Annotations Upon the New Testament

CHAP. III.

Vers. 1. MAy have a free course ] That is, a speedy and uninterrupted passage; and be glorified ] That is, purely and powerfully preached.

Vers. 2. Vnreasonable ] Absurd, 〈 in non-Latin alphabet 〉 .

And evil men ] 〈 in non-Latin alphabet 〉 , men desirous of trouble.

Vers. 3. Who shall stablish you, and keep you from evil ] Stablish you in the faith, lest you fall from it; and keep you from evil, viz. the devil, lest he subvert your faith by evil men, as the instruments of his art. Estius. Or it may be taken more generally here for any evil. à Lapide.

Vers. 5. And the Lord direct your hearts ] The word signifies, by a right line to direct one to somewhat.

Into the love of God ] we cannot wait on the Lord Jesus Christ except we first love him.

Unto the patient waiting for Christ ] That is, to endure in waiting for Christ, 〈 in non-Latin alphabet 〉 sustinentia, patiens expectatio rei desideratae.

Vers. 6. That walketh disorderly ] Either without a calling, or idly and negligently in his calling. He explicates this in the subsequent words.

And not after the tradition which he received of us ] What the Tradition was is expressed by and by after, Vers. 10. He which will not labor must not eat. This doctrine was written before when God commandeth every man to labor in his vocation.

Vers. 9. Not that we have not power ] 〈 in non-Latin alphabet 〉 , right, title, lawful authority to take maintenance from his Auditors.

But that we might make ourselves an example, &c. ] 〈 in non-Latin alphabet 〉 , as 1 Tim. 4.12. when applied to denote what tends to exemplary, it signifies the liveliest expression, and as I may term it, effigiation of that virtue or virtuous practice which we desire to exemplify. Dr. Sclater.

Vers. 10. If any would not work ] viz. in some special and warrantable calling.

Vers. 11. That there are some ] He chargeth not the crime upon the whole Church, he saith not at all, or most of you, but some; loquitur quam fieri potest parcissime. 2. He speaks indefinitely.

Which walk among you disorderly ] Not laboring but being busy bodies, living without a calling, or neglecting their calling, and going trifling up and down here and there, twatling and talking of what pertains not to them. The word being military signifies one out of his rank, one that is not in file to fight against his enemy.

Working not at all, but are busy-bodies ] There is an elegant Paranomasia in the Greek, 〈 in non-Latin alphabet 〉 , which other languages cannot express; not working, but over working; not working at home, but overworking abroad. Idleness and curiositity go together.

Vers. 12. And eat their own bread ] That is, the bread which is procured and deserved by his own just and honorable labor. As if he had said, He that doth nothing hath right to nothing, he hath no bread of his own to eat.

Vers. 13. Be not weary in well-doing ] Giving over and fainting, because he findeth not such success and encouragement from men as he should.

Vers. 14. Note the man ] judicially, that all may avoid him; that is, excommunicate him. vide Bezam. Some rather render notice, or signify him: the word signifies both. Note him with a brand of infamy, or notice him as infamous to the Church, that all may avoid him. See Dr. Sclater in loc.

And have no company with him ] Greek, be not mingled with him, in intimate familiarity. See 1 Cor. 5.9, 11.

CHAP. I.

T He Epistles of the Apostles, were directed either to Churches in general as the Romans, Corinthians, Galatians, Philippians, or persons in particular, either public, as Timothy, Titus, or private as Philemon. Paul's two Epistles to Timothy, and to Titus, are alike in their argument; for they instruct a Minister, and show the special parts of his Office; although it be done more fully in this first Epistle.

Timothy signifies the honor of God, or precious to God; he honored God, and was precious to him.

Paul wrote this Epistle to Timothy, to show him how to carry himself in the house of God.

Vers. 2. Grace, Mercy, and Peace ] See 2 Tim. 1.2. These three are joined together only in the Epistles to Timothy, and Titus, as Theophylact hath observed out of Chrysostom. Grace signifies the free good will, and favor of God towards us. Mercy the free pardon of our sins, and restoring of the Image of God. Peace tranquility of conscience, and joy from the sense of God's favor.

Vers. 3. Teach no other doctrine ] The word may be extended both to matter (as some) to teach no other thing; or to manner, (as others) to teach no other way; not to teach nova, no nor yet nove.

Vers. 5. Charity ] That is love both to God for himself, and man for God.

Intellige charitatem erga Deum simul & proximum. Vorstius.

From a pure heart ] That is, a sincere heart, 1 John 3.18.

Vers. 6. From which some having swerved ] or missed the mark. A metaphor taken from bad shooters, say Chrysostom, Theophylact, and Oecumenius. See Gal. 6.16.

Vers. 8. But we know that the Law is good ] 1. In respect of the matter of it therein contained. 2. In respect of the authority stamped upon it by God, whereby it becomes a rule unto us. 3. Instrumentally as used by God's Spirit for good. 4. In respect of its sanction; for it is accompanied with promises temporal, Command fifth; and Spiritual, Command second. 5, In respect of the Acts of it. 6. In respect of the end of it, Rom. 16.7. In respect of the Adjuncts of it. 8. In respect of the use of it. Mr. Burgess in loc.

If a man use it lawfully ] There is an allusion in the words, the law lawfully, 〈 in non-Latin alphabet 〉 . 1. To discover his sins, that he may be kept low in his own eyes▪ Vt • estia ista justitiae propriae occidatur. 2. When by the precepts and curses of the Law, one is brought to set a higher price on Christ. 3. When one delights in it, Rom. 7.22. The Law is good in it self, but it shall not be good to thee, if thou use it not lawfully.

Vers 9. Knowing this, That the Law is not made for a righteous man ] This place seems to make for the Antinomists. There is no law to the righteous man to condemn him, being a person justified; no law to compel him, because he is a voluntier, and doth willingly yield obedience to the law without constraint, but a law to command guide, and direct him. Doctor Taylor.

Some interpret it thus, the law (viz. in the threatenings of it) is not made for a righteous man. The law was not set to bring any of the punishments which are here threatened upon the righteous and holy.

Vers. 13. Because I did it ignorantly in unbelief ] The words are rather thus to be read notwithstanding, or although J did it ignorantly, not for I did it ignorantly, or because I did it ignorantly by way of excuse. He was not converted because he did it ignorantly; then all those which sin ignorantly should be converted; 〈 in non-Latin alphabet 〉 is rendered although Luke, 23.40 the same Greek word that is here used. The words are brought in by way of aggravation, did it ignorantly in unbelief, an ignorance of p • ave disposition. Some say his ignorance left a capacity in the subject, not in the sin; else he had sinned, committing it so maliciously against the holy Ghost. Mr. Bridge on 106. Psa. 8

Vers. 14. And the grace of our Lord ] That is, Christ.

Was exceeding abundant ] 〈 in non-Latin alphabet 〉 , was over full, redundant, more then enough. Superabundavit, plus quam abundavit. Gerh. Supermultiplicata est, supercrevit, exuberavit, superabundavit à Lapide.

Vers. 15. And worthy of all acceptation ] The Apostle in this word (saith P. Fag. in Deut. 5.27.) hath respect to the Jewish Cabala, that which is authentic, certain and undoubted is called Cabala, we must not doubt of this truth.

That Christ Jesus came into the world to save sinners, of whom J am chief ] Some say Paul calls himself the chiefest of sinners, because his sins were more general then others; his persecution against the whole Church. See Vorstius. 2. Peccatorum salvato • um primus Aquinas. Not absolutely a greater sinner then the Pharisees, who sinned against the holy Ghost; but the greatest sinner of all that should be saved, for he says in the same verse, Christ came to save sinners, of which saved sinners I am the chief. 3. Others interpret it thus, Paul was so in his own apprehension, he esteemed himself the greatest sinner; so Estius, à Lapide.

By these words we are admonished (saith Calvin ) what a great and heinous crime infidelity is, especially where obstinacy and cruelty is joined with it.

Vers. 17. To the only wise God ] God is said to be only wise, because he is of himself, perfectly and immutably wise. See 16. Rom. ult.

Be honor and glory ]

Vers. 19. Holding faith and a good conscience, which same having put away, concerning faith have made shipwreck ] He compareth our conscience to a ship, our Religion and faith to our treasures laid in it; as a hole in the Ship looseth the treasures by sinking the Ship: so crack the conscience, and the treasures of Religion suffer shipwreck. Having not expelled, but repelled; or put from them a good conscience, That is, not caring to keep a good conscience.

Concerning faith have made Shipwrack ] That is, became Heretics; he means not the gift of faith whereby we do believe, but the doctrine of faith, which we do believe, 2 Tim. 2.18.

Vers. 20. Whom I have delivered unto Satan ] By excommunication, whereby for their Heresy and blasphemy I have cast them out of the Church. Estius. Tertull. in Apol. c. 39. calls this excommunication divinam censuram, a divine censure. Cyprian Epist. 62. gladium Spiritualem, a spiritual sword. Jerome Epist. 13. virgam ferream an Iron rod. Chrysostom thinks that those which were excommunicated by Paul, were also corporally vexed by Satan, 1 Cor. 5.5. but that doth not plainly appear saith Estius. Calvi • compares this place with Cor. 5.5. and expoùnds it of excommunication; for since Christ's kingdom is in the Church, out of it Satan reigns.

Therefore he that is cast out of the Church, must necessarily live so long under Satan's Tyranny, till being reconciled to the Church, he returns to Christ. Chrysostom, Theophylact, Oecumenius, à Lapide, Vorstius, with Doctor Hall, interpret it also of excommunication.

CHAP. II.

Vers. 1. FIrst of all ] Not afore all other ordinances.

Supplications ] Under which word he comprehendeth confession of faith, and craving pardon for them.

Prayers ] That is, Petitions for blessings of all kinds that we stand in need of.

Intercessions ] By which he meaneth deprecations of those evils and judgments which we see cause to fear.

Vers. 2. For Kings and all that are in authority ] Greek in dignity or eminency. That charge was given by Paul, even then when Caesar was a persecutor of Christian Religion. Heron.

Tertullian in his Apology, c. 39. speaking of those things which were done by Christians in their assemblies saith, Oramus etiam pro imperatoribus, pro Ministris eorum & potestatibus, prostatu saeculi, pro rerum quiet.

Vers. 4. Who will have all men to be saved ] 1. All kinds of men, some of all sorts, Jews, Gentiles, rich, poor; some of all ages, sexes, conditions, nations, callings. 2. Such as come to the knowledge of the truth. 3. q. d. No man is saved, but he whom God will have saved, as when a public School-master teacheth children in such a City, we are wont to say, that he teacheth all the boys of that City, not simply all, (for many are not taught) but all that are taught.

Vers. 5. And one mediator between God and men ] In the Greek it is, one mediator of God and men; which may refer either to the two parties betwixt which he deals, pleading for God to men, and for men to God; or to the two natures, mediator of God, having the divine nature, and of men having the human nature upon him. The Papists say Christ is our only Mediator of redemption; but the Saints are Mediators of intercession. But the Apostle speaketh so plainly of Prayer and intercession, as that distinction will not serve; the office of intercession pertaineth unto Christ, as part of his Mediation, Heb. 7.15.

Vers. 8. I will therefore that man pray everywhere ] When God had not now limited Prayer to any place, had ruined the set place for Prayer at Jerusalem. See 4. John 21.

Lifting up holy hands ] which are not defiled with blood and sins, Isaiah 1.15.

Without wrath and doubting ] Wrath against men, and doubting in respect of God; faith and charity are required in Prayer.

Vers. 11. Let the woman learn in silence with all subjection ] The Apostle here speaks of the order, and comliness of public Ecclesiastical Assemblies, wherein women were not allowed to take upon them any power, or function of teaching, for three reasons here propounded. 1. From their condition, which is to be obedient unto man; and therefore in man's presence, they must not usurp the authority of teachers. 2. Their function which is to serve men; for Adam was first created, and Eve for Adam. 3. From the weakness of their sex, which lies more open to Satan's seducement. Vide Grotium.

Vers. 13. For Adam was first formed, then Eve ] Therefore Adam must be superior; by that reason (may some say) Birds and Beasts should be preferred before both. The Apostle speaketh of the same kind, and not of divers kinds. Doctor Taylor.

Vers. 14. And Adam was not deceived, but the woman being deceived, was in the transgression ] To be deceived, is to err and mistake in judging. Adam did not eat out of error as Eve ; for he did not persuade himself, that he should get more knowledge by it, but alone was drawn to follow his wife by her entreaty, as not thinking that death could follow the eating of the fruit, when he saw that his wife (who had eaten already) was not dead, but as healthy as before. Yet Adam sinned more then Eve, because he received the Commandment from the Lord; he had more wisdom and strength, and had a greater measure of knowledge. Therefore this place here (saith Paulus Fagius on third of Gen. 19.) is to be understood of the weakness of women, not of the greatness of the sin.

Vers. 15. Notwithstanding she shall be saved in Child-bearing ] 〈 in non-Latin alphabet 〉 , by bearing of that child viz. Jesus Christ, which words are to be understood (saith one) as those of Gal. 3.16. by the child-bearing of one of that sex, woman kind shall be restored into a capacity of heavenly bliss; or in, that is thorough, or by Childbearing. Non causam cur salvabitur, sed statum in quo salvabitur designat. Rivet.

It is added, if they shall continue, which it is not to be understood of the children but of the woman, that is to say the sex which being a word collective, signifying a multitude, is joined to a verb of the plural, as turba ruunt.

CHAP. III.

Vers. 1. IF a man desire the office of a Bishop ] This Greek word signifies an earnester desire then the other following, because the same thing (say Estius, and Gerhard ) by the name of Episcopacy, is more ardently desired, then by the name of work and duty.

Vers. 2. A Bishop then must be blameless ] viz. In respect of his life and outward conversation.

The husband of one wife ] Because in the East particular men had sometimes more wives; as now the Jews and Turks have, say some. But he means it at one time, as Ch. 5. v 9. though he have been married more then once. The godly ancient fathers accounted him to be Bigamus that had two wives at once, and not him that had been twice married.

Vigilant ] That diligently attends his flock, Vulg. Sobrium, Estius and Gerhard say both significations agree. Sober ] 〈 in non-Latin alphabet 〉 . The Greek word properly signifies a man of a sound mind, that is, prudent and circumspect. Some have rendered it prudentem, others pudicum, others temperantem ; the Greek word signifies all these, saith Estius, and Gerhard after him.

Of good behavior ] Or, neat. 〈 in non-Latin alphabet 〉 . In countenance, gate, speech, and whole habit of the body, well and decently composed.

Given to hospitality ] 〈 in non-Latin alphabet 〉 . A lover of strangers; who willingly entertains and receives Christians, especially Ministers.

Apt to teach ] 〈 in non-Latin alphabet 〉 , furnished with gifts of teaching.

Vers. 3. Not given to Wine ] That is, to be a common tipler , and one that loves to sit by the Wine, morning and evening, day by day.

No striker ] Cognata vitiae sunt vinolentia & violentia. Non opor • et Episcopum esse percussorem.

Nor greedy of filthy lucre ] When one by unlawful means heaps up riches, and is more tenacious of his Goods then fit, 〈 in non-Latin alphabet 〉 est turpis lucri sectator. It may be referred to the object, that one should not gain by any base thing; and to the manner, that one should not filthily affect gain from an honest thing Gerh. in loc. This seems redundant, for it follows after not covetous. à Lapide.

But patient ] One that will depart from his own right for peace sake.

Not a brawler ] 〈 in non-Latin alphabet 〉 , alienus à pugna.

Not covetous ] Not a lover of silver, 〈 in non-Latin alphabet 〉 . Munster in the third Book of his Cosmography hath a terrible example of covetousness, in Hatton Archbishop of Mainz, which calling the poor Mice, and suffering them like Mice to perish with hunger by the just judgment of God, was invaded by Mice, which fled to his Tower, (which is yet to be seen on the River of Rhene) and there devoured him.

Vers. 6. Not a novice ] Paul saith not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; it is not meant of young in years, but in faith; one newly converted to the Christian faith; as it were a tender and young plant in Christianity. Such a one is apt to be proud especially if a Minister.

He fall into the judgment or condemnation of the devil ] That is, into the same condemnation with the devil.

Vers. 8. Likwise ] Simil • er, Vulg. In the Greek it is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , which signifies itidem, in like manner.

Must the Deacons be grave ] 〈 in non-Latin alphabet 〉 . id est, Prae gravitate reverendus, to be reverenced for his gravity. Chap. 4.12. & Titus 2. ult.

Vers. 13. For they that have used the office of a Deacon well ] Some would have it rendered, they which have discharged the office of a Deacon well, and find fault with the Geneva for rendering it, those which have ministered well, purchase to themselves a good degree. Some would have it rendered, prepare unto themselves a fair step since 〈 in non-Latin alphabet 〉 ; properly signifies a stair or a step, as Acts 21.35. Do justly obtain the favor and honor to be preferred to the higher offices in the Church. Dr H • lls Paraphrase.

Vers. 15. The Church of the living God, the pillar and ground of truth ] In old time the Gentiles used to write their Laws in Tables, and so hang them upon pillars of stone, that the people might read them, as Proclamations are nailed to posts in Markettownes; they had other pillars also like the Pasquils in Rome, whereupon whosoever listed hung their Epigrams or Libels which they would have known. The Apostle describing the Church, likens it to one of these pillars, whose use was to show what hung thereon. This Church here is not the Church which the Papists make to be the Judge of controversies; neither the Church representative which is a general Council; nor the Church virtual, which they imagine to be the Pope: but the Church essentall, the Congregation of all believers, the House of God, as he calleth it.

These words, the pillar and ground of truth, may have reference, not to the Church, but to Timothy, that thou mayst know how to behave thyself as a pillar and ground of truth in the Church of God, which is the House of the living God ; for having called the Church a house, it may seem somewhat heterogeneous to call it a Pillar. 2. The Church which here Paul speaks of, was that in which Timothy conversed; and that was the particular Church, and not the Roman. 3. If he speak of the Universal Church, this shows us what it should be, not always what it is; as that, You are the Salt of the earth, said Christ to his Disciples, because it was their office to be so. 4 By truth here is meant all necessary to salvation, not all profitable truth, absolutely and simply All.

Vers. 16. Great is the mystery of godliness ] The Gospel is so called. because as it is a doctrine made for the honor, dignity, and promotion of godliness; so it is a doctrine which consists of such truths and connections of things that are far remote from the common thought, reasons, and understandings of men.

CHAP. IV.

Vers. 1. EXpressely ] 〈 in non-Latin alphabet 〉 diserte Beza aperte significat. Grotius in so many words.

In the latter times ] viz. Under Antichrist. The Scripture speaks of the latter times, the times of Antichrists rise and discovery, when the Apostasy shall overspread all the Christian Churches, 2 Thess. 2.8, 10. and the last times, 2 Tim. 3.1. the times of Antichrists destruction, Rev. 106.

Some shall depart from the faith ] That is, from the doctrine of faith, which in general is the holy Scripture, in special the Gospel, called therefore the word of faith, Rom. 10.8. and the law of faith, Rom. 3.27.

Vers. 2. Having their consciences seared with is hot Iron ] 〈 in non-Latin alphabet 〉 , is to cauterize, to sear with an hot Iron, or cut off with searing, as Surgeons do rotten Members: Now that which is seared becomes more hard and brawny, and so more dull, and not so sensible in feeling as otherwise; in this sense 〈 in non-Latin alphabet 〉 signifies those who have a hard and brawny conscience, which hath no feeling in it: in the other sense, as 〈 in non-Latin alphabet 〉 is to cut off by searing, it must signify those who have no conscience left; there is not much difference, but I follow the first, a hard and unfeeling conscience. vide Estitum.

Vers. 3. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving ] It was the very purpose and intent of else Creator of all things, when he made the food wherewith we sustain ourselves, that the use of it should be joined with giving of thanks, whereof we have example in Christ and Paul. Who forbid marriage and meats but the Papists? They forbid marriage to some men at all times, and certain meats to all men at sometimes, and that for religions sake: esteeming of marriage in their Clergy worse then adultery, or Sodomy; and eating of flesh in Lent, or other forbidden times, as a mortal sin. Downam of Antichrist, l 1. c. 4.

Which believe and know the truth ] As if those that wanted faith and saving knowlede did but usurp the bread they eat.

Vers. 4. And nothing to be refused ] viz. Out of religious respect of conscience to God's word.

Vers. 5. For it is sanctified by the Word and prayer ] Sanctified ] that is, made holy and lawful for us to use. By the Word ] Certifying us of God's will, that we may use them. And prayer ] Whereby we crave his particular good liking for our use of the creatures, with praising him.

Vers. 8. Having promise of the life that now is ] That is of earthly blessings, and riches; Eternal blessings only are promised absolutely, and temporal with restraint, viz. if they serve for God's glory, and the good of his children.

Vers. 10. Who is the Savior of all men, specially of those that believe ] It is meant of God's general providence; or, if of his special mercies, that they are offered to all.

Vers. 12. Let no man despise thy youth ] Though young, yet so carry thyself in thy ministry, that they may reverence and fear thee for thy gravity therein.

In word ] That from his mouth they might be instructed in the wholesome word of truth.

And in conversation ] That in his life they might see that integrity which becometh Saints. It is all one (saith Calvin) as if he had said, Dictis & factis, adeoque tota vita.

Vers. 13. Till I come give attendance to reading, to exhortation, to doctrine ] As if he should say, that thou mayst be able to exhort and teach, study hard. Mark the order, he preposeth reading; for the Scripture is the fountain of all wisdom, whence Pastors ought to fetch what they utter to their flock.

Vers. 14. Neglect not the gift that is in thee, which was given thee by Prophesy ] As if he should say, suffer it not by idleness to decay, but stir it up, nourish and increase it.

Vers. 15. Give thyself wholly to them ] 〈 in non-Latin alphabet 〉 be in them; which phrase implies much intention and Industry in our studies. Sic Horatius: totus in illis.

That thy profiting may appear to all ] As if he should say, strive so to teach as it may appear thy gifts increase daily.

Vers. 16. Take heed unto thyself, and unto thy doctrine ] Luke 14.7. Take heed unto thyself how thou sinnest, and to thy doctrine what thou teachest. See Acts 20.28.

CHAP. V.

Vers. 1. REbuke not an Elden ] Do not handle him roughly, and as it were strike him, as the Greek word signifies.

Vers. 3. Honor widows that are widows indeed ] He alludes (say Calvin, Estius, à Lapide, ) to the Greek name for a widow which comes of a Verbe that signifies to be destitute and deprived. Those widows which were destitute of human help and comfor, the would have sustained at the public charge of the Church, which is termed honor because they terrified thereby the virtues of those so sustained.

Vers. 4. Any widow ] Any mother or father.

Have children ] That is, those which come immediately from their own bodies.

Nephews ] Grandchildren or great-grandchildren.

Shew piety ] To perform duty to parents is pious.

And to requite ] That is, do one good turn for another.

For it is good ] That is, morally, a commendable virtue.

And acceptable before God ] pleaseth God wonderfully.

Vers 6. But she that liveth in pleasure ] That makes it her element, all her business is to take delight; so James 5.

Is dead while she liveth ] That is unprofitable; a life led in pleasures is a death. The Ancients call idleness a burial of a living man.

Vers. 8. He hath denied the faith ] He takes not faith in a full latitude; in that particular he shows himself to be no believer.

And is worse then an Infidel ] He that is worse then an Infidel is near to the devil; there is no worse thing then an Infidel. But the Apostles meaning is, he commits a sin greater in some respect then they do which remain in infidelity. He is worse then an Infidel in this point, because he by the very light of nature knows this to be a duty. Hac parte fidelis, si curam suorum non habeat, infideli deterior est; absolute deteriorem esse non est necesse. Estius. Gerhard.

Vers. 9. The wife of one man ] A woman which hath not had two husbands at once; having so been wife of one husband, as that she hath not upon his repudiation married to another. Dr. Halls Paraphrase.

Vers. 10. If she have brought up children ] Nourished her children; or word for word, if she have fed her children.

Vers. 12. Having damnation ] That is subject to the censure of the Church, say some. Calvin saith Paul terrifieth them with the damnation of eternal death.

Because they have cast off their first faith ] That is, either the faith and promise which was made to God in their Baptism, or the faith and promise of service and relief, to be performed to the poor.

Vers. 13. And not only idle, but tattlers also, and busy bodies ] The Apostle coupleth these two together, idle and busy bodies; those which are idle in their own duties, are most busy bodies in other men's.

Three things (saith Calvin ) are here fitly joined together by Paul ; idleness, curiosity which proceeds from that; and garrulity, which is the fruit of curiosity. Percontatorem fugito, nam garrulus idem est. Horace.

Vers. 17. Let the Elders that rule well, be counted worthy of double honor, especially they who labor in the word and doctrine ] Some learned and late writers conceive that this place makes for the Lay- Presbyters ; others say here are not two sorts of Elders, one to govern, the other to teach, but two duties of each Presbyter, viz to teach and govern. The illation of t • e former is this, there were elders that ruled well, and labored besides in the word of God; therefore there were Elders that ruled, and labored not.

It is imagined that two kind of Presbyters, as well as two parts of their Office are expressed; one of Ministers of the Church, another of the people; one perpetual, the other ambulatory for their time; both alike interested in the government of the Church, the office of Preaching charged upon the one. How little of this is set down in the words of the Apostle, were the sense of them that which is pretended, let all the world judge. But of this, See vindication of Presbyterial government p. 37. &c.

Be counted worthy of double honor ] By which he meaneth maintenance, as appeareth, verse. 18. It should be such maintenance, so free, so liberal, as may testify that you honor him in your hearts; such as may keep him from contempt. Mr. Hildersham on 51. Psal. the honor of countenance, and maintenance, Dike on Philem.

Peradventure the Apostle hath respect to the Law of the first-born, Deut. 21.17. in which a twofold portion is commanded to be given to him. The first borne was the chiefer, more excellent and honorable person of all the family, whence Elisha as the chiefest of all the Prophet Elijah's disciples desired a double portion of the Spirit, 2 Kings 2.9. To the same purpose, the Apostle here seems to declare that those who rule well, as the first borne, and the most excellent, are worthy of a double portion of honor and reward. De Dieu in loc. that is ample maintenance, & officii & doctrinae Jerome. duplex, & reverentiae & subsidii. Aquinas, sibi & suis saith another; double not in comparison with any Lay-governors, but in regard of widows and Deacons.

Especially ] Showeth not divers persons, but parts of their callings saith one.

Vers. 19. Against an Elder, receive not an accusation ] By an Elder understand Ministers, civil governors, and all superiors; and if we must not receive, much less may we frame an accusation against them. Perkins.

Vers. 20. Them that sin ] That is, openly and with scandal.

Rebuke before all ] The whole Assembly of the Church, Matth. 18.17. 2 Cor. 2.6.

Vers. 21. Doing nothing by partiality ] The Apostle chargeth Timothy, that he do nothing 〈 in non-Latin alphabet 〉 , that is, by titing the balance of one side.

Vers. 22. Lay ha • ds suddenly on no man ] By a part is here manifested the whole Act of ordination, because hands were imposed upon them.

Neither be partaker of other men's sins ] This is diversely interpreted. First, as if this were the meaning, there are many will ordain rashly, do not thou fall into such men's sins, so as to be like them. Secondly, there are many that will importunately desire such to be ordained, who may please their humors; but do not thou yield to such importunity, least thou partake of their sins. But thirdly it may have reference to the persons ordained, that if Timothy were not diligent to examine them, both for their doctrine, and conversation; all the wickedness these Ministers should afterward commit in the discharge of their duty, would be accounted as his; and he should answer for them.

Keep thyself pure ] That is from sins, that thou beest without blame.

Vers. 23. Drink no longer water ] There are but two words in the Greek, 〈 in non-Latin alphabet 〉 , Paul 〈◊〉 doth wholly forbid Timothy to drink water, but to drink it only, for so 〈 in non-Latin alphabet 〉 signifies.

Use a little wine ] That is, but a little wine; we sold the land for so much, that is, but for so much, Act. 5.8. drink wine, sed modice, hoc est medice to cure thine infirmities, not to cause them, pro remedio parcis, non pro delicius redundantius. Ambrose.

Paul prescribes Timothy to drink a little wine for his stomachs sake, and often infirmities; yet he never prescribed him but a little preaching, nay though a weak sickly man; yet he charges him before the Judge of quick and dead, to preach in season, and out of season. Dike.

Vers. 24. Some men's sins are open before hand ] Some there are who offer themselves to ordination, whose scandals are known before hand.

And some men they follow after ] Others offenses they are not known, till after they be ordained.

CHAPT. VI.

Vers. 3. ANd to the doctrine which is according to godliness ] That is, the Gospel by a Periphrasis. See the 3. Chap. 16. and Titus 1.1. because the nature, constitution, and composure of it is such, as if he that framed it had intended the exaltation of godliness by it in the world.

Vers. 4. But doting about questions ] In Greek, sick about questions. He means not such questions as are profitable, but which are raised, ad ostentandum acumen, so that one question begets another.

And strifes of words ] 〈 in non-Latin alphabet 〉 , word bates.

Vers. 5. Perverse disputings of men ] In the original, galling one another with disputes.

Vers. 6. But godliness with contentment is great gain ] Godliness with self-sufficiency, for so it is word for word in the original. It restores us our primitive right and interest in the creatures; a godly man in his wants may claim the promise, and live upon God. 2. He is sure of the best supply, and in the best way. 3. Every creature and blessing shall be sanctified to him. 4. It produceth gracious effects. 1. True contentation of mind, 37. Psalm. 2. Makes him thankful in the want of these things as Job. 3. He looks on common favors as fruits of special love and pawns of a heavenly inheritance. 4. It makes such an impression on his heart, as was in God in the bestowing of them; as God hath shown love to him, so will he to the Saints.

Vers. 7. For we brought nothing into this world ] Greek, this new world.

And it is certain we can carry nothing out ] He doth not say as it is, Job. 1.21. we brought nothing into the world, and shall carry nothing out ; but as if men affirmed some such thing in their own hearts, that their riches should go out of the world with them, or could profit them when they are dead; he saith it is certain we can carry nothing out.

Vers. 8. And having food and raiment, let us therefore be content ] That is, if we have food and raiment necessary for us and ours, we ought to quiet our hearts, and have no further care. The word signifies let us have enough, let us count it enough.

Vers. 9. But they that will be rich ] The Apostle saith not those that are rich, but these which inordinately desire to be rich, or such as refer the labor of their callings to the gathering of wealth; where the Apostle doth not simply condeme a rich estate, but rather the desire to be rich, that is a desire to have more then is necessary for the maintaining of a man's estate.

Fall into temptations ] That which we pray daily against, are overcome by them.

And a snare ] viz Of Satan, the vulgar adds the Devil, but it is not in the Greek and Syriac. And into many foolish ] Absurd and sordide.

Hurtfull ] And damnable to the soul.

Which drown men ] Like one that hath a Milstone about his neck, and is thrown into the bottom of the Sea. 〈 in non-Latin alphabet 〉 , proprie est in profundum demergere.

In destruction and perdition ] That is, destroying perdition. He useth two words to signify the greatness, and certainty of the destruction; or to note a double destruction, Temporal, and Eternal. Estius and others.

Vers. 10. For the love of Money ] The preposterous in ordinate love of it.

Is the root of all evils ] He saith not that it is the cause, principle, original, but the root, not of a few, many or very many, but of all evils, the covetous man will be ready to commit any sin. Quid non mortalia pectora cogis Auri sacra fames.

Pierced themselves thorough ] One every side, circumcicra perforant, as if one were stabbed all over, from head to foot.

With sorrows ] Such as women in travel are subject unto.

Vers. 11. But thou O man of God, flee these things ] Not only because it was exceedingly unbecoming him, but because even he is inclinable to it. That is, thou who art to have office in the Church by ordinary calling, as the Prophets and men of God of old had by extraordinary; thou who after a special manner art to be God's peculiar, by reason of thy function, 1 Sam. 2.27. 2 Tim. 3.17.

Fly these things ] That is, preserve thyself from these noisome lusts, the breeders of most filthy and detestable cogitations and practices.

And follow after righteousness ] That is, deal justly, give every man his own.

Godliness ] Covetousness is Idolatry; practice thou piety which is great gain.

Faith ] This is a main fruit of godliness; follow it and thou shalt not distruct God's providence.

Love ] To men a fruit of faith; self-love occasions covetousness.

Patience In adversity.

Meekness ] Waiting and expecting God's coming, to the supply of our want.

Vers. 12. Fight the good fight of faith ] That is, strive by faith, patience and Prayer, against all these lusts of infidelity, distrust, earthly-mindedness.

Lay hold on eternal life ] Being called by faith, and hope, lift up thy heart and affections to a heavenly conversation, so some, That is, so strive in this course that thou mayest obtain eternal life.

Vers. 14. That thou keep this Commandment without spot ] That is, so keep this Commandment, that thou look for Christ daily; and so that if thou shouldst live until that time, thou remit nothing of thy study and care.

Some interpret it in general of all the commandments given by the Apostle to Timothy ; some in special of the Commandments, in 11. and 12. verses, some of the Commandment of love; Calvin goes the second way.

Vers. 15. The only Potentate ] Because he is essentially, and independently potent, yea omnipotent.

Vers. 16. Who only hath immortality ] viz. Perfect and independent; the Angels are immortal, not of their own nature, but by God's grace.

Vers. 17. Charge them that are rich in this world ] This is added by way of extenuation, the world is brittle and all things in it; those are world-lings in heart, as well as in estate; there are other riches besides those of this world Matth. 6.20. and 19.21.

That they be not high minded ] He bids rich men take heed of two things, first Pride here, and secondly deceitful hope in the next words.

Nor trust in uncertain riches ] Yea to uncertainty it self, so it is in the original; some render it unevidence of riches, they evidence not God's love.

But in the living God ] This Epithet is added either to distinguish him from false God's, or to declare the certainty of hope which is placed in God, who lives always, and immutably.

Vers. 18. That they do good, that they be rich in good works, ready to distribute, willing to communicate ] All is but beneficence, expressed in the variety of four Epithets.

To do good ] Imports all good whatsoever belongs to a Christian life; the other two, distribute, and communicate, that good which properly is expected from rich men, that none else can do.

CHAP. I.

T Here is the same Argument generally of this Epistle with the former.

Vers. 3. Whom I serve from my forefathers ] or Progenitors: so Calvin. Some say Abraham, Isaac, and Jacob ; others his natural parents.

With pure conscience ] That is, a conscience purified from the guilt of sin by the sprinkling of the blood of Christ. 2. A conscience purified from self-ends and respects. Sincerely and without hypocrisy.

Without ceasing I have remembrance of thee in my prayers night and day ] We cannot think that Timothy was never out of his thought; but the meani • g is, when he did call upon God from day today, he still remembered him. 1 Thess. 5.17.

Vers. 6. Stir up the gift of God which is in thee ] That is, as man preserves the fire by blowing, so by our diligence we must kindle and revive the gifts and graces of God bestowed on us. Therefore some think it is a metaphor taken from a spark kept in ashes, which by gentle blowing is stirred up till it take a flame; so Calvin, Barlow, and others. But it is better (saith Gerhard ) to refer it to the Type of the Priests of the Old Testament, by whose daily and continual ministry the fire coming from Heaven was maintained: so Timothy is commanded to stir up and preserve the gifts of the Holy Ghost received, and cause them to flame and burn in him. 1 Thess. 5.19. 1 Tim 4.14. Not those gifts common to all the faithful, faith, hope, and charity, but the particular gifts of the Spirit, as the gift of teaching in the Schools, the gift of exhorting in the Church, and persuading men the faith of Christ; the gift of Tongues. In calling it a gift he signifies an extraordinary grace of that time; but in willing him to stir it up, and not to neglect it, he showeth that it was in him to procure it at God's hands, by reading teaching, and praying, and the like means.

By putting on of my hands ] The ceremony of laying on of hands hath been used of parents in blessing of their children Gen. 48.14. in Sacrifice Levite. 1.4. in healing of diseases, Acts 28.8. in conferring the excellent gift of the holy Ghost, Acts 8.17. and in making of Ministers; to which time these words have reference, 1 Tim. 4.14.

Vers. 9. Who hath saved us, and called us with an holy calling ] In calling he is said to save us, to set us after a sort in possession of salvation, when he calls us vocatione sancta, id est sanctificante, making us holy

Not according to our works ] That is, not for the fore-knowledge of man's faith or works; mark the exclusive, when, before the world was ; therefore this grace whereby we are saved, cannot be any gift of grace infused into us, unless it could be infused before the world was, or we were in it.

Vers. 12. Nevertheless I am not ashamed ] There is confidence; I know and am persuaded ] there is faith; That he is able to keep ] there is a sure preserver; That which I have committed ] there is the pledge of salvation.

Th • Apostle saith he committed to God's custody a pawn or pledge, or that which he entrusted him withal; and what that is Interpreters differ. One faith his soul, another (which is all one) himself; his works, saith a third; a fourth addeth his sufferings; a fifth his salvation. He committed to God his soul, himself, his doings, his sufferings, to be rewarded with life and salvation.

Vers. 13. Hold fast the form of sound words ] Or, wholesome words, such as have a healing property in them, as the word signifies. Principles of Religion grounded on God's Word are called sound, wholesome, or healthful words, both in regard of their matter and substance, and also in regard of their effect, they cause and preserve good, sound and spiritual health. Form ] or pattern. A metaphor, say some, from a Carpenter that worketh by rule. Hhora foramina, a speech borrowed from Merchants who have several boxes or holes wherein the put their several sorts of money.

In faith and love which are in Christ Jesus ] That is, sound doctrine is contained in those two heads, faith and love, both which have reference to Christ. Neither Protestant nor Papist , Calvinist nor Lutheran, Conformist nor Unconformist, but faith and love in Christ Jesus is all in all.

Vers. 16. For he oft refreshed me ] This is another word in Greek then is used Philem • n 7. A metaphor taken from those who being almost overcome with heat, find some cooling; to show how acceptable and comfortable Onesiphorus his relief was unto him.

Vers. 17. But when he was in Rome, he sought me diligently and found me ] Therefore Paul was a prisoner at large. Found m • ] That is, came where I was. The difference between Invenire and Reperire is this; when we go on a thing, it is invenire ; when a thing comes on us we do reperire.

CHAP. II.

Vers. 2. AMong many witnesses ] Per multos testes, by many witnesses; so the Vulgar, and the French also, inter multos testes, so Beza and we accordingly, that is, many being present which can testify of these things. That is, the better version. Gerhard.

Vers. 4. Entangleth himself ] 〈 in non-Latin alphabet 〉 , is entangled. It is a comparison which St. Paul borroweth from the custom of the Roman Empire, wherein Soldiers, as they were exempted from being Tutors to men's persons, or Curators to their estates, so they were forbidden to be Proctors of other men's causes, to undertake husbandry or merchandize.

Vers. 5. Strive for masteries ] The Apostle hath respect to the manner of the Grecian combats, in which those that were conquerors had a crown or garland of Herbs given them. A metaphor borrowed from Wrestlers, Justers.

Vers. 15. Rightly dividing the word of truth ] Or, word for word, rightly cutting into parts the word of truth ] It is a metaphor (say Gerhard, Perkins, and others) taken from the Levites who might not cut the members of the sacrifices without due consideration. The righteousness respects not only, or not so much the subject or word divided, as the object or persons to whom the division is to be made, in giving everyone his portion, or food convenient for him; as some parts of the Sacrifices were given to the Priests, others to the people.

Vers. 16. Increase ] The Greek word signifies to cut a thing before to make a passage for other things, as in some Countries they cut a passage for their sheep because of the ice.

Vers. 17. And their word will rot as doth a canker ] Estius defends this translation. Calvin and others would have it rather translated a Gangrene. Seu titus, Calvin and Grotius show that they are not the same disease. That it hath its name in Greek from eating. Physicians say that if it take hold of any member in the body, unless speedy remedy be found, it fretteth the flesh, blood, bones, never ceasing till the whole man be destroyed. Error is exceeding infectious and hurts the soul, unless daily prevented, (as a Gangreen or running-tetter the body) 1. speedily, 2. incurably. 3. mortally. Vide Calvinum, Estium, Gerh. in loc.

Of whom is Hymenaeus and Philetus ] It is not certain who this Philetus was; the Apostle speaks of Hymenaeus, 1 Tim. 1.20. They are Greek names, as many others in the Cities of Asia built by the Grecians. The one by interpretation is a love or wedding-song: the other, amiable, or affected.

Vers. 18. Who concerning the truth have erred ] Swerved, missed the mark; Qui a veritatis scopo aberrarunt. Gerh. The Apostle useth this word thrice in these two Epistles to Timothy, by which not every error in Religion is signified, but an error of that kind wherein the foundation is not retained.

Saying that the resureection is past already ] Denying, viz the resurrection which is to be of men's bodies at the last day, and turning it into the resurrection only of the soul from sin.

And overthrow the faith of some ] Not the grace, but the profession of faith, or else the doctrine of faith which these did hold; they were run into errors and heresies. It is in the present tense in the Greek, by which the Apostle signifies that they do not only persist in their error, but also in a perverse study of propagating it. There is an Emphasis in the word subvert or overthrow, because the faith of the resurrection being taken away (as the fountain of all Christian Religion) presently the whole fabrique of Christian Religion falls to the ground, 1 Cor. 15.13.

Vers. 19. Nevertheless the foundation of God standeth sure, &c. ] That is, the decree of God's election stands firm and sure, so as those who are elected by him shall never fall away. This he declareth by a double similitude; he saith the election of God is like the foundation of a house which standeth fast though all the building be shaken. The Church of God is compared to a building, election to the foundation; A foundation is first in order of the building. 2. Highest in honor, Christ is called the foundation of foundations, Isaiah 28.16. 3. Is the stability of a whole building. Secondly, he saith that election hath the seal of God, and therefore may not be changed. Having this seal, the Lord knoweth them that be his ] Or who are his, not only how many are elected, but who they are, who be the very numerical persons. A seal is for two ends, secrecy and safety; things which are sealed are made sure and authentical; this seal hath two parts: the first concerns God in that every man's salvation is written in the book of life, and God knoweth who are his. Secondly, a second part of the seal which concerns man, and is imprinted in his heart and conscience, which also hath two branches, the gift of invocation, and a watchful care to make conscience of all and every sin, in these words, And let everyone that nameth the name of Christ depart from iniquity ] whereby he signifieth that those which can call upon God, and give him thanks for his benefits, and withal in their lives make conscience of sin, have the seal of God's election imprinted in their hearts, and may assure themselves they are the Lord's. Mr. Perkins.

Vers. 21. He shall be a vessel unto honor ] That is, known or declared that he is so.

And prepared unto every good work ] The word in the original signifieth when a man is fashioned as a Vessel is fashioned and the meaning is, that then a man is good, when his heart is fitted to good works.

Vers. 22. Flee also youthful lusts ] There are lusts peculiar to that time of life, sensuality, abuse of self, creatures, headstrongnesse.

Vers. 24. But be gentle unto all men, apt to teach ] Where the Apostle seemeth to conclude him not to be apt to teach who is not inclined to a gentle and meek disposition.

Patient ] The Greek word properly signifies Tolerantem majorum, one that bears evil. 〈 in non-Latin alphabet 〉 , evil persons rather then evil things. Estius. Gerh.

Vers. 26. And that they may recover ] Or awake themselves; Syriac, that they may be mindful of themselves.

Out of the snares of the devil ] Greek, snare of the devil; that is, pleasures, which make men as it were drunk; we are freed from these by Christ, Isaiah 42.7.

Who are taken captive ] 〈 in non-Latin alphabet 〉 , taken alive, as soldiers in the wars, or beasts in a toil. The Greek word is properly a warlike word, but is more largely used, as we may see Luke 5.10.

CHAP. III.

Vers. 1. IN the last days ] That is, all the time from Christ's first to his second coming. Perilous times ] Vulg. tempora periculosa. The Greek is properly difficult times, in which it is hard to consult, or to carry ones self.

Vers. 2. For men shall be lovers of their own selves ] Self-love is the root of these 19 vices here mentioned. The Apostle begins with self-love, and concludes with love of pleasures; men always abound with self-love, but it shall then prevail more then in times past.

Truce-breakers ] Or promise-breakers, for it needs not be confined to the leaving of those Covenants of Cessation from Arms betwixt enemies which we call truces, but may be understood generally of any promise or compact whatsoever.

Vers. 4. Traitors ] Such as betray those who put their confidence in them.

Heady ] Such as fly before they should; 〈 in non-Latin alphabet 〉 .

High-minded ] Such as are puffed up with pride, show it outwardly 〈 in non-Latin alphabet 〉 .

Lovers of pleasures more then lovers of God ] There is an elegant paronomasia in the Greek, 〈 in non-Latin alphabet 〉 .

Vers. 6. For of this sort are they which creep into houses ] Syriac creep like Ferrets, or Weesils.

Vers. 8. As Jannes and Jambres withstood Moses, so do these also resist the truth ] The series of the speech seemed to require that he should say, as Jannes and Jambres resisted Moses so do these also resist us. But he alters his style, and saith more emphatically they resist the truth, that he may show that their opposition is not so much against men preaching the truth of the Gospel, as against truth it self; and therefore against God who is the first truth: Estius and Gerh. in loc. It is likely they were therefore two (saith Calvin ) because as God raised up Moses and Aaron as two Captains for his people, so Pharaoh would have so many Magicians to oppose them.

Vers. 12. Yea and all that will live godly in Christ Jesus, shall suffer persecution ] There is a kind of godliness, which may be free from persecution; but if one will live godly up to the rule and principles which Christ hath given, he shall be subject to persecution.

Vers. 13. But evil men and seducers shall wax worse and worse ] That is, evil men who are seducers, or among all evil men, especially seducers.

Vers. 15. And that from a Child, thou hast known the holy Scriptures ] 〈 in non-Latin alphabet 〉 , from his Child-hood, yea from his infancy as the word properly signifies, from thine infancy say the Rhemists who yet cannot endure that Children should be put to the reading of the Scriptures. See Estius.

Here is a large praise of the knowledge of God; in the commendation we have

• 1. Of whom: Timothy, a Child:
• 2. For what
  • 1 Act, knowledge.
  • 2. Subject, Scripture, set out by the adjunct holy; effect, make wise to salvation.

Vers. 16. All Scripture is given by inspiration of God ] 〈 in non-Latin alphabet 〉 . Because he had exhorted Timothy to the reading of the Scripture, therefore he here commends it, 1. From the authority. 2. From the profit of it, not only the sentences, but the several words, and the order, and the whole disposition of them is from God, as speaking or writing by himself; this is to be divinely inspired saith Estius.

Is profitable. ] Showing that the word of God must never be meddled withal but for some profit. Then particularly he showeth wherein the profit consists.

For doctrine ] That is, to teach men what to know, and believe.

Reproof ] Of error and false opinions.

Correction ] Of ill behavior.

And instruction ] In good behavior.

Vers. 17. That the man of God ] Meaning not any man, but the Minister, 1 Tim. 6.11. 1 Cor. 4.1. Yet not one particular person, but the whole calling.

May be perfect, thoroughly furnished ] That is, sufficiently instructed to execute all the parts of his office.

Bellarmine, and Andradius, make themselves merry here, and say that the word profitable never notes sufficiency; but the same Greek word is used, 1 Tim. 4.8. for sufficient.

The Scripture is so profitable, that a Doctor of the Church may thence confirm the true doctrine, and confute false; may instruct and mend his manners, and be made wise to obtain salvation; therefore it is perfect. That which contains all things necessary, contains a sufficient doctrine. Classicus hic locus est, ex quo Scripturae perfectio contra Pontificios demonstratur. Gerh. in loc.

But Estius saith the Apostle here speaks only of the Old Testament; for Timothy could not from his Child-hood know the Books of the New Testament, since they were not then extant. To that we answer with Calvin, that for the substance there was nothing added; for the Apostles writings are but an explication of the Law and Prophets, together with an exhibition of the things. And if the Old Testament alone were profitable for all these ends, then much more now is the whole Scripture, the new being also added.

CHAP. IV.

Vers. 1. I Charge thee therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing ] As if he should say, Thou canst never answer it unto God, and unto Jesus Christ at the day of judgment, if thou do it not.

Vers. 2. When the Apostle foretelleth, that in these latter times men should have itching ears, he prescribeth to Timothy this remedy to cure it, preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering and doctrine, as if he should say, teach diligently, zealously, profitably; using not only doctrine, but application, grounding thy exhortations, and reproofs, substantially upon sound doct • ine. Hildersham.

Preach the word ] It is not only a toleration, but a peremptory command.

Be instant ] The Greek word signifies, to stand to or over a business; our English word expresseth it fully; to be instant in a business, imports two things, earnestness, and diligence.

In season ] May be understood two ways, 1. It may be taken for the ordinary set time appointed, and set apart for this exercise, the Lord's day, Mark 6.2. Luke 4.16. Act. 13, 14. and 20.7. 2. At such times and seasons, when the word may be most acceptable, most profitable unto the hearers.

Out of season ] Not in it self or in truth, but in the opinion of men.

This duty of the Ministry, is twice pressed upon them, reprove, rebuke. See 58. Isaiah. 1.

Rebuke, exhort with all longsuffering ] Titus 1.13. There is a precept to reprove sharply. Some consider the persons to whom the Apostle writ these things, the one was Timothy who (they say) was severe and austere, and therefore is exhorted to patience and meekness: the other Titus, who was gentle and meek of nature; and therefore spurred unto sharpness and severity. Others draw the difference from the people, over whom they were set; the Cretans were hard and refractary, full of bad qualities the Ephesians among whom Timothy was sent, were of some better temper, and disposition: and therefore were to be mildly dealt withal.

Vers. 5. Do the work of an Evangelist ] That is, which is worthy of an Evangelist, therefore say some, Timothy must needs be an Evangelist; and so no Bishop.

Some by the name of an Evangelist, signify in general a Preacher of the Gospel; but these are rather meant saith Calvin, which the Apostle used as companions in executing, their office, Act. 21.8. Eph. 4.11. As if he had said, do thou Timothy that which becomes thee in thy place and calling, faithfully and with conscience, for I have so done in my place and calling; I have done my duty conscionably and faithfully; and stood against all opposition to the contrary, and now I am ready to be offered as a drink offering, Phil. 2.17. and to depart this life; though Estius oppose this. Immolor ac libor more sacrificii, Metaphorae ratio à sacrificiis V. T. ducta, quibus addebantur olim libamina. Gerh. in loc. Vide plura ibid. Vide Calvinum & à Lapide.

Vers. 7. J have fought a good fight ] 〈 in non-Latin alphabet 〉 , Certamen illud praeclarum certavi, Beza. I have fought that excellent fight, a fight by wrestling; the Apostle useth this Metaphor also, 1 Cor. 9.25. He adds this partly for his own comfort, and partly to provoke Timothy to imitate him.

I have finished my course ] As the first Metaphor was taken from a stout Champion, so this is taken from a strong runner. He compares himself to those which run in a race, which Metaphor he also useth and joins it with the former, 1 Cor 9 24.26

I have kept the faith ] This third Metaphor is taken from a brave Soldier, he was faith • ull to his General, 1 Cor. 4.2.

Vers. 8. Henceforth is laid up for me a Crown of righteousness ] As if he had said, I have finished my course, and done my duty in my place; and hereby I know and am assured that henceforth is laid up for me a Crown of righteousness.

Vers. 10. Having loved this present world ] The word signifies, and so other translations render it, he embraced this present world, that is, the affections of his heart had a sympathy with it, as the Ive with the Elm, he embraced it.

Vers. 13. The Cloake that I left at Troas with Carpus ] Jerome, Chrysostom and Theophylact say it was a kind of garment for a journey, which he used when it was raignie weather, or the season cold; Paul therefore being in prison, and the weather cold, and he unwilling to be burdensome, being content with his poverty, he caused that garment to be brought him which he wore in cold weather.

But especially the Parchments ] Which may appear to be Note-books of his own making; the Syriac translateth it falciculum voluminum, the bundle of writings folded up together; for they used then Parchment to write in, as we do Paper now. So Gerhard and others.

Vers. 14. Alexander the Copper-smith did me much evil ] This Alexander is conceived to be the man of whom we read, Act. 19.32. that stood to Paul when he was in that danger at Ephesu • ; there he had like to have lost his life for appearing on his side. So Calvin. Others doubt whether this Alexander be the same with him mentioned 1 Tim. 1.20. Vide Estium.

Vers. 15. For he hath greatly with-stood our word ] Not us but our words, our Preaching; for the one is but a personal persecution and against charity; the other a doctrinal offense, and against piety and so more heinous.

Vers. 17. And I was delivered out of the mouth of the Lion ] That is, out of the mouth of Nero say some so called for his power and cruelty, because he horribly persecuted the Christians. Or as some (taking it for a proverbial speech, noting any eminent danger) I was delivered from the extremist hazard of death; even as a man rescued out of a Lions mouth, and pulled from between his teeth. So Calvin and Estius.

〈 in non-Latin alphabet 〉 , doth not signify properly liberatus sum, as the vulgar hath rendered it, but ereptus sum, for the Apostle doth not mean that he was freed from his bonds, since he was in bonds when he wrote this Epistle, but that he was snatched out of the present danger which was then feared. Gerh. in loc. ex Estio.

Vers. 21. Linus ] This is that Linus, who was after Bishop of Rome, as Eusebius thinketh l. 3. c. 2. Claudia ) an English (or rather British) woman went to Rome, converted by Paul, married a Roman Gentleman, who for his parts was called Pudens as here, but before called Rufus. It was thought she sent the Gospel first into England.

CHAP. I.

T His Epistle is by the learned, called Epitome Paulinarum Epistolarum, an Abridgement of all Paul's Epistles, it is fraught with such variety of precepts fitted to all sorts, sexes, ages and conditions of men, as whatsoever he hath in all his Epistles more largely handled, he seemeth summarily to have reduced the same into this one.

This Epistle containeth three parts, 1. The salutation in the four first verses. 2. The narration or proposition of the matter of it, from the 5. verse of the first Chapter, unto the end of the eleventh of the third Chapter. 3. The conclusion, containing some private business enjoined Titus: and the ordinary salutation of the Apostle.

Vers. 2. Promised before the world began ] Or rather from the beginning of ages, viz. in that famous promise of the blessed seed, Gen. 3.

Estius and à Lapide interpret promised by purposed; he saith the same here (saith à Lapide) that he doth 2 Tim. 1.9. God promised, that is decreed to promise before the world began; and in due time hath made the promise manifest in the word preached. Doctor Taylor.

It seems somewhat harsh to interpret the word promised, by decreed to promise: and therefore it is better to refer it to the promise made from the beginning of the world.

This promise was made to Christ (say some ) A promise is more then a purpose. A purpose may be in ones self, as Ephes. 1.9. but a promise is made to another.

Vers. 5. Set in order ] Supereorrigeres, so Jerome translates it, noting the emphasis of the praeposition added; whatsoever is corrected is imperfect; and some things were corrected by me before, yet not fully redressed; those things therefore which are wanting to perfection, do thou proceed to correct, and set in order.

The word properly signifies a continual and instant straighning of things which grow crooked in the Church. Doctor Taylor.

And ordain Elders in every City ] Jdest, per singulas civitates. 〈 in non-Latin alphabet 〉 , Acts 14.23. in every Church. Estius.

Vers. 6. Vnruly children ] 〈 in non-Latin alphabet 〉 , a metaphor taken from untamed headstrong beasts, that will not be brought under the yoke. The word therefore is fitly translated unruly, and is answerable to the Hebrew phrase given to disobedient children, viz. sons of Belial, Deut. 13.13. Hieron absque jugo, sons without yoke.

Vers. 7. For a Bishop must be blameless ] Since the Apostle prosecuting the same argument useth the name of Bishop and Presbyter indifferently in the same sense (as Jerome and Calvin in loc. observe) thence some infer that there is no difference between them. By the name Bishop he meaneth those whom before he called Elders; and throughout the New Testament it is indifferently given to all teaching Elders, that is, Pastors and Ministers; and so is here to be taken. A title well known in the Apostles days in the Tongue then commonly used, to betoken a painful Office, and a diligent labor; borrowed from such as are set in the Watch-towers of Cities or Camps, to espy, and by a loud voice, or sound of a Trumpet, or otherwise by a Bell or Warning-piece, to discover and signify the approaching of the enemy: for such were properly called ( 〈 in non-Latin alphabet 〉 ) Bishops, or Watchmen. It is attributed to the Pastors and Teachers of the Church; not only the great Pastor and Archbishop of our souls, 1 Pet. 5.4. and the Apostles, Acts 1.20. but the other Pastors and Teachers. And the word must be thus needs generally taken in the New Testament, as appears Phil. 1.1. where the Apostle writeth to many Bishops in one City, Philippi. and Acts 20.28. speaketh to many Bishops in one City of Ephesus.

Not self-willed ] One that pleaseth himself in his own mind and will; will have his own way.

Vers. 8. A lover of good men ] Or good things. Estius would have it rather referred to persons, because so it agrees better with the words going before. Hospital but to good men, Quasi diceret Apostolus, amatorem hospitum sed honorum. See Beza. These two are never to be abstracted one from another; for good men are to be loved for their goodness; and whosoever loveth goodness, loveth good men; yet of these two the context seemeth to favor the latter, a lover of good men ; for the Apostle would have the Minister harborous to good men. Dr. Taylor.

Vers. 10. Especially they of the circumcision ] That is, the Jews, as Rom. 3 30. Col. 4.11. for Crete had many of the dispersed Jews; see Acts 2. The Apostle (saith Dr. Taylor ) meaneth not so much the people of the Jewish Nation, as the Jewish Teachers, the teachers of circumcision, such as are mentioned Acts 15.5.

Vers. 12. One of themselves, even a Prophet of their own ] Epimenides, a Greek Poet, who was esteemed as a Prophet by the Cretans, to whom also they sacrificed after his death; therefore called so ironically by Paul, say some. But since Poets are sometimes called by the Grecians Prophets (as among the Latins Vates is so used) Calvin takes it here only for a Teacher. He also hence notes, that they are superstitious which dare take nothing out of profane Writers. Estius dislikes that he should be called a Prophet here, because he was a Poet; as if Paul spake after the manner of the Heathens, which were wont to call their Peophets Vates, because they thought them to be acted by some Deity; for elsewhere (saith he) viz. Acts 17. he calls them Poets; but rather Paul calls Epimen • des a Prophet (saith he) because he wrote of Oracles, and professed a knowledge of secret matters. See à Lapide.

The Cretans are always liars ] They were so given to lying, that they occasioned a Proverb among the Heathens, We may lie with the Cretans, that is, lie with the liars.

Slow-bellies ] A proverbial speech of such as are greedy, and given to their bellies. So the Syriac interprets it.

Vers. 13. This witness is true ] Although Epimenides was a Cretian, that is, a liar; because he spake against himself, not for himself, and against his own Nation, so that his testimony against them was more to be esteemed then Xenophons, or Plato's speaking for them.

Wherefore rebuke them sharply ] Or refute them. Non est increpa, sed argue, hoc est refelle. Erasm. 〈 in non-Latin alphabet 〉 cuttingly, or precisely, or to the quick. He alludes to Surgeons who cut away the dead flesh which festereth corruption in wounds. So Estius, Dr Taylor, and others.

That they may be sound in the faith ] Not the virtue or gift of faith whereby we believe, but the doctrine of faith, that which we do believe; that is, the doctrine of the Gospel; so it is taken Gal. 1.22. It is here opposed to Jewish fables and commandments of men in the next Verse.

Vers. 14. Which turn away from the truth ] In the word Turn away is a metaphor, the speech being borrowed from those who turn away their bodies from the things they dislike; and here translated to signify an inward loathing and dislike of the truth.

Vers. 15. Unto the pure all things are pure ] That is, all things in their own nature indifferent. See 1 Cor. 6.4. & 10.13. Rom. 14.20. all such things are free now to be used in good conscience without scruple, by means of our Christian liberty.

CHAP. II.

Vers. 3. NOt given to much wine ] So given as to be a servant, slave, or vassal to it; Non multo vino servientes. Vulg. He hath expressed it significantly; for it is a sevitude and base condition for the senses of a man to be possessed with Wine, and not to be his own man, but a slave to Wine.

Vers. 10. Nor purloining ] The Greek word signifies to detain anything to ones own self that belongs not to him, and to put it apart to his own use, as Ananias and Sapphira did, Acts 5.6. where the word is likewise used. This vice in times past was so common among servants that the Poets use the word fures for servi.

Vers. 12. We should live soberly, righteously, and godly in this present world ] In these words he concludes our whole duty: live soberly, toward ourselves; righteously toward our Neighbors, and godly toward God.

Vers. 14. Who gave himself for us ] His soul, body, life; it shows the willingness of his death.

Redeem us ] Redeem by a price, ransom, and procure us a complete pardon; us, Jews and Gentiles.

Purifie ] By his word and Spirit, by the application of the doctrine of Christ and his grace. 1. The word doth this by way of example, while it sets out to us the holiness of Christ. 2. By way of argument, that we should not show ourselves so unkind to him, as sin against him.

Vers. 15. Rebuke with all authority ] That is, with a derived ministerial authority; Christ preached, as having authority in and from himself. Matth. 7.29.

Let no man despise thee ] He should not suffer any to contemn him. Paul doth not speak here to Titus as he did to Timothy, Let no man despise thy youth; whence it is collected that Titus was elder then Timothy. The Greek word here rendered despise is not the same with that in Timothy.

CHAP. III.

Vers. 5. BY the washing of regeneration, and renewing of the holy Ghost ] The Spirit of God alludes to the practice of all civil people at the birth of a child; they first wash it from its natural uncleanness: so the Spirit of God cleanseth us from our spiritual pollution. Baptism is sacramentally the laver of regeneration ; not by the work wrought, but by the grace of God's Spirit by which we are justified, 1 Pet. 3.21.

Vers. 9. But avoid foolish questions and genealogies ] Such genealogies as are not in the word, which gender questions that the Scripture doth not end and determine.

Foolish questions ] That is, unnecessary, idle, of no moment, of no good use to edification, neither in faith nor love, in conscience nor manners. And genealogies ] here is condemned all that recounting of kindred and pedigree in all sorts of men, which proceedeth from a vain mind, and tendeth to worldly pomp, and vain-glory. The Jewish Teachers would be much and often in extolling of their Tribes and kindred.

Vers. 10. A man that is an Heretic, after the first and second admonition reject ] Or avoid; not as Erasmus too truly, but bitterly scoffs the Romish practice, Devita, id est, De vita tolle ; but reject in an authoritative or judicatory way; not a mere negative act of refraining company, but a positive act of censure is here meant. Graviter quasi censoria correctione reprimendi sunt. Calvinus.

Vers. 11. Is subverted ] 〈 in non-Latin alphabet 〉 . It is as much as if he had said, He is an house subverted or turned upside down, or inside outward, as a house turned off from the foundation.

As a ship turns up her keele; this Greek word is used Deut. 32.20. a people turned upside down; or subverted.

Hath the fairest side outward; the word is a Metaphor drawn from foul Linnen, as Favorinus, the foul side turned inward; as if he should have said, such a man, what ever shows he makes, is a naughty man.

Being condemned of himself ] It is but one word in Greek, 〈 in non-Latin alphabet 〉 . Experience convinceth that most Heretics think themselves in the right; so far they are from condemning themselves, in their consciences. But they condemn themselves, by cutting off themselves from the Church, which other sinners are condemned to by the Church.

Vers. 14. And let ours also learn to maintain good works ] The words are, let them learn to be eminent in good works above others. The Vulgar hath it, curent bonis operibus praeesse. The Rhemists brag that their Translation (which hath it, to show forth good works) is the better. We translate it also to excel, and the Greek signifies all three indifferently.

THese Postscrips in the end of Paul's second Epistle to Timothy, and of that to Titus, (as learned Beza hath well observed) were not found in the most ancient Greek copies; nor yet in the Vulgar Latin translation, no not to this day; these additions were made some hundred of years after the Apostles. In Jerome's time they were not extant, as the translation that goes in his name can testify, which hath no such Postscript. Our former and ancient English Translations, though they have them, yet they are but in a small Character different from the Text, as no part of it. See Mr. Cudworth on the 6 of the Galatians annexed to Mr. Perkins on the Postscripts of the several Epistles.

CHAP. I.

T He diversity of the style and inscription of this Epistle, and manner of reasoning, makes some doubt of the writer thereof; and also something in the Epistle, shows it was not written by Paul, as in the beginning of the second Chapter. The doctrine of salvation was confirmed to us by them that heard it after it was first spoken by the Lord himself, which seems to agree with the profession of Luke in the beginning of his Gospel. An ancient Greek Copy (whereof Beza speaks) leaves out the name of Paul in the Title; and also divers Printed Books. Jerome in Catalogo Scriptorum Ecclesiasticorum, after he hath recited all the Epistles of Paul, at length he cometh to this Epistle: but the Epistle (saith he) which is called unto the Hebrews, is not thought to be his, for the difference of style and speech, but either written by Barnabas as Tertullian saith, or Luke as some think, or Clement.

But I have in my Treatise of Divinity, proved this Epistle to be canonical, written in Greek, and probably to be Paul's also.

This Epistle is as it were the Harmony, both of the Old and New Testament; it shows how Christ was prefigured in the one, and exhibited in the other. It is the only key to the types of the ceremonial Law, which hold forth the Priest-hood of Christ.

The Apostle writes to the Hebrews, not to fall away from Christianity to Judaism, for the persecutions which the Jews their natives brought upon them, which is the full scope of this Epistle.

The Apostles main scope in this Epistle to the Hebrews, is to set forth the nature, and exalt the excellency of Christ's Priest-hood.

Vers. 1. God who at sundry times and in divers manners, spake in times past unto the Fathers by the Prophets, &c.] The excellency of the Gospel above the Law is set down in these three points, 1. God spake unto the faithful, under the Old Testament, by Moses and the Prophets, worthy servants, yet servan • s; now the Son is much better then a servant, verse. 4. 2. Whereas the body of the Old Testament was long in compiling, much about a 1000 years from Moses to Malachi ; and God spake unto the Fathers, by starts and fits; one while raising up one Prophet, another while another; now sending them one parcel of Prophesy or story, then another: when Christ came all was brought to perfection in one age: the Apostles and Evangelists were alive some of them, when every part of the New Testament was fully finished 3. The Old Testament was delivered by God in divers manners, of utterance and manifestation, but the delivering of the Gospel was in a more simple manner, either by the tongues or pens of them that held an uniform kind of teaching.

〈 in non-Latin alphabet 〉 , at sundry times ] So we translate it, or by sundry parts by piece-meal, the word will bear both, and both are consonant to the circumstances of the Text. It signifies Multiparti • e saith Ribera, By many parts, now a part of his will, and then a part further. Dickson.

〈 in non-Latin alphabet 〉 , and in divers manners ] Or in divers forms, or similitudes, but the former is the better, in divers manners of utterance and manifestation, sometimes in dark words, sometimes plainly and familiarly, or sometimes by lively voice, sometime by vision, or dream, or inspiration, or Vrim and Thummim, by signs from heaven.

Vers 2. By whom also he made the worlds ] There is another world besides this, see 12. Matth. 32.11. Heb. 3. Or else it is so called for the variety of times and ages, and sorts of the creatures, one succeeding another.

Vers. 3. The brightness of his glory, and the express image of his person ] The latter words are an exposition of the former; Image expounding brightness; and person or substance glory.

The Greek word signifies somewhat more than brightness, even such a brightness, as hath a luster cast upon it, from some other thing; a fit word to express the everlasting generation of Christ. The similitude is borrowed from the Sunnebeames.

The express Jmage ] A comparison from the seal of a Ring, the form of which is imprinted in the Wax.

Purged our sins ] Some make it a Physic Metaphor, but rather be alludes to the law of purging sin by sacrifice.

Vers. 9. Therefore God even thy God ba • h anointed thee, with the Oil of gladness, above thy fellows ] This is taken out of 45. Psal. 7. the Chaldee Paraphrast and many Rabbin's interpret it of the Messiah, who as mediator had a fullness of all graces. According to his divine nature, he had an infinite fullness of grace in his person; according to his human nature, he had a fullness of habitual grace: Mary had a fullness of grace; and Barnabas was full of the Holy Ghost. The fullness of grace in Christ, is p • enitudo generum & graduum, a fullness of kinds and degrees; the Saints have fundamental graces, as faith, repentance and the like; yet they may want joy, p • ace, assurance; but Christ had a fullness of all kinds of graces. Isaiah 11.2.2. They have but their measure of grace; Christ had a fullness of grace for degrees, John 3.34. He had all graces in the most eminent degree, the spirit of God rested upon him, Isaiah 11.2. See Isaiah 42.1. The oil wherewith Christ was anointed, is called the oil of gladness, because the sweet savor of it gladdeth the hearts of all his Members; that is all true Christians, which are his fellows, and partners in the annoyting; he was Christ as they Christians. That word in Psal. 45.7. translated above may signify more then thy fellows, prae consortibus tuis, so Tremellius ; that is saith Mr. Perkins ] Christ's manhood was filled with the gifts and graces of God, both in measure, number, and degree, above all men and Angels. Or, for his fellows, pro consortibus suis, so some read it; Christ received not the spirit for himself, but for his people, John 1.16.

Vers. 14. Are they not all ministering Spirit, &c? ] He doth not so much ask, as plainly affirm; for the Hebrews use an interrogation, when they would the more confirm a thing.

CHAP. II.

Vers. 1. LEast at any time we should let th • m slip ] That is coldly translat • d, least we slow. Saint Paul had been a Babe (saith Broughton) if he had thought that all Jerusalem's Rabbins could forget upon what principles he disputed; or thought that if the Rabbins had embraced the rules and principles, they could soon forget them. Here Arabiques translate elegantly Na • kitu we fall, the Syriaque Nabed we perish. Saint Paul's Metaphor was taken from Jeremiah. Lam. 4.9. They that are slain with the Sword, are better then they that are slain with hunger : which flowed, as pierced by wanting the fruit of the field. Least we leak it out, like water put into a Colander, or riven dish; some think it to be a Metaphor from paper that doth not bear Inke well, à Charta Bibula quae scripturam been nos continet. See Pareus.

Vers. 2. If the word spoken by Angels was steadfast, &c. ] The meaning is briefly this, if every transgression of the Law was severely punished, how shall we escape, if we do but neglect the Gospel? See Estius.

Vers 3. If we neglect ] Greek disregard, not care for it.

So great Salvation ] That is the means of it. So he calls the doctrine of the Gospel, Metaleptically from the effect (saith Pareus) because faith in the Gospel brings to us eternal Salvation. For the Gospel is the power of God to salvation, to every believer.

Vers. 9. Should taste death for every man ] Or everything or creature, who all these be the context showeth. 1 Sons that must be led unto glory, v. 10. 2. Christ's brethren, v. 11. 3. Such Children as are given of God unto Christ. v. 13. See Pareus.

Some Protestant Divines urge this Scripture to show that Christ died for all, though not equally for Judas, as for Peter. Some distinguish thus, they say Christ is sufficiens remedium, there is virtue enough in Christ, but not sufficiens medium, because besides the work of Christ, there is required faith to apply it, Mark 16.16.

By tasting death he means die. see Matth. 6.28. John 8.52. Whencesoever the Metaphor is taken, whether from those which drink poison, or rather from the taste of those things which are bitter and unpleasing.

Vers. 14. Destroy him that had the power of death ] 〈 in non-Latin alphabet 〉 , That he might make Satan unprofitable, idle, and fruitless, as the word is used, Luke 13.7. Rom. 3.3. The Devil hath the power of death in a double respect, 1. As he hath the power over sin, 2 Tim. 2. ult. 2. As an executioner, Luke 12.20. Job. 33.23.

Vers. 15. And deliver them, who through fear of death, were all their life time subject to bandage ] Every unregenerate man is subject to the fear of death. 1. Because all the comforts of this life forsake him then. 2. All his parts and accomplishments shall be taken away. 3. His hopes die. 4. His conscience shall then be awake, this is the worm. 5. Must go to God to give an account, whom he hath no interest in. 6. All offers of grace shall be at an end Vide Grotium.

Vers. 16. For verily be took not on him the nature of Angels ] The word in the original 〈 in non-Latin alphabet 〉 , signifies properly to take a man with thy hand, either to lead him some whether, or to uphold him thereby to help him. See Matth. 14.13. Mark 8.23. and Luke 9.47. and 14.4. Hence figuratively it is translated, to signify succouring, or helping. For when we would help one from falling, or sinking under some burden, or would raise him being fallen, then we put our hand to him, and take hold of him.

CHAP. III.

Vers. 1. PArtakers of the heavenly calling ] It is so called not so much for that the Author, means and manner are heavenly, but because the State whereto we are brought is heavenly and glorious. Doctor Sclater.

Consider the Apostle and High Priest of our profession Christ Jesus ] The Greek word signifies magno studio mentem in rem intendere. To show that Christ hath the eminency of the chief offices in the Old and New Testament, these words are used. The High Priest was the highest office in the Old Testament, and Apostle in the New. He calls him here the Apostle 〈 in non-Latin alphabet 〉 , he is the chief of the Apostles.

Our profession ] That is of the Gospel which we profess, because he is the Author and Doctor of the same.

Vers. 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house ] Not in giving as full and exact directions for all particulars, concerning the worship of God, and government of the Church of the New Testament, as Moses did in his time for the Church of the Old Testament; for there is not such a particular and exact form of worship or Church government drawn, as we see in the Law, but herein stands Christ's faithfulness, that he hath as fully revealed unto us the doctrine of the Gospel, as Moses did that of the Law; and that he hath faithfully performed, and fulfilled all the types of himself, and all the things signified by Moses ceremonies, as Moses hath faithfully and distinctly set them down. See Pareus.

Vers. 6. The rejoicing of the hope ] That is the doctrine of the Gospel, whereby these are dispensed and confirmed.

Vers. 12. Take heed brethren least there be in any of you an evil heart of unbelief in departing from the living God ] He shows five degrees of Apostasy: the first is, consenting unto sin, being deceived with the temptation of it. The second is, hardness, of heart upon many practices of sin. Thirdly, the heart being hardened becomes unbelieving, and calls the truth of the Gospel into question. Fourthly, by unbelief it becomes evil, having a base conceit of the Gospel. Fifthly, this evil heart brings a man to Apostasy, and falling from God, which is the extinguishing of the light of the Gospel.

An evil heart is a great evil, First, from the nature of it, 1. it is an inward evil; a seizes on the most principal part of man, the soul; 3. an inveterate evil, we brought it with us into the world; 4. an insensible evil. Secondly in the effects, 1. It indisposeth us to all good. 2. It is the root of other evils, Matth. 15.19 3. maketh a man unfit to live or die.

Vers 13. Exhort one another while it is called today ] When you commit a sin, you think if you stay a week, a fortnight, or a month, you shall come in as well as at the first; no, saith the Apostle, while it is today come in, do it presently, for sin will deceive you, it will harden your heart before you be aware.

Through the deceitfulness of sin ] That is, deceitful sin, an hyppalage, Prov. 14.8. Ephes. 4.22. Rom. 7.11. 1. It hath its original from the subtle Serpent Satan the grand Impostor. 2. It is the cause of all the deceit, guile, and falsehood that is in this world, Psal. 54.20, 21. Acts 13.10. 3. Sin is in its own nature deceitful, every error in opinion and evil in practice proceeds from deceit; the mind is deluded in the first with a show of truth, and the will in the second with the appearance of goodness. Rather to believe then practice; the Apostles proper meaning is, the deceitfulness of sin in matter of believing.

Vers. 14. If we hold the beginning of our confidence steadfast to the end ] 〈 in non-Latin alphabet 〉 , the first act of faith, whereby we began to subsist in Christ.

Vers. 17. Whose carcasses fell in the wilderness ] The Vulgar renders it cadavera. 〈 in non-Latin alphabet 〉 properly signifies members. The Syriac hath rendered it ossa bones. Because those unbelievers lie prostrate in the wilderness, therefore a great multitude of their bones lie dispersed in the wilderness.

CHAP. IV.

Vers. 2. BUt the word preached did not profit them ] Profiting may be taken here for the truth of grace, or for growth in grace; men cannot grow in grace that have no grace; but the word worketh true faith on that person which came to it without any true grace or faith at all.

Not being mixed with faith in them that heard it ] The word signifies as if we should say, such a potion did not good, because they had not such an ingredient. An exceeding strong, drink not tempered and qualified profits not nature; so those great promises, so much exceeding opinion and expectation of reason, not being mixed with faith, did not profit them.

He compares the heart to a vessel, in which there must be both the word and faith; these two must be mingled together, and then it will be a word of power, life, and salvation.

Vers. 9. There remaineth therefore a rest to the people of God ] A Sabbatism, as Calvin and Beza render it. That is, the keeping of the day of rest, (though it be commonly rendered rest) he forbears to use the same Greek word for rest, which he used both before and after. Estius and others take it here for a celestial rest, and bring the next Verse to confirm their opinion. See Rev. 14.13.

Vers. 12. For the word of God is quick ] Or living; 1. Formally in its own nature, in that it abides forever, in regard of the sense and matter contained therein, not as it is written in Paper. 2. Efficiently, and that in these respects: 1. It giveth life at the first, it is appointed by God as the instrument to beget the new life of grace in us, James 1.18. John 17 17. the savor of life. 2. It increaseth spiritual life, 1 Pet. 2. 3. It directs and teacheth us the way to eternal life, John 5.

Piercing even to the dividing • sunder of s • ule and spirit ] That is, the whole man. It worketh not only upon the inferior faculties, which are less pure, but upon the purest and most supreme part of the soul; for the word pierceth as far as the eye of the Auth • r of it, to whom all things are naked and open.

And of the joints and marrow ] By the joints he means the minima, the least things; and by the marrow the intima, the most secret and inward things.

A discerner of the thoughts and intents of the heart ] 〈 in non-Latin alphabet 〉 , a Critick , a curious Judge, and observer.

〈 in non-Latin alphabet 〉 rendered thoughts, are properly the secret and inward workings of passions and affections: 〈 in non-Latin alphabet 〉 intents, are the secret and first workings of men's understandings and apprehensions.

Vers. 13. Neither is there any creature that is not manifest in his sight ] Neither is there any creature which is not manifest in the sight thereof; so some read it, and the Greek will very well bear it, viz. of the word, and understanding by creature such thoughts intents and notions as are framed in the heart, which may be termed the creatures of the heart. This interpretation holds good correspondence with the Greek, the scope of the place, and the Analogy of faith.

But all things are naked and opened unto the eyes of him with whom we have to do ] 〈 in non-Latin alphabet 〉 naked as when the skin is pulled off; and 〈 in non-Latin alphabet 〉 opened, as the intrailes of a Sacrifice cut down the back.

He useth a metaphor taken from a sheep whose skin is taken off, and he hanged up by the neck with his back toward the wall, and all his intrailes laid bare, and exposed to open view. He alludes to the Anatomizing of a creature (say some) wherein men are cautious to find out every little Veine or Muscle, though they be never so close. They are naked, therefore God sees their outside; and opened, dissected, quartered, and cleft asunder through the backbone, so that he sees their inside also. Opened is more then naked; naked is that which is not clothed, or covered: opened is that whose inwards are discovered and made conspicuous.

Vers. 15. Cannot be touched with the feeling of our infirmities ] The original word is purely Greek, as there are many in this book; it is used also 10.34. and nowhere else.

Was in all points tempted like as we are, yet without sin ] That is, say some, was never temped to sin, as Matth. 15.38. but the Apostle here comforts the people of God against sinful temptations, Christ was tempted to sin, but not into sin.

Vers. 16. Let us go ] Because our Mediator is God, as in Ch 1. he is able to reconcile God to us, and procure grace for us. 2. Man, Heb. 2.14. and our high Priest, Vers. 14.

Come boldly ] So as to speak all our mind.

Vs ] Generally all Christians; in the Law only the High Priest might come, and that once a year; we may now come at any time when we have need.

Unto the Throne of grace ] The Cherubims or Mercy-seat was a Type of the Throne of grace.

That we may obtain mercy ] viz. From God, by our High Priest, and Intercessor.

Find grace ] In the original, receive grace; not to earn, purchase or deserve it.

CHAP. V.

Vers. 2. WHo can have compassion on the ignorant ] The word signifies to apportion his compassion, or to compassionate them as much as they need.

Vers. 6. Thou art a Priest forever after the Order of Melchizedek ] Melchizedek signifieth a King of righteousness, and Salem signifieth peace. Heb. 7.2, 3. Christ was a King of righteousness and peace.

Vers. 7. Who in the days of his flesh ] That is, when having our weak and frail nature he lived with us here, for so the word flesh is to be taken; least any should think that he put off his flesh.

When he had off • red up prayers and supplications ] The first word is nomen generis, the second signifies something more, most submissive prayers.

And was heard in that he feared ] And yet we see the Cup did not pass from him, because he was strengthened to bear it.

First, Christ did not ask deliverance from death absolutely, but adding this condition, if it be thy will O Father.

Secondly, he was not delivered from suffering, but had strength and power given him, whereby his manhood was made able to bear the heavy burden of God's indignation.

Vers. 8. Yet learned he obedience by the things which he suffered ] That is, he shown obedience more then, then before. Not as if Christ were to go to school to learn; or as if by certain acts he were to fit himself for obedience; he did not learn that which he knew not before, but did that which he did not before; he then was put to the trial of his obedience.

Vers. 9. And being made perfect ] His perfection was declared, and his Mediatorship accomplished in the things that he suffered.

He became the author of eternal salvation unto all them that obey him ] This is to be understood both of the obedience of faith, which is the principal, John 6.29. and also of our new obedience. B. Down. of Justification. l. 7. c. 7.

Vers. 11. And hard to be uttered ] To be interpreted; Greek, to be fitted in the utterance or expression of them to your capacities.

Seeing ye are dull of bearing ] Or rather slow, or slothful, according to the Greek; that is, averse from taking pains, that you may be able to hear with understanding. There is a twofold dullness in the people in hearing; 1. Some are dull in the letter, so the high way ground. 2. To the Spiritual sense.

Vers. 14. But strong meat belongeth to them that are of full age ] To those that are perfect; so it ought to be translated, and so it is in the original.

Even those who by reason of use ] 〈 in non-Latin alphabet 〉 , by an habitual use or long custom. The old translation by reason of custom, and the new by reason of use ; but neither is so full as the original, by reason of habit.

Have their senses exercised to discern both good and evil ] The word properly signifies such an exercise as Wrestlers or such as contend for victory do use, which is with all their might and strength, being trained up unto it by long exercise.

That is, he that hath this true wisdom, he hath such a distinguishing faculty, that as the taste discerns of meat, or as a man that is accustomed to taste Wine can easily discern between good and bad; so, by a certain wisdom that is unfused into him, he is able to discern between good and evil, even as the senses do (for that is the scope of the place) between color and color, taste and taste; there is an ability in the perfect to discern between good and evil.

CHAP. VI.

Vers. 2. OF the doctrine of Baptismes ] Among the principles of Christian Religion that were first taught unto the Christians of those times, the doctrine of Baptismes is one; that is, the doctrine of the Sacraments; figuratively putting one for both; and perhaps the plural number is used because it hath a double washing and not a single; even the outward washing of the outward, and an inward washing of the inward man. Calvin thinks he means the solemn rites, or set days of baptizing.

Vers. 4. For it is impossible for those which were once enlightened ] That is, say some, very difficult; as it is impossible but that scandals should come, and so they would take it in that place, to deceive if it were possible the elect; but the reason given why they c • nnot be restored, because of their crucifying of Christ again, argueth an impossi • ility, not indeed of it self, but by the just judgment of God upon them. All who hold falling from grace bring this place as a main support of the cause, and therefore understand this of the truly godly; but the Orthodox answer, If these were godly, it was only an hypothesis propounded, this condition puts nothing in being; it is only propounded conditionally, and by way of admonition, which is an effectual means of keeping them from falling. 2. They deny these to be truly godly, they were only close hypocrites.

Enlightened ] Have been baptized. So Heb. 10.32. the Syriac, Arabic, and Ethiopic render it; and so some of the Greek Fathers expound this word, because adulti were not baptized till they had been catechised, and sufficiently instructed in the faith; rather inwardly enlightened in the mind, had a great measure of illumination in the mysteries of the Gospel; men cannot sin against the Holy Ghost without a measure of illumination.

And have tasted of the heavenly gift ] or Supercelestiall gift. It is one thing to drink or eat, saith Gregory, another to taste, Matth. 27.34. men may taste that which they spit out again; Jonathan did, but taste the Honey.

The heavenly gift ] That is, Christ, who is called the gift of God, John 4.10. See John 6.38, 50.

And were made partakers of the Holy Ghost ] That is, the common gifts of it. Calvin. Pareus. That is something they have so like sanctification, that both themselves and others may think them truly sanctified.

Vers. 5. And have tasted the good word of God ] Received it with some love and delight; called good word, because it only revealeth Christ, who procureth all good unto all believers. Vide Bezam.

And the powers of the world to come ] Some interpret it of the world under the days of the Gospel, they may have a taste of the Gospel-ordinances, and privileges. Most refer it to the world to come; God lets in a glimpse of heaven, 34. Numb. 16, 17. or a flash of hell upon the conscience.

Vers. 6. If they shall fall away ] Altogether, totally, Prolapsi, id est, prorsus lapsi. Anselm. Not at universalem ab Evangelio defectionem. Calvin. This place must be compared with Heb. 10. and so it is to be understood of a willful malicious Apostasy, not from any temptation, but out of mere hatred to the truth; so that this place makes nothing for the Novatians which denied repentance to them that sinned after Baptism. See Grotius.

To renew them again to repentance ] If ever they come to repent, they must be reduced to that former estate, though that be not enough; that is, to have knowledge and light of mind only, it must be in a more powerful way.

Vers. 7. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth blessing from God ] All is an allegory; the earth is man, Ier. 22.29. The rain God's word, Deut. 32.2 Amos 7 16. The Herbs are graces, and the blessing is a sweet retribution and accumulation of mercy.

Blessing from God ] Either incrementum, increase of those graces they have already received (to them that have more shall be given) or maturitatem, when fruits cease growing in bigness, they grow in ripensse; their graces shall increase both in regard of greatness and ripeness.

Vers. 10. To forget your work and labor of love ] That is, those duties which out of love to him we perform with labor and striving.

Vers. 11. To the full assurance of hope ] Hope hath an eye to the good of the promise (as faith to the truth of it) the assurance of hope is, that we shall certainly receive that good.

Vers. 13. Because he could swear by no greater, he sware by himself ] q. d. If there had been a greater God, he would have sworn by him.

Vers. 17. The heirs of promise ] That is not only such to whom the promises belong, but such as claim their inheritance by adoption and promise.

Vers. 18. To lay hold upon the hope set before us ] The Greek word rendered to lay hold, doth not signify quomodocunque tenere, sed ita tenere & complecti ut non patiaris tibi eripi, to hold any way, but so to hold and embrace a thing, that thou sufferest it not to be taken from thee.

CHAP. VII.

Vers. 1. FOr this Melchizedek King of Salem &c.] There is nothing spoken of Melchizedek but in Genesis, Psal. 110. and in the 5. Chapter of the Hebrews and this.

Vers. 3. Without Father▪ without Mother, without d • scent ] This is not spoken simply, and absolutely, but by a figure; 1. Because the Scripture mentioneth not who were his Parents, no more doth it Iohs, or the three Children's. 2. Because he being a type of Christ, hath eternity ascribed unto him by reason of Christ, who as he is man hath no Father; and as he is God hath no Mother; and as he is the eternal God, hath no beginning of days. Roberts of Tythes.

Some think that this Melchizedek was Sem the • ldest Son of Noah ; for he was living when Jsaac was 50 years old; and therefore almost all the days of Abraham. He was without beginning in the new world, for he was born in the old; and without end in the old world, because he continued in the new after the flood.

Constance veterum Hebrae • rum opinio est Melchizedek fuisse Sem filium Noah. Ribera.

Some Heretics said he was the Holy Ghost or an Angel.

Vers. 4. Unto whom even the Patriarch Abraham gave the tenth of the spoils ] 〈 in non-Latin alphabet 〉 properly signifieth the chief parts, or top of the heap.

Vers. 6. Received tithes of Abraham] In the Greek it is 〈 in non-Latin alphabet 〉 , which in plain English is, he tithed Abraham ; and took them of him as his due.

Vers. 7. And without all contradiction, the less is blessed of the better ] Taking it for the benediction, which is authoritate not devotione ; for the subject may bless the Prince, and man blesseth God in hearty devotion, but the blessing of authority comes from the greater.

Vers. 22. By so much was Jesus made a surety of a better Testament ] Christ was the surety of the first Covenant to pay the debt; of the second Covenant, to perform the duty.

A better Testament ] Not in substance, but in the manner of revealing.

Vers. 24. An unchangeable Priest-hood ] It signifieth such a Priest-hood which cannot pass from him to any other, as the Priest-hood of Aaron did Perkins.

Vers. 25. Wherefore he is able also to save them to the uttermost ] In the original 〈 in non-Latin alphabet 〉 , to the uttermost of time, at all times, and forever; it must be referred to the perfection or fullness of time, and not of his saving; that is, continually and perpetually, as the latter words of the verse show.

Seeing he ever liveth to make intercession for them ] Superintercede, as the Greek may signify.

Vers. 26. For such an High Priest became us ] It was a just and decent thing that our High Priest should be such a one.

CHAP. VIII.

Vers. 4. FOr if he were on earth, he should not be a Priest, seeing that there are Priests that offer gifts according to the Law ] That is, as in the times of the Old Testament, if the Priest had only offered a sacrifice, and not gone into the holy of holies with the blood thereof, sprinkling the mercy seat, praying and interceding that it might be accepted for the sins of the people, the Priest had not done that work of the Priest, and so he had not been a complete Priest; so if Christ had only offered up himself here a sacrifice, and had not gone into heaven, the holy of holies, and carried the power and virtue of his death thither, to pray and intercede for us, he had not done the work of the great High Priest.

Vers. 5. Was admonished of God ] One word in Greek 〈 in non-Latin alphabet 〉 , signifies to answer as God doth men by oracles, Heb. 11.7. and 12.25. So 2 Matth. 12. 〈 in non-Latin alphabet 〉 , being warned of God, as it should have been expressed there.

Vers. 6. He is the mediator of a better Covenant, which was established upon better Promises ] The promises of the new Covenant are said to be better in four respects, 1. All the promises of the Law were conditional, this do and thou shalt live ; those of the Gospel are absolute, of grace, as well as to grace. 2. This Covenant promiseth higher things; here God promiseth himself, his Son, his spirit, a higher righteousness, and a higher Son-ship. 3. Because of their stability, those of the old Covenant were swallowed up in the curse; these are the sure mercies of David. 4. They are all promised upon our interest in Christ, 2 Cor. 1.20. This makes the promises sweet, because they lead us to Christ, the Fountain of them.

Vers. 7. For if that first Covenant had been faultless ] That manner of administration of the Covenant of Grace, may be said to be faulty two ways, 1. As imperfect, dispensed in shadows; their dwelling in the land of Canaan was to them a type of heaven. 2. As it did not make the person perfect, conveyed not grace. See 10. verse.

Vers. 9. And J regarded them not ] Greek, I did not care for them.

Vers. 10. For this is the Covenant that I will make with the house of Israel, after those days saith the Lord, I will put my law into their mind, &c ] In this verse the Apostle sets down the Covenant of grace: That expression of writing the Law in the heart shows, 1. That the Law is not in any man's heart by nature; there is not a principle, and rule of conformity within, Rom. 7.9. 2. The Spirit of God makes use of the Law, to put a suitable disposition into the heart, to what the Law requireth. 3. In Conversion, the Lord puts the whole Law into the heart; there is a conformity to the Law in all things. 4. The Lord so puts it there that he writes it; by which expression he signifies, that it shall forever ever abide there. It is an allusion (saith Estius ) unto the two Tables of the Law. They were first written by the finger of God, and then put into the Ark; so God first writes the Law in our hearts, and then puts it in our minds.

Vers. 11. And they shall not teach every man his neighbor ] The teaching of men shall not be laid aside, but they must not depend on it; the teaching of God shall make it effectual to them. See Estius.

All God's people, little and great, weak and strong, shall know him; by knowing is not meant a bare apprehension, and notion of his being and nature, but a knowledge of acquaintance, a knowing him to be ones God reconciled to him in Christ, so Hos. 2.20.

Vers. 12. For J will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more ] Here are two things, 1. There conciliation of God with his people, I will be merciful to their unrighteousness, He will be merciful, or propitious, appeased, and pacified toward them, which hath respect to the ransom, and satisfaction of Christ. 2. He will pardon them completely; here are three words, unrighteousness. sins, and iniquities, to show that he will forgive all kinds, and degrees of their sins, 1. The number of words implies the number of sins. 〈1 page missing〉 2. Some of these words are of a higher nature; God will pardon the most heinous sins; God himself undertakes all in the Covenant of Grace, as we may see in the 10, 11. and this 12. v. He will put his Law into our mind, he will be to us a God, he will teach us, and pardon our sins; Christ is the Mediator and surety of this Covenant, he undertakes with God, that we shall be his people; and with us, that God shall be our God. He had three Offices to make good this; all implied in these three verses Vers. 12. I will be merciful, Or pacified, by that propitiation the High Priest shall make, there is his Priestly office, v. 11. He teacheth his Church outwardly by his word, inwardly by his spirit; there is his prophetical office, v. 10. He saith he will put his Laws in their minds, there is his Kingly office; he is as King to see that we shall be obedient to God.

CHAP. IX.

Vers. 4. WHerein or in which was the golden Pot that had Manna, and Aaron's Rod that budded, and the Tables of the Covenant ] He saith that there were three things laid up in the Ark, the Pot of Manna, Aaron's Rod, and the Tables of the Covenant. They conceit it well, that say the Ark is the Church, the Tables the word, the Manna the Sacraments, and the Rod the discipline.

Ob. 1 Kings 8, 9. and 2 Chron. 5.10. It is said, there was nothing in the Ark, (save the two Tables of Stone) Paul saith besides these there was Aaron's Rod, and the golden Pot having Manna.

Sol. 1. Which here hath relation (say some) to the remote antecedent, which Tabernacle, not Ark. Pareus saith this is a forced construction. 2. Others say that they were not included in the body of the Ark, but conveniently placed about it; this seems most probable; for may be interpreted not only in, but with, near, about, as Judges 18.12. Luke 9.31. and 13.33. and so it may be rendered, with, or about which, Pareus gives this answer. God Commanded the two Tables to be placed in the Ark, Exodus 25.21. Deut. 10.5. He commanded the Pot of Manna to be kept before the Ark of the Testimony, and there Aaron is said to have put it, v. 34. Also he commanded Aaron's green Rod to be laid before the Ark for a Sign to the Rebels, Numb. 17.10. And it is unquestionable that these three were kept in or near the Ark, as long as the Tabernacle continued. But the Temple being built by Solomon, only the Tables are said to have been kept in the Ark; the other things being fitly disposed in the holy place. • he Apostle therefore having respect to the first disposition, which was in the Tabernacle, before the Temple was built, relates nothing strange from the History.

Vers. 7. But into the second went the High Priest alone once every year, not without blood which be offered for himself▪ and the errors of the people ] The High Priest only once a year, viz. on the day of expiation, might enter into the Sanctum Sanctorum ; and that not without incense, and precious sacrifices. See Levite. 16.2.29.33. That by this means, both the High Priest and people might be struck with a reverence of the place, and God dwelling there, saith Menochius. This blood here mentioned, was a type of the blood of Christ, wherewith the Church is to be cleansed, as the High Priest himself was a type of Christ, saith Eslius.

Vers. 10. And carnal Ordinances ] Such as carnal men might easily perform, and as were very suitable to the disposition of a carnal heart. Mr. Hildersham.

Until the time of reformation ] Greek, the time of correction; that is, the time of Christ's revealing, who was the body of all those shadows.

Vers. 14. Through the eternal Spirit ] That is, the divine power of his Godhead.

Purge your conscience ] That is, free you, 1. from the guilt and punishment of sins; the guilt of sin lies heavy on the conscience. 2. the dominion of sin, to serve it in the lusts thereof.

From dead works ] Sins are called dead works. 1. Works, because the soul is busy about sin, as a man about his work. So Eph 5.11. 1 John 3.8. 2 Dead, partly to make the comparison more complete; they were ceremonially dead by touching dead carcasses, so inwardly by sin; and as a dead carcass is loathsome and odious, so sin, Ezek. 36.31.2 In respect of the effects, they bring forth death, Rom. 6.21. they leave a sentence of death upon the conscience till the virtue of Christ's blood be applied.

To serve the living God ] Here is the end of their purging; we are not washed by Christ that we should defile ourselves again; but our purity must serve to God's glory, and nothing can come from us which will be acceptable to God, until we be purged with the blood of Christ; and it is an elegant between dead works and the living God.

Vers. 23. With better Sacrifices then these ] Then those of the Old Testament; not in substance, but in manner of exhibiting. Christ was then slain only in types and figures; in the New Testament there is a real and personal offering up of Christ himself. Bulkley on the Covenant.

Vers. 24. Now to appear in the presence of God ] Verbum forense, an expression borrowed from the custom of human courts: for in them when the Plantiffe or Defendant is called, their Attorney appeareth in their behalf, 1 John 1.2. The Levitical Priest was wont to appear before God in the people's name; he was but a figure; in Christ is the solid truth and full effect of the figure.

Vers. 27. And as it is appointed to men once to die ] It is a general Law given for men to die; if it happen to any otherwise, as to Enoch and Elias, those are nothing, saith Grotius, to so great a multitude of men dying; so ye may say for those that shall be found alive when Christ shall come to judgment.

Once to die ] The word once (say some) is not to be referred to die, as if there were some suspicion that man could die twice; but to appoint, it was once appointed, and that once shall stand.

And after death the judgment ] Some understand this of the particular judgment, the judgment which God passeth upon the soul immediately after death; but Estius interprets it of the general judgment.

Vers. 28. To bear the sins ] The word 〈 in non-Latin alphabet 〉 , to bear, although it properly signifies to lift or carry something from a lower place to an higher, or at least from one place to another, yet in this place it simply signifies to take away; so it is used Josh. 24.32. and 2 Sam 21.10. and Ezra 1.11. and Psal. 102.24. For things lifted up are first taken away from the place where they were before: and things taken or carried away from a man must first be raised and lifted up.

He shall appear the second time without sin unto salvation ] Christ comes but twice corporally, once to merit salvation, and again to perfect it.

CHAP. X.

Vers. 1. FOr the Law having a shadow of good things to come ] It was not so much as an Image, a shadow is not so much as an Image, but an Image is not so much as the thing it self; it was not an Image but a shadow. Burrh. Jacob's seed. Some think that the metaphor of the shadow is taken from painting; Painters are wont with choke or a coal to delineate that thing which they propound to themselves to express, which rude picture is called a shadow or adumbration, for the obscure representation: then with their Pensill they bring on the lively colors, that it may be a distinct and express likeness of a thing, which is properly called an Image.

Vers. 2. Should have no more conscience of sins ] Not that they will make no conscience of running into sin, as many Libertines do, that is not the meaning; but conscience will be able to lay no more sin to their charge.

Vers. 5. Sacrifice and offering thou wouldest not, but a body hast thou prepared me ] That is, now after the coming of Christ; ( but a body ) That in this body I might offer that expiatory sacrifice of which all the other were but shadows.

A body hast thou fitted me, Psal. 40.6. it is mine ears hast thou opened ; but here so for illustration: Christ's obedience began at his ear, but his whole body was obedient when he offered himself upon the Cross.

Vers. 7. In the Volume of thy Book it is written of me ] Interpreters inquire whither David, Psal. 40.7. and the Apostle here, had respect to Christ; or where it is so written: they agree in this, that the Pentateuch is meant; for scarce any other books of Scripture were written in David's time but it, unless Job. The Pentateuch then was one book, and the text in the Bible was not so distinguished as it is now. Pareus saith, in the whole Volume of the Bible there are many Oracles extant concerning Christ, in which his obedience toward his father is described, especially in 52 and 53 chapters of Isaiah.

Vers. 10. By the which we are sanctified ] Sanctifying here is not taken strictly for the change of our image; but rather largely for all the benefits of Christ, reconciliation, adoption, justification, and salvation it self. So Pareus and others.

Vers. 19. Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus ] There is nothing that can make a man die and go to God with true boldness and expectation of a better life, but only faith in the blood of Christ.

Into the Holiest ] That is, Heaven, say some, whereof the Holy of Holies in the Temple was a figure or type. Others think that he means a clear manifestation of the way to glory, under the Gospel. See 1 John ult.

Vers. 20. By a new and living way which he hath consecrated for us ] 1. A new way; not the old, by the covenant of works. 2. Living, enlivens the person, God will enable us to walk in it.

Through the veil, that is to say his flesh ] An allusion to the Temple, the veil or curtain did hide the glory of Sanctum Sanctorum, and withal ministered an entrance into it for the High Priest.

Vers. 22. Let us draw near with a true heart in full assurance of faith ] Here we have the true disposition of the soul in worship: 1. A true heart ; he doth not say, sinless, but a true heart, without guile. 2. In full assurance of faith ] That is, to be sure of acceptance of my person and service when I come into the presence of God. A settled and full persuasion to be accepted through Christ. The first absolutely necessary, this not so absolutely.

Having our hearts sprinkled from an evil conscience ] q. d. Otherwise your drawing near will be to no purpose; you shall but provoke the Lord in drawing near, except you be thus sprinkled, washed and purified.

There is a twofold evil conscience: 1. That lives in some known sin; 2. that accuseth a man, and is unquiet.

He alludes to the old rites, in which the Israelites being to come to the Tabernacle and worship of God, purged themselves with many washings; or to the Sacrament of Baptism, in which there is an external washing of the body; but men are purged from all sin inwardly by the blood and spirit of Christ.

Some say he alludes to Numb. 9.9. the sprinkling water made of the ashes of the red Cow, wherewith the people were sprinkled.

Vers. 26. For if we sin willfully ] This translation is better then the Geneva, which hath willingly. Seientes & volentes, wittingly and willingly, of set purpose. The word answereth to that of Moses, Numb. 15.30. Elatâ manu, with a high hand, a resolute willfulness. See 1 Pet. 6.2. Mr. Bedford on John. 1.16.

Vers. 27. But a certain fearful looking for of judgment ] There is a twofold receiving of judgment in this life: 1. One enjoined as a duty, 1 Cor. 11 31. 2. another inflicted on him as a punishment, when conscience at last shows him his everlasting damnation, as it did to Spira say some.

Vers. 29. Who hath trodden underfoot the Son of God ] 〈 in non-Latin alphabet 〉 noteth by translation extremity of contempt, Matth. 7.6. & 5.13. contemn and despise Christ; So Theophylact, Ambrose, and Primasius expound it: those things we despise and make no account of, we tread underfoot. Dr. Benefield on Heb. 15.24.

Wherewith he was sanctified ] 1. Sacramentally, 2. putatively, 3. or at most by way of disposition. See Heb. 6.4, 5. Dr. Sclater.

Vers. 33. Ye were made a gazing-stock ] Brought into the Theater, so the Greek, 〈 in non-Latin alphabet 〉 . A Metaphor taken from them (saith Ribera) who were sent into the Theater, that is into the public sight of all the Citizens to fight with beasts, or with one another mutually, as the gladiatores, which all beheld with delight, and likewise observed diligently how they fought. The noun is used 1 Cor. 4 9. and rendered spectacle ; the Greek word is 〈 in non-Latin alphabet 〉 , a Theater

Vers. 36. Ye may receive the promise ] That is, the thing promised.

Vers. 37. For yet a little while ] The words in the Greek are a double diminutive, a little little while to it. Though long for the time in it self, yet a little while as may be in respect of his desire, without the least delaying to come.

He that shall come will come ] For their deliverance. Perkins. The doubling of the phrase, veniens venit ; coming he will come, implies vehemency of desire to come and that his mind is always upon it; here is still a coming. The Hebrew phrase signifies an urgencie, vehemency and intensenesse of some act, as desiring I have desired. And as not content with these expressions of desire, he adds over and above all these, and will not tarry : and all to signify the infinite ardency of his mind toward his elect here below.

Vers. 38. Now the just shall live by faith ] That is, shall sustain himself by expectation of the promises.

But if any man draw back, my soul shall have no pleasure in him ] That is, which for a time believe in God, and afterward pull back their feet, and go back from their faith.

More is meant then spoken, after an Hebrew manner of speech; as though he should say, I abhor all those that fall away through unbelief.

The word is a Military word, taken from Soldiers who recoil and leave their standing in whom the Captain delights not. Nor can we in our Christian fight by retiring and recoiling please our Captain; but the Martial law for such is in the Text, they withdraw themselves to perdition.

CHAP. XI.

THis Chapter is called the little Book of Martyrs, containing the Acts and Monuments of the Church of God in the days of old.

Vers. 1. Now faith is the substance of things hoped for, the evidence of things not seen ] The substance ] The meaning is, that though there are many things promised by God, which men do not presently enjoy, but only hope for, because as yet they are not: yet faith doth after a sort give a subsistence or being unto them. Perkins.

The evidence ] Or convincing demonstration. 〈 in non-Latin alphabet 〉 signifies the demonstration that convinceth the soul thoroughly of the certainty and truth of such things as by reason and natural parts are not seen. That is, by believing a man doth make a thing as it were visible, being otherwise invisible and absent. Mr. Burrh. Perkins.

Vers. 4. By faith Abel offered unto God a more excellent Sacrifice then Cain ] 1. Quia hostia copiosior, because he offered a double Sacrifice, himself and his Lamb; but Cain only offered his Corn. 2. Quia excellentior, it was better chosen, because of the fattest and best of the flock; Cain carelessly took that came first to his hand of the fruit, and no more. 3. Quia ex fide, by faith he offered it. B. Andrew's.

God testifying of his gifts ] Gen. 4.4. it is said that God had a respect unto him and to his offerings ; meaning by some visible approbation, whether fire from Heaven or something else; for Cain discerned it, and the Apostle here doth so interpret it. This visible and outward testimony which God gave signified the inward testimony of the Spirit testifying to our spirits that we and all we do is acceptable unto God in Christ, Rom 8.16.

Some of the Rabbin's relate (as Paulus Fagius observes in his Annotations on the Chaldee Paraphrase) that a face of a Lyon was seen in the Heavenly fire inflaming the Sacrifices; which (if it be true) did probably shadow out the Lyon of the Tribe of Judah, Revel. 5.5. of whom all the Sacrifices of the Old Testament were Types.

Vers. 5. For before his translation he had this testimony, that he pleased God ] Dicente Scriptura ; Haymo saith this testimony was the testimony of Scripture, Gen. 5.24. but the testimony of Moses was after his translation, therefore it was the testimony of his conscience which bare witness within that he pleased God. Mr. Fenner.

He pleased God ] 〈 in non-Latin alphabet 〉 is the word, which signifieth he gave God content, or kept God's favor and good will.

Vers. 6. Without faith it is impossible to please God ] I must do all duties out of a principle of faith; and not of reason only, or an enlightened conscience. Three rules to know this, 1. Such a one hath an eye always to the promise, as well as to the precept; he looks to the Law as his rule, and to the Gospel for his power. 2. He looks not unto the duty, but on Christ for acceptation. Exod. 28.38. Rev. 83. 3. He is not discouraged for want of a present income in duty 2 Cor. 5.7.

For he that cometh to God, must believe that he is ] To come unto Christ is to believe in him, John 6.35.37.44. And if that be the meaning of the Holy Ghost in this place, then to come unto God, is to believe in him by special faith; otherwise the Apostle should enunciate idem per idem. And then the meaning is this, he that would believe that God is his God; and that he will be gratiou • unto him, must first believe that God is, and that he is a rewarder of them that seek him, or the word come in this place may be expounded by seeking. He that will come unto God, that is, he that will seek God, must believe that God is, and that he is a rewarder of them that seek him.

Vers. 7. Of things not seen as yet ] That is, God's mercy in his deliverance, and the destruction of the old world.

Vers, 10. For he looked for a City which hath foundations ] That is, a City which was built upon the immutable stability of God's oath, and promise of heaven, a periphrasis. Whose builder. The Greek is Artificer, God hath manifested great art in making the third heaven; he bestowed skill and wisdom on it.

Vers. 11. Because she judged him faithful who had promised ] That is, she knew that whatsoever God had promised, he would faithfully perform.

Vers. 13. Confessed that they were strangers and pilgrims on the earth ] Strangers are a people absent from their own Country; Pilgrims are strangers that have not any abiding where they are; Paul hath reference to the place, Gen. 23.4. See 47. Gen. 9.

On the earth ] Theophylact, and Oecumenius following Chrysostom say that not only Canaan, or Palestine is understood, but the whole earth.

Vers. 17. Offered up Isaac ] Either because he presented him unto God upon the Altar, which was an offering of him up, or rather because he had fully purposed to have perfected the offering by his sons death, had not God himself interposed from heaven to restrain him.

Vers. 19. Accounting ] Or reasoning, Ratiocinatus, Beza. 〈 in non-Latin alphabet 〉 , id est, ration apud se subducta, cùm secum perpendisset, considerasset, ratiocinatus esset, suaque ration conclusisset. Estius. The argument that prevailed with him, was that which follows.

From whence also he received him in a figure ] That is say Erasmus, and others, in the type of the resurrection, viz. Of Christ, whose human nature like a Ram, was truly slain; and after raised again by the power of the Deity, and freed from death as Isaac.

Pareus interprets it thus, non secut atque si Deus eum ex mortuis suscitasset, as if God had raised him up from the dead. The nearness of death wherein Isaac was, was a similitude of death.

Vers. 21. And worshipped leaning upon the top of his staff ] Lifting up his body to do reverence unto God, thereby testifying his humility, faith, and hope.

Vers. 25. Then to enjoy the pleasures of sin for a season ] Greek, then to have the momentary fruition of sin; so Chrysostom, Theophylact, and Oecumenius read it. Honors, pleasures, delights are called the pleasures of sin, not because they are so in themselves, but because they are occasions and instruments of sin; and are seldom had, or held without some sin or other.

Vers. 26. For he had respect unto ] The Greek word signifies, to look up in admiration curiously; which is translated in Latin suspicere.

The recompense of the reward ] That is, to the blessing promised to Abraham.

Vers. 35. Others were tortured ] 〈 in non-Latin alphabet 〉 , sympanizatì sunt. Their bodies were racked out as a Drum. What they suffered hath exercised all our Grammarians, Philologers, and Antiquaries that have inquired into the racks, and tortures of those times; we translate it roundly, they were tortured. Saint Paul's word implies a torture of that kind, that their bodies were extended, and rackit as upon a Drum, and then beaten with staves; what the torture intended in that word was, we know not. The Lxx use this word 1 Sam. 29.13. See my Greek Gritica.

Not accepting deliverance ] From death, viz. On persecutors terms, and conditions, cum nollent recipere conditionem oblatae redemptionis. Estius. See more there.

That they might obtain a better resurrection ] It is usual in Scripture, sometimes to put a comparative for a positive, or superlative, that is, a good, or the best resurrection, if we take it comparatively it is meant of a better resurrection then the persecutors offered them; they were at their enemies disposal, and as dead men; but if they would have turned from the faith, they should have been restored to life; therefore it is elegantly called a resurrection, because they were as dead men being in their power; yet they hoped to obtain a better resurrection, viz. From an inflicted death, to eternal life.

Vers. 37. Were tempted ] Beza saith it is much this should come in after the recital of most sharp Capitall punishments, and which he mentions also after; and the Syriac interpreter hath it not. Beza therefore would rather have it read were burned. But the word tempted, may well be retained; when they saw they could do no good with violence, they made them great promises, and tried whether they could prevail that way, as appears in the Martyrologie.

Vers. 38. Of whom the world was not worthy ] They have that excellency, as the world is not worthy to enjoy them, they are not worthy of their presence, that they should so much as live amongst them; they are rather fit to be set as Stars in heaven, and be before the Lord in his glory.

Vers. 39. They received not the promises ] viz. In their real exhibition.

Vers. 40. That they without us should not be made perfect ] Not that they were not taken to heaven, but before Christ they had not that perfect State in heaven, which now we and they are presently possessed of. For they expected in heaven their Redeemer, even as souls now expect the resurrection of the body.

CHAP. XII.

Vers. 1. WHerefore seeing we also are compassed about with so great a cloud of witnesses ] The examples of godly men in the Old and New Testament are called a cloud of witnesses by allusion: for as the cloud did guide the Israelites through the wilderness to the Land of Canaan : so the faithful now are to be guided to the heavenly Canaan, by the examples of good men. Perkins.

In their life and conversation they witnessed by word and deed to God's Church. 2. In their death many of them witnessed by their blood. 3. Hereafter they shall witness for, or against us. Doctor Taylor.

Let us lay aside every weight ] That presseth down, that is, all earthly affections, and what ever may hinder us in our spiritual course. See Beza.

And the sin which doth so easily beset us ] The similitude (saith Deodate ) seems to be taken from such long and large garments, as were wont to be laid off in races, to be so much the freer. The Greek work 〈 in non-Latin alphabet 〉 , is nomen compos • ium signifying well, that is, easily besetting.

And let us run with Patience the race that is set before us ] This race is the course it self wherein we strive by running; for in the Greek it is 〈 in non-Latin alphabet 〉 a strife-race, whereby is signified all kind of strife in this manner, whether it be by running, wrestling, hurling, or any other way, but here he speaks of running. To run the race, is to strive by running, he means especially the false of our faith. 1 Tim. 6.12. See 2 Tim. 4.7. Vide Grotium.

Vers. 2. Looking unto Jesus the Author and finisher of our faith ] Faith here is taken for all grace, it is a complete work at first as Christ is the author of it; but he is the finisher also that is, upholds and maintains it.

Vers. 4. Striving against sin ] That is, as interpreters of good note observe, either against the wickedness of the enemies of the Gospel, which by cruel and bloody courses strive to force men from the faith, or against sin, that is, against sinners, v. 3. Or against sin in yourselves.

Vers. 5. My son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him ] The Greek word translated Despise Imports the littling or thinking of them little; do not little, or slight the chastenings of God in thy thoughts, nor do not think thy afflictions so great, that thou must needs sink and faint under them.

Rebuke is chiefly referred unto words, and chasten is chiefly referred unto the Rod, and sharpness of discipline.

Vers. 7. God dealeth with you as sons ] That is, he comes to you in the cross, not as a Judge and revenger, but as a kind and loving Father. Perkins.

Vers. 11. Afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby ] That is, afflictions and chastisements which seize upon God's Children, do leave after them amendment of life, as the needle passeth through the cloth, and leaveth the thread behind it.

The Greek word translated exercised, is properly spoken of them qui nudi exercentur in palaestra, and it is translated to all kinds of more vehement exercise. Chrysostom and Theophylact urge this Metaphor, and say correction is called an exercise, because it makes the faithful as certain champions more strong, and invincible in patience.

Vers. 13. Least that which is lame be turned out of the way ] The Greek word is 〈 in non-Latin alphabet 〉 , which may be taken in two senses; either for the luxation, or sprayning of some Member, or joint necessary for walking, which being dislocated takes away all use of walking, or else for straying from the way, which to most Interpreters seems most probable.

Vers. 15. Looking diligently, least any man fail of the grace of God ] He means not only to make us careful for our own particular, but watchful over others, as the reason annexed imports: least thereby many be defiled.

Trouble your ] 〈 in non-Latin alphabet 〉 , The Greek word doth properly signify to trouble; and hinder a man's rest; it is used only here.

Or profane person as Esau] This example may serve to expound what he means by profane. The Lord had annexed to the birthright the promise of the Land of Canaan as a figure of heavenly felicity; wicked Esau not considering this despised it. So God hath appointed his Ordinances to be means of grace and life to men; when they do not know and believe this, and receive it by them, they are profane.

Vers. 17. He was rejected ] viz. By his Father, Gen. 27.35.37.40. 〈 in non-Latin alphabet 〉 , is not to obtain that which we will.

For he found no place of repentance, though he sought it carefully with Tears ] viz. In his Father, not in himself, that is for all his crying he could not move his Father to change his mind, and repent himself of his blessing Jacob ; so Beza, Estius, Mr. Perkins, and others expound it. See Gen. 27.34.38. Pareus, and à Lapide, would have the relative it referred not to repentance, but to blessing.

Vers. 21. I exceedingly fear and quake ] Those words are not to be found in all the Books of the Old Testament. Perkins. See Exodus 19.19.

Verses 22, 23, 24. But ye are come unto Mount Zion, and unto the City of the living God ] The Apostle in a heap of words, amplifies the high dignity of everyone effectually called. Not that we have now full fruition of the glorious Deity, but first the use of Scripture is to speak of things that shall be, in the present time, or time past, to signify certainty of accomplishment in time prefixed. 2. We have present title thereto, Gal. 4.1.2. 3. We are united with God in Christ, and Made one body with the whole Church Triumphant and Militant. Doctor Sclater.

Vers. 23. The spirits of just men made perfect ] They are said to be perfect in respect of grace, though not of glory, till the body be there also. Quia carnis infirmitatibu • non sunt amplius obnoxii, deposita ipsa carne. Calvinus.

Vers 24. And to the blood of sprinkling, ] It is so called in allusion to the Passover, where the blood of the Paschal Lamb was sprinkled on the posts of the door to save the house from the stroke of the revenging Angel. Mr. Hildersham.

That is, that blood which is sprinkled and applied to us, pleads and cries for mercy unto God for us.

That speaks better things then that of Abel ] See Gen. 4.10. That cried for vengeance, this for pardon of sins.

Vers. 25. See that ye refuse not him that speaketh ] See that ye shift not him off that speaketh; some say it hath reference to the 19 verse. 〈 in non-Latin alphabet 〉 , id est, deprecari, v. 19. repellere, recusure, repud • are ut hoc loco. Pareus.

Vers. 26. Yet once more I shake not the earth only, but also Heaven ] The civil State, and Ecclesiastical to, say some. Pareus saith by Heaven and earth he understands both the frame it self of Heaven and earth, and the inhabitants of both, Angels and men.

Vers 27. The removing ] Mutatio, Tremel. Translatio, Erasm. Ar. Mont. The Greek word is 〈 in non-Latin alphabet 〉 . It is a common fault among translators, that they will accommodate the words of a Text to their own apprehension of the sense and matter thereof: They understanding that the things here said to be shaken were the Jewish Ordinances, translated their disposition a Removall, and the truth is they were removed, but the world signifieth no such thing. As its natural importance from its rise and composition is otherwise, so neither in Scripture nor any profane Author doth it ever signify properly a removal. Translation or changing is the only native, genuine import of it. Removall is of the matter; Translation of the form only, Heb. 11.5. we render it translation and change, Heb. 7.12.

CHAP. XIII.

BIsh. Andrew's calls this Chapter the Chapter of Remembrances, or the Remembrancers chapter.

Vers. 2. Be not forgetful to entertain strangers ] See Rom. 1.13. 1 Tim. 3.2. & 5.10. 1 Pet. 4.9. The study of this virtue was then very necessary, when there were no public Inns, and the godly were often banished, lest they should either want entertainment, or else go to Infidels.

For thereby some have entertained Angels unawares ] As Abraham and Lot, Genes. 18.13. & 19 2.

Vers. 3. Remember them which suffer adversity ] The Greek word is a general word which may be extended to all kinds of afflictions; or if it be restrained, it commonly signifies those that are sick or suffer bodily pains.

As being yourselves in the body ] q d. because you are fellow-members with them in the same mystical body (as Calvin interprets it;) Or, (as Luther ) seeing yourselves are yet in the body, you yourselves are exposed to the like sufferings, and therefore should Christianly remember them. Quod cuiquam, cuivis accidere potest. Hodie mihi • ras tibi. Pareus likes this best. See Beza.

Vers. 4. Marriage is honorable in all ] Not, let marriage be honorable (as the Papists say,) but marriage is honorable; the latter part of the sentence being affirmative, showeth that the Apostle meant to speak affirmatively in the former also. I follow Pareus who would have it so meant, rather then Gerh. who thinks both readings come to one.

In all ] 〈 in non-Latin alphabet 〉 . That is, in all men And this is the true and proper translating of the words, for amongst all is not so fit; that may be honorable amongst all, which all are not so capable of, as the ministry. And when it is said in all, it is meant (saith Pareus ) in all those who by the Laws may honestly contract. See Jones in loc.

Vers. 5. Let your conversation be without covetousness ] The word for conversation in the Greek is 〈 in non-Latin alphabet 〉 , which either signifies a custom and manner, or the means and way of getting our livelihood. Both these senses come to one; both our manner and our means of getting our livelihood must be free from all covetousness, or love of Silver, as the Greek word signifieth. See Luke 12.15. Ephes.