must he often have suffered since the foundation of the world: but now once in the end of the world, hath he appeared to put away sin by the sacrifice of himself.

25, 26. Note 1. Christ's once offering was sufficient: It may oft be commemorated, but only once done. 2. It is unspeakable joy to Believers, that Christ is for us, as our High Priest, entered into Heaven. For he hath promised that we shall be with him where he is. And where else now should we desire to be? 3. The days of Christ here, were the declining latter part of the World, called the end, as fifty, or sixty years old is the end, that is, the latter part of man's Life. How near then is it now to an end, 1684 after?

27, 28. And as it is appointed unto men once to die, but after this the Judgment: So Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time, without sin, unto salvation.

27, 28. And as it is with the common state of man on Earth, who must all once die, and then be doomed to their endless state; so Christ was once to die as a Sacrifice for the sins many; and to them that wait for him in the prepared state of Faith, Hope, Obedience and Patience, he shall appear again, but not anymore to bear the punishment of their sins, but to justify them publicly, and take them to his glory.

CHAP. X.

1. FOR the law having a shadow of good things to come, and not the very Image of the things, can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect.

1. For the Law having but in its Ceremonies a shadow of the great heavenly Blessings of the Gospel, and not the clear Image (or Draught or Map) of the things themselves, doth show by the frequent yearly iteration of those Sacrifices, that it doth not perfect the Sacrifices.

2. For then would they not have ceased to be offered: because that the worshippers once purged, should have had no more conscience of sins.

2. For then they would have ceased to be offered, because the Worshippers once pardoned and cleansed, should have no more conscience of guilt, or remaining pravity.

3. But in those sacrifices there is a remembrance again made of sins every year. 4. For it is not possible that the blood of bulls and of goats, should take away sins.

3, 4. Note 1. This Text doth not deny that the faithful Jews were then forgiven, nor that the Law conduced to it, as used in subordination to the antecedent Promise and Law of Grace: But without this Promise, the Law could not do it. 2. Nor doth this infer, that we may not mention, lament and beg pardon for our old sin, while we live on Earth: Nor that renewed sins have no need of a renewed pardon; but no need of a new Sacrifice.

5. Wherefore when he cometh into the world, he saith. Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6. In burnt-offerings, and sacrifices for sin thou hast had no pleasure: 7. Then said I, Lo, I come (in the volume of the book it is written of me to do thy will, O God. 8. Above, when he said, Sacrifice and offering, and burnt-offerings, and offering for sin thou wouldest not, neither hadst pleasure therein, which are offered by the law: 9. Then said he, Lo, I come to do thy will, (O God) He taketh away the first, that he may establish the second.

5, 6, 7, 8, 9. David, as a Prophet, personating Christ, saith, &c. taking down Sacrifices as insufficient, and introducing Christ's obedient Sacrifice of himself.

10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

10. And by this Decree of God, giving us a Savior to be a Sacrifice for our sins, we are (as far as belongeth to the Expiating Sacrifice) made a holy people unto God, the sins of the faithful, by this price being pardoned, and Reconciliation made.

11. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins.

11. And the Priests must be still sacrificing the same things, never finishing the Expiation.

12. But this man after he had offered one sacrifice for sins forever, sat down on the right hand of God: 13. From henceforth expecting till his enemies be made his footstool.

12, 13. But Christ having offered but one Sacrifice for sins, as sufficient, forever sat down in the possession of Glory, and universal Dominion in the Heavens, on the right hand of God, where he will reign, till he hath subdued all his Enemies, even all that opposeth the perfecting of his work of the Salvation and Glory of his Church.

14. For by one offering he hath perfected forever them that are sanctified.

14. For all the faithful and sanctified are by that one offering, as a sufficient Expiatory Sacrifice, freed from all guilt and sin now initially, and shall be perfectly without any other Expiatory Sacrifice, forever.

15, 16, 17. Whereof the holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them: And their sins and iniquities will I remember no more. 18. Now, where remission of these is, there is no more offering for sin.

15, 16, 17, 18. Note here 1. That when the price is given and taken, and a free Act of Oblivion made on the bare condition of thankful acceptance, the crime is said to be pardoned in the common custom of speech, it being done as far as belongeth to the Satisfier and the Rector, as such, though yet the Resusers be all actually unpardoned: For a Conditional Gift puts nothing in act, till the Condition be performed. 2. That here in the Promise, Pardon is not in time before Renovation, and so not actually of any Infidels, or unconverted, though elect thereto. 3. That even the pardon of the sanctified is but such as excludeth anymore Sacrifice, but not anymore Faith, Repentance, Watching, Praying, &c.

19. Having therefore, Brethren, boldness to enter into the holiest by the blood of Jesus, 20. By a new and living way which he hath consecrated for us, through the veil that is to say, his flesh: 21. And having an high priest over the house of God:

19, 20, 21. And now I come to the Use of all that I have said in all the foregoing Doctrine: We are not now deterred from access to God by unexpiated guilt, but may come to him as a Father, with comfortable, reverent boldness and hope as reconciled by Christ; even in confidence of the merit of his Righteousness and Sacrifice, which is as a new and still effectual living way, through the veil of his flesh consecrated for us: And we have now in the Heavens a Glorified High Priest, who is Head over all things to his Church, which is the House of God, and ever liveth to do all for us in Heaven, which belongeth to a perfected High Priest.

22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

22. Let us therefore draw near to God in holy Worship, and heavenly Desires and Aspirings, with a heart that is sound, sincere and true to Christ, and our convictions, and abounding with full belief and trust in Christ, for all that he hath promised, having our hearts cleansed by Christ's Blood (which the sprinkling figured under the Law) from the conscience of guilt, and the love and power of sin, and our bodily practice purified from uncleanness, (typified by the washings under the Law, and federally signified by our Baptism,)

23. Let us hold fast the profession of our faith without wavering: (for he is faithful that promised.)

23. Let us against all subtle, deceitful Adversaries, and against all cruel Persecutors, under all trials and sufferings, hold fast both our Hope and Faith, and the open profession of it; For he is faithful who hath promised us the endless felicity, which will pay for all, and exceed all our expectations.

24. And let us consider one another, to provoke unto love, and to good works.

24. Let none of us live merely to ourselves, but set ourselves with studious diligence to promote the Sanctity and Salvation of each other, which is not done by vain janglings and faction, but by provoking one another to love, and to good works, and each to be a common blessing in his place, by profiting others.

25. Not forsaking the assembling of ourselves together, as the manner of some is: but exhorting one another, and so much the more, as ye see the day approaching.

25. Not forsaking either the more full Church-Assemblies, or any Christian Converse and Communion, by which ye may excite and edify one another; as some do out of cowardly fear of suffering, and some through selfishness, and want of brotherly love, and through coldness in Religion. And the more resolved should you be in this, because the time of suffering is short, and the day of your deliverance draws on, and cannot be far off.

Note ; Qu. 1. What if the Rulers forbid Church-Assemblies, or at least inferior edifying Converse? Ans. So they did for three hundred years, when yet Christians used it by command from Christ. And Christian Princes (as is said heretofore) must do more good, but are not authorized to do more mischief, and forbid good, than Heathens. But yet, though we may not statedly forbear the duties of Piety and Charity, (no more than Daniel did praying, or the old Christians preaching and meeting) when we can perform them; 1. We may forbear this or that particular meeting or action, when it would do more hurt than good, 2. And when imprisonment or banishment make it impossible, it can be no duty.

Qu. 2. Who be they that must exhort one another? Ans. Not everyone that hath a proud self-conceit, or masterly talkative disease, may needlessly gather Assemblies to ease his stomach, on pretence of duty: But the truly qualified and called Pastors must exhort in Church-Assemblies, by Office, and occasionally such other well qualified men; as he shall there call forth or allow : And in inferior occasional Converse or Meetings, such qualified persons as have best ability and opportunities to do good. Even as Overseers by Office relieve the poor, but every man that can, must do it in charity. And as the Physician by calling must heal the sick and wounded; but any in charity may offer such help as others need, and he is able, not usurping the Function of the Physician.

26. For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27. But a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries.

26, 27. And the dreadful case of Apostates must deter you: For if you willfully forsake Christ, and Christianity, after you have received the knowledge of the truth of it, by the Spirit, & all those miraculous Evidences by which it hath prevailed hitherto, you must never look for another Savior, nor that Christ should come again to be sacrificed for you: Reject him now, and nothing remaineth but a dreadful expectation of his Vindictive Judgment, when his Enemies that refused his Reign, shall be brought forth to destruction, Luke 19.27.

Note ; Of this see before on chap. 6. what this sin is.

28. He that despised Moses law, died without mercy, under two or three witnesses. 29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

28, 29. Capital, presumptuous sins, and contempt, were punished by death by Moses Law. And as Christ bringeth greater mercy, the contempt of him deserveth far greater punishment, when men by renouncing Christianity, tread underfoot the Son of God, by calling him a crucified Deceiver, and count the Blood of the Covenant (which was shed to sanctify them, and reconcile them to God,) which they professing to believe, were joined with the Saints, to be the blood of a justly crucified Malefactor, and a profane thing, and thus do despite also to the Spirit of Grace, which is Christ's Witness on Earth, and by the Testimony of whose miraculous and sanctifying Gifts, they once professed to believe in Christ, and receive his Doctrine; and now they will reproach these Gifts and Testimonies of the Spirit, as delusions, and not of the Spirit of God.

Note, The falseness of their Doctrine, who say, that the Gospel is a bare absolute Promise, and no Law, and hath no proper threatening of penalty.

30. For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord: and again, The Lord shall judge his people. 31. It is a fearful thing to fall into the hands of the living God.

30, 31. Note ; Grace puts us not out of fear of danger. 2. None so dreadful as a Vindictive God. And 3. Apostates, who reject Christ and his Salvation, fall into the hands of God's terrible Justice.

32. But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions: 33. Partly whilst ye were made a gazing stock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used.

32, 33. But remember what you have formerly suffered for Christ: Will you lose all that? Or cannot God strengthen you now, when you should be grown stronger? Remember how you endured to be made the common spectacle and scorn of men, by your own sufferings (for sufferers are usually disdained by the baser multitude) and also by being the companions of those that suffered, and openly owning them, and bore part of their afflictions.

34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in Heaven a better and an enduring substance.

34. For I for one, must bear you witness, that in my bonds, you did partake in my sufferings, by compassion; and also you took not only patiently, but joyfully, the loss and spoiling of your goods and bodily maintenance, by the plunder and distreining of Persecutors: And what made you do this, but that you firmly believed, yea knew, by the witness in yourselves, attesting the Promises of Christ, that you have (as to right) in Heaven a Treasure incomparably better than that which you lose, and such as is endless, and none can rob you of.

35. Cast not away therefore your confidence, which hath great recompense of reward.

35. Do not then for nothing at last, cast away the open, bold owning of your Faith and Hope (and with it all your Hope, Labor and Sufferings) for the recompense of reward is great.

36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise.

36. For it is not enough to begin well: It's like God will yet try you with sharper Persecutions; so that you have need, not only of Conversion, but of Patience, to hold out, and overcome Temptations, that having done the Will of God, in all your Trials, and fully manifested your Sincerity by your Constancy, you might receive the promised Reward.

37. For yet a little while, and he that shall come, will come, and will not tarry.

37. For (though to unbelief and impatience it seem long,) it is but a very little time, till Christ will come to end your fears and sufferings, and fulfil your hopes: And he will not delay or tarry at all, beyond the due approaching time.

38. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

38. It is by the firm belief of the Promise of Glory (purchased by Christ) that the Just do overcome Temptations, hold on in duty and comfortable hope, and are finally saved: But if any man forsake this Faith, and its profession, either through fraud, flattery or fear of men, God will forsake him, and have no pleasure in him.

Note ; Dr. Hammond applieth it to [ forsaking Public Worship ] as the Gnostics did; which indeed backsliders use to do when such assembling is persecuted: And his note should warn them to take heed of such forsaking Public Worship, who live where men are tolerated to be Atheists, and not to worship God at all, but not to be Christians and to assemble for God's Worship, unless they will be stigmatized with the profession or practice of some imposed wickedness; though this Atheism and Persecution pretend Christian Order.

39. But we are not of them who draw back unto perdition: but of them that believe, to the saving of the Soul.

39. But I hope you will approve yourselves faithful Christians, and not of the loose unsteadfast sort, who by Sophistry or Persecution are drawn to revolt, and turn back to their own destruction; but of them who believe with sincerity, firmness and constancy, to the saving of their Souls.

CHAP. XI.

1. NOW faith is the substance of things hoped for, the evidence of things not seen.

1. And seeing it is by Faith that you must obtain all this Victory, and Perseverance and Salvation, it greatly concerneth you to understand rightly what that Faith is by which the just must live, and how it differeth from that living by sight and sense on worldly things, which is the case and life of the Children of perdition. This Faith is the subsistence, or firm and confident expectation from God of the things which we believing hope for, and which maketh them by the security of his faithful Promise, to be effectual Motives to us, as if they were even present: And it is the convincing evidence, or demonstration in the mind, of the unseen things which God revealeth, by which they prevail with us against all the visible vanities of this World. This realizing things future and unseen as certain by God's Promise, and overcoming Temptations from things seen and present, is our Saving Faith.

2. For by it the elders obtained a good report.

2. It was by this effectual Belief and Trust in God's Promise for things unseen, preferred before things seen and present, that the Ancients are said to be approved of God.

3. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

3. How can we know but by believing God's Revelation, that Heaven and Earth were compacted and formed by the Word of God, so that all this great and well ordered frame which is seen, was made not of things which appear.

Note ; This latter part is diversely expounded. 1. Some, as Calvin, expound it thus [ The things that are seen were made to be as a Glass or Image of the things that are unseen. ] That they are so is true; but few receive this as the sense of these words.

2. Others expound it as equal to [ the seen Worlds were made not of things seen, therefore of nothing, or no preexistent matter. ] This most Protestants receive.

3. Others take framing or compacting to presuppose existent matter to be compact, and say, that was the Chaos in which the form was unseen.

4. Others following the Vulgar Latin, Erasmus, &c. translate it, [ the things, which are seen, were made of things unseen: ] And on this Text and Supposition some build a frame of Philosophy, viz. that all things are made or flow from God, so as that the nearest effects are the most pure and noble, and the remotest most gross, and made by transmutation and condensation, and so that Earth is but incrassate humor, and humor (or water) incrassate air, and air incrassate fire, and fire incrassate vegetative spirit, and that incrassate intellectual spirit: And so that all visible bodies are made of invisible spirit debased, which again may be refined to invisibility. But these are the frothy dreaming presumptions of unhumbled wits; and wise men will rest in the measure of God's Revelations.

4. By faith Abel offered unto God a more excellent sacrifice then Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead, yet speaketh.

4. By this Faith it was that Abel offered to God a more excellent, and therefore more acceptable Sacrifice than Cain: By which he obtained God's Judgment and Record, that he was righteous (and so far was justified by it in God's account) God by some notable sign showing, that when he rejected Cain 's Offering, he accepted Abel 's: And by this Sacrifice, and God's attestation, though his malignant Brother murdered him, his acceptance, recorded by God in Scripture, yet speaketh his honor, and our imitation.

Note 1. That Abel 's Faith producing his Offering, was not any other, but that for which God judged him righteous.

2. That the brief History maketh it not fully clear, wherein the difference of their Offerings lay, save that 1. Abel 's being of the firstlings of living creatures, was in its nature more excellent than Cain 's of vegetable • . 2. And the nobler effect shown a nobler cause, or Faith.

But seeing 1. That it's most probable that the duty of Sacrificing came from no Original, but Adam 's Tradition of God's Command. 2. And that the use of it under Moses 's Law, expoundeth it after, we may conceive, 1. That it was to signify that Man was to believe that Death was deserved by Man's sin: 2. That by Death the Mediator was to redeem him: 3. And that as the Beast was offered to God, they offered their own lives to him, in hope of the Immortality of the Soul, and a better life, which death was the way to. And in this Faith Abel excelled Cain.

5. By faith Enoch was translated, that he should not see death, and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

5. It was by trusting God for a better, unseen life, that Enoch was made fit for, and obtained to be translated by God without dying, and so was no more seen on Earth: For before it is recorded of him, that he pleased God, who thus rewarded him.

Note 1. That though Enoch died not by any corruption of his body, no doubt but it had such change at its entrance into Heaven, as the bodies of the living Saints shall have at Christ's Second Coming (which proveth a transmutation of Elements by Scripture Testimony) and as Christ's own body had, which made it suitable to the heavenly Region: For flesh and blood cannot enter into the Kingdom of God. It is made a spiritual, incorruptible body, as ours shall be.

2. It is like that this intimateth how God would have used Man, if he had not by sin contracted the guilt of threatened death.

3. But it's certain, that it is recorded to tell us whither it is that Faith and Holiness do tend, and that there is a better life.

6. But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

6. Those that please God must needs be happy; for that is Happiness itself. But it is impossible to have a heart or life that pleaseth God, without a Trusting-belief of these two Articles; 1. That God is the very and only God, infinite in all perfection; 2. And that he is as our Ruler and Benefactor, the full Rewarder of all them, that with sincere diligence seek to please him, in the obedience of his Governing Will, or his Law, revealed to them.

Note ; He that thinks there is no God, can neither love, trust, or obey him: And he that thinks he is impotent, ignorant, or bad, or any way imperfect, thinks that he is not God, & giveth him but the name of God, while he denieth and blasphemeth him. and he that thinketh that he is not Man's Ruler morally by Law, but only physically by Motion, like lifeless Engines, will never obey his Laws; and therefore will live after his lusts, and be far worse • than saya e Brutes, as abusing a nobler Nature. And he that thinks that God will let men be losers by their most costly and diligent obedience, takes him to be none of our Governor, or to be unjust, and so not to be God indeed: Nay if he believe not that his Holiness and Goodness will • e pleased with, and abundantly reward such sincere diligence. And he that believeth not a life of great Reward after this, cannot well believe that God is such a Rewarder of them that diligently seek him, seeing what they suffer here.

Qu. But are these two Articles enough to Salvation?

Ans. He that sincerely and trustingly believeth and practiseth these, shall not perish; but what more is necessary, God will make known to him: For of a truth (whoever deny it) God is no respecter of persons, but in every Nation he that feareth God, and worketh righteousness, is accepted of him. And if a Soul that truly loveth God, and is accepted of him, should be in Hell, Heaven itself should be in Hell.

7. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by the which he condemned the world, and became heir of the righteousness which is by faith.

Note 1. God's Revelation was Noah 's warning. 2. The Flood neither seen, nor likely in itself was the thing revealed and believed, with the way to scape. 3. True Belief will be effectual in an obedient use of God's appointed means of Salvation. 4. The belief of God's Threatenings is a part of Saving Faith. 5. Faithful Obedience to God, condemneth the unbelieving, rebellious World. 6. All these acts of Faith go to make us Heirs of the Righteousness of Faith, that is, to be saved, as those that God accounteth acceptably righteous. 7. To be moved with the promised Glory, and threatened Misery that is unseen, is the Life of Faith.

8. By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went.

8. Why did Abraham go, when God called him into an unknown Land, but that he practically trusted and believed God, that he would give it his Seed for an Inheritance?

9. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac, and Jacob, the heirs with him of the same promise. 10. For he looked for a city which hath foundations, whose builder and maker is God.

9, 10 And why did he (and Isaac and Jacob ) sojourn there in Tents as strangers? but because he believed that God would give his Posterity Cities there (such as Jerusalem ) strong and walled, instead of Tents, and would give him in the Mean time a place in the heavenly Jerusalem, for his Faith and Obedience to God.

11. Through faith also Sarah herself received strength to conceive seed, and was delivered of a Child when she was past age, because she judged him faithful who had promised.

11. And Sarah past age, brought forth Isaac, because she trusted God's Promise, against natural probability.

12. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the Sea-shore innumerable.

12. Thus the numerous Seed of Israel sprang from one, dead to generating, by believing God.

13. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the Earth.

13. Both Abraham and his posterity long lived as strangers, before the promised Land was given to their Successors, which they received not themselves. And Abraham, who foresaw Christ's day, and rejoiced, and his believing Seed, died in that Faith, which saw him afar off, (and the heaven Glory promised by him) and yet lived not to see the promised Messiah, but confessed that they were Pilgrims on Earth, though they believed and embraced the Promises.

14. For they that say such things, declare plainly that they seek a Country.

14. And as their taking themselves for strangers in Canaan, shown that they were not yet at home, and were but seekers of a Country promised; so those that were true Believers, confessing that they were but strangers and Pilgrims on Earth, declare that it was a better place than Earth that they sought and hoped for.

15. And truly if they had been mindful of that country, from whence they came out, they might have had opportunity to have returned.

15. And it was not Chaldea, whence they came, which they sought; for they might have returned to that.

16. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

16. But it was a better Country which they desired; and though the carnal Seed looked but to Canaan, the true Believers took Jerusalem but as a Type of the Jerusalem above, and chiefly desired a heavenly Country; and it was specially in relation to Heaven, that God condescended to be called The God of Abraham, Isaac and Jacob, and the God of Israel; for it's there that he will gloriously own and govern them.

Note 1. The force of Christ's Argument against the Sadducees, from God's relation to Abraham, &c. is here expounded. 2. They err, that think Believers of old expected not a heavenly felicity: Though Moses 's Law, as it was political, to be the Rule of Magistrates Judgment reached not so high, yet as subordinate to the Promise or Covenant of Grace it did.

17. By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises, offered up his only begotten son. 18. Of whom it was said, That in Isaac shall thy seed be called.

17, 18. It was by believing and trusting the Promise of God concerning his Seed in Isaac, that Abraham, when God thereby tried him, offered up even that Son to death, to whom the Promise of Multiplication was made, and the Nations to be blest in his Seed.

19. Accounting that God was able to raise him up even from the Dead: from whence also he received him in a figure.

19. For he believed that God's Promise must be fulfilled, and could not be broken for want of Power, no more than for want of Wisdom or Goodness ; and that he would rather raise him from the dead, than break his word: And indeed he received him again, as it had been from the dead (in which he prefigured Christ's Resurrection and ours.)

Note ; The great difficulty of Abraham 's case was, how he was bound to take that to be God's Voice, which bid him murder the Innocent, and so break God's Law of Nature: Must not we try the Spirits by the standing Law of God in Nature? Ans. 1. God is the absolute Lord of all Lives, and can do no man wrong; And Abraham knew that he could make both Isaac and himself amends; yea, that he could, and would presently raise him to life again. 2. And by full evidence and experimental proof, he knew that it was God that spake to him: But we are supposed to have more cause of doubting, where we must try the Spirits. We must believe no pretended Revelation against certain foreknown Truth; nor yet disbelieve God upon a proud pretence that we know that to be Truth, which indeed we know not.

20. By faith Isaac blessed Jacob and Esau concerning things to come.

20. It was by believing God's Promise of things to come, yet unseen, that Isaac blessed Jacob and Esau, foretelling what God would do with them.

21. By faith Jacob when he was a dying blessed both the Sons of Joseph, and worshipped, leaning upon the top of his staff.

21. It was by believing unseen future things, that Jacob, when he could scarce sit up, and was ready to die, foretold what God would do with the posterity of Joseph 's Sons.

Note; Qu. When Isaac and Jacob both ignorantly preferred the younger before the elder; how could that be said to be done by Faith, which they understood not?

Ans. 1. They believed the promised Blessing to both. 2. And they believed the inward Inspiration of God, which told them [This person on whom thou layest thy hands, shall have this particular Blessing] though they knew not which of them it was by name: It was to a determinate individual.

22. By faith Joseph when he died, made mention of the departing of the children of Israel, and gave commandment concerning his bones.

22. How could Joseph foretell the Israelites going out of Egypt, and give them order to carry his bones with them, but by believing unseen, future things, on the credit of God's Testimony, by inward prophetical Inspiration (which was his Word to him.)

23. By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child, and they were not afraid of the Kings commandment.

23. It was by believing some intimation from God, partly inward, and partly in his personal appearance, what Moses should prove, as to unseen future things, which encouraged his Parents to hide him, notwithstanding the murderous commandment of the King.

24. By faith Moses when he was come to years, refused to be called the Son of Pharaohs daughter. 25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.

24, 25, 26. It was by trusting God's Intimations o • unseen future things, that Moses, being grown up, refused the wealth and honor of an Adopted Son of Pharaoh 's Daughter, preferring affliction among the People of God, before the short enjoyment of sinful pleasures; yea, esteeming such reproach, as we Christians now undergo for Christ, and as the Believers of the future Kingdom of Christ, then suffered, to be not only tolerable, but greater riches than all the Treasures of Egypt ; because he had a believing respect to the recompense of Reward, to which such sufferings did conduce.

27. By faith he forsook Egypt, not fearing the wrath of the king, for he endured as seeing him who is invisible.

27. Why left he Egypt to go into a Foreign Land and Wilderness, and after fearlessly faced a wrathful King, when he spake from God? but because, as his Eyes saw the flaming tokens of the presence of God, so his Faith was instead of a sight of him that is invisible: He believed in an unseen God for unseen future things.

28. Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the first-born, should touch them.

28. Why kept he the Passover, and sprinkled the door-posts with blood, but because he believed God for unseen future things, even that the destroying Angel should spare such houses?

29. By faith they passed through the red sea, as by dry land: which the Egyptians assaying to do, were drowned.

28. How durst they have ventured into, and through the Red Sea, but that they believed God, that he would there deliver them by that Miracle? when the Egyptians were drowned, who went not in by Faith, but by Presumption.

Note ; It is a great Controversy among Expositors, whether the Israelites passed quite through the Sea to the other side, or rather went in, and came out, as in a semicircular course on the same side; because their Journeys are after said to be on the same side where they entered, and so they think it was but to draw in the Egyptians.

30. By faith the walls of Jericho fell down, after they were compassed about seven days.

30. How came the People to go about Jericho seven days, and the Walls to fall, but because they believed and trusted the Promises of Almighty God?

31. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

31. How came Rahab (who was formerly a Heathen Harlot, and then kept an Inn, or House of Entertainment) to scape when Jericho was destroyed, but because she believed that the God of Israel was the true God, and would deliver them that trust him?

32. And what shall I more say? for the time will fail me to tell of Gideon, and of Barak, and of Sampson, and of Jephtha, of David also and Samuel, and of the prophets. 33. Who through faith subdued Kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions.

32, 33. By believing and trusting God for unseen future things, some conquered the Nations of their Enemies, (as Joshua, the Judges, David, &c. ) the truly faithful lived righteously in a sinful World, obtained what God had conditionally promised, and promises of yet further mercies for their fidelity (as Abraham, Phineas, &c. ) and God stopped the mouths of Lions to deliver them, (as he did by Daniel. )

34. Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35. Women received their dead raised to life again: and others were tortured, not accepting deliverance, that they might obtain a better resurrection.

34, 35. God made the fire harmless to them; (as, Dan. 3.) Divers scaped the Sword of bloody Persecutors; (as David, &c. ) recovered from Sickness; (as Job, Hez • kiah, &c. ) fought valiantly, trusting on God for Victory, and so overcame: Had their Dead raised; (as, 1 King. 17.21. 2 King. 4.) Others endured Torment, and would not sin to be delivered; believing and hoping for Resurrection to a better Life; (as, 2 Maccab. 19.30. and 7.9.)

36. And others had trial of cruel mockings, and scourgings; yea moreover, of bonds and imprisonment. 37. They were stoned, they were sawn asuder, were tempted, were slain with the sword: they wandered about in sheep skins, and goat-skins, being destitute, afflicted, tormented:

36, 37, And by believing the promised, unseen Reward, others endured the Trial of cruel Mockings, and scornful Reproach, and to be whipt as Rogues, and bound and laid in Gaols as Malefactors; some were stoned, some sawn asunder, others tried by hot Irons, and other fiery torments; some slain with the Sword, others, like contemned Vagabonds, wandered in base Cloathing of Sheep-skins, and Goat-skins, destitute of outward things, affl • cted and tormented.

38. Of whom the world was not worthy: they wandered in deserts, and in mountains, and in dens, and caves of the earth.

38. All these were accounted and used as bad men, unworthy to live, as others, peaceably in the World. But were they such indeed? No; but such, of whom the World was not worthy. And many of them retired from the Converse of the World, into Dens, Caves and Mountains.

Note ; Oh, the difference between God's Judgment of a Saint, and Man's! The World is not worthy of those scorned, persecuted Saints, whom their Persecutors call Rogues unworthy to live. They are not worthy of their Company, Example, Counsel, or other benefits: For they know not what a Saint is, nor the worth of a Saint, nor how to use him; yea, they hate him, and drive such away, as they do the Offers of Christ and Grace.

39. And these all, having obtained a good report through faith, received not the promise: 40. God having provided some better thing for us, that they without us should not be made perfect.

39, 40. And all these true Believers were justified by God's own Testimony, left on Record to their praise. But still it was things unseen and future which they believed, and for which they suffered all this Martyrdom and pain: And though God gave them their Reward in Heaven, they lived not to see the Incarnate Savior, and the Kingdom of the Messiah, the Catholic Church advanced by the pourings out of the Spirit of Christ; which were the promised Blessings, which God had told them, he would give in the fullness of time. For God had provided these greater Blessings, of the Kingdom of Christ in its more perfect state, and the fullness of that Spirit, for this Age of the World in which we live, and would not let them, in those former Ages before our time, partake of this more perfect Church-state: Even as we now believe Christ's Glorious Coming, and wait, and suffer Persecution of Hope; and yet must not live on Earth to see it, as the last Age will do; but must die first, and be raised to enjoy that sight.

CHAP. XII.

1. WHerefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.

1. Seeing then we that are now called out to Trial, have before us the Instances of all the Faithful that have been before us, who have conquered all the impediments of their Salvation, by the effectual Beleif of God's Promise of unseen things, let us quit ourselves like men; and, as Runners in a Race, let us be so far from turning to the World, as to cast off all worldly Incumbrances which would hinder us, and to avoid all sin, in which, without great care, we shall be entangled, and let us run with patience and perseverance the Race, in which, by God and our Covenant, we are engaged; (for it is for our Salvation.)

2. Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him; endured the cross, despising the shame, and is set down at the right hand of the throne of God.

2. Let us fix our eyes on Jesus, the Author and Leader of our Christian Faith and Course, and the Perfecter of it; who hath by his Doctrine and Example, proposed it to us in that perfect form which he will own and crown; who himself was moved by the future proposed Joy, which was to be the Reward of all his Mediatorial Works; for which he endured the pains of his Cross and Sufferings, and despised the Shame and Reproach that attended it, in comparison of the desired End, which he hath now attained; and is set down in Triumph and Glory, next the Throne of God.

3. For consider him that endured such contradiction of sinners against himself, lest ye be wearied, and faint in your minds.

3. If you will well study Christ, and consider how, and why he endured such Opposition and Contradiction of wicked men, who by sin, falsely accused him of sin, it will greatly strengthen you against weary Tiredness, or fainting Cowardize.

4. Ye have not yet resisted unto blood, striving against sin.

4. It is but little which you have yet been put to. If you will be crowned, you must be prepared to lay down your lives, rather than willfully to sin.

5. And ye have forgotten the exhortation, which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art, rebuked of him.

5. Have ye forgotten the Lord's gentle words, as of a Father to his Children: My Son, &c. Prov. 3.11.

6. For whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth. 7. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the Father chasteneth not? 8. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

6, 7, 8. Note, 1. Chastisement is one sort of punishment, distinguished from destructive punishment, in that it is not only for a warning to others, but also for the amendment of the Offender. No man correcteth another; but for a fault, and that maketh it punishment. 2. It is not any derogation from the perfection of Christ • s Satisfaction, that we are punished; for he never intended to make us lawless, or that our sins should not be punished at all: His Law of Grace hath penalties annexed. A Father hath fatherly justice and punishment for his Children; and Christ is not a King, without such Justice. 3. Even the Sufferings of Martyrs are of a mixed na • ure, partly for sin, even Adam 's and their own, (God not on Earth taking off all the first curse, but making a Medicine of it for good) and partly for the trial and reward of Faith. 4. Pardon of sin is not perfect in this life; else, no chastising penalty would remain.

9. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?

9. We reverently submitted to the Correction of our Parents (whose Authority was less, and they were liable to do it amiss:) And shall we not much more submit to God, who is the Infinite Spirit, and Father of Spirits, as well as of our flesh (and is of infallible Wisdom, and never doth amiss) and will fit our Spirits by suffering, for a better Life.

10. For they verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness.

10. For they chastened us as fallible and passionate men, as they thought good, though sometimes in causeless anger; but God doth all in Wisdom and Mercy, for our good, to make us more holy, which is to be more happy, as liker to himself.

11. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

11. Indeed, Suffering, as such, is grievous, as a hurt to Nature (and a Fruit of Sin to be chastised:) It is not to be expected that Pain should be pleasant; but it is the Fruit of it which is good, which is Peaceable Rig • teousness, making us more righteous and holy, which is Peace to the Soul, as Health is to the Body. This is the Fruit, when we have been tried and exercised by it.

12. Wherefore lift up the hands which hang down, and the feeble knees: 13. And make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed.

12, 13. Therefore seeing Nature is weak, and young unsettled Christians are apt to discouragement and fear, and fainting, labor to strengthen and encourage yourselves and one anothe • , and avoid tempting Seducers, and keep under the • elps, in public and private, which God hath appointed for you; and avoid all Scandals which may turn the Weak out of the way, who already go but lamely in it; but rather labor to heal such weakness.

14. Follow peace with all men, and holiness, without which no man shall see the Lord.

14. Let Peace with all men, as much as in you lieth, be (not only your desire, but) your study, care, and diligent pursuit; and holiness and purity of heart and life, without which, none are capable of the blessed sight of God's pleased Face, either here by faith, or hereafter in glorious fruition, Mat. 5.8.

15. Looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up, trouble you, and thereby many be defiled:

15. Make it your diligent care that none of you fail of sound believing, obeying and enjoying that Grace which is offered you by Christ in the Gospel, and you have professed to accept; lest any ill and dangerous Doctrine, or fleshly Lust or Practice spring up among you, and cast you into trouble and danger, and the Churches be defiled by them, while the Weak and Unsteadfast are carried away, and catch the Infection.

16. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

16. Lest Seducers and fleshly Lust draw any to Fornication; or any be so profane, and set so light by Christ and Grace, and Glory, as to lose them all for the base things of the World, and to prefer Wealth and sensual delights before them: Like Esau, that set so light by his Birthright, as to sell it for one Dish of Meat.

Note ; What a base price all ungodly men do set on Christ and their own Salvation! What hath the Fornicator, the Drunkard, the Glutton, the Worldling, the Ambitious, Proud, and Oppressors, for all, but the base portion of a Beast?

17. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

17. For the Text tells you, that after, when he would fain have had that Blessing of Primogeniture which he sold, and sought it of Isaac with tears, Isaac rejected him, and would not retract what he had said of Jacob.

Note ; This intimateth a warning of the danger of the contempt of Grace, lest God withdraw the Offers, or leave men to the power of Temptation as deserted. But, 1. It determineth not anything about the damnation of Esau. 2. Nor that he truly repented of his sin against God (but only of his loss of the privilege of the elder Brother;) and yet could not be forgiven (but that this loss could not be recalled.) 3. Nor that any one that truly repenteth, and is converted, shall not be forgiven: For the contrary is a great part of the Doctrine of the Gospel.

18. For ye are not come into the mount that might be touched, and that burned with fire; nor unto blackness, and darkness, and tempest, 19. And the sound of a trumpet, and the voice of words, which voice they that heard, entreated that the word should not be spoken to them anymore.

18, 19. For ye are not in the Infant and Wilderness-state of Israel, when they must hear from God out of a Mountain on Earth, which was touchable (but must not be touched) and which terrified them with flames of Fire, and Blackness, and Darkness, and Tempest, signifying the distance of unreconciled Man from God: where they heard the sound of a Trumpet, and a terrible Voice of words, which fear made them desire that they might hear no more.

20, 21. For they could not endure that which was commanded: and if so much as a beast touch the mountain, it shall be stoned, or thrust thorough with a dart. 2. And so terrible was the sight, that Moses said, I exceedingly fear and quake.

20, 21. This signified, how little they could bear the things commanded. And the distance and dreadfulness was such, that a Beast must die if it touched the Mountain. And Moses himself (as we may gather by Consequence and Tradition) did fear and quake.

22. But ye are come unto mount Zion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of angels: 23. To the general assembly, and church of the first-born, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect: 24. And to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

22, 23, 24. But the state of Relation to which ye are brought, as Christians, is more spiritual and sublime: You are come in Faith, Relation, Hope and Initial Participation, to that state of holy Worship which Mount Zion typified, and to that blessed Church which is gathering on Earth, and consummate in Heaven, which Jerusalem typified, and may well be called the Heavenly Jerusalem, the blessed City of immortal ones dwelling with the living God: And to Myriads, or numberless multitudes of Angels, inhabiting those vast and glorious Regions (where you shall see that the number of the glorified Spirits were not few:) And to that advanced state of the Church, in its triumphant, joyful Communion, which answereth a General Assembly of the Princes of the Tribes of Israel, who had the honor of Primogeniture; even those who are the enrolled Citizens of Heaven; (here they have Right, and there Possession.) And more than all this, you are come as adopted Sons to God the Judge of all; and to the Spirits of the consummate, or perfected, just Men, with whom, as we are here united by one Spirit and Love into one Body, so there we shall live in the perfection of this Love, and Union, and Communion: And to our Glorified Savior, the Mediator of the New Covenant; by whom it was purchased, made, sealed and executed; and who, according to the Tenor of it, mediateth for us with God, and from God to us: And, as the way hereto, to the real Purification by his Sprinkled Blood, which the Blood of the Passover and Sacrifices typified; and which crieth not against us, as Abel 's Blood did, for Revenge, but saveth us by satisfying Vindictive Justice. This is the Society and State of the Faithful.

25. See that ye refuse not him that speaketh: for if they escaped not, who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven.

25. Therefore your Motives, both of Fear and Hope, being so exceeding great, with your greatest care, see that n • Temptation draw you to refuse him that is the great Teacher and Author of Salvation; for if they scaped not who rejected Moses, and the Law delivered by him, who was but a man like us on Earth, certainly we shall not scape, if we turn away from God, who sent his Son from Heaven, and thence also speaketh to us by his Spirit.

26. Whose voice then shook the earth, but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 27. And this word Yet once more signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

26, 27. Whose Voice shook the Earth, when he delivered the Law. But now he hath promised, once more to shake even Heaven, as well as Earth. Which signifieth, that he will remove the things so shaken, as made to be transitory in their use; that the things, whose designment, use and nature are perpetual, may remain without them: that is, that the Law of Moses shall be removed, to make way for Grace; and the corrupted form of Heaven and Earth to make way for Glory, even the new Heaven and Earth that must follow.

28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear. 29. For our God is a consuming fire.

28, 29. Seeing therefore that the Gospel is the Doctrine and Gift of an immovable Kingdom of Christ in Glory, which we receive in Right when we are true Believers, and in possession at the last; and so we have the strongest motives to Holiness and Perseverance; let us serve God with the greater diligence and reverence, that we may be meet for his Acceptance, and with a Godly fear of falling off, and of his Displeasure if we should prove Hypocrites or Apostates. For the Gospel is not only a word of Promises, but hath its. Threatenings and Terrors, as well as the Law, against all refusing Unbelievers, Hypocrites and Apostates, to whom even our God, so rich in Grace, will yet prove a Consuming Fire.

CHAP. XIII.

1. LEt brotherly love continue. 2. Be not forgetful to entertain strangers, for thereby some have entertained angels unawares.

1, 2. And as to to your particular Duties, I subjoin these brief Precepts of Christian Morality. 1. Be sure to keep up that Special Love which Christians owe to one another (notwithstanding tolerable Infirmities and Differences) above the common Love which they owe to all men: and avoid all that would destroy this Love.

2. Shew this, among other means, by your Hospitality, entertaining Travelers that need Entertainment: For so Abraham, Lot and others, have entertained Angels, thinking that they were men: (And Christ, at Judgment, will say, I was a stranger, and ye took me in. )

Note ; That in those Countries, Inns were not so ready as with us; and Christians were most poor men, not able to bear their own Charges in their Travel.

3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

3. Seeing all the Members of Christ's Body must suffer if one suffer, think of those that are Prisoners, especially for Christ or Righteousness, with such Compassion, as if their Case were your own; and so in all other Cases of Adversity, remembering also, that you are yet in a Body liable to as great Affliction.

4. Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

4. Account and use Marriage as God's Institution, honourably, and keep the Marriage-bed undefiled: But Fornicators and Adulterers God hateth, and will judge.

5. Let your conversation be without covetousness, and be content with such things as ye have. For he hath said, I will never leave thee, nor forsake thee.

5. Let your hearts be kept free from the love of Money, and the sinful desires, cares, and fears and troubles which thence arise; and be content with God's Allowance, be it less or more: for his Promise to Joshua is applicable to all the Faithful; [ I will never fail thee, nor forsake thee. ]

6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

6. And as to our Dangers or Sufferings from men, on the same account we may say as David did, having the same Relation to God, and the same Promises, The Lord is my helper, I will not fear man, &c. (further, my sin giveth me cause to fear, that God may use them as the chastising Instruments of his Displeasure.)

7. Remember them which have the rule over you, who have spoken unto you the word of God, whose faith follow, considering the end of their conversation. 8. Jesus Christ the same yesterday, and today, and forever.

7, 8. Remember your Bishops, or Guides (both the Dead and Living) who have spoken to you the Word of God: Remember what Doctrine they taught you, and how faithfully they preached, and owned it in suffering: and consider what was the main end of all their Doctrine and Life; even Jesus Christ, who is and will be still the same, and no new Gospel, or Doctrine, which Corrupters do cry up.

9. Be not carried about with divers and strange doctrines: for it is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied therein.

9. Be not carried about (as Children in a strong Wind, Ephes. 4.14.) with various Doctrines, or such as are new and strange to the Church of God: for Christ and his Gospel being but one and the same still, your duty and interest lieth in establishing your hearts in the Doctrine and Covenant of Grace through Christ, which is your Strength, and the Bread of Life; and not to Judaize and turn back to the shadowy, abolished Ceremonies, in Sacrifices and difference of Meats, which did not truly purify, save and profit those that used them.

10. We have an altar, whereof they have no right to eat, which serve the tabernacle.

10. We are not without a more holy and profitable Sacrifice and sacred Food than theirs, even Christ (who is The Lamb of God that taketh away the sins of the World ) whose saving Sacrifice we feed on by Faith, and commemorate in our Communion; whose broken Body, and his shed Blood they did not partake of, who offered Beasts in Sacrifice, in the Service of the Tabernacle, as we now do; but were employed about the shadows of it: And those that stick still in these abrogated Rites, have no Right to our Altar.

11. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the camp. 12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the Gate.

11, 12. For as the Beasts slain for Atonement, whose Blood was brought into the Sanctuary▪ was not to be eaten by the Priest, but burnt without the Bounds of the Camp of Israel : So Christ, when he was to be offered, to sanctify the People with his Blood, went without the Gates of Jerusalem to suffer, signifying that (as they rejected him, as unworthy to live with them, so) he departed from them, and their Political and Legal State.

13. Let us go forth therefore unto him without the camp bearing his reproach. 14. For here have we no continuing city, but we seek one to come.

13, 14. So let us go out to him, from the Jewish State, and Ceremonial Law (and also from the Heathen World) and submit to the Reproach of the Cross, which must be expected: We must forsake both the Jewish Policy, and the World▪ or else we cannot follow Christ; for the Christian Church is not fixed, as the Jewish was to Jerusalem, to one City; nor have we any fixed state on Earth, in which we may glory, as our Home or abiding place; but by faith in God's Promises, through Christ, we hope and seek for one to come, even the new and heavenly Jerusalem.

15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name.

15. Therefore, instead of Jewish Sacrifices, let us by Christ, our great interceding High Priest, offer daily to God the Sacrifice of Praise from a believing, thankful heart, and give thanks to him for Christ and all his Gifts; and this hearty, sincere Fruit of our Lips will be more acceptable than the Fruits of the Earth, or any bloody Sacrifice of Beasts.

16. But to do good, and to communicate forget not, for with such sacrifices God is well pleased.

16. But there is another sort of Sacrifice very pleasing to God also, which you must not forget, even Beneficence and Bounty; doing all the good you can, and communicating to the relief of those that need.

Note ; The name of Sacrifice and Altar, as well as Priests used, as here, by allusion or similitude to those of old, may lawfully be used, as here they are, and were by the primitive Christians, even as the Lord's Day was called the Christian Sabbath. It is no dishonor to Christ, to say that we may offer Sacrifices acceptable unto God, so it be but in subordination to his Sacrifice, as our Gospel-worthiness is but subordinate to his Meritorious Righteousness.

17. Obey them that have the rule over you, and submit yourselves, for they watch for your souls as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

17. God that hath made the Bishops or Pastors to be your guiding Rulers in Church-Affairs, obligeth you to obey them, and to submit yourselves to their Government, and not to live as unruly, or in confusion: for the charge of watching for your Souls is committed to them, so far as belongeth to their Office, by teaching, publicly and privately, and personally watching over the State and Conversation of every single Person to their power, and instructing, exhorting, reproving, comforting; entrusted with the Administration of the Seals of God's Covenant, and with your public Church-Communion, by judging of men's capacity, and receiving or excluding, binding or loosing, by the power of the Keys. And of all this they must give account to God; which, as it will be terrible to them if they be unfaithful, so it will be to you, if their faithfulness be without success; which else, will be to the joy of them and you. And they have not any constraining power of the Sword and can govern and profit you only as voluntary, by your own consent: and therefore, as you love your comfort, and regard them, and their Labors and Comfort, obey them, by obeying God's Word, which they preach.

Note, 1. That those Bishops which God commandeth men to obey, are those that watch for the Souls of all the Flocks, as men that must give account of all; and not those that have many hundred, or score of Churches, without any other Bishop, save one, and never see, or know, or once hear the names of one of many hundred, called their Flock; much less ever taught them, or gave them the Sacrament.

2. That God having trusted the Pastors, by Office, with Church-Government by the Keys, it is very false that the people should govern it by Vote: Though it is true, that being governed but as Volunteers by the Pastors, their Consent is needful to their Subjection, and to their Profit and Salvation.

18. Pray for us: for we trust we have a good conscience in all things, willing to live honestly.

18. Our Work and Charge being so great, and of such importance to yourselves, while some revile and persecute us, and some turn from us, and disobey our Doctrine, do you pray for us, that God will guide, strengthen, support and prosper us: For our Conscience is our Witness, that we are faithful in our Ministry and our Lives.

19. But I beseech you the rather to do this, that I may be restored to you the sooner.

19. And put up this one Request also for me, that I may the sooner be restored to the comfort of your Service.

20. Now the God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, 21. Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

20, 21. My chief Benediction and Prayer for you is, that God, who will be called, The God of Peace, as being the Giver, the Lover, and the Objective End of Love and Peace, who raised our Lord and Savior from Death, whose Resurrection is the great Encouragement of our Hope, even him who is the chief Pastor of all his holy Flock, by the Purchase of the Blood of the Everlasting Covenant; compact, frame and fit you, by Holiness and Union, for every good Work, to do his Will, and work in you (by his Spirit, as he commandeth you in his Word) that which is well pleasing in his sight: (To please him being the ultimate End of the whole Creation, and as here begun, the way thereto.) To whom be Glory in this perfect fulfilling of his Will, forever and ever. Amen.

22. And I beseech you, brethren, suffer the word of exhortation, for I have written a letter unto you in few words. 23. Know ye that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you. 24. Salute all them that have the rule over you, and all the Saints. They of Italy salute you. 25. Grace be with you all. Amen.

22, 23, 24, 25. Note, 1. So bad is Man, even Christians, through the Relicts of their Corruption, that when the most important, comfortable Doctrine is delivered to them, for their own good, and that with the most convincing Evidence, there is need of earnest Intreaty and Exhortation that they would bear it, and not fall out with it, neglect it, or reject it.

2. For people to know and regard their faithful Pastors, or Church-Guides, or Rulers, is of so great importance to their Salvation, and the Churches Union, Strength and Safety, against Ignorance, Unbelief, Error and Unruliness, that they are three times minded of it in this one Chapter.

CHAP. II.

1. MY brethren, have not the faith of our Lord Jesus Christ the Lord of glory, with respect of persons.

1. And you that profess to believe the Glory of our Lord Jesus Christ, which the poorest Christians shall partake of equally with the rich, and to which all worldly glory is but vanity, must not now make a great difference in the Church between rich men and the poor, by a worldly respect of persons for their riches.

2. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man, in vile raiment: 3. And ye have respect to him that weareth the gay clothing, and and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: 4. Are ye not then partial in yourselves, and are become judges of evil thoughts?

2, 3, 4. If in your Church-Assemblies you inordinately show respect to men for gay clothing, as rich, and set light by men, that by their garb seem poor, do you not show a carnal partiality, by overvaluing wealth, and a Judgment misguided by evil estimation?

Note 1. That this speaketh not against honoring Magistrates, but Riches. 2. Nor against a prudent respect to the Rich, so far as by their wealth they may be engaged to do more good than others. 3. And I think those mistake, that rather expound this of meetings of Bishops for Judicature (as Dr. Hammond ) than other Church-Assemblies: For, 1. If they mean any forcing Judicatures, Christians had none such, there being then no Christian Magistrates that had the power of the Sword. 2. And if Bishops had been like our Diocesans, and so distant, they could not have travelled so far as such must do to keep up ordinary Judicatures, without a total deserting their chief work for their Flocks. 3. And as they truly were (Congregational Bishops) over no more than one of our Parishes, their distance between City and City was too great for this, without the like omissions. 4. Christians having then no Judicial Power but as Arbitrators, the Contenders chose what Arbitrators they thought best. 5. Their Public Church-Government was exercised in the same Assemblies which met for Worship, which therefore are liker here to be mentioned with respect to their most usual business, and not the rarer. 6. It is the whole Church, and not the Bishops only, that is here admonished. 7. It is too hard a censure for such men to use, as are pleading for too much honor to Bishops, to suppose them so early guilty of so much partiality and carnal respect to fine cloths and riches, and so much Injustice in Judging as this Doctor's Exposition doth suppose: It's liker to be the vulgars fault.

5. Hearken my beloved brethren, Hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom, which he hath promised to them that love him?

5. Consider how God himself confuteth your overvaluing rich men, and vilifying the poor: Is it not mostly of the poor that your Churches consist? Is it not them that God hath chosen, poor in the World, but rich in Faith, to be here made Heirs, and hereafter Possessors of that Kingdom of Glory, which he hath promised to them that truly love him.

6, 7. But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name, by the which ye are called?

6, 7. Yet you despise the poor, whom God himself chooseth and honoreth: And doth not your own experience and suffering condemn you? Who is it but rich men that oppress you by tyranny, and draw you, like Malefactors, before their Courts of Judicature? Do they not blaspheme the name of Christ, and reproach your Religion?

8. If ye fulfil the royal law, according to the scripture: Thou shalt love thy neighbor as thyself, ye do well.

8, I persuade you, not to hate men for their riches, but not to think that these allow you so partial a differencing: If you obey God's great Command, as the Scripture teacheth you; to love all sorts of your neighbors as yourselves, according to the various degrees of their truest amiableness (be they rich or poor) you then do well.

9. But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.

9. But if you thus inordinately respect men differently for their wealth, not only the Gospel of Love, but the Law of Moses convinceth you as sinners, Exod. 23.3. Lev. 30.15. Deut. 1.16, 17.

10. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. 11. For he that said, Do not commit adultery; said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.

10, 11. And that Law condemneth all that continue not in all things therein written, to do them; and we are bound by God's Law enforce to universal Obedience. If you keep all other Commands, and presumptuously break one, you are contemners of the Law, and so interpretatively break all.

12. So speak ye, and so do, as they that shall be judged by the law of liberty.

12. And though you are delivered from Moses 's Law, and the Covenant of Works, remember that Christ is your King, and Law-giver, and you are not lawless; therefore so speak, and so do, as they that are under his Law of Liberty and Grace, and shall be judged by it, by Justification or Condemnation.

13. For he shall have judgment without mercy, that hath shown no mercy; and mercy rejoiceth against judgment.

13. For though this be a Law of Mercy, it will condemn the unmerciful without mercy: It hath its conditions of life or death, though none but what consist with Grace: But the merciful shall find mercy at Judgment: And God's mercy in Christ as the cause, and their mercy to men for his sake, as the condition, will prevail against condemning Judgment.

14. What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

14. Is not a mere wordy Profession an unprofitable thing to yourselves, as well as to others? Will professing Christianity, and saying you believe, profit you to Salvation, if you obey not Christ, and live not according to the Gospel.

15, 16. If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be you warmed, and filled: notwithstanding ye give them not those things which are needful to the body: what doth it profit?

15, 16. Will good words clothe the naked, or feed the hungry? Is it not like a mocking of them?

17. Even so faith, if it hath not works, is dead being alone.

17. Even so your notional knowledge and belief, and the bare professi • n of Faith, if it produce not the fruits of Obedience, Love and Mercy, is but an ineffectual, dead thing in itself, showing a dead Soul, and is dead as to your Justification and Salvation.

18. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.

18. Any one may say to this man, if thy Religion be sound, it will have life and power, and be known by its fruits: Canst thou show and justify thy Religion or Belief, without any good works or fruits, as I can do mine by them?

19. Thou believest that there is one God, thou doest well: the devils also believe, and tremble.

19. It is part of thy Religion to believe that there is One God: This is well done; it is a most fundamental Truth, but it saveth not the Devils that believe it and tremble.

20. But wilt thou know, O vain man, that faith without works is dead? 21. Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?

20, 21. But art not thou a vain man, that knowest not that Faith is but a dead Opinion, ineffectual to justify and save, if it be ineffectual to Works? Dost thou not discern how plainly the Scripture confuteth thee? Was it not Doing in Faith, or a Faith that caused working Obedience, by which Abraham was justified, who was the Father of the Faithful? when he offered his Son Isaac, and God said, Gen. 22.16. Because thou hast done this thing, and hast not withheld thy Son, thy only Son, in blessing I will bless thee, &c.

22. Seest thou how faith wrought with his works, and by works was faith made perfect?

22. You may see that his Faith made him obey God's Command, and the obedient working of it, did constitute it a sound, effectual Faith, without which it could not justify him.

23. And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God.

23. And this is the true sense of the Scripture, which saith, Abraham believed, &c. that is, he so far believed and trusted God, as to offer up his Son; and this trust working by such Obedience, or this practical effectual trust, was so accepted by God, that though he was not perfect without sin, God accounted him a righteous man, that was meet for the free Salvation of his Grace, and to be called, The Friend of God.

24. Ye see then how that by works a man is justified, and not by faith only.

24. You see then that by such necessary doing God's will, which is the product of an effectual Faith, and showeth it to be lively and sincere, and not a dead Opinion, a man is accounted just by God, accord • ng to the Covenant of Grace through Christ, and not only by bare believing, or not by believing only without obeying.

25. Likewise also, was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?

25. And was it not by Doing by Faith, or a Faith causing Obedience that Rahab was justified?

26. For as the body without the spirit is dead, so faith without works is dead also.

26, For as it is a dead spiritless body that cannot stir so it is a dead, notional, ineffectual belief, that commandeth not a man's life and action: It's dead in itself, and dead as to men's Justification and Salvation.

CHAP. III.

1. MY brethren, be not many masters, knowing that we shall receive the greater condemnation.

1. And as I thus admonish you against the Error of Hypocrites, who take their dead Opinions and Professions for a Justifying Faith; so must I do against another Vice, which that sort of Hypocrites are guilty of: Their Pride and Self-conceit maketh them think that their knowledge is much higher than other Christians; and that they are the fittest men to be Teaching Masters, and Reprovers; and so they are all forwarder to Teach, and Magisterially Censure others, and use their Tongue to contemn others as short of them in knowledge, and to boast of themselves; and all their Talk runs in a Teaching, and not a Learning way. But I warn you to avoid this proud and masterly spirit; for it will make your sin the greater, and without excuse, and increase your condemnation.

2. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

2. Your zeal goeth out by censuring others, as great sinners in comparison of you (perhaps for not observing your Ceremonies and Traditions, or not taking you for their Teaching Masters;) But fear sin in yourselves; yea, lest your censorious, reproachful, unbridled Tongues, should prove worse than that which you censure others for. He that hath most power to rule his Tongue, and sinneth not in words, is like to be the most perfect Christian, and can rule his actions by the same Obedience and Wisdom which doth rule his Tongue.

3. Behold, we put bitts in the horses mouths, that they may obey us, and we turn about their whole body.

3. As we rule the whole bodies of Horses by a Bridle in the mouth; so, could you bridle your mouths it would both signify a power to rule your lives, and much promote, this.

4. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.

4. So the Pilot by so small a thing as the Helm, ruleth great Ships, that are under the force of Winds.

5. Even so the tongue is a little member, and boasteth great things:

5. And man's Tongue is but a small part of the body, though it boast great things; and the Government of that little member, is a great part of the Government of the man.

5, 6. Behold how great a matter a little fire kindleth: And the tongue is a fire, a world of iniquity: so is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell.

5 6. The Tongue in the body, and the World, is like fire among much combustible matter. As a little fire kindleth much; so this little member doth both kindle defiling passions and guilt in our own bodies, and also kindle hatred, rage and strife in the World, and set on fire the Societies and Affairs of Mankind in the World, being itself set on fire by the Devil, and used by hellish temptations, to hellish designs in diabolical employment.

7. For every kind of beasts and of birds, and of serpents, and things in the sea, is tamed, and hath been tamed of mankind: 8. But the tongue can no man tame,

7, 8. For all sorts of Animals have been mastered by Man: But the Tongue of another who can master? [when we have so much ado to subdue our own.]

8, 9. It is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. 10. Out of the same mouth proceedeth blessing and cursing:

8, 9. It is to us, and in the World, an unruly evil, (till Grace shall tame it) and infecteth ourselves and the societies where we live, with the mortal Poison of many great sins. The same Hypocrites, who praise God and worship him with it, do reproach their Brethren with it; not only Men that have some of God's Image in their natural faculties, but those that are God's true Servants, better than themselves, who are renewed to God's Image in Holiness by Grace.

10. 11. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter? 12. Can a fig-tree, my brethren, bear olive-berries? either a vine figs? so can no fountain both yield salt water and fresh.

10, 11, 12. Do you not perceive that your ill reproachful Tongues, which vilify, speak evil of and condemn, good Christians for not being of your minds, do confute themselves, when the same Tongues profess to honor God, and boast of Wisdom and Religion in yourselves: If you were as Wise and Godly, as you profess, your Tongues would not, by speaking ill of your Brethren, show the contrary. No Fountain sends forth sweet water and bitter, fresh and salt, no Fig tree brings forth Olives; The tree is known by its fruits.

13. Who is a wise man and endued with knowledge amongst you? let him show out of a good conversation his works with meekness of wisdom.

13. Are any among you, indeed, as much wiser and knowing and excelling others, as you would be thought when you censure or despise them: Shew it if you would have any wise man believe you, not by proud boasting or talking against others, but by the true fruits of the Spirit, even a better conversation than theirs in all your dealings, and by more good works, with that humble meekness which signifieth true Wisdom.

14. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth, 15. This wisdom descendeth not from above, but is earthly, sensual, devilish,

14, 15. But if you have a bitter Zeal, and envy and uncharitable heart-rising and strife against your Brethren; pretending truth, Orthodoxness, or Religion for your swelling envy and emulation, and talking and preaching down Love and Peace, to make those that differ from your side, to seem hateful, or contemptuous, in comparison of you, your profession of greater knowledge and religiousness, is but proud boasting, and lying against the truth: This Wisdom, and this Preaching and Course, is not of God, not such as he will own. It is from an earthly, and sensual Principle, your own praise, or profit, or Magisterial will, or some carnal interest is at the root; if you could know yourselves you might see this: Yea it is so far from excelling others, that it is a devilish Wisdom, a Devilish Zeal, and Devilish Preaching and disputing, which you glory in.

16. For where envying and strife is, there is confusion, and every evil work.

16. For where envious Zeal and Strife prevail, there is still Faction and unquietness, (or Sedition, Tumults and unsettledness still for change;) and this cherisheth all sorts of evil works, which men will think to be all good or lawful, to serve their contentious Zeal and to further their changes and carnal ends.

17. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy & good fruits, without partiality, and without hyprocrisie. 18. And the fruit of righteousness is sown in peace of them that make peace.

17, 18. But if you would know among the several pretenders, whose knowledge, and religiousness, and zeal is from above, the fruit of the Spirit, which God will own? These are the sure marks of it. 1. It is first for true purity of heart and life: It will not choose sin, on any pretence, so far as men can know it. If any be for willful, deliberate conformity to sin, or for a loose and sensual life, or against serious godliness, and a holy, heavenly, sober and just life, this is not from the Spirit of God. 2. It is next to this, addicted to peace, and will seek it by all lawful means. 3. It is addicted to put the best sense of another man's case, and to a gentle, and not a rigid, censorious Judgment. 4. Easily yielding to good persuasions, and not stiff in ill Opinions or ways. 5. Full of mercy to others, and of all good works or fruits to his power, as being devoted to do good. 6. Without censorious partiality, as Sectaries, that can see nothing but what seemeth to make for their own Party and Opinions, (or, without a wavering unresolvedness in the Christian Religion.) 7. Without Hypocrisy, or false pretendings. And though the erroneous and contentious in both extremes, do use to vilify or abhor Peace-makers, who serve God according to this supernal Wisdom, yet these men, who labor to make peace, are sowing, in this work of peace, the fruit of true Righteousness, as guiltless of the crimes of the extreme contenders, and of the tumults caused by them: And when the Harvest of God's Judgment cometh, they shall reap this fruit to themselves: And if the Countries, where they live, are worthy of such fruit, they must reap it from this seed of peace-making labors.

CHAP. IV.

1. FRom whence come wars and fightings among you? come they not hence, even of your lusts, that war in your members?

1. The Jews are in frequent Seditions and fightings among themselves, in which many erroneous Christians join with the unbelievers, in a blind Zeal for their Law and Nation. And do you think it is from true Zeal that their Wars arise? No, it is from their own sensual, worldly lusts, that first war in themselves, and then disturb the common peace.

2. Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

2. You Covet, and fight, and kill, in your mistaken desires of your Law and Liberties; and you do but lose your blood and labor, by going your own sinful way, and not seeking to God for Counsel, conduct and success, who must give all good, and that in his own way.

3. Ye ask, and receive not; because ye ask amiss, that you may consume it upon your lusts.

3. Yea you will be Religious in your sin, and make your Prayers to God for deliverance from the Roman Power, and for your Countrys Liberty. But they are carnal Prayers; and God rejecteth them; for it is but that you may live in great Plenty, Power and Pleasure, enjoying sensual prosperity, that you pray to God for your deliverance.

4. Ye adulterers, and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is the enemy of God.

4 You that by your perfidiousness to God, are like perfidious adulterers, loving the World best, whilst God is in your mouths, know ye not that this love of the World, as his Competitor, is enmity to God, and that he is God's Enemy that so loveth it predominantly?

5. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

5. Is it not true, which the Scripture saith, of the evil inclination of Mans Heart, as lusting after worldly Pomp and Pleasure, and to envy and strife, that they may obtain it?

6. But he giveth more grace, wherefore he saith, God resisteth the proud, but giveth grace unto the humble.

6. But God's Grace is of a contrary tendency, and would teach you better things; but he giveth it to the humble, and not to the proud, for he is against such, as its said, &c.

7. Submit yourselves therefore to God: resist the devil, and he will flee from you.

7. If ye would be delivered and live in safety, submit yourselves to God's Government and Will, and go the way which he prescribeth: Conquer Satan, and you need not fear his forces, and do but resolutely resist him, and you conquer him.

8. Draw nigh to God, and he will draw nigh to you: cleanse your hands, ye sinners, and purify your hearts ye double-minded. 9. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness, 10. Humble yourselves in the sight of the Lord, and he shall lift you up.

8, 9, 10. Draw nigh to that God against whom you have rebelled, and he will draw nigh to you for your deliverance, and will not forsake you. Cleanse your hands by Reformation from your sins, and your hearts from your halting between God and the World: Bewail your former sin, by self-afflicting mourning and weeping. Turn your sensual pleasures into godly sorrow, and your carnal mirth into penitent tears: Humble yourselves before that God whom you have offended, and then he will lift you up, and save you better than your Seditions.

11. Speak not evil one of another (brethren) he that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

11. And give over your reproach and censoriousness against the Gentile Christians, that do not observe your Ceremonial Law, by which you encourage their Persecutors; for both the Law of Christ, and the Law of Moses, which you profess to own, do bid you love your Neighbor as yourself, and forbid such uncharitable censures; so that by condemning your Brethren, you condemn the Law: And this is not to keep either Moses 's Law or Christ's, but to set yourselves above both, by making yourselves Reproving Judges of them.

12. There is one Law-giver, who is able to save, and to destroy: who art thou that judgest another?

12. Christ, and none else (saith Dr. H. ) hath Authority to give Laws to us: There is but one Law-giver, who hath the absolute and final power of life and death eternal, Salvation and Damnation. Who art thou that darest arrogate this Judgment? Or what power hast thou to judge or anathematize another, any further than truly to tell men whom Christ will judge and cast away?

13. Go to now, ye that say, To day or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain: 14. Whereas ye know not what shall be on the morrow: for what is your life? it is even a vapor that appeareth for a little time, and then vanisheth away.

13, 14. You are too much set on worldly prosperity; and you plot for gain, as if you were secured of long abode on Earth; and you lay your designs with presumptuous confidence, where and how long you will dwell, trade and gain, when as your Life on Earth is a mere uncertain fugitive vapor, quickly gone,

15. For that ye ought to say, If the Lord will we shall live, and do this, or that. 16. But now ye rejoice in your boastings: all such rejoicing is evil.

15, 16. Whereas ye should remember the uncertainty and shortness of your lives, and design and do all in submissive dependence on the will of God: But you fetch your comfort from worldly things by your own vain presumption of long Life, and hope of worldly prosperity: all such presumptuous carnal comforts are evil.

17. Therefore to him that knoweth to do good, and doth it not, to him it is sin.

17. And the brevity of Mans Life, and the vanity of worldly gain, are things so notorious and undeniable to all men, especially to Christians, that to let these vanities loosen you from Christ and your obedience, is utterly unexcuseable.

CHAP. V.

1. GO to now ye rich men, weep and howl for your miseries that shall come upon you.

1. But as to though • e that will yet cleave to the World, and take no warning, let me tell you to your sorrow, that dreadful miseries are coming upon you, the fore sigh • of which shouhld make you weep and howl instead of your deceitful joy.

2. Your riches are corrupted, and your garments moth-eaten. 3. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: ye have heaped treasure together for the last days.

2, 3. What are these vanities which you have so inordinately affected. Your beloved riches are not only corruptible, but corrupted by you, to your own sin and hurt: your rich clothing is a moth-eaten vanity. The gold and silver, which you have treasured up, is cankered and rusty, and the guilt signified by that rust, shall condemn you, and corrode your Consciences as fire. At great cost and labor you have treasured up riches, but it is in effect, to be a prey to your Enemies in the day of your Destruction, and a witness in God's day of Judgment against yourselves to your own confusion.

4. Behold the hire of the laborers, which have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped, are entered into the ears of the Lord of Sabbath (or hosts.)

4. You Jews are addicted to Covetousness, and by that to Injury and Oppression, and you deny poor laborers their wages, and defraud them; and God heareth their cries, and will revenge them on you.

5. Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts, as in a day of slaughter.

5. Your Riches have been provision for your sensuality: You have by them made provision for the lusts of the flesh, and lived in pleasure, revelling, and luxury, and lasciviousness, and have fed and cherished the flesh, and its delights, as in a continual feast.

6. Ye have condemned and killed the just, and he doth not resist you.

6. Your Riches have lift you up into power, which you have abused to condemn and kill innocent men, who have not resisted you, but endured all.

Note 1. Some think that the Jewish Christians are here meant, to whom James wrote; but sure they were not so degenerate. 2. Some think it was the Gnostic Heretics. 3. I think it much more probable, that by an Apostrophe he speaks to the Rich Infidels, to introduce his Exhortation to the Christians to Patience.

7. Be patient therefore, brethren, unto the coming of the Lord: behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8. Be ye also patient, stablish your hearts: for the coming of the Lord draweth nigh.

7, 8. But as for you, persecuted Christians, bear all this patiently, without discouragement, tiredness, or wavering in your Faith: For the time is short, and the coming of Christ for your deliverance is not far off: If in your Husbandry or Tillage you look not to reap as soon as you have sowed, but wait for the Harvest and Fruit, and for the Showers that must ripen it; should you not more patiently wait for greater things? when the time will quickly come?

9. Grudge not one against another, brethren, lest ye be condemned; behold, the Judge standeth before the door.

9. Make not too great a matter of your wrongs, nor quarrel among yourselves, (as the Jewish Zealots, mentioned by Josiphus, did) lest while you condemn one another, all condemn themselves, and biting and devouring one another, you be devoured one of another: Stay but a little, and the Judge, who is at hand, will avenge you of your Enemies, and end all your quarrels, which ignorance and pride have made, and kept up, among yourselves.

10. Take, my brethren the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

10. You justly honor the Prophets, who have spoken, as sent from God: Remember how they were used, and how they suffered, and let them be your Example, and imitate them in Patience.

11. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord: that the Lord is very pitiful, and of tender mercy.

11. It is part of our Faith, to believe that they are happy who patiently suffer for Righteousness sake: You have heard of Job 's patience, and of the end which God intended and accomplished, which tells us that God is full of pity and mercy to us, when he afflicteth us.

12. But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea, be yea: and your nay, nay: lest ye fall into condemnation.

12. And I must specially exhort you to avoid customary, needless swearing, by Heaven or Earth, or any oath; but let Yea and Nay serve you, and be true of your word, that you be not drawn into a just suspicion of falsehood, (or condemned for profaning the name of God.)

Note 1. That this is so far from forbidding necessary oaths, for ending strife, that it is but to confirm them, by preserving the due reverence of them.

2. The true nature of an oath is by our speech [ to pawn the reputation of some certain or great thing, for the averring of a doubted lesser thing ;] and not only (as is commonly held) an appeal to God, or other Judge. As to swear [ by the Fire, by the Temple, by my Faith or Truth, by the Life of Pharaoh, by the Heavens, &c.] is as much as to say [ If this be not true, then the Fire burneth not, the Temple is not holy, I am a Lyar, Pharaoh is no King, as sure as Heaven is Heaven, &c. ] so [ the Lord liveth ] is [ This is as true as that God liveth. ]

13. Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

13. In your affliction, have present recourse to God by prayer (in Faith and Hope) and when you are cheerful and merry, turn it to God's praise and thanksgiving for his mercies, in singing holy Songs to God.

Note ; That it is not only David 's Psalms that they are tied to, but such as are by men fitted to their proper cases; which confuteth them that condemn all human Forms of composed words in God's Service.

14. Is any sick among you? let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord: 15. And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

14, 15. When any of you is sick, let him send for the Bishops of Pastors of the Church, and let them pray over him, anointing him with Oil in the name of the Lord, as a sign and means which he hath appointed for miraculous Cures: And if it be the Prayer of Faith, and he be a person capable and fit for that deliverance, it shall recover him from his Sickness, and God shall raise him; and if his Sickness be a corrective punishment for any sin that he hath committed, God will forgive him, and take off that penalty, if he repent.

Note 1. That this implieth, that each Church had divers Elders: And whereas Dr. H. thinks it meaneth one single Bishop, who, the Ancients say, visited all the sick, you may see then how great their Dioceses were. Should all the sick men in London, or in many Counties, send for the Bishop, he would come but to a few of them, at least forty or eighty Miles off: But it will be said, He may do it by others: And why not give Orders and Sacraments by others (as Lay-men now use the Keys?) And if the work be proper to Bishops, those others then are made Bishops; if not, others may do it.

2. Anointing (being healthful to dry bodies in those hot Countries) was used by Christ's appointment for miraculous Cures, and never made a Duty or Sacrament to continue when Miracles cease.

3. Sicknesses are usually corrective punishments for sin; and to forgive the sin as to that penalty, is to remit the punishment, and heal the sick.

4. The promise of pardon and recovery presupposeth the person penitent, and fit for that deliverance.

16. Confess your faults one to another, and pray one for another, that ye may be healed: the effectual fervent prayer of a righteous man availeth much.

16. Therefore Penitently confess your faults to one another (especially to the Elders that visit you) and pray one for another; for this is the likely way of your recovery: The effectual, fervent, instant Prayer of a Righteous Man is of great force or prevalence.

Note. 1. An impenitent man is unfit for Pardon, and therefore, for deliverance from punishment: and he that doth not penitently confess and bewail his sin, cannot be judged a true Penitent; and therefore cannot be prayed for with that Faith and Hope as we may do for the Penitent. 2. This is not to be a customary thing, or only to a Priest, but it's a duty both in Sickness and Health, wherever the expression of Repentance to others is a duty. By which alas, we know how rare true Repentance is, when even professors of Zeal in Religion are sharp in censuring and blaming others; and except a very few humble Souls, if they be never so justly blamed or reproved, do swell against the reprover with pride and indignation as if he were their Enemy: And they that separate from the Churches for want of Discipline, are earnest for it for others, but cannot bear it on themselves; nor so much as endure a confutation of their errors, but take him to speak against Godliness, who speaketh against their mistakes and faults; and two many (like the Profane) will turn again and all to rend him.

17. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 18. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

17, 18. Think not that Prayer is a vain or ineffectual thing, though we be frail and faulty men: Elias was but a man, liable both to sufferings, and to a troubled mind in them; as we are; yet on his earnest Prayer, it rained not on an Idolatrous Persecuting Country for three years and a half; and at his Prayer, it rained again, and the Land was fruitful.

19, 20. Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.

19, 20. I beseech you, Brethren, be neither negligent or despairing to the cure of men in error, nor yet impatient with those that would detect your Errors, and convince you and bring you to Repentance (as proud impenitent Persons are:) But know that (as all men, alas are too prone to error) if any man err from the truth (through ignorance or a corrupted will,) and one convert him, he that converteth a sinner from his error in mind or life, doth not only do that which tendeth to save his life from God's punishing stroke, but also shall save his Soul from everlasting death, and procure the Pardon of his manifold sin, not only so far that the Church, but God himself, shall receive him into a reconciled state.

Note 1. That error and sin are the way to death and misery. 2. Converting the erroneous sinner, is the way to save him. 3. One man may be said to save another, (much more a man himself) by converting him, without derogating from Christ's Salvation, but in subordination to it. 4. Therefore all Christians, but specially Ministers, should be diligent and skillful to convert erroneous sinners, and the erroneous patient and thankful for their help.

Note ; If it be the Gnostics, as Dr. H. saith, that James here and Paul in his Epistles so greatly warn the Christians against, alas, too great a part of the Church Governors, Bishops and their Clergys abroad on Earth, seem turned very like these by him described Gnostics. 1. In being for Worldly interest, Wealth and Pleasure. 2. In being for Ceremonies. 3. In joining with the Ungodly Enemies of Piety. 4. In being Latitudinarians, or Licentious against strictness and tenderness of Conscience, and Adiaphorists in things not Adiaphorous. 5. In being Persecutors. And if base underling Gnostics or Nicolaitans, could so trouble the Churches then, what a case must those Countrys be in, where they are got into the Episcopal Chair, and claim the Keys of the Kingdom of Heaven, to execute their Pride and Lusts over Princes and People of all sorts, sure Borborites or Gnostics are not the less such, nor the less dangerous, for being called Bishops, and having Power, Wealth, and Interest.

CHAP. I.

1. PEter an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2. Elect according to the fore-knowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ: grace unto you and peace be multiplied.

1. Peter an Apostle (not called the Universal Bishop or Head or Governor of the Church,) to the dispersed Jews through Pontus, &c. chosen by grace, out of that unbelieving forlorn Nation, according to God's fore-knowledge and unsearchable Counsel, to Sanctification by the Holy Ghost, and to Obedience, and to a State of Reconciliation and Justification, by the Merit of the Blood of Christ applied; Grace and Peace multiplied to you, is my Prayer and Benediction.

3. Blessed be the God, and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead,

3. B • essed be God the Father of our Lord Jesus Christ, who out of his abundant mercy, for the manifestation and Glory of it, hath regenerated us to a living hope, even a hope of Glorious Life, procured, notified and secured to us, by the Resurrection of Christ from the dead.

4. To an inheritance inccorruptible, and undefiled, & that fadeth not away, reserved in heaven for you: 5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.

4, 5. Not to such a corruptible, defiled, fading Inheritance, as Earth is to its lovers, but to an Inheritance incorruptible, undefiled and holy, never fading reserved by the Divine Love and Decree, and by the Possession, Intercession and Promise of Christ, for you who are true Believers, and are kept by the power o • God through that Faith, which he hath given you, and you keep and exercise to Salvation, which ere long will be gloriously revealed to your sight and possession, the last time being not far off.

Note ; It is revealed already in the Gospel, and will be fully revealed to separated Souls: But the full glorious revelation is when the whole Church is consummated.

6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold temptations:

6. In the belief and hope of this glorious Inheritance, you now live in great joy, though for a little time, when God seeth it needful for your good, he let out upon you those trying sufferings which are heavy and grievous to the flesh.

7. That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honor and glory at the appearing of Jesus Christ.

7. For as your Faith is a preciouser thing than gold, and refined gold is the most precious gold; so tried Faith, is the most precious Faith, and the trial of it a greater work than the trying and refining of gold by fire; that so it may be found at the coming of Christ, a qualification meet for your own praise, honor and glory, and in you also unto Christ's.

8. Whom having not seen, ye love, in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory:

8. Whom though you never saw in the flesh, as we did that followed him, yet you truly love and honor: And though now you see him not in his glory, nor his coming, yet your effectual Faith doth so far serve instead of seeing him, that you rejoice by it with unspeakable triumphant joy, in hope of that which you shall see.

9. Receiving the end of your faith, even the salvation of your souls:

9. And shall shortly receive that great Salvation, for which you have believed.

10. Of which salvation the prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you. 11. Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

10, 11. Of this great Salvation and Kingdom of Christ Incarnate, which is dated from his Resurrection, and perfected at his next coming, many Prophets foretold in their manner and degree; and they inquired, and diligently searched, more explicitly to have known it, and the time when it should be, when the Spirit in them foretold that the Messiah must suffer, and in general, that glorious things should follow.

12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you, with the holy Ghost sent down from heaven, which things the angels desire to look into.

12. And it was revealed to them, that it was not to come to pass in their days, and that it was not they, but we that should see the Messiah, and his special Kingdom, and the things, which since his Resurrection, are now preached to you by us his Ministers, with the Seal of the Holy Spirit sent down in a special abundance from Heaven, to be the Witness of Christ, and the Sanctifier of Souls; a mystery so great, and of so excellent importance, that the Angels think it worthy their search.

13. Wherefore gird up the loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ.

13. Wherefore, as runners gird their clothes to them, that they trouble them not; do you fortify your minds with holy Resolution, and soberly watch, and keep up your Hope until the end; for that glorious effect of Redemption and Grace, which you shall see and enjoy at the day of Christ's glorious appearing, which will answer all your Hopes.

14. As obedient children, not fashioning yourselves according to the former lusts, in your ignorance:

14. And as obedient Children of God, to whom you are reconciled, no more living as you did in the time of your ignorance, in fleshly lusts, and worldly vice.

15. But as he which hath called you is holy, so be ye holy in all manner of conversation; 16. Because it is written, Be ye holy, for I am holy.

15, 16. And, as Children must be like their Father, and they must please God, who will be saved by him; therefore, as he that hath called you is a holy God and Savior, be ye a holy People; for so God requireth; Be holy, for I am holy.

17. And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:

17. And if you call God your Father, and call on him, who, without respect of persons, for any worldly difference, judgeth all men according to their works, let the thoughts of his Holiness and future Judgment, cause you to pass the time that you as Sojourners, wait for Christ's coming, in holy, cautelous, obedient fear.

18. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19. But with the precious blood of Christ, as of a Lamb without blemish and without spot.

18, 19. For the preciousness of the price which redeemed us, tells us the great worth of our Salvation from sin and misery, which was not with silver and gold, or any corruptible price, but it was with the precious blood of Christ, the spotless Lamb of God, that ye were redeemed from the vain Ceremonies and Traditions which you were bred up in, and from your sinful conversation.

20. Who verily was fore ordained before the foundation of the world, but was manifest in these last times for you; 21. Who by him do believe in God that raised him up from the dead, and gave him glory, that your faith and hope might be in God.

20, 21. Whom God had sore-ordained to this blessed Office before the foundation of the World; but (though oft prophesied of) was not incarnate and manifest in the flesh, till these last times, even for you that live since his coming, who are not by him drawn, as we are falsely accused, from the true and only God, but by him are taught the true knowledge of God, and to believe that God to be God indeed, wise, good and almighty, who raised Christ from the dead, and gave him glory; and so that your Faith and Hope might be ultimately in God alone, by Christ's Mediation.

22. Seeing ye have purified your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren: see that ye love one another with a pure heart fervently,

22. And as you have purified your Souls from former Error and Sin, by obeying the Gospel, by the work of God's Spirit, unto unfeigned love of Christian Brethren, be sure to keep up that Love, and with a pure heart, and deep affection, to love each other.

23. Being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth forever.

23. Seeing you are not only Brethren by corruptible generation and relation, but of incorruptible seed, by the Word of God, who liveth and abideth forever, and so must your incorruptible love to each other, which is part of your incorruptible nature.

24. For all flesh is as grass, and all the glory of man, as the flower of grass: the grass withereth, and the flower thereof falleth away: 25. But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you.

24, 25. For all flesh, and all its glory, is a fading, dying thing, like the grass and flower: But God's Word is everlasting Truth, as Christ the Author is, and is our Guide to an Everlasting Life: And this true Word is it which we preach to you by the Gospel, and bespeaketh endless constancy in your holy love and obedience.

CHAP. II.

1. WHerefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil-speakings, 2. As new born babes desire the sincere milk of the word, that ye may grow thereby:

1, 2. Lay aside therefore, and renounce all naughtiness, and all deceit, and hypocrisy, or counterfeiting, and all envy, and all speaking evil of others. And as new born babes, desire, and seek, and drink in the rational Milk, (or intellectual,) without fraud and mixture, that you may grow up to Salvation by it; which the mixture of heresy, or hypocrisy would vitiate, and invectives against others would but turn it against yourselves.

3. If so be ye have tasted that the Lord is gracious. 4. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5. Ye also as lively stones, are built up a spiritual house, and holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

3, 4.5. And if you are Christians indeed, and have had a Spiritual relish of the love of God in Christ, you must suppose his Church to be like an House, in which every stone is a living man, and Christ is the chief Foundation stone, as the Lord of Life, on whom all the building is erected; rejected indeed by the Jewish and Heathen Rulers, but chosen of God to this blessed Office, and more Precious than any Pearl; and so coming to him the Foundation as so many living stones yourselves, you being cemented to him, and to one another, are made one Spiritual House of God; yea as a Temple, in which you are all Priests, to offer Daily Sacrifice to God; which he will accept through the Intercession of the great High Priest Jesus Christ: For your Prayer and Praise may be thus accepted: (Think thus of God's House, and you may be for sweeping and repairing it, but you will never be for dividing, dismembering or separating from it.)

6. Wherefore it is contained in the scripture, Behold, I lay in Zion a chief corner-stone, elect, precious; and he that believeth on him shall not be confounded.

6. This the Scripture foretold, saying, I lay in Zion, &c. That is, I set over the Church a Savior and a King, on whom the Church shall be sounded: And none shall be put to shame, by the frustration of their Faith, Hope and Obedience, who put their trust in him.

7. Unto you therefore which believe he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8. And a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient, whereunto also they were appointed.

7, 8. To you who believe, as he is esteemed precious, so will he be in the riches of his grace to you: But to them that obey not the Gospel, but are unbelieving rejecters of him, he whom the builders, the Jewish Rulers, did refuse, is made the foundation of the Church, and they shall feel his Kingly Power; He is that Stone on which they stumble and fall, and that Rock on which the Adversaries dash themselves in pieces, even they that unbelievingly reject, and quarrel against the Gospel, and disobey it: To which destruction (not to their sin) the righteous God appointed them.

9. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of him, who hath called you out of darkness into his marvelous light:

9. But as the Israelites were, by their proper Covenant of peculiarity, separated to God from the rest of the World, and called a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People, especially as typifying the Christian Church; so are you more eminently a chosen Seed of Christ by his Spirit, a dignified Kingdom of Priests, who are all designed to reign with Christ; and all may have access to God, a Nation or sort of men sanctified by dedication to God; though all the World be his, you are his peculiarly, and have the Covenant and Privileges of Peculiarity, having greater mercies than the rest of the World, that as Priests, you may stand daily before God, and celebrate his praises, who hath called you out of the darkness of ignorance, and unbelief, and wickedness, into that marvelous Light, by which you know him the Father of Lights.

10. Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

10. Who were under the Roman Captivity, and scattered over the Earth, and alienated from God by unbelief, but now are made Christ's Free-men, and Fellow-Citizens with the Saints, and have obtained that mercy, which unbelievers do reject.

11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.

11. But you are yet Strangers and Sojourners in the Countries where you are scattered, and indeed on Earth; therefore I earnestly beseech you to abstain from that fleshly pleasure and life, which are usually the fruit of wealth and prosperity in the World, and are warring Enemies against the holy Inclinations, Motions and Works of the Holy Spirit.

12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil-doers, they may by your good works which they shall behold, glorify God in the day of visitation.

12. And let your conversation, among the Heathens, be so just, and decent, and exemplary, that they that now speak against you, as if you were a sort of bad, deluded, contemptible men, through prejudice and malicious same, may by your excelling all others in good works, rejoice, and give glory to God, when he shall visit you with deliverance from your oppressors, and shall exalt you.

13. Submit yourselves to every ordinance of man for the Lord's sake, whether it be to the King, as supreme, 14. Or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well.

13, 14. Be subject to every Civil, Human Ruler, though Heathen, whether it be to Caesar as supreme, or those subordinate Rulers, who are sent by him for that which is truly the Office of Magistrates, to which God impowereth them, which is, to be punishers of evil doers, and praisers or encouragers of them that do well.

15. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men.

15. Your peace and safety is not to be looked for by resisting and conquering the Powers that are over you, but by due subjection and patience while you obey God, to silence those ignorant, foolish men, who falsely reproach you as a turbulent and unruly sort of People, for differing from them in Religion, and obeying God before men.

16. As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.

16. You are indeed Christ's Free-men, delivered from true servitude to Sin and Satan; but you are God's Servants, and must obey him, in using your Christian Liberty to his glory, in your appointed way of duty; and not as a covering for any evil.

17. Honor all men. Love the brotherhood. Fear God. Honor the King.

17. In short; Give all men their due respect: Love all Christians, especially Christian Societies or Churches, with a special love: Fear God above all, with reverent obedience: and under him give that eminent honor to Kings and Rulers, which is their due.

18. Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward.

18. Christian Servants must be subject to their Masters, whether Christian or Heathen, with due respect and reverence, even to those that are froward, and wrathful, and abuse them, and not only to the good and gentle.

Note ; That this binds not free Servants to continue with such Masters, when they may have better; but only Slaves, that may not change, and also voluntary Servants, till their time of Service be at an end.

19. For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully. 20. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but, if when you do well and suffer for it, ye take it patiently, this is acceptable with God.

19. For this God accepteth as a rewardable act of Obedience, when in conscience of God's commanding patience, you endure wrongful suffering. 20. Can you think it a rewardable thing, as of any special worth, to take it patiently when you are beaten for your faults? &c.

Note ; What then shall we think of those Servants, even the religious sort, that can neither bear strokes nor words when they deserve them, but will repine, and swell with passion, if they be but reproved for their faults, yea, for their sins against God, and will not humbly confess them?

21. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps.

21. For your very Calling of Christianity bindeth you to this obedient Patience, in imitation of Christ, who in his suffering for us, became our Example, whom we must follow.

22. Who did no sin, neither was guile found in his mouth. 23. Who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously.

22, 23. Who never did ill, in word or deed; and yet being scorned and reviled, he returned not to them the like, nor gave them one ill word for another; nor threatened revenge when he suffered by them, but prayed for the pardonable, and committed all to God the righteous Judge.

24. Who his own self bare our sins in his own body on the tree, that we being dead to sin, should live unto righteousness; by whose stripes ye were healed.

24. And never think much to imitate the Patience of your Lord, considering what he did therein for us: For it was the punishment of our sins, which, as a Sacrifice, he bare in his suffering body on the Cross, that we being dead to sin, as he died for sin, might live to righteousness, as he revived and rose: And he that healed you by his own stripes, will not let you be finally losers by any stripes which you endure in obedience to him.

25. For ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls.

25. For in your state of ignorance and unbelief, you were like wandering, lost Sheep, but now you are converted, and come home to the true Shepherd and Bishop of your Souls, who keepeth you, and will feed & save you.

CHAP. III.

1. LIkewise, ye wives, be in subjection to your own husbands, that if any obey not the word, they also may without the word be won by the conversation of the wives:

1. And though Wives be not Servants, yet a loving subjection and obedience to their Husbands is their duty; so that if their Husbands be unbelievers, and are not converted by Ministers preaching, yet the conversation of their Wives may be such as may convince them of the goodness of Religion, and may win them to a liking of the Word, till by it they are fully converted.

Note ; This winning conversation of Wives, is, their excelling all other sorts of Women in love, prudence, meekness, patience, humility, diligence in educating Children, in holiness, &c.

2. While they behold your chaste conversation coupled with fear.

2. While they see your pure and chaste conversation, joined with the true fear of God (or reverence to them.)

3. Whose adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of gold, and of putting on of apparel:

3. And do not inordinately mind that sort of adorning, which consisteth in following the fashions of proud, vain or lascivious persons, such as plaiting or knotting the Hair, and wearing Ornaments of Gold, to make you seem rich, or extraordinarily comely; and costliness, neatness or curiosity of Apparel.

Note ; That the thing forbidden, is the signifying of a vain, proud, procacious, tempting mind, and the imitation of such vain persons: And that the Rule to be observed in Apparel by the rich, is to choose, 1. That which is best for bodily health, as warm and suitable. 2. Least hindering, and most useful for labor and business. 3. Decent, without curiosity, or too much costliness. 4. Not scandalous, either imitating those above our rank, or humorously and sordidly singular, but imiting the gravest of our own age and rank. 5. But the command of a Husband, though he should be mistaken, may oblige a Wife or Child to somewhat differing from their own inclination or judgment. 6. And young persons desiring Marriage, may go further adorning than graver Women, so they deceive none thereby.

4. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

4. But labor to excel in that which is the truest and preciousest ornament, which is the New Creature of a right frame of heart, which is not like beauty, or apparel, or gold, a corruptible thing; and specially a humble, meek and quiet spirit, void of pride, and passion, and of an unquiet mind, that troubleth itself, and those that are about such; that is hardly pleased, nor can live pleasingly to others, but keep themselves, and their Families, in discontent, and uncomfortable trouble. God is the Judge of our amiableness▪ whom you must specially please: And he highly valueth this meek and quiet spirit.

5. For after this manner in the old time, the holy women also who trusted in God adorned themselves, being in subjection unto their own husbands.

5. This was the chief adorning of those holy Women, whose praises you read of in the Scripture, who trusted in God, being in reverent and loving subjection to their Husbands.

6. Even as Sara obeyed Abraham, calling him lord, whose daughters ye are as long as ye do well, and are not afraid with any amazement.

6. And thus Sarah, the believing Wife of Abraham, the Father of the Faithful, obeyed and reverenced her Husband, and spake of him as her superior; and you will be the Daughters and Successors of her Faith and Blessing, as long as you do well, and are obedient to God and your Husbands, and give not way to those vexatious, causeless fears, which your Sex is much liable to, and which signify too little trust in God, especially when they would fright you from your duty.

7. Likewise ye husbands, dwell with them according to knowledge, giving honor unto the wife as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered.

7. And you, Husbands, must dwell with them, as beseemeth those that should teach and guide them, and therefore should excel them in knowledge, and help to edify them; and because their parts are supposed to be lower than yours, do not contemn them for it, but contribute your Authority and Wisdom to maintain their honor, and keep them from being contemned by Children or Servants; as being so nearly united, that you should live together as joint Heirs of all the mercies of God, for this life, and a better; that so, in this concord, you may daily pray together, as with one mind and mouth, and that discord and discontent unfit you not for such united prayers.

8. Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 9. Not rendering evil for evil, or railing for railing: but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing.

8. Yea, let all Christians be of one mind, and live in concord, not exagitating, but compassionating, each others infirmities and sufferings, loving as Christian Brethren ought; pitiful to those that need you, and humble and courteous to all; not hurting those that hurt you, nor railing at those that rail at you, as if you might lawfully revenge evil with evil; but contrarily, bless those, and give them good words, who give you evil ones: For Christ by his Word, Example and Mercys, hath called and obliged you to this, that you may be blest of God.

10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. 11. Let him eschew evil and do good, let him seek peace, and ensue it.

10, 11. For as it is said, Psal. 34. He that will love life, &c. Seeing you love life, and would live in peace and quietness, the likeliest means to attain this, is 1. To keep your Tongues from speaking evil of any man, and from all other evil; 2. And from falsehood, deceit and dissimulation, (for it is men's own unbridled Tongues which bring most of their troubles on them, and false words that hide faults, at last detected, expose men more.) 3. Avoid all real evil, and then your Righteousness will appear through the V