Commentary on the Epistles and Revelation of John

CHAP. II. Verse 1. But speak thou, &c. ]

QVasidicat, The worse others are, the better thou must bet keeping a constant countermotion to the corrupt courses that are in the world thorough lust. A pearl in a puddle retains its preciousnes: and fish in the salt waters retain their freshness.

Verse 2. That the old men be sober &c.] Not as it is said of the Flemings, that quo magis senescunt co magis stultescunt, the elder the foolisher. Solomon and Asa were so. And the Heathen Sages wisely warn us, That old age is to be feared, as that which comes not alone, but brings with it many diseases both of body and mind. Sape fit us S • tan, qu • m juvenem capere non potuit, annesum fallat & capiat, suth Bucholcerus. Many that have held out well in youth, have failed and been shamefully foiled in old-age.

Verse 3. In behavior ] Or, In habit, apparel, gate gesture.

Teachers of good things ] As was Bathsheba, Prov. 31.1.2. Lois, 2. Lim. 1.5. Monica, &c.

Verse 4. To be sober ] Or wise: teaching them as Schoolmasters do their d • c • ples: so the word signifi • s. He was a foolish man that said, 〈 in non-Latin alphabet 〉 , I love not to have a woman wile, A prude • wise is of the Lord. Such an one was Abigail, and Aspasia, Mil sia the wise of Cyrus, who was said to be 〈 in non-Latin alphabet 〉 , Fair and wise withal.

Verse 5. To be discrect, chaste, &c.] Conjugi • m humanae divina Academia vi •• . Mach good may be learned by wedlock.

Keepers at home ] Carrying her house on her back, as the sn •• doth. Sarah was found in the tent, so was Jael the wise of Heber. The Egyptian women ware no shoes, that they might the better keep home.

Verse 6. Young men likewise exhort ] See the Note on 2 Tim. 2.22.

Verse 7. A pattern of good ] Gr. A stamp. Digging thy Sermons out of thine own breast, •• d living them, when thou hast done.

Verse 8. May be ash • ned, having &c.] O tis a brive thing to stop an open mouth, to thrat • le envy, to cu • off all occasion of ev • lspeaking.

Verse 9. Not answering again ] Not chatting or thwarting.

Verse 10. Not purloining ] Interverting, emb • z • ling their masters estates, ordinary among the Romans, which made them call servants and th • eves by one name: ordinary among the Hebrews; whence that saying of R. Gamali • l, Marbe gn badim, marbe gezil, He that mul • ipli • th servants, multiplieth thieves. ordinary also amongst us, whence that Proverb. He that will be rich must ask his servants leave.

Verse 11. For the grace of God &c.] This is rendered as a reason why servants should be faithful, because to them also belongeth the promise of salvation, yea the reward o • inheritance, as if they were sons: and to them the Gosp • l is preached as well as to others.

Hath appeared ] As the Sun in heaven, or as a beacon on an hill

Verse 12. Dexying ungodliness ] Every Gospel truth strikes at some sin, and thereby may be discerned.

Soberly, righteously, a • d godly ] This is the Christian man's motto, his sym • ol, and the sum of his whole duty,

The Egyptians when they praised their deceased friends, were wont to commend them for these three things, their godliness, righteousness and temperance.

Verse 13. Looking for ] As with necksstretcht out, or head put forth; as Siseras • nother looked out of her lattice for her sons happy return.

Verse 14. That he might redeem us ] God will have the price of Christ's blood out: he will thoroughly purge us.

A peculiar people ] Gr. A people that comprehend all that God sets any score by, that contain all his gettings: called elsewhere the people of acquisition.

Zealous of good Works ] Give God thine affections: else thine actions are still born, and have no life in them.

Verse 15. Let no man despise thee ] Or have occasion to think himself wiser then thee.

CHAP. III. Verse 1. To be ready to every]

AS the Be, so soon as ever the Sun breaks forth, slies abroad to gather honey and wax. A ready heart makes riddance of religious duties.

Verse 2. To speak evil of no man ] Unless it be in an ordinance, for the reformation of the unruly, pleasing all in that which is good to edify.

Verse 3. For we ourselves also ] I Paul, and thou Titus were as bad as others: let us therefore show all mercy and meekness to others. Aut sumus, aut fuimus, aut possumus esse quod bic est.

Serving divers! • sts ] As the Persian Kings Were Lord's of the world, but slaves to their Concubines. The Assyrian led away the Egyptians naked and bare soot, Isa. 29.2. So doth Satan, sinners. Hence, though never so great, they are called vile persons, as Antiochus, Dan. 11.21. Because they have as many Lord's, as lusts. Felix at that very time that he trembled before Paul, could not but covet and expect a bribe from him.

Hatefull ] Gr. Horrible, as hell itself, or justly odious to others.

Verse 4. Kindenes and love ] His native goodness, and his communicated goodness to us, not yet existing, nay resisting.

Verse 5. Which we have done ] We that are bankrupts in Adam, would yet fain be doing, and think to be saved for a company of poor b • ggarly duties: as bankrupts will be trading again, though but for pins, &c.

But according to his mercy ] God is not merchant: his kingdom is not partum, but paratum. He that said, Coelum grat is non accipiam, I will not have heaven on free cost, went without it.

Verse 6. Which he shed ] Gr. Poured out (as it were by pail fuls) his spirit (the best thing) upon all flesh (the basest thing) Joel 2.28.

Verse 7. Be made heirs ] Not purchasers: all is of free grace, Horreo quicquid de meo est, ut sim meus. Paul was a most constant preacher of grace.

Verse 8. That thou affirm constantly ] Be well settled in it thyself, and avouch and aver it confidently to others: being ready to make it good, if questioned.

Be careful ] Bend their wits, and beat their brains.

To maintain good • orks ] To exceed and excel others in their honest functions and faculties: to be their crases-masters, to bear away the bell from all that are of the same trade or profession. This was Tully's study to be best at anything he ever undertook: should it not then be a believers?

Verse 9. But foolish questions ] Such as is that of the Papists, whether an asse drinking at the font, do drink the water of baptism, and so may be said to be baptized? Est quaestio digna asinis, saith Melancthon. Such questionists are (as Stapleton saith of Bodin ) magninugatores, great triflers.

Verse 10. A man that is an berotike ] All heresies are found to flow (saith Chemnitz ) either from the supercilious pride of Samosatenus, or from the sophistry of Arius, or from the ignorance of Aetius. These men's wit will better serve them to devise a thousand shifts to elude the truth, then their pride will suffer them once to yield and acknowledge it. And here this rule of S ^t Paul takes place. Nestorius was an unlearned and proud man, but very bold and well-spoken: Insomuch as thereby he oft carried it, and so seduced the Emperor Theodosius, as that Cyril, a very good Bishop was thrown out of his place. Howbeit he was afterwards restored again with honor, when the Emperor had better bethought himself, and the heretic Nectorius was condemned and cast out.

Verse 11. Condemned of himself ] Since, as a head-strong horse, he gets the bit between his teeth, and runs away. Thus did the Pharisees, Toties puncti, & puncti, minime tamen Ad resipiscentiam compuncti, as one saith, They shut the windows lest the light should come in.

Verse 12. Come unto me to Nicopolis ] The inhabitants of this City are said so to have hated the braying of an Ass, that they would not endure to hear the found of a trumpet. So some pretend such an hatred of hypocrisy, that they will not abide the profession of piety.

Verse 13. That nothing be wanting ] Those that labor in the Lord's work, must have all necessary accommodations and encouragements. They must be set forth and brought forward on their journey, and in their negotiations worthy of God, 3 Joh. 6. Deductione honorifie â, Act. 15 3. & 20.38. & 21.5. A Balaam will not deal hardly with his Ass, if once he perceive the Lord to be in him, and to speak by him: Shall we deal unworthily with God's Ministers, in whom God is of a truth, 1 Cor. 14.25. and hath given unto them the ministry of reconciliation? 2 Cor. 5.18.

Verse 14. To maintain good works ] See the Note on Verse 8. of this Chapter.

That they be not unfruitful ] As drone-Bees or body-lice, living upon others labors, and so opening the mouths of Heathens, who will be ready to say, as he once did, Odi homines ignavâ operâ, philosophâ sontentiâ.

Verse 15. That love us in the faith ] That best ligament of love. The Church is the only daughter of her mother, and is called Ecclesia, of calling all hers together. Religion hath its name of binding, because it binds men all in a bundle, and makes them be of one heart, and of one soul, Act. 4.32. to serve the Lord with one shoulder, Zeph. 39. to glorify God with one mind, and with one mouth, Rom. 15.6. there being no such oneness in the world, as among true believers.

Verse 1. Paul a prisoner, &c. ]

T His is a notable Epistle, and full of worth; each word having its weight, each syllable its substance. From an abject subject, the receiving of a runaway servant, S ^t Paul soars like an heavenly Eagle, and flies an high pitch of heavenly discourse. Elocutine totâ gravis & brevis, densus sentent •• s, sanus judiciis, &c. as Lipsius saith of Thucydides, may we say of our Apostle.

Our dearly beloved ] Or, Our lovely one, as Jerome renders it.

And fellow-laborer ] This shows, say some, that Philemon was a Minister of the Gospel.

Verse 2. And to our beloved Apphia ] For Appia: but this was the manner of pronunciation at Tarsus, S. Paul's country. This Apphia was (saith Theodoret ) Philemon's wife; whose good-will might make much to the furtherance of S. Paul's suit.

And Archippus our fellow-soldier ] Who seems to have sojourned with Philemon. See the Note on Col. 4.17.

And to the Church in thy house ] Every Christian family is a Church. But Phil mons house was (belike) a public meeting. house, and so continued for many years after, as Theodoret witnesseth.

Verse 3. Grace to you. &c.] See the Note on 1 Co • . 1.3. and on 2 Cor. 1.2.

Verse 4. I thank my God ] Thus the Apostle begins most of his Epistles. As any man is more or less gracious, so is he thankful. The same Greek word for grace signifieth thankfulness. Neither is these any think that seals up more comfort to the soul, then for a man to be able from the bottom of his heart to praise God. Self-love may make an hypocrite pray from the bottom of his heart, &c.

Verse 5. Hearing of thy love and faith ] Love is first mentioned as more notice: But faith is the mother grace, the womb wherein love, and all the rest of that heavenly of-spring are conceived.

Verse 6. That the communication, &c.] This is that which S. Paul prayed for Philemon, ver. 4. For the fifth verse comes in by a parenthesis.

Verse 7. The bowels of the Saints are refreshed. ] Gr. Rested, as it were, after much toil and travels, which made their hearts ache.

Verse 8. That which is convenient ] Or, That which is thy duty. Ossicium autem est jus actionis ad quemcun{que} statum pertinens, saith Jul. Scaliger.

Verse 9. Yot for loves sake, &c.] Here's brave oratory, such as might well mollisie the hardest heart. Petendo movet, & movindo petis.

Paul the aged ] And therefore venerable. Old age and honor are in the Greek tongue very near akin? It is a crown (saith Solomon ) and that of glory, when found in the way of righteousness, Prov. 16.31. These bear a resemblance of the Ancient of dates, Dan. 7.

Verse 10. My son Onesimus ] Ignatius in his Epistle to the Ephesians, maketh mention of Onesimus, as Pastor of Ephesus, next after Timothy. The Roman Martyrologue saith, that he was stoned to death at Rome, under Trajan the Emperor.

Verse 11. But now profitable ] So is every true convert: there is little cause that men should boast they are no changelings, since whosoever is in Christ is a new creature. S ^t Anthony Kingston came to M ^r Hooper the Martyr a little before his death, and said, I thank God that ever I knew you: for God did appoint you to call me, being a lost child. For by your good instructions, whereas I was before both an adulterer and fornicator, God hath brought me to forsake, and detest the same, &c. Savoy, for the strait passages infested with thieves, was one called Malvoy, or ill-way; till a worthy adventurer cleared the coasts, and then it was called Savoy or Salvoy, the safe-way. Such a change there is in every good soul.

Verse 12. That is, mine own bowels. ] Pray for me, mine own heart root in the Lord (said M ^r Bradford in a letter to M ^r Saunders ) Quem in intimis visceribus habeo ad convivendom & commoriendum.

Verse 13. In the bonds of the Gospel ] Which is bound after a sort, when the preachers thereof are imprisoned.

Verse 14. Would I do nothing ] Posse & nolle noble est. He that goes to the utmost of his chain, may possibly break a link. Concedamus de jure ut careamus lite. Part with somewhat for peace-sake.

Verse 15. For perhaps be therefore ] God hath a hand in ordering our disorders to his own glory and cur good. He teacheth us by our temptations. This made M ^r Fox say, That his graces did him most hurt, and his sins most good.

He departed for a season ] Here the Apostle makes the best of an ill matter. Converts are to be gently handled, and their former evil practices not to be aggravated.

Verse 16. Both in the flesh ] Perhaps Onesimus was Philemon's kinsman.

And in the Lord ] Sanctior est copula cordis quam corporis. He that is joined to the Lord, is one spirit, 1 Cor. 6.17.

Verse 17. A partner ] One in commons with thee. Amicorum omnia communia.

Receive him ] Take him to thee, put him in thy bosom, make much of him. How effectually doth this great Apostle plead the cause of this poor fugitive, now happily brought home to Christ? He deals as one that had himself received mercy, 1 Cor. 7.25. Steep thy thoughts (saith one) in the mercies of God, and they will die thine, as the die fat doth the cloth, Col 3.12.

Verse 18. If he hath wronged thee ] His shameful escape the Apostle sweetly mitigateth by the name of wrong; his theft, of debt. See ver. 15. and compare herewith, Gen. 45.5.

Put that on mine account ] To the like effect speaks the Lord Christ on our behalf to his heavenly father, in his daily intercession.

Verse 19. Thou owest unto me &c.] If Cleanthes gave himself to his Master Socrates: If Alexander could say that he owed more to Aristotle that taught him, then to Philip that begat him: If another could say, that he could never discharge his debt to God, to his parents, and to his schoolmaster: how deeply then do men stand obliged to their spiritual fathers, and teachers in Christ?

Verse 20. Yea, brother, let me have joy ] Or benefit by thee. An elegant allusion it is in the original to the name of Onesimus: and it is as if the Apostle embracing Phil • mon, and hanging about his neck should say, I prithee now let me be so far beholden to thee, &c.

Verse 21. Knowing that thou Wilt, &c.] Who could ever have the heart to resist such rhetorike? Is not here the very marrow of most powerful persuasion? a golden sloud of eloquence, as Tully saith of Aristotle's Politics?

Verse 22. But withal, prepare, &c.] Thus he dispatcheth his own private business in one word, as it were: his main care was, that Owsimus might do well: a fait mirror for Ministers.

Verse 23. Epaphras my fellow-prisoner ] Clapt up, belike, for visiting and countenancing S. Paul, to whom he was sent by the Colossions with relief, whiles he was prisoner at Rome. The ecclesiastical history telleth us of one Philcas a Martyr, who going to execution, seemed as one deaf at the persuasions, and blind at the tears of his friends, moving him to spare himself. And when one Phil ramus defending him said. How can he be moved with earthly tears, who hath his eyes full fed with heavenly glory? He also was taken in, and both presently beheaded.

Verse 24. Marcus, Arist, rchus, Demas ] Here Demas was in good credit with the Apostle, but soon after fell away: like as glass, and some baser metals shine brightest in the fire, when nearest of all to melting; or as the candle giveth a great blaze, when going out with a stench. Hypocrites have their non-ultra, when the godly man's Motto is (as was Charles the fifths) Vlterius, Further yet, on, on.

Verse 25. The grace of our Lord ] Say the world what it will, a grain of grace is worth a world of wealth. the blessings that come out of Zion, are better then any that come out of heaven and earth, Psal 134 3. For they our-last the days of heaven, and run parallel with the life of God, and line of eternity; Pray for them therefore in the behalf of ourselves and others, as Paul constantly doth for grace, not with graceless Nero, but with the Lord Jesus Christ; one good cast of whose pleased countenance was better to David then his crown scepter, Psal. 4▪7, 8.

CHAP. I. Verse 1. God who at sundry times, &c. ]

S Ee my True Treasure, Page 1, 2, 3.

Verse 2. Heir of all things ] Be married to this heir, and have all, Vbitu Gaius, ego Caia, may the Shulamite say to her husband, as the Roman Ladies said to theirs.

Verse 3. Vpholding all things ] Both in respect of being, excellencies and operations. Seneca rendering the reason why Jupiter was by the Ancient Romans surnamed Stator, saith it was, Quia ejus been ficio stant omnia, because all things are upheld by him. How much better may this be said of Christ? Sin had hurled confusion over the world, which would have fallen about Adams ears (saith one) had not Christ undertaken the shattered condition thereof, to uphold it. He keeps the world together, as the hoops do the barrel.

Purged our sins ] By his merit and spirit.

Verse 4. Better then the Angels ] Therefore is his doctrine, the Gospel, with more heed to be heard, then the law ordained by Angels in the hand of a Mediator, that is Mases, Gal. 3.19.

Verse 5. This day ] Either the day of eternity, and so it is meant of Christ's eternal generation; or else the fullness of time, wherein God brought his first begotten into the world, and mightily declared him to be the on of God by the resurrection from the dead, Act. 1.33. Rom. 1 4.

Verse 6. And let all the Angels of God ] The manhood of itself could not be thus adored (because it is a creature) but as it is received into unity of person with the Deity, and hath a partneragency therewith, according to its measure, in the work of redemption and mediation.

Verse 7. A flame of fire ] Hence they are called Seraphims, because they flame, like heavenly Salamanders in the fire of pure and perfect love to God and his people: And Cherubims from their winged swiftness, swift they are as the wind: which may seem to be the sense of this text, compared with Psal. 104.4, 5.

Verse 8. Thy throne, ô God, is forever ] Christ is God then, as is here set forth by many arguments. God hath laid help in one that is mighty. I and the Father am one.

Verse 9. Hath anointed thee ] This imports two things. 1. Ordination to his office, and so the Godhead also of Christ was anointed. 2. Qualification for it, and so the manhood only, And as the holy oil was compounded of divers spices, so was Christ filled with all gifts and graces, Act. 10.38. but especially with wisdom, as a Prophet, holiness as a Priest, and power as a King.

Verse 10. The Works of thy bands ] Psal. 8.3. they are called the works of God's fingers, artificially elaborated; that heaven of heavens especially, whole artificer and workman is God, Heb. 11.10. The Apostle there intimates, that it is c̄uriously and cunningly contrived.

Verse 11. They shall perish ] The visible heavens are defiled with man's sin, and shall therefore be purged by the last fire, as the vessels that held the sin offering were to pass the fire.

They shall all wax old ] See the Note on Rom. 8.22.

Verse 12. But thou art the same ] As in effence, so in will and counsel. Repentance with man is the changing of his will: Repentance with God is the willing of a change: Mutatio rei, non Dei, effectus non affictus, facti non confily.

Verse 13. Sit on my right-hand ] As mine equal in honor and power.

Verse 14. Sent forth to minister, &c.] The Saints are the Spouse, the bride, yea the members of Christ; and so in nearer union then Angels, or any creature. This the devil envied, and fell from his station.

CHAP. II. Verse 1. We should let them slip]

OR, Run out, as water runs thorough a riven vessel. The word mingled with saith in the heart, as Act. 16.14. must be care. fully kept, and it will safely keep us, Prov. 6.20, 22. Some render it, Nequando prater fluamus, lest we pass by the things we have heard, as a river swiftly passeth by the side of a City, as the fashion of this world passeth a way as a picture drawn upon the ice, soon vanisheth, &c.

Verse 2. For if the Word, &c.] Moses-law, Gal. 3 19.

Was steadfast ] Ratified with this sanction, Aut faciendum aut patiendum, either do it, or die.

And every transgression and disobedience ] that is, every commission and omission,.

Verse 3. If we neglect ] He saith not, If we reject, renounce, persecute: but if we neglect, let slip, shift off, as the word is, Heb. 12.25. and as those re • nsant guests did, Mat. 22. say we rather with Samuel, Speak Lord, for thy servant heareth. And with that Dutch Divine, Veniat, veniat verbum Domini, & submittemus illi, sexconta si nobis essent colla. Let the Lord utter his mind, and he shall have ready obedience, whatever come of it.

So great salvation ] The doctrine of the Gospel, that grace of God that bringeth salvation, Tit. 2.11. I am fully persuaded (saith a late learned light of our Church) that in these days of grace, the Lord is much more quick and peremptory in rejecting men: the time is shorter, he will not wait so long as he was wont to do. The ground is, How shall we escape if we neglect, &c?

Verse 4. And with divers miracles ] Whereby, as by the wings of the wind, the doctrine of the Gospel was divulged at first. But he that now requireth a miracle, is himself a miracle, The establishing of the present reformation is and will be that miracle which we are in these times to look for. It is that which the former age had despaired of, the present admireth, and the future shall stand amazed at.

Verse 5. For unto the Angels, &c.] The Jews, as they had embraced the Pythagorean transanimation, Mat, 16.14. so the Platonike opinion of Angels, moving the heavens, and ordering the world; whom therefore they worshipped, intruding into those things, whereof there was no found either proof or profit, Colos. 2.18. The Angels (say Proculus the Platonist and Plutarch ) are messengers that carry God's mind to men, and men's requests to God. But who told them all this. Egregie dicis, sed quomodo probas? said Aristotle of Moses, may we better say of these bold affirmers.

Verse 6. But one in a certain place ] The full sense is, But he hath subjected it to Christ, as David testified, Psal. 8 4, 5. where whatsoever is spoken to man, is here applied to the man Christ Jesus; and so is proper to the Saints by virtue of their union with Christ. In which respect, they are more glorious then heaven, Angels, or any creature.

Verse 7. A little lower ] Or, For a little While, viz. Ab utero ad urnam, from the womb to the tomb, from his birth to his burial, from his abasement to his advancement.

And didst sit him over the works ] Lions hate apes, but fear men; whereof no other probable reason can be given, but this here in the text; insomuch as the most timorous men dare kick and beat the hugest elephants.

Verse 8. Under his feet ] It is not said, Under his hands, but under his feet. 1. That he may trample upon them with his feet, and not dote upon them with his heart. 2. That by them, as by a step or stirrup, he may raise his heart to things above. A sanctified fancy can make every creature a ladder to heaven.

He left nothing ] No, not Angels.

Not yet all things put under him ] The creature rebelleth against man, because he rebelleth against God. If the Master be let upon, the servants will draw, and fight for him.

Verse 9. But we see Jesus ] The Saints hold all in capite tenure, in Christ. Now in him all things are already subjected unto us, and made serviceable to our salvation.

For the suffering of death ] Or that he might be in a condition to suffer death, this Sun of righteousness went ten degrees backward, not only below his Father, Job. 14.28. but below the Angels: for man (as man) is inferior to the Angels.

Verse 10. For it became him ] That is, God, whose perfect wisdom, justice, &c. shineth most clearly in that great work of our redemption: then the which God could not have done anything more beseeming himself; what ever the worlds wizards conceit to, the contrary, 1 Cor. 1.23.

For Whom are all things ] See the Note on Rom. 11.36.

To make the captain, &c.] He that is Captain of the Lord's hosts, Josh. 5.14. is also Captain of our salvation. This is comfort.

To make perfect ] Or, Consecrate. The Priests were first consecrated with oil, then with blood: so was Christ first by the Spirit, and then by his own blood.

Verse 11. Are all of one ] viz. of Adam: Only with this difference; that we are of Adam and by Adam, but Christ was of Adam, not by Adam: for he was not begotten, but made, and so original sin was a voided.

He is not ashamed ] Christ was not ashamed of us, when we had never a rag to our backs: Should we be ashamed of him and his service?

Verse 12. I Will declare, &c] Psal. 22.22. A Psalm of Christ's sufferings, entitled, upon, Ajaleth Shachar, that is, The morning-stagge, such an one as the huntsman singleth out to hunt for that day. Christ thus hunted and praying for deliverance, promiseth to praise God's name amidst his brethren, that is, his faithful servants.

Verse 13. I Will put my trust in him ] Which he needed not, had he not been a man subject to misery.

And the children, &c.] Christ is the everlasting Father, Isa. 9.6. and the Saints are the travel of his soul, that prolong his days upon earth, Isa. 53.10.11. Filiabitur nomine ejus, Psal. 72.17. There shall be a succession of Christ's name, till he present all his to his heavenly Father at last day, with, Behold I, and the children whom thou hast given me.

Verse 14. Children are partakers ] Little children: Christ also became a little child, the babe of Bethlehem, Isa. 9 6. catch him up, as old Simeon did; Kiss him, lest he be angry, Psal. 2. Stumble not at his weaknest, bat gather assurance of his love, and grow up unto the measure of the stature of the fullness of Christ, Ephes 4.13.

Him that had the power of death ] As the hang man hath the power of the gallows, to kill men with death, Rev. 2.23.

Verse 15 And deliver them, ] So that to those that are in Christ, death is but the daybreak of eternal brightness: Not the punishment of sin, but the period of sin. It is but a sturdy Porter, opening the door of eternity: a rougher passage to eternal pleasure. What need they fear to pass the waters of J • rdan to take possession of the land, that have the Ark of God's Covenant in their eye? Tollitur mors, non ne sit, sed ne obsit. As Christ took away, not sin, but the guilt of it, so neither death, but the sting of i • .

Who through fear of death ] That King of terrors, as Job calleth death: that terrible of ad terribles, as Aristotle. Nature will have a bout with the best when they come to die. But I wonder (saith a grave Divine) how the souls of wicked men go not out of their bodies, as the devils did out of the daemoniacks, rending, raging, tearing, soming. I wonder how any can die in their wits, that die not in the saith of Jesus Christ. Appius Cl • ndius loyed not the Greek Zeta, because when it is pronounced, it representeth the gnashing teeth of a dying man. Sigismund the Emperor being ready to die, commanded his servants not to name death in his hearing, &c.

Verse 16. For verily be took not ] Or, For nowhere took he, q. d. We find not anywhere, either in the Scriptures, or in any Church record.

But he took ] He assumed, apprehended, caught, laid hold on, as the Ange • did on Lot, Gen. 1.16. as Christ did on Peter, Mat. 14.31, as men use to do upon a thing they are glad they have got, and are loath to let go again. It is a main pillar of our comfort, that Christ took our flesh: for if he took not our flesh, we are not saved by him.

Verse 17. In all things ] Except in sin, as the brazen serpent was like the fiery serpent, but had no sting.

To make reconciliation ] To expiate our sins, and to appease God's wrath.

Verse 18. He is able to succor ] And no less apt then able: as he that hath been poor or troubled with tooth-ach, will pity those that are so.

CHAP. III. Verse 1. Holy brethren]

HOly, because partakers of a calling that is heavenly. 1. Ration fontis, Phil. 314, 15.2. Ration finis, to the fruition of heavenly privileges in Christ.

Verse 2. As also Moses was faithful ] And yet how unworthily handled by the author of the Marrow of Modern Divinity, that sly Antinomian, in divers passages of his book, as might easily be instanced.

Verse 3. Worthy of more glory then Moses ] In whom these Hebrews trusted, Job. 5.45. And the Jews at this day hold, That the law of nature shall bring to heaven those that observe it, but the Hebrews (unto whom the law of Moses was peculiarly given) by keeping it shall have a prerogative of glory. Poor seduced souls!

Verse 4. He that built all things ] Moses and all.

Is God ] That is Christ, whom he had proved to be God by many arguments, Chap. 1. Messias therefore is to be preferred before Moses.

Verse 5. As a servant ] Famulus ingenuus, a servant of the better fort, a man of worship, as the word seemeth to import: though it be honor enough to be Christ's servant, of the meanest in his family.

Verse 6. If we hold fast ] See here a just description of the invisible Church of Christ.

Verse 7. Wherefore as the holy Ghost ] It is well observed by Calvin, that the words after Wherefore, to verse. 12. should be enclosed with a parenthesis, and then the sense is clear. If Jerome and Egranus had observed so much in this and other places, they would not so sharply have censured S ^t Paul for his obscurities and incongruities, and lame senses and sentences.

Verse 8. Harden not your hearts ] Some hearts are so hard, that neither Ministry, nor misery, nor miracle, nor mercy can possibly mollify them. Such an heart is in some respects worse then hell. And if God broke David's bones for his adultery, and the Angels backs for their pride, the Lord, if ever he save any, will break his heart too.

Verse 9. Tempted me ] God must be trusted, but not tempted, as he is, when men, 1. Question and awake his power; 2. Limit the holy one of Israel, and presume to prescribe to him, set him a time, &c. 3. Neglect the use of means, and serve not his providence.

Verse 10. I Was grieved ] The Hebrew text hath it, I was nauseated, and ready to rid my stomach at them, to spew them out of my mouth.

They do always err ] They must needs err, that know not God's ways. Yet cannot they wander so wide, as to miss of hell.

Verse 11. They shall not enter ] This the Apostle propounds to the unbelievers of his time, that they may beware, Alterius perditio tua sit eautio. Seest thou another suffer shipwreck? Look well to thy tackling.

Verse 12. In departing from ] 〈 in non-Latin alphabet 〉 . Infidelity is the mother of apostasy; as in Cranmer: but worse in John Dudley Duke of Northumberland in Queen Mary's days, who being brought to the scaffold on Tower-hill, and having promise of life, if he would recant his profession, dastard like forsook his master, and exhorted the people to the Romish religion. Which his death-Sermon afterwards came forth in print by authority.

Verse 13. But exhort one another ] A special preservative from apostasy. See my Common-place of Admonition, and my Treatise on Mal. 3.17.

Lest any of you be hardened ] Continuance in sin hardeneth the heart, and gradually indisposeth it to the work of repentance. Qui non est body, &c. There is a deceitfulness in sin, a lie in vanity, Jon. 2.8.

Verse 14, For we are made par takers ] Christ's consorts, coheyrs with him, Rom. 8.17. This we are in present, if we persevere to the end.

The beginning of our confidence ] Gr. Of our subsistence, or substance, that is, of our faith, Heb. 11.1. whereby we subsist, and become sons of God, as Ambrose expounds it.

Verse 15. Whiles it is said ] so. To you now, as it was said to them of old, verse. 7. We must see our own names written on every precept, promise, example, &c. Hos. 12.4. There God spake with us.

To day if ye Will hear, &c.] The negligent spirit cries, Cr • Domino, To morrow Lord. In crastinum seria. But who can tell what a great-bellied-day may bring forth? Either space or grace may be denied. God may leave men under his Ordinances, as rocks in the midst of rivers, as blind at noonday.

Verse 16. Howbeit not all ] Yet all fell in the wilderness, save Joshua and Caleb. Good men are oft wrapped up in a common calamity. The righteous perisheth, Isa. 57.1. so the world thinketh: But whether they live, they live unto the Lord, or Whether they die, they die unto the Lord, &c. The good corn is cut down together with the tares, but to another, and to a better purpose.

Verse 17. whose carcases fell ] Gr. Whose members, joints, limbs. Cadavera à cadendo. O that we could make that use of their disaster, that Waldus the French Merchant (father and founder of the Waldenses ) did of that sad sight that befell him, For walking in the streets, and seeing one fall suddenly dead, he went home and repented of his Popish errors and profane courses.

Verse 18. To them that believe not ] Or, That will not be persuaded, uncounsellable persons, that acquiesce not in wholesome advice.

Verse 19. Because of unbelief ] A bloody sin, Job. 3.19. No sin will gripe so in hell as this. The devil will keep holyday there, in respect of unbelievers.

CHAP. IIII. Verse 1. Let us fear]

WIth a fear not of diffidence, but of diligence. See the Note on Phil. 2.12. and on 1 Cor. 10.12.

Lost a promise ] Some render it thus, Lest we should seem to fall short of the promise, that is left us, &c. But where is that promise left us, may some say? It is closely couched in the former commination, Chap. 3.18. God sware that unbelievers should not enter: and therefore intimates a promise, that believers shall enter. A Be can suck sweet honey out of bitter thyme; so cannot a Fly do.

To come short of it ] To come lag and late, when the gate is shut, the draw-bridge taken up, as those foolish Virgins, or as lazy race-runners, or as those that come a day after the fair, an hour after the feast, and so are frustrated.

Verse 2. The Word preached ] Gr. The Word of hearing, i. e. The promise that fell from the Preachers lips into their ears. Nescio quid divinum in auscultatione est, saith one; I know not what divine business there is in hearing: but sure I am, that what we hear doth more deeply affect us, and more firmly abide with us, and stick by us, then what we read.

In them that heard it ] In their hearts, as in so many vessels. Faith and the promise meeting make a happy mixture, a precious confection.

Verse 3. For we Which have believed ] Believers (and they only) have heaven afore-hand in pretio, in promisso, in primiti is, in the price that was paid for it, in the promise of it (which is sure-hold) and in the first-fruits, the graces of the spirit, which are as those grapes of the land of Canaan.

Verse 4. And God did rest ] Here the Apostle showeth what that rest of believers is. Not that seventh-days rest, verse. 5. nor that other rest, Psal. 95. meant of the Land of Canaan, but another and better typified in both those, viz. A spiritual resting from our own works or sins, so as God resteth in his love to us, Zeph. 3.17. and we sweetly acquiesce in our interest in him, Psal. 116.7.

Verse 5. If they shall enter ] q. d. Then never trust me more. Yet Ambrose here taketh the words for a forcible affirmation, q. d. Si introibunt, been habebunt.

Verse 6. Seeing therefore it remaineth ] This is a deduction from the former text of the Psalmist. Such as is that of our Savior, Mat. 22.32. from Ex. 3.6. And such inferences rightly drawn, are the very word of God, 1 Cor 7.10.

Verse 7. After so long a time ] Four hundred years almost passed between Joshua's and David's days. Davies today, was not Joshua's today.

To day, if ye Will hear ] That, day, of salvation, wherein the Lord doth offer us mercy in the Ministry of his Word, showing us our misery, and exciting us to use the remedy.

Verse 8. For if Jesus, &c.] That is, Joshua, who had his named changed when he was sent as a spy into Canaan, Numb, 13.16. from Oshea to Joshua, from, Let God save, to, God shall save. Under the Law (which brings us, as it were, into a briery wilderness) we may desire, wish and pray, that there were a Savior: but under the Gospel, we are sure of salvation. Out Jesus is Jehovah our righteousness.

Verse 9 A rest to the people of God ] Gr. A sabbatism, an eternal rest, a Sabbath that hath neither evening, Gen. 2.2. nor labor, Revel. 14.13. But they shall enter into peace, rest in their buds, be ravished in spirit, receive the full import and purport of the weekly Sabbath, rest from travel and trouble. 2. Of the seventh year-Sabbath: for the creature, the ground shall rest from it's vanity and slavery, Rom 8.20, 21.3. Of the seventh-seven-years Sabbath, the Iubilean Sabbath: for their debts shall be all discharged, their morgages released, their persons set at liberty from sins and Satan's sl • very.

Verse 10. From his own Works ] From the servile work of sin. These are our own works, as a lie is the devils own, John. 8.44. When be speaketh a lie, be speaketh of his own: so when we do evil, we work de nostro & secundum hominem, 1 Cor: 3.3. It is as impossible for us naturally to do good, as for a road to spet cordials.

Vest 11. Let us labor ] Here he resumes and re-enforces his former exhortation; that his words may be as nails and goa • s fastened by the masters of Assemblies.

Fall after the same example ] God hangs up some malefactors, as it were in gibbers, for a warning to others. Jethro grew wife by the plagues that befell his neighbor-prince Pharaoh, as Rabbi Solomon oblerveth. And Belshazzar is destroyed for not profiting by his fathers calamities, Dan. 5.22. Then hast not humbled thy heart, though thou knewest all this.

Verse 12. Quick and powerful ] Gr. Lively and energeticall: sc. In hearts that can tremble at God's judgments, as David did, Psal. 119.120. As for hypocrites, the Word Will ransack them, and give them a very glimpse of the judgment to come, as it did Felix, Herod, &c. God smiteth the earth with this rod of his mouth, Isa. 11.4. he dasheth them in the teeth, and maketh them spet blood, as it were; hewing them by his Prophets, and slaying them by the words of his mouth, Hos. 6.5. Rev. 11.5.

Soul and spirit ] See the Note on 1 Thess. 5.23.

And is a discerner ] Gr. A curious Critick judging exactly, and telling tales of the hearers: disclosing the words that they speak in their very bed-chambers, as 2 King. 6.12.

Verse 13. Neither is there any creature ] No not the creature of the heart, the most secret thoughts and intentions.

That is not manifest in his sight ] Or in the sight of it, that is, of Word preached: but every the least fibra, the smallest string in the heart, that would escape the sight of the most exact Anatomist is hereby cut up, See 1 Cor. 14.24.

But all things are naked and open ] Naked, for the outside, and opened, dissected, quartered, cleft in the back-bone (as the word here signifieth) for the in side. Erasmus rendereth it resupinata, making it a metaphor from these that he with their faces up wards, that all passengers may see who they are. Theodoret read • th it, Hath the thro • t cut.

Unto the eyes of him ] Or rather, of it, of the word, where-with We have to do. The word, like a sacrificing sword, slits open, and, as it were, unridgeth the conscience.

Verse 14. We have a great high-Priest ] Who by a new and living way will bring us into the rest above mentioned. A great high-Priest Christ is, because 1. Real, not typical. 2. Eternal, and needed not succession, as Aaron. 3. Entring (not into the holy places made with hands, but) into heaven itself, Heb. 9.24.

Verse 15. Whick cannot be touched ] Christ retaineth still compassion, though freed from personal passion: And though freed from feeling, hath still yet a fellow-feeling, Act 95. Mat. 25.35. Trajan the Emperor being blamed by his friends for being too gentle toward all, answered, that being an Emperor he would now be such toward private men, as he once, when he was a private man, wished that the Emperor should be toward him. Christ hath lost nothing of his wonted pity by his exaltation in heaven.

Tempted ] Or, Pierced thorough. Luther was a piercing preacher, and met with every man's temptations: and being once demanded how he could do to? Mine own manifold temptations (said he) and experiences are the came thereof: for from his tender years he was much beaten and exercised with spiritual conflicts.

Verse 16. Let us there fore come boldly ] In the sense of sin to wrap ourselves in Christ's righteousness, and so go boldly to the throne of grace, this (saith a reverend man) is an honor to Christ our high-Priest.

CHAP. V. Verse I. Both gifts]

Of things without life.

And sacrifices ] Of living creatures.

For sins ] Christ, as God, was the Priest Altar to offer up and to sanctify the sacrifice: And, as God-man, he was the sacrifice: for the Church was purchased by the blood of God, Act, 20.28. A bloody Spouse she was unto him, as in a sense it may he said.

Verse 2. Who can have compassion ] Or, Bear anything With reason, and not be easily angry, but show as much mercy as is meet for his, whether they have ignorantly offended, or upon deliberation. they cannot commit more, then he can remit.

He is compassed With infirmity ] Christ was compassed With that which we call miserable, not that we call sinful infirmity.

Verse 3. He ought as for the people ] A priest is a person by God's appointment taken from amongst men, and for men to offer gifts and sacrifices for sin in their, and his own behalse.

Verse 4. And no man taketh, &c.] Or if he doc, he shall smoke and smart for it, as did Nadab and Abibu, Uzzah and Uzziah, &c. In physicis aer non facit seipsum ignem, sed fit à superiori; as Aquinas noteth upon this text. No man might come uncalled to the King of Persia, upon pain of death. What then shall become of such as come without a call to the King of heaven? Christ would not let the devil preach him, Mark I. Quia extra vocationem (as one well noteth) because he had no calling to such an office.

Verse 5. Glorified not himself ] As the Pope doth, who will needs be styled, Pontifex maximus, the greatest high-Priest (whereas Christ is called only the great, and not greatest high Priest, Heb. 4.14.) Pope Hildebrand especially: whom when no man would advance to Peters chair, he gat up himself. Quis enim melius de me judicare potest, quam ego? said he, Who can better judge of me then myself?

But he that said unto him ] He glorified him, or made him high Priest.

To day have I begotten then ] Add the words following, Ask of me, & a. and the sense is full. For to ask of God those things that pertain to the people's safety and salvation is the proper office of an high-Priest. Christ as he expiated his people's sins by his own blond, so he made intercession for them, 1. A little afore his attachment, Job 17.1, 2. &c. 2. In the very time, when the sacrifice was hanged up, Luk, 23.34.3. In the heavenly Sanctuary, Heb. 9 24.

Verse 6. Thou art a Priest, &c.] The former proof was not so evident: bus this puts the matter out of all question, A Minister should use sound speech that cannot be contradicted: that he that is of the contrary part may be a shamed, having nothing reasonably to oppose, Tit. 2.8. The Jew would object, That Christ was not of the Tribe of Levi, therefore no Priest. the apostle answers; Yes, a Priest, but after another order, and proves it. This is 〈 in non-Latin alphabet 〉 , colla • is testimon • is demonstrare, as Paul did, Act 9 22. to confirm and assert.

Verse 7. Prayers and supplications ] Gr. Deprecations, and most ardent requests, uttered With deep sighs, hands lifted up, and manifold moans.

Unto him that Was able to save him, &c.] Neither let any here object, That many Marty is suffered with less ado, may with great joy and triumph. For, 1. What were all their sufferings to his? 2. He therefore suffered the worst, that they might the better suffer. 3. They were lifted up with the sense of God's love, which he for present fest not. 4. Their bodily pains were miraculously mitigated: as Rose Allen being asked by a friend, how she could abide the pain full burning of her hand held over a candle, so long till the very sinews cracked asunder? She said, at the first it was some grief to her; but afterward, the longer me burned, the less the felt, or well near none at all. Sabina a Roman Martyr, crying out in her travel, and being asked by her keeper how she would endure the fire next day; On well enough, said she: for now I suffer in child-birth for my sins, Genesis 3. but then Christ shall suffer in me, and support me.

And was heard in that he seared ] Or, He was heard (that is, Delivered ) from his sear. I or no sooner had he prayed, but he met his cnemics in the face, and asked them, Whom seek ye? I am he.

Verse 8. Yet learned be obedience ] He came to know by experience what a hard matter it was, thus to obey God. Schola crucis, schola lu •• , Gideon by threshing the men of Succoth, taught them, Judge. 8.7-16. God's chastisements are our advertisements. See my Treatise on Rev. 3.19. p.145.

Verse 9. And being made perfect ] Or, Being offered up in sacrifice, or being complcated by this experimental knowledge of passive obedience also.

The anthour ] And finisher too, cap. 12.2. Gr The cause, viz. by his merit and essicacy.

Verse 10. Called ] Gr. Spoken unto, called by name, or entitled an high-Priest, &c. therefore he is truly so. For persons and things are as God calleth them.

Verse 11. Of Whom We have, &c.] The digression here begun holds on to the end of the next Chapter.

Hard to be uttered ] Gr. Hard to be expounded. But dissiculty doth not dishearten, but rather what on heroic spirits to a more serious search: it doth not weaken, but waken their earnestness. not amate, but animate them.

Seeing Me are dull ] Gr. Slow▪paced and heavy▪banded. Our minds me like narrow mouthed vessels. Our Savior therefore spake as the people could bear, like as Jacob drave as the little ones could go.

Verse 12. Ye have need that one ] But people plead their rotten cha • ters of age and marriage against Catechism.

Verse 13. In the Word of righteousness ] That is in the more solid doctrine of the Gospel concerning Christ, who is our righteousness.

Verse 14. To them that are of full age ] Or that are perfect, comparatively perfect, not only past the spoon, but full grown.

Who by reason of use ] Gr. By reason of habit, got by continual custom, and long practice, as in an expert Artist.

Have their senses exercised ] Their inward senses ]: for the foul also hat her senses, as the body hath. Instead of seeing, faith; of hearing obedience; of smelling, hope; of tasting, charity: of touching, humility.

To discern good and evil ] Doth not the ear try words, and the mouth taste his meat? Job 12.11. Eye bath not seen, &c. 1 Cor. 2.9. Where the carcase is, the Eagles Will be. Saints have a spiritual sagacity: and they lay hold on eternal life.

CHAP. VI. Verse 1. Let us go on unto perfection]

GR. Let us be carried on, as with a force, Act. 2.2. breaking thorough all impediments, aiming at the highest pitch, and eying the best patterns. It is a low and unworthy strain in some to labor after no more grace then will keep life and soul together, that is hell and soul a sounder.

Repentance from dead Works ] these are the six Principles of Christian religion, that must be laid as a foundation.

Verse 2. Doctrine of baptisms ] Inward and out Ward, Falminis & sluminis, of water, and of the spirit, that washing of regeneration, and renewing of the holy Ghost, Tit. 3.5

And of laying on of bands ] hereby is meant the whole Ministry, and order of Church government, as prescribed by the Word. The Scripture is to be taken in the largest sense, if nothing hinder, neither matter, phrase, nor scope.

Verse 3, If God permit ] If God give me life and ability, and you capacity and stability: for many fall away, whose damnation sleepeth not.

Verse 4. Who were once enlightened ] Knowing persons, and those they call the Wits of the World, are in greatest ding • r of the unpardonable sin; which begins in apostasy, holds on in persecution, ends in blasphemy.

And have t • ast •• ] As Cooks do their sauces with the tip of their finger only, or, as the Israclites casted 〈…〉 of the land, and yet perished in the wilderness.

Partakers of the holy Ghost ] Of his common and inferior gif • s and operations. These a man may lose, and have his d • ops • 〈◊〉 to sin seven times more enl • m • ed then before, Mat. 12.41.

Verse 5. And have tasted the good Word ] Catching at the promises, as children do at sweet-meats, rejoicing therein, as the stony-ground-hearers did, conceiving a rolling opinion, as Haman did, that they are the men when the King of heaven will honor.

Verse 6. If they shall fall away ] Totally and finally, as Judas and Julian did, and as M ^r John Glover thought he had done, and did therefore eat his meat against appetite, only to defer the time of his damnation, which by mistake of this text, he though he could not possibly avoid. But God, who comforteth those that are cast down, did not only at last rid him cut of all his fears, but also flamed him to such mortification of life, as the like lightly hath not been seen, saith M ^r Fox, who knew it.

And put him to an open shame ] As if they had not found him the same that they took him for. In those that have willfully resisted divine truths made known to them, and after taste despised them, a per • wasion that God hath forsaken them (set on strongly by Satan) stirs up an hellish hatred against God; carrying then to a revengeful desire of opposing whatsoever is God's, though not always openly (for then they should lose the advantage of doing hurt) yet secretly and subtly, and under pretence of the contrary, as one well observeth.

Verse 7. And bringeth forth herbs ] So the fruitful Christian (that watered with the Word and Spirit, bringeth forth a harvest of holiness) shall receive the blessing of increase, Job. 1.2. Such trees as brought forth fruit fit for meat, were not to be destroyed, Dout. 20.19. But trees that were not for fruit, were for the fire, Mat. 3.10.

Verse 8. Is rejected, and is nigh to cursing ] the sin against the holy Ghost is therefore unpardonable, because God (not suffering himself to be derided, or his Spirit of truth to be found a liar) smiteth these sinners against their own souls, with blindness and reprobacy of mind, whence follows. 1. An impossibility of repentance, since it is the work of that spirit whom they have despited and will not suffer any saving operation of his to fasten on their souls. 2. Such a desperate fury invadeth them, that they resist and repudiate the matter of remission, the blood of Christ, thereby if they might have mercy, yet they would not; but continue raying and raging against both the physic and the phycisian, to their endless ruth and ruin.

Verse 9. But beloved, We are persuaded ] He would not be mistaken. Zwingli when he had inveighed against vice, would usually close up lus discourse with Probe vir hac xibil ad te. All this is nothing to thee, thou honest man. We can hardly beat the dogs cut of doors, but the children will cry.

Things that accompany salvation ] Cr. That have salvation, that comprehend it, are contiguous to it, and touch upon it. Grace and glory differ not, but in degree.

Verse 10. For God is not unrighteous ] That is, unfaithful, 1 John 1.9. There is a justice of fidelity, as well as of equity.

To forget your Work ] The Butler may forget Joseph, and Joseph forget his fathers house: but forgetfulness befalls not God, to whom all things are present, and before whom there is written a book of remembrance for them that fear the Lord, and think upon his name, Mal. 3.17.

Verse 11. Do show the same diligence ] A man may as truly say the sea burns, or fire cools, as that certainty of salvation breeds security and loosnes.

To the full assurance ] All duties tend to assurance or spring from it. strive we must to the riches of full assurance, Colos. 2.2. But in case our assurance be not so fair, yield not to temptations and carnal resonings. Coins that have little of the stamp left; yet are currant.

Verse 12. That ye be not slothful ] A ready heart makes riddance of God's work. shake off sloth.

But followers of them ] It was a good law that the Ephesians made, that men should propound to themselves the best patterns, and ever bear in mind some eminent man.

Verse 13. For When god made promise ] Of those many that by saith and patience had inherited the promises, the Apostle instanceth in Abraham, famous both for his saith in God's promise, our. 13. and for his patience, v. 15.

Verse 14. Blessing I will bless thee ] Now the whom god blesseth, shall be blessed, as Isaac said of Jacob, Gen. 27.33.

Verse 15. After he bad patiently endured ] Waited many years for an Isaac, and yet longer for eternal life. I have waited for thy salvation, O Lord, saith dying Jacob. Gen. 49.18.

Verse 16. Swear by the greater ] So do not they that swear by sundry creatures and qualities, God can hardly spare such, J • r. 5.7.

An end of all strife ] The end of an oath is to help the truth in necessity, and to clear men's innocence, Exod. 22.11.

Verse 17. God willing more abundantly ] His word is sufficient, yet tendering our infirmity he hath bound it with an oath, and let to his seal. His Word cannot be made more true, but yet more credible. Now two things make a thing more credible. 1. The quality of the person speaking. 2. The manner of the speech. If God do not simply speak, but solemnly swear, and seal to us remission of sins, and adoption of sons by the broad seal of the Sacraments, and by the privy seal of his spirit, Should we not rest assured?

Verse 18. We might have strong ] Such as swalloweth up all worldly griefs, as Moses his serpent did the Sorcerers serpents, or as the sire doth the fuel. the Sacraments are gods visible oaths unto us: he taketh, as it Were, the body and blood of his Son into his hand, and solemnly sweareth to bestow upon us all the purchase of Christ's passion. Should not therefore the joy of the Lord be our stength? The comforts of Philosophy are 〈 in non-Latin alphabet 〉 (as Plato hath it, as Socrates found it, when he was to die) that is, toys and trifles. Nescio quomodo imbecillior est medicina quam morbus, saith Cicero, the disease is too hard for the medieme. But the consolations of God are strong in themselves, and should not be small With us. Job 15.11.

Verse 19. Both sure and studfast ] Spes in terrenis, incerti nomen boni: Spes in divinis, nomen est certissimi.

And Which entereth into that ] This anchor is cast upward, and fastened not in the depth of the sea, but in the height of heaven, whereof it gets firm hold, and sure possession.

Verse 20 Whither the fore-runner ] Like as the high-Priest once a year entered • to the Holy of Holies to pray for the people.

CHAP. VII. Verse 1. For this Melchizedek]

SOme make him the same with Shem: ] Others say it was the holy Ghost, others say Christ himself under the habit of a King and Priest. It is most probable that he was a mortal man, and a Canaanite, but yet a most righteous man, and a Priest of the most high God by special dispensation: And that Kedarlaomer and the other Kings that over ran the country, and spoiled it, forbare, out of reverence to the man and his office, to meedle with Melchisedcehs territories.

Verse 2. Gave a tenth part of all ] So to set forth his thankfulness to God for the victory. The Lord is the man of war, Exod. 1.3. The Lord and Victour of wars, as the Chaldee there expresseth it. Conquerors should send to him, as Joah to David, to take the honor of the day, 2 Sam, 12.28. The very Heathens, after a victory, would consecrate something to their gods.

Verse 3. Without father ] viz. That we find mentioned in the holy Scripture. Hence the Melchisedechian heretics held, That he was the holy Ghost, or at least some created Angel.

Like unto the Son of God ] As having neither fellow not successor.

Verse 4. How great this man Was ] It is goodness that renders a man great, and the grace of God that ennobleth, Isa. 43.4. Heb. 11.2. Keep close to God, and then ye shall be some of God's Rabbins, as Daniel calls them, Chap 9.27. See Job 32.9. Great men indeed; not with a a belluine, but with a genuine greatness.

The tenth of the spoils ] Gr. The top of the heap.

Verse 5. To take tithes of the people ] If tithes be Jewish, saith on, and yet Ministers must have a maintenance, how will men satisfy their consciences in the particular quantity they must bestow upon them? The Scripture speaks only of the tenth part. Can any show us where the old apportion is reversed, and which is that quota pars now that conscience must rest in?

Verse 6. Received tithes of Abraham ] Gr. Tithed or tenthed Abraham, by the same Divine Right, whereby he blessed him. Melchizedek did not take only that which Abraham was pleased to give him, but he tithed him, saith the text, he took the tenths, as his due.

Verse 7. The less is blessed, &c.] The Pastor therefore blessing his people according to his office, is greater then his people, in that respect.

Verse 8. That be liveth ] Tithes then are due to the Ministers of Christ that liveth, because due to Melchizedek, to whom Abraham paid them as a Priest, and tithe-taker, and type of Christ. Who therefore should receive them for him, but those that are in his stead, 2 Cor. 5.20?

Verse 9. Levi also paid tithes ] If any shall object, So did Christ also, since he was in the loins of Abraham too; It may be answered, That though Christ was of Abraham, yet he was not by Abraham. But Levi was both.

Verse 10. In the loins of his father ] So we were all in the loins of Adam when he sell (as all the county is in a Parliament-man) and sell with him.

Verse 11. If therefore perfection ] i. e. Justification, sanctification, salvation.

Verse 12. A change also of the Law ] For we are not under the law, but under grace. The Gospel is post naufragium tabula, a plank after shipwreck, and hath its remuneration, Heb. 11.6, viz. of grace and mercy, by Law here some understood only the law of Priesthood.

Verse 13 Pertaineth to another tribe ] That of Judab, v. 14. which therefore is first reckoned, Revel. 7. among those that were sealed; as of those that came by Rachel, Naphtali hath the first place; because in that tribe Christ dwelt, viz. at Capernaum, Ut utrobi{que}, superemineat Christi praerogativa.

Verse 14. Nothing concerning Priesthood ] For when Reuben by defiling Bilhah, lost his birth-right, the birth-right was given to Iosebh, the kingdom to Judah, and the Priesthood to Levi. But God translated the Priesthood, and settled it upon his Son Christ, who sprang out of Judah, in a time, when it was commonly bought and sold to the vilest of men, and all was out of order.

Verse 15. After the similitude of Melchizedek ] i. e. After an order distinct and different from that of Aaron.

Verse 16. Of a carnal command. ] i. e. External and ceremonial,

But after the power ] Both of God the Father who made him a Priest, and of God the Son who is the Father' of eternity, Isa. 9.6. and a Priest forever: which word [ forever ] the Apostle expoundeth and improveth in the last clause of this verse, The power of an endless life.

Verse 17. For he testifieth ] Thus the Author still argueth out of Scripture: as knowing that, Quicquid non habet autheritaum ex Scriptures eadem facilitate contemnitur, qua approbatur, Whatsoever is not grounded upon Scripture authority, is as easily rejected as received

Verse 18. For there is verily a disannulling ] Gr. An outing, cassating, expunging.

Of the commandment ] See the Note on Ver. 12. & 16.

For the Weakness and unprofitableness ] sc. To justify, sanctify, save, Rom. 8.2. though as a schoolmaster to Christ, and a rule of life, it is of singular use still.

Verse 19. But the bringing in ] The Law is a superintroduction to Christ our hope, who is the end of the law to every believer, Rom. 10. 4.

We draw nigh to God ] Having boldness and access with confidence by the faith of Christ our high Priest: who lead us by the hand, and presents us to his heavenly father, as Joseph did his two sons to Jacob, that the might bless them.

Verse 20. Not without an oath ] A singular confirmation: what a monstrous sin then is unbelief?

Verse 21. And will not repent ] Will not change his mind upon pretence that second thoughts are better. Those that can play with oaths, and can slip them as easily as monkies do their collars, have nothing of God in them.

Verse 22. Jesus was made a surety ] As he was our surety to God for the discharge of our debt (the surety and debtor in law are reputed as one person) so he is God's surety to us, for the performance of his promises.

Verse 23. By reason of death ] Neither their holiness, nor learning could privilege them from deaths impartial stroke. —Non te tua plurima Pentheu, labentem texit pictas. All our learning also is soon refuted with one black Theta, which understanding us not, snappeth us unrespectively without distinction, and putteth at once a period to our reading, and to our being.

Verse 24. He continueth ever ] What need then is there of a Vicar, as the Pope will needs be styled?

An unchangeable ] Gr. Impassable. He needeth no successor.

Verse 25. To the uttermost ] Perpetually and perfectly, so as none shall need to come after him to finish what he hath begun, He is a thorough-Savior, a Savior in solidum, and doth not his work to the halves.

Verse 26. Who is holy ] As the high-Priest of old, Lev. 21.18. Exod. 28.

Harmlesse ] Without any birth-blot.

Undesiled ] Free from a stuall pollution, without original blemish or actual blot, 1 Pet. 1.19.

Higher then the heavens ] That is, then the Angels, those heavenly Courtiers, Dan. 10.13.

Verse 27. Who needeth not daily ] Or, On a certain day of the year, sc. at the feast of the exp • ations, Levite. 16.29. See Heb. 1.1.

First for brown sins ] Else how could he stand before God for others: The Priests therefore had their laver wherein to wash, before they offered any man's sacrifice. The brazen Altar stood without, the incense-altar of gold, within the Sanctuary: to signify that our own lusts must be sacrificed, ere we take upon us to pray for ourselves or others. David observeth this method, Psal, 25. & Psal. 51. He first gets pardon for himself, and then makes request for Zion.

Verse 28. For the law maketh ] As if the Apostle should say, Shall I sum up and shut up all in a word? The law maketh men high Perists which have infi • mity, &c. Dull scholars must have it over and over. Nunquam satis dicitur, quod nunquam sat is discitur.

CHAP. VIII. Verse 1. Who is set on the right-hand]

ANd is therefore a King, as well as a Priest, as was Melchizedek.

Verse 2. A Minister of the sanctuary ] Or, A public officer, an Agent for the Saints, about holy things.

Which the Lord pitched ] Christ's body was conceived in the Virgins womb, not by human generation, but by divine operation. See Chap. 9.11. Joh. 1.14. He was the stone cut out of the mountains without hands, Dan. 2. The rose of Sharon that grows without man's care.

Verse 3. Somewhat also to off • r ] To wit, His own body, An offering and a sacrifice to God for a sweet smelling savor, Ephes. 5.2. By Mount Olivet stood the garden of Gethsemane, where Christ was taken and led into the City through the Sheep-gate to be offered up, like an innocent sheep, on the altar of his cross, for the sins of his people.

Verse 4. He should not be a Priest ] Because not of the tribe of Levi, whose Priesthood lasted to long as Christ lived on earth, and was done away by his death.

Verse 5. Of heavenly things ] So he calleth the mystery: of Christ, shown hereby to Moses in the Mount, and shadowed out to the people by the services of the Tabernacle.

Verse 6. Of a better Covenant ] Or rather T • stament ( 〈 in non-Latin alphabet 〉 and not 〈 in non-Latin alphabet 〉 ) heaven being conveyed to the elect by legacy, It is part of God's testament to write his laws in our hearts, &c. All that he requires of us is to take hold of this Covenant, to receive his gift go righteousness, to take all Christ, &c. and this also he hath promised to cause us to do, ver. 10.

Verse 7. had been faultless ] Such as had not been weak and unprofitable, Chap 7.18. See the Note there. If the people could have performed it, and have been perfected by it.

Verse 8. For finding fault with them ] Or, Finding fault with it, that is, with the Covenant, he saith to them, Behold the days, &c. So Junius readeth, and senseth it.

Verse 9. The Covenant that I made ] He meaneth not here the Covenant of grace made with Abraham, but, circumcsion, the legal ceremonies and services, that burden which neither they not their fathers could bear.

When I took them by the hand ] Teaching them to go, taking them by the arms, Hos. 11.3. keeping their feet, • Sam. 29. and leading them thorough the deep as a horse in the wilderness, than they should not stumble, Isa. 63.13.

And I regarded them not ] Heb. Although I was an husband unto them, q.d. Yet nevertheless they forsook the guide of their youth, and forgot the Covenant of their God, Jer. 31.32. Pro. 2.17.

Verse 10. I Will put my laws, &c.] God's Covenant is to write his laws and promises in his people minds, so that they shall have the knowledge of them, And in their hearts, So that they shall have the comfort, feeling and fruition of them.

Verse 11. And they shall not teach ] The full performance of this promise is reserved to the life to come; when we shall need no ordinances, but shall be all taught of God.

Verse 12. I will be merciful ] I will be propitious thorough Christ the propitiation for our sins, 1 Joh. 2.2.

Will I remember no more ] Nihil oblivisci solet praeter injurias, said Cicero of Caesar. He was wont to forget nothing but shrewd turns. And of our Henry the sixth it is storied, that he was of that happy memory, that he never forgot anything but injury. Let us but remember our sins with grief, and God will forget them: Let us see them to confession, and we shall never see them to our confusion. He is a forgiving God. Nehem. 9.31. None like him for that, Micah 7.18. He doth it naturally, Exod. 34.6. Abundantly, Isa. 55.7. Constantly, Psal. 130.4. Job. 1.27. Mal. 3.6.

Verse 13. He hath made the first old ] He hath antiquated and abolished it. This the Apostle often inculcates, because the Jews went about to establish their own righteousness, and it is a piece of popery natural to us all, to think to go to heaven by our good meanings, and good doings.

Is ready to vanish away ] So is the old man in God's people: that's their comfort.

CHAP. IX. Verse 1. Then verily the first Covenant]

HEre the Apostle proveth what he had propounded, Chap. 8. verse. 5. that his assertion might be sound, such as cannot be condemned, Tit. 2.8.

Ordinances ] Gr. Justifications, viz. Ceremonial, ritual, typical.

A worldly Sanctuary ] i.c. Terrene and shadowy, opposed to true and heavenly.

Verse 2. The first wherein was, &c.] He speaks nothing of he outer court, as not pertinent to his present purpose. But there was both in the Tabernacle and Temple, the Holy of Holies, the Sanctuary, and the Court of the people: Answerable whereunto are in man, The spirit, soul and body. 1 Thess. 3.23. And as the cloud, 1 King. 8.10, 11, filled first the most holy place, and then the holy, and then the outer Court; so doth the holy Ghost renew the spirit of our mi • des, and then our wills and affections, and then the our ward man.

Verse 3. And after the second veyl ] This was not of any hard debar • ing matter, but easily penetrable then, and now also rent by Christ, to show our easy access to God with confidence by the faith of him. Eph. 3.11.

Verse 4. The golden Censer Or the Altar of incense, which though it belonged to the most holy place, yet was placed without the veil, Exod. 30 6, &c. that it might be of daily use, the sweet incense offered thereon, easily piercing thorough the veil, and filling the most holy with it's savor.

Wherein was the golden pot, &c] In, or near to the Ark of the Covenant was this golden pot of Manna, and Aaron's rod, and the Tables of the Testament, and the propitiatory or covering, and a crown of gold round about it. To insinuate thus much (saith one) that we must be like the Ark of the Covenant, being built and reared up still toward the mark: not only when the Lord seedeth us with the sweet Manna of his mercy, but also when he afflicteth us with the sharp rod of his correction: and always keep the Tables of the Testament, which are the Commandments; that by saith in Christ, who is the propitiation for our sins, we may obtain the golden crown of eternal life.

Verse 5. And over it the Cherubims ] The Ark covering the Law within it, the Mercy-feat upon it, and over them two Cherubims covering one another; All these set forth Christ covering the curses of the Law, in whom is the ground of all mercy; which things the Angels desire to pry into, as into the pattern of God's unsearchable wisdom and goodness.

Verse 6. Were thus ordained ] Gr. Prepared, sitted. finished by the hand of the artificer, and therefore called worldly in a good sense, ver. I.

Verse 7. For the errors ] Cr. The not knowings of the people: Those errors that they could not help, and yet must else have answered for, Ignorat sane improbus omnis, saith Aristotle. Ignorance is the source of all sin, the very well-spring from which all wickedness doth wooze and issue. What will not an ignorant man do, who knows not but he may do anything? The dark places of the earth are full of the habitations of em • l • y, Psal 74.12. Christ therefore expiated the ignorances of his people.

Verse 8. The way into the holy • st ] That is, into heaven, typified thereby.

Was not yet made manifest ] In regard of performance, and that evidence of saith and doctrine that is held forth under the Gospel. The mystery of Christ was manifested piece meal, and parcel-wi • e Heb. 11.

Verse 9. Which was a figure ] Gr. A Parable; that is, such a from of service as intimated some greater matter then to the sense appeared; and called upon the people to look thorough the type to the truth of things, thorough the history, to the mystery.

Verse 10 Till the time of reformation ] Gr. Of direction or correction, that is, Evangelical and spiritual worsh • p, that shall take place in the Church, till the times of the restitution of all things shall come at the last day, Act. 3.21.

Verse 11. Of good things to come ] i.e. Of spirituals that were expected as things to come, when Christ came with a Cornu-copia, a horn of salvation in his hand. The Latins call prosperous things, Res siound • s, things to come.

A more perfect tabernacle ] i. e. His human nature, not made with hands, 107 of this building, that is, not by the power of nature, by the ordinary course of generation.

Verse 12. Neither by the blood of calves ] As the Levitical high Priest did, ver. 7.

Having o • tained ] Gr. Having found. See Rom. 4.1. The Latins also use invenire for acquirere, to find, for to obtain. See also Mat. 16.25. Christ overcame by suffering, and by his own blood purchased his Church, as an Acheldama, or field of blood.

Verse 13. The ashes of an heiser ] Gr. Ashis and cinders m • xt together, as a monument of Christ's most base and ut most affl • ctions; and of our justification and sanctification thorough faith in his name.

Sprinkling the unclean ] With an hyssop-bunch: to note, That none can have comfort either by the merit or spirit of Christ, without true mortification.

Verse 14. By the eternal spirit ] That is, By his deity, called the Spirit of holiness, Rom. 1.4. and the spirit, 1 Tim. 3.16. that gave both value and virtue to his death, both to satisfy, and to sactifie.

Purge your conscience ] This is that eternal redemption, verse. 12.

From dead Works ] The most specious performances of unregeneraoe persons are but dead works: because they proceed not from a principle of life, and have death for their wages, Rom 6. A will written with a dead man's had can hold no law. God will be served like himself.

Verse 15. For the redemption ] Here he showeth the reasons why it was needful that Christ should enter by his own blood verse 12. scil. to expiate our sins, and to possess us of heaven.

Verse 16. For where a testament is ] See the Note on Chap. 8.6. Here the testatour is Christ, heirs the Saints, legacies the gifts of the spirit, Executour the holy Ghost, wintnesses Apostles, Martyrs. &c.

Verse 17. Whiles the Testator liveth ] For it is in his power to alter it at his pleasure, as reason requireth. Our Henry the second first crowned, and then cast off his eldest son Henry, not suffering him to be what himself had made him.

Verse 18. Was dedicated ] Or initiated to holy use, Levite. 16.15, 16.

Verse 19. He took the blood ] See Exod 24 8.

And sprinkled both the book ] which as it seemeth, was laid on the Altar to be sanctified thereby. the very book of cod is sprinkled with the bold of Christ, that it may be opened, and of use to the faithful.

Verse 20. Saying, This is the blood, &c.] A tropical and sacramental expression, whereunto our Savior seemeth to allude in those words of his, This Cup is the new testament in my blood, &c. The Sacraments of the old testament had a resemblance unto the New: but that was for works of the Law, this is for remission of fins.

Verse 21. He sprinkled with blood ] This sprinkling had a fore-shadowing of sprinkling of the blood of Jesus Christ, 1 Peter 1.2. Isaiah 52.15. by his finger, that is, by his Spirit, Luke 11.20. with Matthew 12.28.

Verse 22. Purged With blood ] Which yet of itself impureth and fouleth.

Verse 23. But the heavenly things ] Those spiritual good things set forth by the types of the Law: Or the Church under the Gospel, called Jerusalem that is above, &c.

Verse 24. To appear in the presence ] As a Lawyer appears for his client, opens the case , pleads the cause, and it is carried.

Verse 25. Not that he should offer ] As Popish Mass-mongers will have it. Eamus ad commun • m errorem (said Domitius Calderinus to his friends, when they persuaded him to go to Mass, Anno Domini 1442.) Let us go to the common error.

Verse 26. To put away sin ] To abrogate it, Heb. 1.18. to bind it in a bundle, seal it up in a bag, Dan. 9.24. cast it behind him as cancelled obligations, Mic. 7. blot out the black hand-writing, with the red lines of his blood drawn over it.

Verse 27. But after this the judgment ] Every man's deaths-day is his doomsday. Many of the Fathers held that men's souls were not judged till the last day. Which opinion is as contrary to Purgatory (for which Bellarmine alledgeth it) as the truth.

Verse 28. The second time without sin ] Imputed to him, as Isa. 53.6. 2 Cor. 5.21. See the Note there.

CHAP. X. Verse 1. A shadow of good things, &c. ]

THat is, of Christ, saith one, When the Sun is behind, the shadow is before; when the Sun is before, the shadow is behind. So was it in Christ to them of old. This Sun was behind, and therefore the Law or shadow was before: To us under grace the Sun is before, and so now the Ceremonies of the Law, these shadows, are behind, yea vanished away.

Verse 2. No more conscience of sin ] Christ, though he took not away death, yet he did the sting of death; so though he took not away sin, yet he did the guilt of sin.

Verse 3. Made of An • every year ] A solemn confession of them, and what great need they had of a Savior to expiate them; laying their hands on the head of the sacrifice, in token that they had in like sort deserved to be destroyed.

Verse 4. Should take away sins ] And so pacifi • conscience: For sin is to the conscience as a more to the eye, as a dagger to the heart, 2 Sam. 24.10. as an adders sting to the flesh, Prov. 23.32.

Verse 5. But a body hast thou prepared ] A Metaphor from Mechanics who do artificially fit one part of their work to another, and so finish the whole. God fitted his Sons body to be join with the Deity, and to be an expiatory sacrifice for sin.

Verse 6. Thou hast had no pleasure] viz. As in the principal service, and satisfaction for sin.

Verse 7. Loe I come ] As an obedient servant bored thorough the ear, Exod. 21. with Psal. 40.6, 7. Wise and willing to be obsequious. Servus • st nomen officij, A servant is the masters instrument, and 〈 in non-Latin alphabet 〉 , saith Aristotle, wholly at his beck and obedience.

It is written of me ] Christ is author, object, matter and mark of old and New Testament. Therefore if we will profit thereby, we must have the eyes of our minds turned toward Christ, as the faces of the Cherubims were toward the Mercy-seat.

Verse 8. Which are offered by the law ] To the great cost and charge of the offerers. This we are freed from, and are required no more then to cover God's altar with the calves of our lips.

Verse 9. Loe I come ] True obedience is prompt and present, ready and speedy, without shucking and hucking, without delays and consults, Ps. 119.60.

He taketh away the first ] Clear consequences drawn from Scripture, a • e sound doctrine, Matth. 22.32. See the Note there.

Verse 10. By the which will ] That is, By the execution of which will, by the obedience of Christ to his heavenly Father.

Verse 11. Take away sin] Seperando au • err, sunder it from the soul, strike a parting blow betwixt them.

Verse 12. But this man ] Opposed to the plurality of Levitical Priests. One sacrifice, and once forever, not many and often, as they. And he sat down, when as they stood daily offering often times. Note the Antithesis, and Christ's precellency.

On the right hand of God ] Which he could not have done, if he had not expiated our sins, John. 16.10. Of righteousness, because I go to my Father. He could not have gone to his Father, if he had not first fulfilled all • ighteousnesse, and fully acquitted us of all our iniquities.

Verse 13. Expecting till his enemies ] Admire and imitate his patience. The God of peace shall tread Satan and the rest under our feet shortly.

Verse 14. He hath perfected ] He would not off the cross till all was finished.

Verse 15. The holy Ghost also witnesseth] viz. By inspiring the Pen-men, 2 Tim. 3.16. acting and carrying them into all truth, 2 Timothy 1.21. as it were, by an holy violence.

Verse 16. I will put my laws ] See the Note on Heb, 8.10.

Verse 17. Will I remember no more ] Therefore there needs not any repetition of a sacrifice for sin in the New Testament.

Verse 18. When remission of sin is] viz. An Impletory remission, as now in the New Testament, not a promissory as under the old.

Verse 19. To enter into the holiest] viz. By our prayers, which pierce heaven and prevail with God.

Verse 20. By a new ] Fresh, and as effectual at all times, as if Christ were but newly sacrified for us.

Through the veyl, that is, his flesh ] Whereby we come to God, dwelling bodily therein. Like as where I see the body of a man, there I know his soul is also, because they are not severed: so is it here.

Verse 21. Over the house of God ] As Jehojadab was over the temple, presided and commanded there, 2 King. 11.5. All power is given to Christ both in heaven and earth, for our behoof and benefit.

Verse 22. Let us draw near ] Come, for the Master calleth, Mark 10.49.

With a true heart ] That is, With a heart truly and entirely given up to God, uprightly propounding God's service in prayer, and that out of a filial affection, delighting to do his will, and therefore well content to wait, or, if God see good, to want what it wisheth, desirous rather that God's will be done then our own, and that he may be glorified, though we be not glorified; acknowledging the Kingdom, power and glory to be his alone. This is a true heart.

In full assurance of faith ] Not with a quarter or half-wind, but with full assurance, such a gale of faith as fills the sails of the soul, and makes it set up its top-gallant as it were.

Having our hearts sprinkled, &c.] Faith ever purgeth upon sin, and worketh repentance f • o • dead works.

Verse 23. Without wavering ] Gr. Without tilting or tossing to one side or other. This amounts to more then that conjectural confidence of the Popish dubi •• n •• , and that common faith that holds men in suspense, and hangs between heaven and earth, as a Meteor.

Verse 24. And let us consider ] Christians must study one another's cases, the causes and cure of their spiritual distempers, solicitous of their welfare.

To provoke unto love ] To whet on, as Deut. 6.7. to sharpen and exti • ulate, as Prov. 27.17. to rouse and raise up their dull spirits, as 2 Pet. 2.13. to set an edge on one another, as Bores whet their tusks one against another, saith Nazianzen.

Verse 25. Not for saking ] Schism is the very cutting asunder of the veins and arteries of the mystical body of Christ. We may not separate, but in case of intolerable persecution, heresy, idolatry, and Antichristianism.

The assembling of ourselves together ] In Church-assemblies, and Christian meetings; as ever we look for comfort at the coming of our Lord Jesus Christ, and our gathering together (the same word, as here) unto him, 2 Thess. 2.1. the day whereof approacheth, as in this text. Christ will come shortly to see what work we make in this kind.

As the manner of some is ] It was then, it was afterwards, and is still in these siding and separating times. The Donatists made an horrible rent for the life of Cecilia • . So did divers other for the pride and profaneness of Paulus Samosatenus. But never was there any schism so causeless and senseless, as that of our modern Sectaries.

Verse 26. For if woe sin willfully ] Against the grace of the Gospel, despising and despiting it, as those that fall into the unpardonable sin. Some good souls by mistakes of this text have been much afflicted, as Master John Glover. Other odious Apostates have utterly despaired. Others of the Ancients have unworthily cashiered this Epistle out of the Canon, because of this passage.

There remaineth no more sacrifice ] For sins against the law, though against knowledge, there was an atonement, Levis 6.1. though it were for perjury: abut for this sin against the Gospel, that repudiates the remedy, there's no sacrifice; abused mercy turns into fury.

Verse 27. Fearfull looking for ] Though judgment be not speedily executed, yet it is certainly to be expected. Winter never rots in the air, or dies in the dams-belly, as they say. Could but men fore-see what an evil, and a bitter thing sin is, they durst not but be innocent.

Verse 28. He that despised] i. e. He that with a high hand violated it, or fell into any capital crime, and it came to light, died without mercy. As for those heinous offenses, that not being discovered, and sufficiently proved, came not under the Judges cognizance, the Lord, for the easing of men's consciences, and for the saving of their lives, appointed they yearly feast of expiations, Levite. 16.29.

Verse 29. Who hath trodden under • oot ] Respecting him no more then the vilest and filthiest dirt in the street, or the most abject thing in the world, as Ambrose expounds it: he disdains to receive benefit by Christ's propitiatory and expiatory sacrifice, he would not if he might, he is so satanized.

The blood of the Covenant ] That is, The blood of Christ, whereby the Covenant is sealed, the Church purchased, the atonement procured, and heaven opened for our more happy entrance.

Where with he was sanctified ] By external profession, and by participation of the Sacraments.

An unholy thing ] Gr. A common, profane thing, as if it were the blood of a common thief or unhallowed person, yea, or of a dead dog. In the Passover they sprinkled the door and lintell with blood, but not the threshold, to teach them, that they must not tread upon the blood of Jesus, as they do in an high degree that sin against the holy Ghost.

And hath done despite, &c.] Spitting at him their hellish venom, persecuting and blaspheming his immediate effect, work and office, and this out of desperate malice, and desire of revenge, without any color of cause, or measure of dislike. One that had committed this sin, wished that his wife and children, and all the world might be damned together with him.

Verse 30. I will recompense. ] And if God will avenge his elect, Luk. 18.7. How much more his Son, and his Spirit?

Verse 31. It is a fearful thing ] For who knoweth the power of his anger? even according to thy fear is thy wrath, Psal. 90.11. A melancholy man can fancy vast and terrible fears, fire, sword, racks, strappadoes, scalding lead, boiling pitch, running bell-mettle, and this to all eternity: yet all these are nothing to that wrath of God, which none can either avoid or abide.

Verse 32. But call to remembrance ] q. d. You cannot utterly fall away, as those above-mentioned: for as much as you have given good proof already of the reality of your graces.

After ye were illuminated ] Till they had a sight of heaven, they could not suffer: but no sooner out of the water of baptism, but they were presently in the fire of persecution.

Verse 33. Made a gazing stock ] Gr. Set upon a theater: take it either properly, or metaphorically: both befell Christians. See I Cor 4.9.

Ye became companions of them ] Sympathy hath a strange force: as we see in the strings of an instrument: which being plaid upon (as they say) the strings of another instrument are also moved with it. After love hath once kindled love, then the heart being melted is fit to receive any impression. Two spirits warmed with the same heat, will easily solder together.

Verse 34. For ye had compassion ] Gr. Ye sympathized. See the Note on ver. 33.

And took joyfully ] The joy of the Lord was their strength, as it was theirs, Act. 5.41. who took it for a grace to be disgraced for Christ.

The spoiling of their goods ] If a Heathen could say when he saw a sudden shipwreck of all his wealth, Well, fortune, I see thou wouldst have me to be a Philosopher, should not we, when called to quit our moveables say, well, I see that God would have me to lay up treasure in heaven that is subject neither to vanity, nor violence?

Knowing in yourselves ] Not in others, in books, &c. but in your own experience and apprehension in the workings of your own hearts.

That ye have in heaven ] When we lose anything for God, he seals us a bill of exchange of better things, of a double return, He will recompense our losses, as the King of Poland did his noble servant Zel •• slaus; having lost his hand in his wars, he sent him a golden hand.

Verse 35. Cast not away your confidence ] Since it is your shield and buckler, Eph. 6.16. but if battered with temptations, beat it out again. Demosthenes was branded with the name of 〈◊〉 , One that had lost his bucklen.

Verse 36. For ye have need of patience ] Whereas they might object: But where is this recompense you tell us of? Oh, saith he, You have need of patience to wait God's time of recompense. Good men find it oft more easy to bear evil, then to wait till the promised good be enjoyed. The spoiling of their goods required patience, but this more then ordinary.

That after ye have done the will of God] viz. By suffering it, and longsuffering, till he reward it.

Verse 37. For yet a little while] Tantissùm, tantidùm, adhuc pu • i • lum. A little, little, little while. God's help seems long, because we are short.

Now the just shall live by faith ] In the want of feeling: he shall rest upon God in the fail of outward comforts, as the believing Jews were to do in the Babylonish captivity, Habak. 2.4. quoted here by the Apostle, though with some variation of words.

But if any man draw back ] Gr. Steal from his colors, run from his Captain, revolt from Christ, turn renegado, relinquishing his religion, as did Julian, Lucian, and other odious Apostates.

My soul shall have no pleasure ] Christ hath no delight in dastards, turn-coats, run-awaies. He will not employ them so far as to break a pitcher, or bear a torch, Judge. 7.7. Baldwin the French Lawyer, that had religionem ephemeram, as Beza saith of him, for every day a new religion, being constant to none, became D • o hominibus{que} quos toties sese lerat, invisut, Hated of God and men, whom he had so oft mocked. Theodorick an Arian King, did exe • edingly affect a c • rtain Deacon, although an Orthodox. This Deacon thinking to ingratiate, and get preferment, became an Arian. Which when the King understood, he changed his love into hatred, and caused the head to be struck from him, affirming, that if he kept not his faith to God, what duty could my one expect from him.

Verse 38. Who draw back unto ] Apostates have martial law, they run away, but into hell mouth. A worse condition they cannot lightly choose unto themselves.

CHAP. XI. Verse 1. Now faith is the substance]

HAving mentioned the life of faith, Chap. 10.38. and the end of faith (or the reward of it) the salvation of the soul. verse. 39. he now descends to the description of this glorious grace ( Jam. 2.1.) and saith, that it is the substance or subsistence or Basis, and foundation of things hoped for. It is the same that our author had called confidence, chap. 10.35. Polybius speaking of Horatius his keeping the field against the enemies forces saith, that the enemies more feared his hypostasis (the word here used) his confident binding upon the victory, then his strength.

The evidence of things, &c.] The Index, or the clear conviction by disputation, or by making syllogisms from the word. Indeed it is the word (to speak properly) that is the convincing evidence of things not seen: but because the word prositeth not further then it is mingled with faith in the heart, therefore that which is due to the word, is here ascribed to faith.

Verse 2. The Elders obtained, &c.] Gr. Were attested unto; and are here eternalized in this notable Chapter, This little book of Martyrs, as one fitly calleth it. Faith honoreth God, and gives him a testimonial, John. 3.33. such as is that, Deut. 31.4. God therefore honoreth faith, according to • Sam. 2.30. and gives it his testimonial, as here.

Verse 3. Through faith we understand ] It is the nature of faith to believe God upon his bare word, and that against sense in things invisible, and against reason in things incredible. Sense corrects imagination, reason corrects sense, but faith corrects both. Aufer argumenta ubi fides quaeritur. Verba philosophorum excludit simplex veritas piscatorum, saith Ambrose. I believe, and that's enough; though I cannot prove principles and fundamentals of faith.

That the worlds were framed ] Gr. Were neatly made up.

By the word of God ] By that one word of his Fiat, let it be so and so. By the way take notice, that faith here described is taken in a large sense, as it hath not the promises only, but the whole Word of God for it's object. Look how the Israelites with the same eyes and visive faculty wherewith they beheld the sands and mountains, did look upon the brazen serpent also; but were cured by fastening upon that alone; so by the same faith whereby we are justified, we understand that the worlds were framed by the word of God, and believe all other truths revealed; and yet faith as it justifieth looks upon Christ alone, not knowing anything here, but Christ, and him crucified, as is well observed by a learned Divine.

Were not made of things, &c.] Of any preexistent matter, as Plato held. See my Notes on Gen. 1.1.

Verse 4. A more excellent sacrifice ] Good actions and good aims, make a man good in the sight of God. Cain may offer as well as Abel. Doeg may set his foot as far within the Sanctuary, as David, the Pharisee as the Publican, but with different success.

God testifying of his gifts ] By fire from heaven, or some other visible expression of his gracious acceptation, whereby Abel's faith was confirmed touching life and salvation in Christ.

Being dead, yet speaketh ] Or, is yet spoken of; Being registered for the first Martyr in the Old Testament, as Stephen was in the New, and as M ^r Rogers was here in the Marian persecution.

Verse 5. By faith Enoch was translated ] Or carried from one place to another. He changed his place, but not his company, for he still walked with God, as in earth, so in heaven.

That he should not see death ] The Arabic version addeth, He was translated into paradise, where a plentiful amends was made him for that which he wanted of the days of the years of the lives of his fathers in the days of their pilgrimage, Gen. 47.9.

And was not found ] And yet the Lord killed him not, as the Chaldee hath, Gen. 5.24. but took him up in a whirlwind, say the Hebrew Doctors as Elias was.

That he pleased God ] He walked with God in all well-pleasing, being fruitful in every good work, Col. 1.10.

Verse 6. But without faith ] That is, without Christ, in whom the Father is well-pleased, John. 14.6.

For he that cometh to God ] sc. Formâ pauperis, that cometh a begging to him in the sense of his own utter indigence, as Jacob's sons came to Joseph, and as the Egyptians hard bestead came to him, saying, We will not hide it from my Lord, how that our money is spent, &c. Gen. 47.

Must believe that he is] Zaleucus Law-giver of the Locrians, speaketh thus in the proem to his Laws, Hoc inculcatum sit, esse Deos, Let this be well settled in men's minds, that there is a Deity, and that this Deity will reward the devout. But what an odd conceit was that of the Cretans to paint their Jupiter without either eyes or ears? And what an uncertainty was she at, that prayed, O Deus quisquis es, vel in coelo, vel in terrâ, O God whoever thou art, for whether thou art, and who thou art, I know not. This uncertainty attending Idolatry caused the Heathens to close their petitions with that general Dij{que}, Deae{que}, omnes, Hear all ye gods and goddesses. And those mariners, Ion. 1.5. every man to call upon his God: and lest they might all mistake the true God, they awaken Jonah to call upon his God. Christian petitioners must settle this, that their God is Optimus, Maximus, such in himself, and such toward them, as he stands described in his holy word.

Verse 7. Moved with fear ] Opposed to the security of the old world, who would know nothing till the very day that the flood came, Mat. 24. Noah trembled at God's judgments, whilst they hanged in the threatenings; and was no less affected then if himself had been endangered. See the like in Habakkuk, after that he threatened the Chaldeans, Chap. 3.16. and in Daniel, chap. 4.19. Noah took things fore-told him by God, by the right handle, as the word properly signifieth.

By the which he condemned the world ] Of deep and desperate security, that dead lethargy, where into sin and Satan had cast them.

And became heir ] Heir apparent: he was hereby evidently declared to be such.

Verse 8. When he was called ] A man may follow God dry •• od thorough the red sea. He is to be obeyed without sciscitation, with a blind obedience. Abraham winked, as it were, and put his hand into God's, to be led whithersoever he pleased. Magnus est animus, qui se Deo tradidi • : pusi •• us & degener qus obluctatur. That's a brave man indeed that can wholly resign up himself to God— Quo • at • trahunt, retrahunt{que}, sequamur.

Verse 9. He sojourned in the land ] There he had his commoration, but in heaven his conversation, content to dwell in tents till he should fix his station above.

With Isaac and Jacob ] Perhaps together, as near neighbors. When Abraham parted with Lot, he would part with him no further then the right hand is from the le • t, Gen, 13.9. There is singular comfort in the society of Saints.

Verse 10. Which hath foundations ] Heaven hath a foundation, earth hath none; but is hanged upon nothing as Job speaketh. Hence things are said to be on earth, but in heaven.

Whose builder and maker ] Gr. Whose cunning artificer, and public workman. God hath bestowed a great deal of skill and workmanship upon the third heaven.

Verse 11. Because she judged him, &c.] At first she laughed, through unbelief, at the unlikelihood: but afterward she bethought herself, and believed. This later is recorded, the former pardoned. So Gen. 18.12. Sarah laughed within herself, saying, After I have waxen old shall I have pleasure, my Lord being old also? Here was never a good word but one, viz. that she called her husband Lord, and this is recorded to her eternal commendation, 2 Pet. 3.6.

Verse 12. As the stars, &c.] The seed of Abraham (saith one) are of two sorts. Some are visible members of a Church, yet have earthly hearts, dry and barren as the sand. Others as the stars of heaven, of spiritual hearts, minding things above.

Verse 13. And embraced them ] Gr. Saluted them, kissing Christ in the promises, and interchangeably kissed of him, Cant. 1.1. being drawn together (as the word signifies) by mutual dear affection.

Verse 14. That they seek a Country ] Fugiendum est ad clarissimam patriam: ibi pater, ibi omnia. A way, home to our Country, saith one, there's our father, there's our All, saith one. To die, is in Bernard's language no more then repatriasse, to go home again.

Verse 15. If they had been mind • full ] But to that they had no mind at all, because their idolatry too much prevailed, Joshua 24.2. Gen. 31.19 yet not so much as among the Canaanites, Deut. 12.31.

Verse 16. God is not asha •• ed ] But honoreth them as his confederates, because for his cause they • enounted the world. No man ever did or suffered anything for God, that complained of a hard bargain.

Verse 17. Abraham, when he was tried ] Often trials which Abraham passed, this last was the forest, No son of Abraham can look to escape temptations, when he seeth that bosom, in which he desireth to rest, so assaulted with difficulties.

Offered up his son Isaac ] Ready he was so to have done, and therefore it is reputed and reckoned as done indeed, 2 Cor. 8.12. See the Note there.

Verse 18. Of whom it was said ] This was one of those many promises that Abraham might think were all lost in the loss of his Isaac. Never was gold tried in so hot a fire.

Verse 19. That God was able ]. He founded his faith upon God's fidelity and omnipotency. These are the Iachin and the Boaz, the two main pillars, whereupon faith resteth.

Verse 20. By faith Isaac blessed ] Patriarchal benedictions were prophetical: the blessing of godly parents is still very available for the good of their children: and justifying faith is not beneath miraculous in the sphere of its own activity, and where it hath warrant of God's Word.

Verse 21. When he was a dying ] The spirits motions are then many times quickest, when natural motions are slowest, most sensible, when one body begins to be senseless • , most lively when the Saints •• e a dying. The Sun shines most amiably toward the descent. The rivers, the nearer they run to the sea, the sooner they are met by the tide. So here.

Verse 22. Gave commandment concerning ] He died upon the promise, and held possession by his bones, to testify his firm hold of heaven.

Verse 23. Hid three months of his Parents ] That they hid him no longer, argued weakness of their faith: which yet is both commended and rewarded.

He was a proper child ] Fair to God, Act. 7.20. having a divine beauty and comeliness, Special endowments are a fore-token of special employment. The very Heathen in choosing their Kings, had a special eye to bodily beauty. See 1 Sam. 10.23. and 16.19. & 17.42.

Not afraid of the Kings commandment ] Because unjust and impious. See the Note on Act. 4.19.

Verse 24. When he was come to years ] Gr. Grown a great one, and so knew what he did, understood himself sufficiently.

Refused to be called the son of Pharaohs ] And so to succeed in the kingdom (for we read not of any son that Pharaoh had) yea in the kingdom of Ethiopia too: for being sent on his foster-fathers quarrel against the King of Ethiopia, Histories tell us, that he afterward married that Kings daughter; for the which he was checked of his brother and sister.

Verse 25. Choosing rather to suffer ] The happiest choice that ever the good man made. It was a heavy charge that Elihu laid upon Job, that he had chosen iniquity rather then affliction, Job 36.21. The Church is said to come from the wilderness (of troubles and miseries) leaning on her beloved, Cant. 8.5 The good soul will not break the hedge of any Commandment, to avoid any piece of foul way. Quas non oportet mortes praea • ligere? saith Zwingli. What deaths had we not better choose, what punishment undergo, yea, what hell not suffer rather, then go against our consciences rightly informed by the good Word of God?

The pleasures of sin for a season ] Job fitly calleth sparks the sons of fire, being engendered by it upon fuel, as pleasures are by our lusts upon the object. But they are not long-lived, they are but as sparks, they die as soon as begotten, they perish with the use, Col. 2.22. Good God, said Lysimachus, for how short pleasure how great a Kingdom have I lost! May not the voluptuous Epicure say so much better?

Verse 26. Esteeming the reproach, &c.] Reproach is here reckoned as the heaviest part of Christ's cross. And if we can bear reproach for him, it is an argument we mean to stick to him: as the servant in the law that was content to be bored in the ear, would stick to his master.

Then the treasures in Egypt] Aegype for it's power and pride is called Rahab, Psal. 87. famous it was for it's learning, 1 King. 4.30. Act. 7.22. and is still for it's fruitfulness: so that where Nile overfloweth, they do but throw in the seed, and have four rich harvests in less then four months. Thence Solomon had his chief horses, 2 Chron. 9. and the harlot her fine linen Prov. 7.16. and yet Moses upon mature deliberation, esteemed the reproach of Christ, &c. So did Origen choose rather to be a poor Catechist in Alexandria, then, denying the faith, to be with his fellow-pupil Plotinus in great authority and favor.

For he had respect, &c.] We may safely make any of God's arguments our encouragements: look thorough the cross, and see the crown beyond it, and take heart, Quis non patiatur, ut potiatur?

Verse 27. As seeing him who is invisible ] An elegant kind of contradiction. Let us study Moses his Opticks, get a Patriarchs eye, see God and set him at our right hand, Psal. 16. This will support our courage, as it did Micaiahs; who having seen God, feared not to see two great Kings in their Majesty.

Verse 28. Through faith he kept the Passe over ] It is the work of faith rightly to celebrate a Sacrament Speak therefore to thy faith at the Lord's Supper, as Deborah did to herself, Awake, awake, Deborah, awake, awake, utter a Song.

Verse 29. They passed thorough the red sea ] Which threatened to swallow them, but yet preserved them. Faith will eat it's way thorough the Alps of seemingly-insuperable difficulties, and find unexpected out-gates.

As by dry land ] Israel saw no way to escape here, unless they could have gone up to heaven: which because they could not (saith one) heaven comes down to them, and paves them a way thorough the red sea.

Assaying to do were drowned ] Here that holy Proverb was exemplified, The righteous is delivered out of trouble, and the wicked cometh in his stead, Prov. 11.8. See Isa. 43.3. God usually infatuateth those whom he intendeth to destroy, as these.

Verse 30. By faith the walls of Jericho ] So do daily the strong-holds of hell, 2 Cor. 10.4. See the Note there. Wherein, albeit the Lord require our continual endeavors for the subduing of our corruptions during the six days of this life, yet we shall never find it perfectly effected, till the very evening of our last day.

Verse 31. With them that believed not ] To wit, that gave not credit to those common reports of God, and his great works, but despised them as light news, and refused to be at the pains of further enquiry.

When she had received the spies ] Whom to secure she told a lie, which was ill done. The Apostle commends her faith in God, but not her deceit toward her neighbor, as Hugo well observeth.

Verse 32. Of Gideon, of Barac, &c.] Here the names only of sundry Worthies of old time per praeteritionem conglobantur, are artificially wound up together, for brevity sake. All these were not alike eminent, and some of them such, as, but that we find them here enrolled, we should scarce have taken them for honest men: yet by faith &c. Christ carries all his of what size or sort so ever, to the haven of heaven, upon his own bottom; as a ship doth all the passengers that are therein to the desired shore.

Verse 33. Wrought righteousness ] Civil and military, spiritualized by faith, and heightened to its full worth.

Obtained promises ] Faith winds itself into the promises, and makes benefit thereof. A Be can suck honey out of a • lower: so cannot a Fly do. Faith will extract abundance of comfort in most desperate distresses out of the precious promises, and gather one contrary out of another, honey out of the rock, &c. Deut. 32.36.

Verse 34. Escaped the edge of the sword ] As David by the force of his faith escaped Saul's sword, Elijah Ahab's, Elisha the Syrians, 2 King. 6. &c. and divers of God's hidden ones at this day have escaped by a strange providence, when studiously sought after as sheep to the slaughter. See the prefatory epistle to M ^r Shaw • Sermon.

Verse 35. Women received ] As the Sarepton, Shunamite, widow of Naim, &c. No such midwife as faith: It hath delivered even graves of their dead.

Others were tortured ] Gr. They were tympanized, distended, stretched upon the rack, as a sheep's-pelt is upon a drumhead. Others render it, They were bastonadoed or beat •• with bats or cudgels to death, as if it were with drummesticks.

Not accepting deliverance ] On base terms: they scorned to fly a way for the enjoyment of any rest, except it were with the wings of a Dove, covered with silver innocence. As willing were many of the Martyrs to die as to dine.

That they might obtain a better resurrection ] The resurrection they knew would recruit and rectify them. This held life and soul together. So Dan. 12.3. These miserable Caitiffs (saith Lucian the Atheist of the Christians of this time) have vainly persuaded themselves of a glorious resurrection, and hence their fool-hardy frowardness to die.

Verse 36. Of cruel mockings ] As Jeremy, Amos, Elisha, Go up, baldpate, Go up, sc. To heaven, as they say (but who will believe it?) that your Master Elias did. So they mowed at David, mocked at Isaiah, Chap. 28.10. (the sound of the words, as they are in the original, carries a taunt) jeered our Savior, Luk. 16.14. Set these Hebrews upon the stage, as mocking stocks, Chap. 10.33.

Verse 37. Were tempted ] Or (as others read the words) They were burned. One saith, That it was almost as great a miracle that Joseph did not burn, when his mistress tempted him, as it was for the three children not to burn in the Babylonish fire. Luther was oft tempted to be quiet, with great sums of money, and highest preferments. Julian by this means drew many from the faith.

In sheepskins and goatskins ] That might have rustled in silks and velvets, if they would have yielded. Saepe sub attrite lati • at sapientia vest.

Afflicted, tormented ] None out of hell were ever more afflicted then the Saints, to the wonder and astonishment of the beholders.

Verse 38. Of whom the world ] They were fitter to be set as stars in heaven.

Verse 39. Received not the promise] viz. Of Christ's incarnation.

Verse 40. Some better thing] i. e. Christ that great mystery, as 1 Tim. 3.16. that chief of ten thousand, &c. that gift, Job. 4.10. that benefit, 1 Tim. 6.2.

CHAP. XII. Verse 1. With so great a cloud]

OR cluster of witnesses, whose depositions we should hearken to, and rest in. Justin Martyr confesseth of himself, that seeing the pious lives, and patient sufferings of the Saints, he concluded that that was the truth that they professed, and sealed with their blood. These, in things imitable, are as the cloud that led Israel; but in things unwarrantable (for in many things we fail all) as the black of the cloud, which who so followeth with the Egyptians, is like to be drowned, as they.

Let us lay aside every weight ] Or burden, or swelth. He that runs in a race will not have a burden upon his back, or shut up himself in a strait-bodied suit.

The sin which doth so easily beset us ] Or that sticks so close to us, or that troubles and puzzles us, or that curbs us and girds us in, that we cannot run at liberty. Inordinate passions (saith one) come like foul weather, before we send for them; they often prevent all action of the will: but good affections are so overlaid with sin (which compasseth us about) that if we gather not wind under their wing (so ponderous the flesh is) they cannot mount up to purpose.

Let us run with patience ] This seems to be a contradiction (as one observeth) for running is active, patience passive: but he that here runs without patience, never gets to the end of the race; for in the race of God's commandments, men have foul play: one rails, another stops him, &c.

The race ] Gr. The strife-race, for we must run, and fight as we run, strive also to out-strip our fellow-racers.

Verse 2. Looking unto Jesus ] Gr. Looking off those things that may either divert or discourage, and looking unto Jesus with loving and longing looks.

The author and finisher ] The Alpha and Omega, the beginner and ender. In all other things and arts, Non est ejusdem invenire & perficere, the same man cannot begin and finish. But Christ doth both, Phil. 1.5.

Endured the cross ] Ran with a courage though he ran with the cross upon his back all the way.

Despising the shame ] Whereof man's nature is most impatient. Christ shamed shame (saith an Interpreter) as unworthy to be taken notice of, in comparison of his design.

Verse 3. For consider him ] Gr. Make the comparison betwixt Christ and yourselves, betwixt his sufferings and yours, and then you will see a difference. Our troubles are but as the slivers and chips of his cross. I am heartily angry (saith Luther ) with those that speak of my sufferings, which if compared with that which Christ suffered for me, are not once to be mentioned in the same day.

Lest ye be wearied and faint ] Gr. Loosened, as the nerves are in a swoon or palsy: or, let go, as water spilled upon the ground. This to prevent, keep your eye upon your Captain, and that cloud before mentioned. There were in Greece certain fields called Palaestae, where young men exercised themselves in wrestling, running, &c. In these were set up statues of sundry valiant Champions, that the young men that ran or wrestled might fix their eye upon them, and be encouraged. When Jerome had read the life and death of Hilarion, he folded up the book, and said, Well; Hilarion shall be the Champion that I will follow.

Verse 4. Ye have not yet resisted] q. d. You may do, and must look to do. And if you cannot endure words for Christ, how will you endure wounds? If you have run with the footmen, and they have tired you, how can ye contend with horses? Jer. 12.5.

Striving against sin ] That is, Against sinners that persecute you, or the sin that doth so easily beset you, and solicit you to spare yourself, and rather to yield a little then to suffer so much. The Tabernacle was covered over with red (and the Purple-fathers tell us they take that habit for the same intent) to note that we must defend the truth even to the effusion of blood. If we cannot endure Martyrdom (if called thereunto) and sweat a bloody sweat for Christ's sake, we cannot be comfortably assured that we are of his body. Christo submittemus (said that Dutch Martyr) sexcenta si nobis essent colla. We will submit to Christ, though we should suffer never so many deaths for his sake. John Lea • e a young man, burnt with M. Bradford, hearing his own confession, taken before the Bishop, read unto him, instead of a pen took a pin, and so pricking his hand, sprinkled the blood upon the said bill of his Confession, willing the Messenger to show the Bishop that he had sealed the same bill with his blood already. See the story of Will. Pikes, Act. and Mon. 1853.

Verse 5. And ye have forgot the exhortation ] Or, Have ye forgot the consolation? Are the consolations of God small unto you, Job 15.11? Do ye instead of wrestling with God, wrangle with him, refusing to be comforted (as Rachel ) out of the pettishnesse of your spirits, as he, Psal. 77.2? Will ye not as children, • at your milk, because you have it not in the golden dish? Will ye be like the hedge hog, of which Pliny reporteth, that being laden with nuts and fruits, if the least • ilbeard fall off, will sling down all the rest in a pettish humor, and beat the ground with her bristles.

Despise not thou the chastening ] See my love-tokens, pag. 37. Count it not a light matter, a common occurrence, such as must be born by head and shoulders, and when things are at worst, they'll mend again. This is not patience but pertinency, strength but stupidity, The strength of stones, and flesh of brass, Job 6.12. When Gallienus the Emperor had lost the Kingdom of Egypt, What? said he, Sine lino Aegyptio esse non possumus? Cannot we be without the hemp of Egypt? But shortly after he was slain with the sword. When the Turks had taken two Castles in Chersonesus, and so first got footing in Europe, the proud Greeks said, that there was but a hogsty lost, alluding to the name of the Castle. But that foolish laughter was turned within a while into most bitter tears. When Calais was lost under Q. Mary, those of the faction strove to allay the Queens grief, saying, that it was only a refuge for runagate-heretics, and that no Roman Catholic ought to deplore, but rather rejoice at the damage;

Nor faint when thou art rebuked ] If we faint in the day of adversity, out strength is small, saith Solomon: and it is, Non quia dura, sed quia molles patimur, saith Seneca. Not for that we suffer hard things, but because we are over-soft that suffer them. As is the man so is his strength, said they to Gideon. Josephs bow abode in strength, even when the iron entered into his soul, Gen. 49.24. and Jobs stroke was heavier then his groaning, Job 23.2. Invalidum omne naturâ querulum, saith Seneca. It is a weakness to be ever puling. See my Love-tokens, p. 44, 45.

Verse 6. For whom the Lord loves ] Whom he entirely loveth and cockereth above the rest of his children. That Son in whom he is well pleased, saith Mercer on Prov. 3.12. whom he makes his white boy, saith Theophylact here. See my Love-tokens, pag. 54.55.

And scourgeth every Son ] Laies upon them hard and heavy strokes. When Ignatius came to the wild-beasts, Now, saith he, I begin to be a Christian. Omnis Christianus crucian • u, saith Luther: And he hath not yet learned his ABC in Christianity, saith Bradford, that hath not learned the lesson of the cross. When Munster lay sick, and his friends asked him how he did, and how he felt himself, he p • inted to his sores and ulcers, (whereof he was full) and said, Hae sunt gemmae & pretiosa ornamenta Dei, &c. These are God's gems and jewels where with he decketh his best friends, and to me they are more precious then all the gold and silver in the world.

Verse 7. God dealeth with you, &c.] Corrections are pledges of our Adoption, and badges of our sonship. One Son God • ad without sin, but none without sorrow. As God corrects none but his own, so all that are his shall be sure to have it; and they shall take it for a favor too, 1 Cor. 11.32.

Verse 8. Then are ye bastards] Qui excipitur a numero flagellatorum, excipitur â numero filiorum, saith one. He that escapes affliction may well suspect his adoption. I have no stronger argument against the Popes Kingdoms, saith Luther, then this, Quod sine cruce regnat, that he reigns without the cross, they have no changes, surely they fear not God.

Verse 9. And we gave them reverence ] Pater est. si pater non esses, &c. It is my Father, &c. This cooled the boiling rage of the young man in Terence. Nicolas of Jenuile a young French Martyr, when he was condemned and set in the cart; his father coming with a staff would have beaten him: but the officers not suffering, it would have struck the old man. The son crying to the officers, desired them to let his father alone, saying, he had power over him to do what he would amp;c.

And live ] For corrections of instruction (and God never chastiseth, but withal he teacheth, Psal, 94.12.) are the way of life, Prov. 6.23. and 15.31. See my Love-tokens, pag. 25, 26, 27.

Verse 10. After their own pleasure ] To ease their stomachs, vent their choller, discharge themselves of that displeasure they have (and perhaps without cause) conceived against us. Not so the Lord: Fury is not in me, saith he, Isa. 27.4. Though God may do with his own as he pleaseth, yet he doth never over-do. For it goes as much against the heart with him, as against the hair with us: It is even a pain to him to be punishing, Lam. 3.33.

That we might be partakers ] thus bitter pills bring sweet health, and sharp winter kills worms and weeds, and mellows the earth for better bearing of fruits and flowers. The Lily is sowed in its own tears, and God's vines bear the better for bleeding. The Walnut tree is most fruitful when most beaten, and Camomile the more you tread it, the more you spread it. Aloes kills worms, and stained clothes are whitened by frosting.

Verse 11. The peaceable fruit of righteousness] That crown of righteousness wrought out unto us by afflictions, 2 Cor. 4.17. These are the preludes of our triumph, yea a part of our salvation. Look therefore thorough the anger of God's corrections, saith one, to the sweetness of his love therein, as by a rain-bow we see the beautiful image of the Suns-light in the midst of a dark and waterish cloud. And look upon these afflictions as on so many wayward and touchy guests; which while they stay, watch every officer, but when they depart, they pay freely.

Verse 12. Lift up the hands ] Pluck up your good hearts, and buckle close to your business; how else will you run the race that is set before you? as verse. I. Gird up the loins of your minds: a drooping spirit makes no riddance of the way. Set all to rights, as the world signifieth.

Verse 13. Make straight paths ] Seek not by-ways (those high-ways to hell) leap not over the hedge of any Commandment, so to escape any piece of foul way: but as those kine of the Philistines held straight on their way to Bethshemesh, 1 Sam. 6.12. though they had calves at home: so let us to heaven, though we have divers things to divert us. Let thine eyes look right on: and let thine eye-lids look straight before thee, Prov. 4.25.

Verse 14. Follow peace ] Gr. Pursue it, though it flee from you. I am peace (saith David ) but when I speak of it, they are for war.

And holiness ] Or chastity, 1 Thess. 4.4. such a holiness as is opposed to fornication and profaneness. v. 16.

Without which ] The Article may be neuter: and then the sense is, Without which following peace and holiness, or an holy peaceableness, none shall see God to their comfort.

Verse 15. Lest any man fail ] Or, Fall short, as Chap. 4.1. See the Note there. Short shooting loseth many a game: he that in a race lieth down ere he come to the goal, gets not the garland. Pe •• everance crowns all our virtues. But its an easy thing to fall a napping with the foolish virgins (yea the wise also slumbered) which will prove to our cost, when God shall send forth summons for sleepers.

Lest any root of bitterness ] Any scandalous sin to the corrupting of others, and the corroding of our own conseiences: and out of which we recover not without much ado, till we have felt what an evil and a bitter thing • inne is, as David did, Psal. 51.

Verse 16. Fornicatour or profane ] He instanceth in some roots of bitterness. Esa • 's profaneness appeared in these particulars. 1. In that he was no sooner asked for the birth-right, but he yielded. 2. That he parted with it for a trifle, a little red, red, as he called it in his haste and hunger. 3. That he did this, being, as he thought, at point of death. 4. That he we • t his way when he had done, as if he had done no such thing: he shown no sign of remorse or regret. Hence he is four of five several times branded with, This is Edom.

Who for one morsel, &c.] Many such Edomites now-adaies that prefer earth before heaven, a swine-sty before a sanctuary, as the Gadarenes, their part in Paris before their part in Paradise, as that carnal Cardinal. Vale lumen amicum, said Theotimus; Farewell eyes, if I may not drink and do worse, ye are no eyes for me. He would rather lose his sight then his sin: so will many rather part with heaven then with their lusts. O what mad men are these that bereave themselves of a room in that City of pearl, for a few carnal pleasures, amp;c. Pope Sixtus the fifth sold his soul to the devil to enjoy the Popedom for seven years.

Verse 17. He was rejected ] Or, Repulsed. For Isaac, when he saw that he had done unwilling justice in blessing Jacob, he durst not reverse the blessing: for he feared an exceeding great fear, Gen. 27.33. Neither natural affection, nor Esau's importunity could make him repent and repeal what he had done.

Though he sought is carefully with tears ] Tears they were of discontent, for he cries, and at same time threatens his brother Jacob. Some weep for sin, some for misery, some for joy, some for compassion, some for revenge and in hypocrisy, as Esau here, who rued his deed, but repented not his sin.

Vetse 18. For ye are not come, &c.] q. d. You are not under the law, but under grace: beware therefore of profaneness and licentiousness. For think you that God hath hired you to be wicked? Are you delivered to do all these abominations? Jer. 7.10. Ought you not to walk Gospel-high, Phil. 1.27? Will not the Angel (Christ) that goeth along with you, destroy you after that he hath done you good, if ye turn not and repent according to the rules of his Law, the Gospel? Exodus 33.2, 3, 4, &c.

Verse 19. And the sound of a trumpet ] Showing the nature of God's Law, to manifest God's will, men's sins, and to warn them of the wrath deserved: likewise to summon them to appear before the Judge.

The voice of Words ] That is, The delivery of the Decalogue, called the words of the Covenant, Exodus 33.28. the ten words.

Verse 20. For they could not endure ] This shows the nature and use of the Law, contrary to that of the Gospel. It is a killing letter, written in blood, holding forth justice only, and no mercy.

Verse 21. Moses said, I exceedingly ] This Paul might have by tradition, or rather by revelation, unless he gathered it from Exod. 19.19. compared with Dan. 108, 16, 17, 19.

Verse 22. But ye are come to Mount ] And the blessings that come out of Zion (Grace and peace that come by Jesus Christ) are better then all other the blessings of heaven and earth, Psal. 134.3.

The heavenly Jerusalem ] As Jerusalem was distinguished into two Cities, the superior and the inferior, so is the Church into triumphant and militant; yet both make up but one City of the living God.

To an innumerable company ] Gr. To Myriads, or many ten thousands of Angels. Some have said that they are 99. to one, in comparison of the Saints: grounding their conceit upon the Parable of the lost sheep, Luk. 15.

Verse 23. To the general Assembly ] Or public meeting of a whole Country, as at a great Assize, or some solemn celebrity. The Roman Emperors raised up ample Amphitheatres in a circular form, that the people sitting round about might have a commodious sight of such pleasant spectacles as were set before them. That which Pompey erected was of such extent, that it was able to receive 40000 men, as Pliny witnesseth. But O what a glorious Amphitheatre is that of heaven? What a stately Congregation-house? O praeclarum diem cum ad illud animorum concilium caetum{que} proficiscar & cum ex hac turba & colluvione discedam! Surely, if Cicero or some other Heathen could say so, how much more may we exult and say, O that dear day when we shall go out of this wretched world, and wicked company; to that general Assembly of holy and happy souls! And how should we in the mean while turn every solemnity into a school of Divinity: as when Fulgentius saw the Nobility of Rome sit mounted in their bravery, it mounted his meditation to the heavenly Jerusalem. And another when he sat and heard a sweet consort of music, seemed upon this occasion carried up for the time beforehand to the place of his rest, saying very passionately, What music may we think there is in heaven!

Which are written in heaven ] In Jerusalem records were kept of the names of all the Citizens, Psal. 48.3. so in heaven. And as the Citizens of Rome might not accept of freedom in any other City: so neither should we seek things on earth, as those whose names are written in the earth, Ier. 17.

Verse 24. That speaketh better things ] Every drop whereof had a tongue to cry for vengeance: whence it is called bloods in the plural, Gen. 4.10.

Verse 25. See that ye refuse not, &c.] Gr. That ye shift him not off, by frivolous pretences and excuses, as those Recusant guests did, Mat. 22. It is as much as your souls are worth. Look to it therefore.

That speaketh from heaven ] By his blood, Word, Sacraments, motions of his Spirit, mercies, &c. If we turn our backs upon such bleeding embracements, and so kick against his naked bowels, what will become of us? And mark, that he speaketh of himself, as one.

Verse 26. Whose voice then shook, &c.] viz. When he gave the Law. What shall he do when he comes to judgment?

Not the earth only, &c.] Not men only, but angels, who stand amazed at the mystery of Christ. As for men, they will never truly desire Christ, till they are shaken, Hag. 2.7. God's shaking ends in settling; it is not to ruin, but to refine us.

Verse 27. And this word, Yet once more ] The Apostle commenteth upon the Prophet whom he citeth, and from that word of his, Yet once, concludeth the dissolution of the present frame of the world by the last fire, and the establishing of that new heaven and new earth, wherein dwelleth righteousness, 2 Pet. 3.12, 13. The force of Scripture-words is then well to be weighed by those that will draw there-hence right consequences: And they have done singular good service to God and his Church, that they have employed their time and their talents for the finding out the sense of the Text, by fishing out the full import and signification of the Original words. In which kind learned M ^r Leigh by his Critica Sacra upon both testaments, hath merited much commendation.

Verse 28. A kingdom which cannot be moved ] As the mighty Monarchies of the world could: for those had their times and their turns, their ruin as well as their rise, so that now they live but by fame only. Not so the Kingdom of heaven. You may write upon it the Venetian Motto, Nec fluctu, nec flatu movetur: Neither winds nor waves can stir it.

With reverence ] Gr. With bashfulness, as in God's holy presence. See Deut. 23.13.

Verse 29. A consuming fire] viz. To profligate professors, ungirt Christians, Isa. 33.14.

CHAP. XIII. Verse 1. Let brotherly love continue]

IT shall continue in heaven; pity therefore but it should on earth. No such heaven upon earth, next unto communion with God, as the communion of Saints.

Verse 2. Have entertained Angels ] As Abraham and Lot, who pursued hospitality, as the Apostle speaketh, Rom. 12.13. and had such guests as they hoped not for. The Galatians received S ^t Paul as an Angel; so did Cornelius entertain Peter. Every child of God is an earthly Angel: and in entertaining them, Angels also (which are their Guardians) are entertained. The Philosopher told his friends when they came into his little low cottage, The gods are here with me. God and his Angels are where the Saints are.

Verse 3. Remember them that, &c.] Learn hence, saith one, That it is no new thing for the world to put bonds on them, who seek to bring them out of bondage. It is very probable that Micaiah was that disguised Prophet, who brought to Ahab the fearful message of displeasure and death for dismissing Benhadad, for which he ever after hated him, and held him in prison.

As being yourselves also in the body. ] Not the body of Christ or the Church, as Calvin senseth it, but in the body of flesh and frailty, subject to like afflictions: so Erasmus, Beza, Pareus, others.

Verse 4. Marriage is honorable ] And yet say the Rhemists upon, 1 Corinth. 7.9. Marriage of Priests is the worst sort of incontinency. Is not this to play the Antichrist?

And the bed undefiled] Admonimus in ipso etiam matrimonio quandam esse scortutionis speciem, siqu • puro Dei dono pure & sancte non utatur, ad eum finem cujus caiuâ est institutum, saith Beza. The Marriage-bed, though lawful may be defiled by excess, &c. and a man may be an adulterer of his own wife.

God will judge ] The Anabaptists of Germany, inferred from hence, that therefore men ought not to punish adulterers: for God reserved them to his own judgment. Two of them, Monetarius and Hetserus, were notorious whoremongers: being a pair of such Preachers, as Zedekiah and Ahab were, whom the King of Babylon roasted in the fire, because they committed adultery with their neighbors wives, and spake lies in God's name, &c. Jer. 29.22, 23. But what a bold man was Latimer Bishop of Worcester, who presented to Henry the eight, for a New-years-gift, a New Testament with a napkin, having this posy about it, Whoremongers and adulterers God will judge?

Verse 5. Be content with such things ] Not to be content, is to be covetous. If men cannot bring their means to their mind, let them bring their mind to their means. A little will serve to bear our charges till we come home to heaven. Bonus pacis indiget. See the Note on 1 Timothy 6, 6.8.

For he hath said ] Five times in Scripture is this precious promise renewed; that we may press and oppress it, till we have expressed the sweetness out of it, Isa. 66.11.

I will not forsake thee ] I will not not not forsake thee. Leave us God may to our thinking, but forsake us he will not. Only we must put this and other promises in suit, by praying them over. God loves to be bound by his own words, to be sued by his own bond.

Verse 6. So that we my boldly say ] Having such a promise to build and found our faith upon; we may well proceed to this holy gloriation against all opposition.

Verse 7. Them which have the rule ] Gr. Your Captains, your Guides, (so Ministers are called) Your Chieftains and Champions, that bear the brunt of the battle, the heat of the day, and upon whom, as upon his white horses, the Lord Christ rideth about conquering and to conquer, Revelation 6.2.

Verse 8. Jesus Christ the same ] This was the sum of their Sermons, and is the substance of their and your faith: which therefore you must stick to, standing fast in the street which is called Straight, and not wherried about with divers and strange doctrines.

Verse 9. Be not carried about ] Error is a precipice, a vortex, or whirl-pool, which first turns men round, and then sucks them in.

With divers and strange doctrines ] That agree neither with themselves, nor with the truth.

That the heart be established] Ballasted as a ship, balanced as the Be with a little stone taken up by her, when she hath far to fly in a high wind, Ne leve alarm remigium praecipitent •• abra ventorum, as Ambrose observeth, lest the bigger blast should dash her to the ground.

Not with meats ] As if they were holy, or helpful to salvation.

Verse 10. We have an altar ] That is, A sacrifice, even Christ our Passover, whose flesh is meat indeed, John 6. but to believers only, not to those that pertinaciously plead for Ceremonies and services of the Law, Gal. 5.4. Hic edere, est credore.

Verse 11. Are burnt without the Camp ] And so the Priests had no part of the sin offering: to show that they have no part in Christ that adhere to the Levitical services. See Levite. 16.27.

Verse 12 Without the gate ] See how punctually the Old Testament is fulfilled in the new. Hardly could those before Christ divine what this meant, till he had suffered it, and the Apostle had opened it. Event is the best key to types and prophecies.

Verse 13. Bearing his reproach ] The reproach of Saints is the reproach of Christ, and their sufferings his, Colos. 1.24. And Nehem. 4.3, 5. God is more provoked then Nehemiah. He that saith, Vengeance is mine, I will repay, repaies ofttimes, when we have forgiven, when we have forgotten; and calls to reckoning after our discharges.

Verse 14. For here we have none ] Improve this argument for the working our hearts off from the things of this world: the beauty of all which, is but as a fair picture drawn upon the ice, that melts away with it.

But we seek one to come ] And here we must all turn Seekers. Seek ye first the Kingdom of God, &c. Matth. 5.33. See the Note there.

Verse 5. The fruit of our lips ] Covering God's altar with the calves of our lips, Hos. 14.3. This shall please the Lord better then an Ox or Bullock, that hath horns and hoofs, Psal. 69.31. This also is the seekers sacrifice, v. 32.

Verse 16. Forget not ] We very easily forget what we care not to remember. The richer the harder, usually.

For with such sacrifices ] How improvident are we that will not offer a sacrifice of alms when God sets up an altar before us?

Verse 17. That have the rule over you ] Gr. That are your Leaders or Captains. But now, as once in Alcibiades his Army, most will be leaders few learners. See the Note on Verse 7.

Verse 18. Willing to live honestly] Tantum velis, & Deus tibi praeoccurret. David could wish well to the keeping of God's Commandments, Psal. 119.4, 5. and affect that which yet he could not effect.

Verse 19. That I may be restored ] Prayer reigns over all impediments. See this excellently let forth by M. Harris in his Peters enlargement.

Verse 20. Now the God of peace ] He that would reap prayers, must sow them. What could the Hebrews do less then pray for him, that prayed so heartily for them?

Our Lord Jesus ] Here's his kingly office. God hath made him both Lord and Christ, Act. 2.36.

That great shepherd ] That feedeth his people daily and daintily with divine doctrine. Here's his Prophetical office.

Through the blood ] Here's his Priestly office. And here we must begin, if we will reckon them right.

Verse 21. In every good work, &c.] Works materially good, may never prove so formally and eventually: As when they are but external, partial, coactive, inconstant, &c.

Verse 22. Suffer the Word ] Sharp though it be, and to the flesh tiresome, yet suffer it. Better it is that the Vine should bleed then die. But many are like the nettle, touch it never so gently, it will sting you. Tange montes & fumigabunt. Offer to wake men out of their sleep, and they will brawl, in that case with their best friends; yea though it be with them here, as once it was with those that had the sweating sickness, If they slept they died.

Verse 23. Know ye that our brother ] Good news should be spread abroad, and are a fit matter for Christian Epistles, as one well observeth from these words.

Verse 24. Salute all them ] This Epistle then was first read to the people, who are required to deliver the Apostles commends to their Ministers: The Papists debar the people, not of the Scriptures only, but of all books of the Reformed Religion: And for a terror not to retain such books prohibited I have seen (saith Sir Edwin Sands ) in their printed instructions for confession, the hearing or reading of books forbidden set in rank amongst the sins against the first Commandment.

They of Italy salute you ] Few Saints there now: The Italians hold integrity for little better than silliness; they blaspheme oftener then swear, they murder more then revile or slander. And yet even in Italy there are full four thousand professed Protestants. But their paucity and obscurity (saith mine Author) shall enclose them in a Cipher.

Verse 25. Grace be with you ] See the Note on Philem. verse 25.

CHAP. I. Verse 1. To the twelve Tribes]

O Nce very devout, Act. 26.7. still the most nimble and Mercuriall wits in the world, but light, acriall and f •• aticall, apt to work themselves into the fools Paradise of a sublime dotage.

Which are scattered abroad ] Banished from Rome by the Emperor Claudius, Act. 18.1. and called by S. Peter, Strangers of the dispersion, 1 Pet. 1.1. The Jews at this day are a disjected and despised people, according to Deut. 28.64. having neither country nor resting-place; even in Jerusalem there be not to be found at this day an hundred households of them.

Verse 2. Count it all joy ] The world wondereth (saith Master Phi • pot the Martyr) how we can be so merry in such extreme misery. But our God is omnipotent, who turneth misery into felicity. Believe me there is no such joy in the world as the people of Christ have under the cross; I speak it by experience, &c.

Into divers temptations ] Crosses seldom come single (Catenata piorum crux) as neither do mercies, but trooping and treading one upon the heels of another. After rain cometh clouds, Eccl. 12.2. As in April, no sooner is one shore unburdened, but another is brewed.

Verse 3. The trial of your faith ] Yea such a well knit patience, as maketh a man suffer after he hath suffered, as David did from Shimei, but first from Absalom. Tile-stones till baked are not useful: but well burnt and hardened they stand out all storms and ill weather. See my Love-tokens, p. 170.

Verse 4. Let patience have her perfect work ] Patience must not be an inch shorter then the affliction. If the Bridge reach but half way over the Brook, we shall have but ill-favored passage. It is the devils desire to set us on a hurry: he knows his temptations will then work best.

Verse 5. If any of you lack wisdom ] That is, Patience to bear afflictions as he ought, cheerfully, thankfully, fruitfully, so as to be able to say, Well for the present, and it will be better hereafter, which is the patient man's Motto.

Let him ask it of God ] It hath been questioned by some, Whether a man can have patience, sine auxilio gratiae, without the help of God's grace. But Christians know they cannot. It is not patience but pertinency in godless men.

And upbraideth not ] Neither with present failings, nor former infirmities. Qui exprobrat, reposcit. So doth not God; unless in case of unthankfulness. For then he will take his own, and be gone, Hos. 2.8, 9.

Verse 6. But let him ask in faith ] See the Note on Heb. 11.6.

Nothing wavering ] We are too ready in temptation to doubt, yea to hold it a duty to doubt. This (saith one) is to light a candle before the devil, as we use to speak.

Verse 7. That he shall receive ] Unless he strive against his doubting, and wade out of it, as the Moon doth out of a cloud, Qui timide rogat negare docet. He that prayeth doubtingly, shuts heaven gates against his own prayers.

Verse 8. Unstable in all his ways ] As he is that stands on one leg, or as a 〈◊〉 on a smooth table. Contrariwise, a believer is as a squ • re-stone set into the building, 1 Peter 2.7. Shaken he may be, but he is rooted as a tree, wag he may up and down as a ship at anchour, but yet he removes not.

Verse 9. Rejoice in that be is exalted ] Gr. In his sublimity, in that hig • honor of his, John 1.12. This should make him hold up his head, but not too high, be cheerful, but not withal scornful. Laetisimus, sed non s ••• ri, gandentes in Domino, sed caventes a recidivo.

Verse 10. In that he is made low ] Drawn from that high esteem of outward excellencies. He is now made a greater man, because be seems too big for them: Or low, that is lowly.

Verse 11. Shall the rich man fade ] Perish eternally, if he trust in uncertain riches, and not in the living God. See Jam. 5.1. Thus that sapless fellow Nabal faded, when his heart died within him, not could his riches anymore relieve him then they did that rich and wretched Cardinal, Henry Beanford Chancellor of England, in the reign of Henry the sixth, who murmured at death, that his riches could not reprieve him till a further time. Fire (qu • th he) will not death be hired? Will money do nothing? No: money here bears no mastery.

Verse 12. Blessed is the man ] Provided that God teach him, as well as chastise him, Ps. 94.12. instruct him as well as correct him. See my Love-tokens, par. 2.

He shall receive the crown ] A man can be content to have his head broken with a bag of gold, so he may have it, when its done.

Verse 13. I am tempted of God ] The inclination of man's heart to good, is of itself and properly of God, as light is of the Sun. His inclination to evil is by accident only of God, like as darkness is of the Sun-set by accident, being properly not of the Sun, but of the earth.

Verse 14. Drawn away of his lust ] Satan hath only a persuading • l •• ght, not an •• f • rcing might. Our own concupiscence carries the greatest stroke.

And enticed ] As the silly fish is by the bait covering the hook, being first drawn aside into the clear water.

Verse 15. When lust hath conceived ] As the plot of all diseases lies in the humors of the body; so of all sin, in the l • st of the soul. There is in it a 〈 in non-Latin alphabet 〉 , a tacit consent, a seed-plot of all sin. The Papists say (but falsely) that it is the smallest of all sins, not deserving anymore of God's wrath, then only a want of his beatifical presence, and that too without any pain or sorrow of mind from the apprehension of so great a less. There are also of ours that say, That it is not forbidden by the law: but sure we are, it is cursed and condemned (and therefore forbidden) by the Law.

Verse 16. Do not err ] Winder not, as wandering stars, to whom is reserved the blackness of darkness forever, Jude 13. by seeking to father your faults upon God, as Adam did, Gen. 3.12.

Verse 17. Every good gift, &c.] An Hexameter verse in the Greek: as little intended perhaps by the Apostle, as the first line in Tacitus, which yet may be scanned a long verse.

And perfect giving ] Not temporals only (which are good Gifts, ) but spirituals also, those perfect givings. The greatest excellencies in us do as much depend upon G •• , as the effigies in the glass • doth upon the face that causeth it; or as the light doth upon the Sun that father of all the light in the lower world.

With whom is no variableness ] No Parallax, as there is with the Sun, when he d • clines and leaves us darkling. This word notes the Suns motion from East to West, as the following word 〈◊〉 , turning, notes his motion every year from North to South. that which the Apostle would here assent is, that God tempts no man to evil, because he is unchangeably good, and can be no other.

Verse 18. Of his own will begat • e us ] Gr. Brought he us forth, as a special instance of his free grace and fatherly goodness, Ephes. 1.4, 5.

Verse 19. Swift to hear ] Reaching after that word of truth, the Gospel, ver. 18. and drinking it 〈◊〉 as the dry earth doth the dew of heaven. Life doth now enter in to the soul at the ear, as at first death did. Gen. 3.

Slow to speak ] We read oft, He that hath an ear to hear, let him hear, but never, He that hath a tongue to speak, let him speak: for this we can do fast enough without bidding.

Slow to wrath ] Slow to snuff at those that reprove you▪ See the Note on Heb.