V. 1. Servants—St. Paul writing familiarly to the Philippians, does not stile himself and Apostle. And under the common Title of Servants, he tenderly and modestly joins with himself his Son Timotheus, who had come to Philippi not long after St. Paul had received him, Acts xvi. 3, 12. To all the Saints—I he Apostolic Epistles were sent more directly to the Churches, than to the Pastors of them; with the bishops and deacons—The former properly took Care of the inter­nal State, the latter of the Externals of the Church, (1 Tim. iii. 2—8.) Although these were not wholly confined to the one, neither those to the other. The Word Bishops here includes all the Presby­ters as Philippi, as well as the Ruling Presbyters: The Names Bishop and Presbyter, or [...]der, being promiscuously used in the First Ages.

V. 4. With joy—After the Epistle to the Ephesians, wherein Love reigns, follows this, wherein there is perpetual Mention of Joy. The fruit of the Spirit is love, joy. And Joy peculiarly enliv­ens Prayer. The Sum of the whole Epistle is, I rejoice. Rejoice ye.

V. 5. The Sense is, I thank God for your fellowship with us in all the Blessings of the gospel which I have done from the first day of your receiving it until now.

V. 6. Being persuaded—The Grounds of which Persuasion are set down in the following Verse, that he who hath begun a good work in you, will perfect it until the day of Christ—That he who having justified, hath begun to sanctify you, will carry on this Work, till it issue in Glory.

V. 7. As it is right for me to think this of you all—Why? He does not say, "Because of at Eternal Decree;" or, ‘Because a Saint must persevere;’ but Because I have you in my heart, who were all partakers of my grace—That is, Because ye were all (for which I have you in my heart—I bear you the most grateful and tender Affection) partakers of my grace—That is, Sharers in the Afflictions, which [Page 5] GOD vouchsafed me as a Grace or Favour, (ver. 29, 30.) both in my bonds, and when I was called forth to answer for myself, and to con­firm the Gospel. It is not improbable, that, after they had endured that great trial of affliction, GOD had sealed them unto full Victory, of which the Apostle had a prophetic Sight.

V. 8. I long for you all with the bowels of Jesus Christ—In Paul, not Paul lives, but Jesus Christ. Therefore he longs for them, with the bowels, the Tenderness, not of Paul, but of Jesus Christ.

V. 9. And this I pray, that your love—Which they had already shewn, may abound yet more and more—The Fire which burnt in the Apostle, never says, It is enough: in knowledge and in all spiritual sense—Which is the Ground of all spiritual Knowledge. We must be inwardly sensible of divine Peace, Joy, Love; otherwise we can­not know what they are.

V. 10. That ye may try—By that spiritual Sense the things that are excellent—Not only good, but the very best: The superior Excellence of which is hardly discerned, but by the adult Christian: that ye may be inwardly sincere—Having a single Eye, to the very best things, and a pure Heart, and outwardly without offence—Holy, unblamable in all Things.

V. 11. Being filled with the fruits of rightcousness, which are through Jesus Christ, to the glory and praise of God—Here are three properties of that Sincerity, which is acceptable to GOD. 1. It must bear Fruits, the fruits of Righteousness, all inward and outward Holiness, all good Tempers, Words, and Works, and that so abundantly, that we may be filled with them: 2. The Branch and the Fruits must derive both their Virtue and their very Being from the all-supporting, all-supplying Root, Jesus Christ: 3. As all these flow from the Grace of Christ so they must issue in the glory and praise of God.

V. 12. The things concerning me—My Sufferings, have fallen out rather to the furtherance than (as you feared) the Hindrance of the gos­pel.

V. 13. My bonds in Christ—Endured for his Sake, have been made [Page 6] manifest—Much taken Notice of, in the whole palace—Of the Roman Emperor.

V. 14. And many—Who were before afraid, trusting in the Lord through my bonds—When they observed my Constancy, and Safety notwithstanding, are more bold.

V. 15 , 16. Some indeed preach Christ out of contention—Envying St. Paul's Success, and striving to hurt him thereby; not sincerely— From a real Desire to glorify God, but supposing—Though they were disappointed, to add more afflictions to my bonds—By inraging the Romans against me.

V. 15 , 16. Some indeed preach Christ out of contention—Envying St. Paul's Success, and striving to hurt him thereby; not sincerely— From a real Desire to glorify God, but supposing—Though they were disappointed, to add more afflictions to my bonds—By inraging the Romans against me.

V. 17. But the others out of love—To Christ and me; knowing— Not barely supposing, that I am set—Literally I lie: Yet still going forward in his work. He remained at Rome as an Ambassador in a Place where he is employed on an important Embassy.

V. 18. In pretence—Under colour of propagating the Gospel in truth—With a real Design so to do.

V. 19. This shall turn to my salvation—Shall procure me an high­er Degree of Glory, through your Prayer—Obtaining for me a larger supply of the Spirit.

V. 20. As always—Since my Call to the Apostleship, in my bo­dy—However it may be disposed of. How that might be, he did not yet know. For the Apostles did not know all Things: Particular­ly, in Things pertaining to themselves, they had Room to exercise Faith, and Patience.

V. 21. To me to live is Christ—To know, to love, to follow Christ, is my Life, my Glory, my Joy.

V. 22. Here he begins to treat of the former Clause of the preced­ing Verse. Of the latter he treats ch. ii. 17. But if I am to live in the flesh, this is the fruit of my labour—This is the fruit of my living longer, that I can labour more. Glorious Labour! Desirable Fruit! In this view, Long Life is indeed a Blessing. And what I should chuse, I know not—That is, if it were left to my Choice.

V. 23. To depart—Out of Bonds, Flesh, the World, and to be with Christ—In a nearer and fuller Union. It is better, to depart [...] It is far better, to be with Christ.

V. 25. I know—By a prophetic Notice, given him while he was writing this, that I shall continue some time longer with you—And doubtless he did see them, after this Confinement.

V. 27. Only—Be careful for this, and nothing else, stand fast [...]e one spirit—With the most perfect Unanimity, striving together— With united Strength and Endeavours, for the faith of the gospel— For all the Blessings revealed and promised therein.

V. 28. Which—Namely, their being Adversaries to the Word of GOD, and to you the Messengers of GOD, is an evident token—That they are in the high road to Perdition, and you in the Way of Sal­vation.

V. 29. For to you it is given—As a special Token of GOD's Love, and of your being in the Way of Salvation.

V. 30. Having the same kind of conflict with your Adversaries, which ye saw in me—When I was with you, Acts xvi. 12, 19, &c.

V. 1. If there be therefore any consolation—In the Grace of Christ, if any comfort—In the Love of GOD, if any followship of the Holy Ghost; if any bowels of mercies—Resulting therefrom; any tender Affection towards each other.

V. 2. Think the same thing—Seeing Christ is your common Head; having the same love—To GOD, your common Father: being of one soul—Animated with the same Affections and Tempers, as ye have all drank into one Spirit; of one mind—Tenderly rejoicing and griev­ing together.

V. 3. Do nothing through contention—Which is inconsistent with your thinking the same Thing, or vain-glory—Desire of Praise, which is directly opposite to the Love of GOD; but esteem each the others better than themselves—(For every one knows more Evil of himself than he can of another.) Which is a glorious Fruit of the Spirit, and an admirable Help to your continuing of one soul.

V. 4. Aim not every one at his own things—Only. If so, ye have not Bowels of Mercies.

V. 6. Who being in the essential form, the incommunicable Na­ture of God from Eternity (as he was afterward in the form of man, real GOD, as real Man) counted it no act of robbery (that is the precise Meaning of the Words) no invasion of another's Prerogative, but his own strict and unquestionable Right, to be equal with God. The Word here translated equal, occurs in the Adjective [...]orm, five or six Times in the New Testament, Mat. xx. 12. Lake vi. 34. John v. 18. Acts. xi. 17. Rev. xxi. 16. In all which Places it expresses not a bare Resemblance, but a real and proper Equality. It here im­plies both the Fulness and the supreme Height of the Godhead; to which are opposed, he emptied and he humbled himself.

V. 7. Yet—He was so far from ten [...]ciously insisting upon, that he willingly relinquished his Claim. He was content to f [...]reto the G [...]ries of the Creator, and to appear in the Form of a Creature: Nay, to be made in the Likeness of the fallen Creatures; and not only to share the Disgrace, but to suffer the Panishment due to the meat est and v [...]lest among them all. He emptied himself—Of that Divine Fulness, which he received again at his Exaltation. Though he remained foul. John i. 14.) yet he appeared as if he had been empty; for he veiled his [Page 9] Fulness from the Sight of Men and Angels. Yea, he not only veiled, but in some Sense renounced the Glory which he had before the World began; taking—And by that very Act emptying himself, the form of a servant—The form, the likeness, the fashion, though not ex­actly the same, are yet nearly related to each other. The form ex­presses something absolute; the likeness refers to other Things of the same Kind; the fashion respects what appears to Sight and Sense; being made in the likeness of men—A real Man, like other Men. Hereby he took the form of a servant.

V. 8. And being found in Fashion as a man—A common Man, without any peculiar Excellence or Comeliness, he humbled himself— To a still greater Depth, becoming obedient—To GOD, though equal with him, even unto death—The greatest instance both of Humilia­tion and Obedience, yea, the death of the cross—Inflicted on few but Servants or Slaves.

V. 9. Wherefore—Because of his voluntary Humiliation and Obe­dience. He humbled himself: but God hath exalted him—So recom­pensing his Humiliation, and hath given him—So recompensing his emptying himself, a name which is above every name—Dignity and Majesty superior to every Creature.

V. 10. That every knee—That Divine Honour might be paid in every possible Manner by every Creature, might bow—Either with Love or Trembling, of those in heaven, earth, under the earth—That is through the whole Universe.

V. 11. And every tongue—Even of his enemies, confess that Je­sus Christ is Lord—JEHOVAH; not now in the form of a servant, but enthroned in the glory of God the Father.

V. 12. Wherefore—Having proposed Christ's Example, he exhorts them to secure the Salvation which Christ has purchased: As ye have always—hitherto obeyed—Both GOD and me his Minister: Now in my absence—When ye have not me to instruct, assist, and di­rect you, work out your own salvation—Herein let every Man aim at his own things, with fear and trembling—With the utmost Care and Diligence.

V. 13. For it is God—GOD alone, who is with you, though I am not; that worketh in you according to his g [...]d pleasure—Not for any Merit of yours. Yet his Influences are not to supercede, but to en­courage our own Efforts. Work out your even salvation—Here is our Duty: for it is God that worketh in you—Here is our Encouragement. And O! what a glorious Encouragement, to have the Arm of Om­nipotence stretched out for our Support and our Succour.

V. 14. De all things—Not only without Contention (ver. 3.) but even without murmurings and disputings—Which are real, though smaller Hindrances of Love.

V. 15. That ye may be blameless—Before Men, and simple—Be­fore GOD, aiming at Him alone, as the sons of God—The GOD of Love; acting up to your high Character, unr bukabi [...] in the midst of a crooked, guileful, serpentine, and perverse generation—Such as the Bulk of Mankind always were, crooked—By a corrupt Nature, and yet more perverse by Custom and Practice.

V. 17. Here he begins to treat of the latter Clause of ch. i. 22. Yea, and if I be offered—Literally, If I be poured out, upon [...] sacrifice of your faith—The Philippians, as the other converted breathens, were a Sacritice to GOD through St. Paul's Ministry ( Rom. xv. 16.) And as in sacrificing, Wine was po [...]ed at the Foot of the Altar, to he was willing that his Blood should be poured out. The Expression well agrees with that Kind of Martyrdom, by which He was after­wards offered up to GOD.

V. 18. Congratulate me—When I am offered up.

V. 19. When I known—Upon my Return, that ye stand stedfast.

V. 20. I have none—Of those who are now with me.

V. 21. For all—but Timotheus, seek their own—Ease, Safety, Plea­sure, [Page 11] or Profit. Amazing! In that golden Age of the Church, could St. Paul throughly approve of one only, among all the Labourers that were with him? [...] how many do we think, can now approve the [...] [...] the thing [...] Jesus Christ— They who [...]eek these alone, wi [...] sadly experience this. They will and few Helpers like-minded with themselves, [...] naked to fol­low a naked Master!

V. 22. A [...]—He [...]uses an [...] pe [...]iarity of Prase, speak [...] partly as of a Son. party as of a Fellow-labourer.

V. 25. [...]—B [...]k immediately, your messen­ge [...]—The Phi [...]ppi [...] had sent him to St. [...] with their liberal [...]

V. 26. [...]—Because [...] supposed you would be off [...].

V. 27. [...]—Kesp [...] him to Health.

V. 28. [...]—W [...] I [...]now you are re­jo [...]ng.

V. 30. [...]—T [...] do what you could not do in Perton.

V. 1. Th [...] sam [...]ing—W [...] [...] heard before.

V. 2. Bewar [...] [...]— [...] Men. [Page 12] Title which the Jews usually gave the Gentiles, he returns upon themselves. The concision—Circumcision being now ceased, the Apostle will not call them the Circumcision; but coins a Term on purpose, taken from a Greek Word used by the Seventy, ( Lev. xxi. 5.) for such a Cutting as GOD had forbidden.

V. 3. For we—Christians, are the only true circumcifion.—The People now in Covenant with GOD, who worsoip God in Spirit —Not barely in the Letter, but with the spiritual Worship of inward Holiness, and glory in Christ Jesus—As the only Cause of all our Blessings, and have no confidence in the flesh—In any outward Advan­tage or Prerogative.

V. 4. Though I—He subjoins this in the singular Number, be­cause the Philippians could not say thus.

V. 5. Circumcised the eighth day—Not at ripe Age, as a Proselyte, of the tribe of Benjamin—Sprung from the Wife, not the Handmaid, an Hebrew of Hebre [...]ws—By both my Parents; in every Thing, Na­tion, Religion, Language, touching the law, a Pharis [...]—One of that Sect, who most accurately observe it.

V. 6. Having such a Zeal for it, as to persecute to the Death, those who did not observe it, touching the righteousness which is described and injoined by the law—That is, external Observances, blam [...]ss.

V. 7. But all these things, which I then accounted gain, which were once my Confidence, my Glory, and Joy, those, ever since I have believed, I have accounted loss, nothing worth, in comparison of Christ.

V. 8. Y [...]a, I still account both all these and all things els [...] to be mere [...]ss, compared to the inward, experimental [...] Christ, as my Lord, as my Prophet, Priest, and King, [...] Wis­dom, ato [...]ing for my Sins, and reigning in my [...]. To [...] this to Justification only, is miserably to pervert the whole Scope of the [Page 13] Words. They manifestly relate to Sanctification also; yea to that chiefly. For whom I have actually suffered the loss of all things— Which the World loves, esteems, or admires: Of which I am so far from repenting, that I still account them but dung—The Discourse rises. Loss is sustained with Patience; but Dung is cast away with Abhorrence. The Greek Word signifies any, the vilest refuse of Things, the Dross of Metals, the Dregs of Liquors, the Excre­ments of Animals, the most worthless Scraps of Meat, the basest Offals, fit only for Dogs, that I may gain Christ—He that loses all Things, not excepting himself, gains Christ, and is gained by Christ. And still there is more; which even St. Paul speaks of his having not yet gained!

V. 9. And be found by GOD ingrafted in him, not having my own righteousness, which is of the law—That merely outward Righteous­ness prescribed by the Law, and performed by my own Strength, but that inward Righteousness which is through faith—Which can flow from no other Fountain, the righteousness which is from God—From his Almighty Spirit, not by my own Strength, but by faith alone. Here also the Apostle is far from speaking of Justification only.

V. 10. The Knowledge of Christ mentioned in the 8th Verse, is here more largely explained. That I may know him—As my com­plete Saviour, and the power of his resurrection—Raising me from the Death of Sin, into all the Life of Love, and the followship of his sufferings—Being crucified with Him, and made conformable to his death—So as to be dead to all Things here below.

V. 11. The resurrection of the dead—That is, the Resurrection to Glory.

V. 12. Not that I have already attained—The Prize. He here enters on a new Se [...] of Metaphors, taken from a Race. But ob­serve, how in the utmost Fervor, he retains his Sobriety of Spirit, or an already perfected—There is a Difference between one that is per­fect, and one that is perfected. The one is fitted for the Race, ver. 15. the other, ready to receive the Prize. But I pursue, if I may apprehend that— [...]erfect Holiness, prepar [...]tory to Glory, for, in or­der to which I was apprchended by Christ Jesus—Appearing to me in the Way, Acts xxvi. 14. The speaking conditionally both here and in the preceding Verse, implies no Uncertainty, but only the Difficulty of attaining.

V. 13. I do [...] account myself to have apprehended this already; to be already possest of perfect Holiness.

V. 14. Forgetting the things that are behind—Even that Part of the Race which is already run, and reaching forth unto—Literally, [...]retched ou [...] over the things that are before—Pursuing with the whole Bent and Vigour of my Soul, perfect Holiness and eternal Glory. In Christ Jesus—The Author and Finisher of every good Thing.

V. 15. Let us, as many as are perfect—Fit for the Race, strong in Faith (so it means here) be thus minded—Apply wholly to this one Thing, and if in any thing ye—Who are not perfect, who are weak in Faith, be otherwise minded—Pursuing other Things, GOD, if ye de­fire it, shall reveal even this unto you—Will convince you of it.

V. 16. But let us take Care, not to lose the Ground we have al­ready gained. Let us walk by the same rule we have done hitherto.

V. 17. Mark them—For your Imitation.

V. 18. Weeping—As he wrote. Enemies of the cross of Christ— Such are all cowardly, all shamefaced, all delicate Christians.

V. 19. Whose end is destruction—This is [...] in the [...]ront, that what follows may be read with the greater Horror, whose god is their belly—Whose supreme Happiness lies in gratifying their sensual Ap­petites, who mind—Relish, desire, seek, earthly things.

V. 20. Our conversation—The Greek Word is of a very extensive Meaning, our Citizenship, our Thoughts, our Affections, are al­ready in heaven.

V. 21. Who will transform our vile body—Into the most perfect [Page 15] State, and the most beauteous Form. It will then be purer than the unspotted Firmament, brighter than the Lustre of the Stars: and which exceeds all Parallel, which comprehends all Perfection, like unto his glorious body—Like that wonderfully glorious Body which he wears in his heavenly Kingdom, and on his triumphant Throne.

V. 1. So stand—As ye have done hitherto.

V. 2. I beseech—He repeats this twice, as if speaking to each Face to Face, and that with the utmost Tenderness.

V. 3. And I intreat thee also true yoke-fellow—St. Paul had many Fellow-labourers, but not many Yoke-fellows. In this Number was Barnabas first, and then Silas, whom he probably addresses here. For Silas had been his Yoke-fellow at the very Place, Acts xvi. 19. Help those women who laboured together with me. literally, who wrestled—The Greek Word doth not imply preaching, or any thing of that Kind: but Danger and Toil endured for the Sake or the Gospel: which was also endured at the same Time (probably at Phi­lippi) by Clement and my other follow-labourers—This is a different Word from the former, and does properly imply Fellow-Preachers: whose names, altho' not set down he [...]e, are in the book of life—As are those of all Believers: An Allusion to the Wrestlers in the O'ympic Games, whose Names were all inrolled in a Book. Reader, is thy Name there? Then walk circumspectly, left the LORD blot thee out of his Book!

V. 5. Let your gentleness—Yieldingness, Sweetness of Tempet, the Result of Joy in the LORD, be known—By your whole Behavi­our, to all m [...]n—Good and bad, gentle and froward. Those of the roughest Tempers are good-natured to some; (from natural Sympa­thy and various Motives) a Christian to all. The Lord—The Judge, the Rewarder, the Avenger, is at hand—Standeth at the Door.

V. 6. Be anxiously careful for nothing—If Men are not gentle to­wards you, yet neither on this, nor any other Account, be careful, [Page 16] but pray. Carefulness and Prayer cannot stand together. In every thing—Great and small, lot your requests be made known—They who by a preposterous Shame or distrustful Modesty, cover, stifie, or keep in their Desires, as if they were either too small or too great, must be racked with Care; from which they are entirely delivered, who pour them out with a free and filial Confidence; to God—'Tis not always proper to disclose them to Men; by supplication—Which is the en­larging upon and pressing our Petition; with thanksgiving—The surest Mark of a Soul free from Care, and of Prayer joined with true Resignation. This is always followed by Peace. Peace and Thanks­giving are both coupled together, Col. iii. 15.

V. 7. And the peace of God—That calm, heavenly Repose, that Tranquillity of Spirit, which GOD only can give, which surpasseth all understanding—Which none can comprehend, save he that re­ceiveth it, shall keep—Shall guard as a Garrison does a City, your hearts—Your Affections, your minds—Your Understandings, and all the various Workings of them, through the Spirit and Power of Christ Jesus, in the Knowledge and Love of GOD. Without a Guard set on these likewise, the Purity and Vigour of our Affections cannot long be preserved.

V. 8. Finalty—To sum up all, whatsoever things are true—Here are eight Particulars placed in two fourfold Rows; the former con­taining their Duty, the latter the Commendation of it. The first Word in the former Row answers the first in the latter, the second Word the second, and so on; true—In Speech; honest—In Action; just—With regard to others; pure—With regard to yourselves: Lovely—And what more lovely than Truth? of good report—As is Honesty even where it is not practised. If there be any virtue—And all Virtues are contained in Justice, if there be any praise—In those things which relate rather to ourselves than to our Neighbour: think on those things—That ye may both practise them yourselves, and re­commend them to others.

V. 9. The things which ye have learned—As Catechumens, and received—By continual Instructions, and heard and seen—In my Life and Conversation, those d [...], and the God of peace shall be with you— [Page 17] Not only the Peace of GOD, but GOD Himself, the Fountain of Peace.

V. 10. I rejoiced greatly—St. Paul was no Stole. He had strong Passions, but all devoted to GOD, that your care of me [...] again—As a Tree blossoms after the Winter. Ye wanted [...] —Either ye had not Plenty yourselves, or you wanted a proper Mes­senger.

V. 11. I have learned—From GOD. He only can [...] this, in every thing therewith to be content—Joyfully and th [...]fully pati­ent. Nothing less is Christian Content. We may observe a beauti­ful Gradation in the Expressions: I have [...] I kn [...]w: I am in­structed: I can.

V. 12. I know how to be abas [...]—Having scarce what is needful for my Body; and to abound—Having wherewith to relieve others also. Presently after the Order of the Words is inverted, to intimate his frequent Transition from Scarcity to Plenty, and from Plenty to Scarcity. I am instructed—Literally, I am [...] into that Myste­ry, unknown to all but Christians, [...] be [...]gry— For one Day, [...]—For a longer Season.

V. 13. I can'd [...]—Even [...] the Will of GOD.

V. 15. In the beginning of the [...]—When it was first preached at Philippi, in respect of giving—On your Part, and receiving—On mine.

V. 17. Not that I desire—For my own Sake the very gift which I receive of you.

V. 18. An odour of a sweet smell—More pleasing to GOD, than the sweetest Perfumes to Men.

V. 19. All your need—As ye have mine, according to his riches in glory—In his abundant, eternal Glory.

V. 2. The saints—This Word expresses their Union with GOD, and brethren—This, their Union with their Fellow-Christians.

V. 3. We give thanks—There is a near Rescriblance between this Epistle, and those to the [...] and [...].

V. 5. Ye hea [...]d before—I wrote to you; in the word strath, of the Gospel—The true Gospel preached to you.

V. 6. It bringeth forth fruit in all the world—That is, in every Place where it is preached: Ye [...] to the grace of God in truth—Tru­ly experienced the gracious Power of GOD.

V. 7. The fellow-servant—Or Paul and Tim about.

V. 8. Your love in the Spirit—Your Love wrought in you by the Spirit.

V. 9. We pray for you—This was mentioned in general [...] but now more particularly; the [...] [...] may be filled with the knowledge of his will—Of his revealed Will, in [...] wisd [...] With all the Wis­dom from above, and spiritual understanding [...]o discern by that Light, whatever agrees with or differs from his Will.

V. 10. That knowing his whole Will, ye may walk worthy of the Lord, unto all well-pleasing—So as actually to please him in al [...] Things, daily increasing in the living, experimental knowledge of GOD our Father, Saviour, Sanctifier.

V. 11. Strengthened unto all patience and long-suffering with joy­fulness—This is the highest Point: Not only to know, to do, to suf­fer, the whole Will of GOD; but to suffer it to the End, not barely with Patience, but with thankful Joy.

V. 12. Who by justifying and sanctifying us bath made us meet for Glory.

V. 13. Power detains reluctant Captives. A Kingdom cherishes willing Subjects: His beloved Son—This is treated of in the 15th and following Verses.

V. 14. In whom we have redemption—This is treated of from the Middle of the 18th Verse. The voluntary Passion of our LORD, appeased the Father's Wrath, obtained Pardon and Acceptance for us, and consequently dissolved the Dominion and Power which Satan had over us through our Sins. So that Forgiveness is the Beginning of Redemption, as the Resurrection is the Completion of it.

V. 15. Who is—By describing the Glory of Christ and his Pre­eminence over the highest Angels, the Apostle here lays a Founda­tion for the Reproof of all Worshippers of Angels: the image of the invisible God—Whom none can represent but his only begotten Son; in his Divine Nature, the invisible Image, in his Human, the visi­ble Image of the Father, the first-b [...] gotten of every creature—That is, [Page 22] begotten before every Creature; subsisting before all Worlds, before all Time, from all Eternity.

V. 16. For—This explains the latter Part of the preceding Verses, through—Implies something prior to the Particles by and for; so denoting the Beginning, the Progress, and the End: Him—This Word, frequently repeated, signifies his supreme Majesty, and ex­cludes every Creature: were created all things, that are in heaven— And Heaven itself. But the Inhabitants are named, because more noble than the House: Invisible—The several Species of which are subjoined. Thrones are superior to Dominions, Principalities to Pow­ers. Perhaps the two latter may express their Office, with regard to other Creatures: the two former may refer to GOD, who maketh them his Chariots, and as it were rideth upon their Wing [...].

V. 17. And be is before all things—'Tis not said, He was; He [...] from everlasting to everlasting. And by him all things consist—The Original Expression not only implies, That he sustains all Things in Being, but more directly, All things were and are compacted in him into one system. He is the Cement as well as Support of the Uni­verse. And is he less than the Supreme GOD?

V. 18. And—From the whole, he now descends to the most emi­nent Part, the Church. He is the head of the church—Universal. The supreme and only Head both of Influence and of Government to the whole Body of Believers, who is—The Repetition of the Expression (see ver. 15.) points out the Entrance on a new Paragraph, the be­ginning—Absolutely, the Eternal, the first-begotten from the dead— From whose Resurrection flows all the Life, Spiritual and Eternal, of all his Brethren; that in all things—Whether of Nature or Grace, He might have the Pre-eminence. Who can sound this Depth?

V. 19. For it pleased the Father, that all fulness—All the Fulness of GOD, should dwell in him—Constantly, as in a Temple, and al­ways ready for our Approach to Him.

V. 20. Through the Blood of the cross—The Blood shed thereon: whether things on earth—Here the Family began. Therefore this is [Page 23] mentioned first; or things in heaven—Those who are now in Para­dise, the Saints who died before Christ came.

V. 21. And you that were alienated and enemies—Actual Aliena­tion of Affection, makes habitual Enmity; in your mind—Both your Understanding and your Affections, by wicked works—Which con­tinually feed and increase inward Alienation from and Enmity to GOD; he hath now reconciled—From the Moment ye believed.

V. 22. By the body of his flesh—(So distinguished from his Body, the Church) The Body here denotes his entire Manhood; through death—Whereby he purchased the Reconciliation, which we receive by Faith, to present year—The very End of that Reconciliation; holy —Toward GOD, spotless—In yourselves, unreproveable—As to your Neighbour.

V. 23. If ye contirue in the faith—Otherwise ye will lose all the Blessings which ye have already begun to enjoy; and be not [...] from the hope of the g [...]l—The glorious Hope of perfect Love; which is preached—Is already begun to be preached to every creature under heaven.

V. 24. Now I rejoice in my sufferings [...] you, and fill up—That is, whereby I sill up, that which it bel [...]nd of the [...] of Christ— That which remains to be suffered by his Members. These are [...] ­ed. The Sufferings [...]. Christ. 1. Because the Subjecting of any Mem­ber, is the Suffering of the whole, and of the Head especially, which supplies Strength, Spirits, Se [...]er and Motion to all. 2. Because they are for his Sake, for the Testimony of his Truth. And these also are necessary for the Church; [...] to recen [...]e it to GOD, or sa­tisfy for Sin, (for that Christ did perfectly) but for example to others, perfecting of the Spirits, and increating their Reward.

V. 25. According [...] the [...] [...]ation of God, Which is given me— Or, The St [...]ship with which I am intrusted.

V. 26. The Mys [...]y—Namely Christ both justifying and sanctifying [Page 24] Gentiles as well as Jews, which hath been comparatively bid from [...] ages and past generations of Men.

V. 27. Christ dwelling and reigning in you, the hope of glory— The Ground of your Hope.

V. 28. We teach the Ignorant, and admonish them that are al­ready taught.

V. 1. How great a conflict— Of Care, Desire, Prayer. As many as have not seen my face— Therefore in writing to the Colossians, he refrains from those familiar [...].

V. 2. Unto all rich [...] of th [...] ful [...] [...] of understanding, unto the acknowledgment of the [...]—That is, unto the fullest and clearest Understanding and Knowledge of the Gospel.

V. 6. So walk in him—In the same Faith, Love, Holiness.

V. 7. Record in him—As the Vine; [...]—On the sure [...]oun­dation.

V. 8. Through Philosophy and empty deceit—That is, through the empty Deceit of Philosophy blended with Christianity. This the [Page 25] Apostle condemns, 1. Because it was empty and deceitful, promising Happiness, but giving none: 2. Because it was grounded, not on solid Reason, but the traditions of men, Zeno, Epicurus, and the rest: and 3. Because it was so shallow and superficial, not advancing be­yond the Knowledge of sensible Things; no, not beyond the first Rudiments of them.

V. 9. For in him dwelleth—Inhabiteth, continually abideth all the fulness of the Godhead. Believers are filled with all the fulness of God. (Eph. iii. 19.) But in Christ dwelleth all the fulness of the Godhead; the most full Godhead: Not only Divine Powers, but the Divine Nature, (ch. i. 19.) bodily—Personally, really, substantially. The very Substance of GOD, if one might so speak, dwells in Christ in the most full Sense.

V. 10. And ye—Who believe, are filled with him, (John i. 16.) Christ is filled with GOD, and ye are filled with Christ. And ye are filled by Him. The Fulness of Christ overflows his Church, ( Psalm cxxxiii. 3.) He is originally ful [...]. We are fired by Him with Wisdom and Holiness. Who is the head of all pro [...]ality and power—Of Angels as well as Men. Not from Angels therefore, but from their Head are we to ask whatever we stand in need of.

V. 11. By whom also ye have been circumcised—Ye have received the spiritual Blessings typified of old by Circumcision, with a circum­cision not performed with hands—By an inward, spiritual Operation, in putting off not a little Skin, but the whole body of the sins of the fiesh —All the Sins of your evil Nature, by the circumcision of Christ—By that spiritual Circumcision which Christ works in your Heart.

V. 12. Which he wrought in you, when ye were as it were buried with him in baptism—The ancient Manner of bapti [...]ing by Immersion is as manifestly alluded to here, as the other Manner of baptizing by sprinkling or pouring of Water is, Heb. x. 22. But no Stress is laid on the dge of the Baptized, of the Manner of performing it, in on [...] or the other: but only on our [...] with Christ, [...] the powerful, Operation of GOD in the Soul; which we cannot but know assuredly, [Page 26] if it really is so: And if we do not experience this, our Baptism has not answered the End of its Institution; by which ye are also risen with him—From the Death of Sin to the Life of Holiness. It does not appear, that in all this St. Paul speaks of Justification at all, but of Sanctification altogether.

V. 13. And you who were deal—D [...]ridy dead to GOD, not only wallowing in trespasses, outward sins, but also in the uncircumcision of your flesh—(A beautiful Expression for Original Sin the inbred Cor­ruption of your Nature, your uncircumcised Heart and Affections; both he—GOD the Father, quickened together with him—Making you Partakers of the Power of his Resurrection. It is evident, the Apos­tle thus far speaks, not of Justification, but of Sanctification only.

V. 14. Having blotted [...]—In consequence of his pracious Decrees, That Christ should come into the World to save Sinners, and that whosoever believeth on him should have everlasting Life; the Hand-writing against [...]—Where a Debt is contratted, it is usually testi­fied by some Hand-writing. And when the Debt is forgiven, the Hand-writing is destroyed, either by blotting it out, by taking it away, or by tearing it. The Apostle expresses in all these three Ways GOD's destroying the Hand-writing which was contrary to at, or at Enmity with us. This was not properly our Sins themselves; (they were the Deb [...], but their quilt and cry before GOD.

V. 15. And having [...] the principalities and powers—The evil Angels of their usurp [...] Dominions [...] GOD the Father, expesed them openly—Before All the Hoses of Hell and Heaven, [...] over them in or by him—By Christ. Thus the Faragraph begins with Christ, goes on with him, and ends with [...].

V. 16. Therefore—Seeing these Things are [...]— That is, regard none who judge you, in [...]—for not ob­serving the [...], in these or any [...] respect of a yearly [...]: or the week [...].

V. 17. Which are but a lifeless [...] body, the Sub­stance it of Christ.

V. 18. Out of pretended [...], at not daring to apply Immediately to GOD. Yet this really [...] [Page 27] their being puffed up, (the constant Fore-runner of a fall, Prov. xvi. 18.) So far was it from being an lastance of true Humility.

V. 19. And not holding the bead—He does not hold Christ, who does not trust in him alone. All the Members are nourished by Faith, and knit together by Love and mutual Sympathy.

V. 20. Therefore—The Inference begun, ver. 16. is contioued. A new Interence follows, ch. iii. 1. If we are dead with Christ from the radiments of the world—That is, If we are dead with Christ, and so freed from them, why receive ye ordinances—Which Christ hath not enjoined; from which he hath made you free.

V. 21. Touch not—An unclean Thing, taste not—Any forbidden Meat, handle not—Any consecrated Vessel.

V. 22. Perish in the using—Have no farther Use, no Influence on the Mind.

V. 23. Not sparing the body—Denying it many Gratifications, and putting it to many Inconveniences. Yet they are not of any real value before God, nor do they, upon the whole, mortify, but sati [...] ­sy the flesh. They indulge our corrupt Nature, our Self-will, Pride, and Desire of being dustinguished from others.

V. 1. If ye are risen, [...] the things above—As Christ being risen, immediately went to Heaven.

V. 3. For ye are dead—To the Things on Earth, and your real, spiritual life is bid from the World, and laid up in God, with Christ —Who hath merited, promised, prepared it for us, and gives us the Earnest and Toretaste of it in our Hearty.

V. 4. When Christ—The Abruptness of the Sentence surrounds [Page 28] us with sudden Light, our life—The Fountain of Holiness and Clory, shall appear—In the Clouds of Heaven.

V. 5. Mortify therefore—Put to Death; slay with a continued Stroke, your members—Which together make up the Body of Sin, which are upon the earth—Where they find their Nourishment, un­cleanness—In Act, Word, or Thought, inordinate affection—Every [...] which does not flow from and lead to the Love of God, [...]—The Desire of the Flesh, the Desire of the Eye, and the Pride of Life; [...]—according to the Derivation of the Word, means. The Desire of having more, or of any thing, independent of God, which is [...]—Properly and directly: for it is giving the He at to a Creature.

V. 6. For which—Though the Heathens lightly regarded them.

V. 7. Living—Denotes the inward Principle: Walking—The outward Acts.

V. 8. W [...]ath—Is lasting Anges, filthy discourse—And was there [...]ed to w [...]n even these Saints of GOD, against so gross and palpubie [...] Sinnus this? O what is Mar, [...] perfect Love casts out both Fear and Sin!

V. 10. In knowledge—The Knowledge of GOD, his Will, his Word.

V. 11. Where—In which Case, it matters not what a Man is ex­certally, whether [...] Gentile, circumcised [...], [...], vo [...]d of all the Advantages of Education, yea, [...], of [...] most [...] as: But Christ it in all that are thus re­newed, and is all Th [...] in them and to them.

V. 12. All who are thus renewed are [...] of God, holy, and therefore the more believed of Him. Holiness is the Proof of their Election, and GOD's superior Love, of their Holiness.

V. 13. [...]bearing one another—If any Thing is now wrong; and forgiving on another—What is past.

V. 14. The Lovers GOD contains the whole of Christian Per­section, and connects all the Parts of it [...].

V. 15. And then [...] heart—Shall sway every [...] [...]ction, Thought, as [...] (so the [...] Word [...] of your proceeding Love and Obedience.

V. 16. [...]—So the [...] the whole Scripture, and thereby [...] the Divinity, [...] Mater, dwell— Not make a their Stay or an [...] up its stated Residence, [...].—In the largest Measure, and with the greatest Ef­ficacy, so as to [...]il and covern the whole [...].

V. 17. In th [...] name—In the Power and Spirit [...] Lord Jesus, giving [...] unto God—The Holy [...], and the Father through [...]—Christ.

V. 18. [...] submit—Or [...]. It is properly a mili­t [...]ry Term, [...] to that or the Submission they Soldiers pay to their General.

V. 19. Be not [...]—(Which may be without any Appearance of Anger) [...] in Word or Spirit.

V. 21. Life they be [...] unaged—Which may [...] their turn­ing either desperate or s [...]upid.

V. 22. Eye-service—Being [...] diligent under their Eye than at other Times, singleness [...]f [...]—A simple Intention of doing right, without looking any further, searing God—That is, acting from this Principle.

V. 23. Heartily—Chearfully, diligently. M [...]n-pleasers are soon dejected and made angry; the single-hearted are never displeased or [...]sappointed, because they have another aim, which the Good or Evil Treatment of those they serve cannot disappoint.

V. 1. Just—According to your Contract; equitable—Even be­yond [...] Letter of your Contract.

V. 3 That God would open to us a door of utterance—That is, Give us utterance, that we may open our mouth boldly, Eph. vi. 10. and give us an Opportunity of speaking, so that none may be able to hinder.

V. 6. Let your speech be always with grace—Seasoned with one Crace of GOD, as flesh is with salt.

V. 10. Aristarchus, my fellow-prisoner—Such was Epaphras like­wise [Page 31] for a Time. Philemon, ver. 23. Ye have received direction— Namely, by Tychicus, bringing this Letter. The Anci [...]s adapted their Language to the Time of reading the Letter; [...] (as we do) to the Time when it was written. It is not improbable they might have scrupled to receive him, without this fresh Direction, after he had left St. Paul and departed from the Work.

V. 11. These—Three, Aristarchus, Marcus, and Justus, of all the circumcision, that is, of all my Jewish Fellow-Labourers, are the only fellow-workers unto the kingdom of God—That is, in preaching the Gospel, who have been a comfort to me—What then can we ex­pect? That all out Fellow-workers should be a comfort to us?

V. 12. Perfect—Endued wi [...] [...]every Christian Grace, filled—As no longer being Babes, but grown up to the Measure of the Stature of Christ, being full of his Light, Grace, Wisdom, Heliness.

V. 14. Luke, the physician—Such he had been at least, if he was not then.

V. 15. Nymphas—Probably an eminent Christian at Laodicéa.

V. 16. The ep [...]le from Laodicéa—Not, to Laodicéa. Perhaps some Letter had been written to St. Paul from thence.

V. 17. And say to Archippus—One of the Pastors of that Church, take heed—It is the Duty of the Flock to try them that say they are Apostles, to reject the salse, and to warn, as well as to receive the real; the ministry—Not a Lordship, but a service, a laborious and painful work; an Obligation to do and suffer all Things: to be the least and the Servant of all; in the Lord—Christ; by whom and for whose Sake, we receive the various Gifts of the Holy Spirit.

V. 1. Paul—In this Epistle St. Paul neither uses the Title of an Apostle, nor any other, as writing to pious and simple-hearted Men, with the utmost Familiarity. There is a peculiar Sweetness in this Epistle, unmixed with any Sharpness or Reproof: Those Evils which the Apostles afterward reproved, having not yet crept into the Church.

V. 3. Remembering in the sight of God—That is, Praising him for it. Your work of faith—Your active, ever-working Faith; and labour of love—Love continually labouring for the Bodies or Souls of Men. They who do not thus labour, do not love. Faith works, love labours, hope patiently suffers all things.

V. 4. Knowing your election (which is through Faith) by these plain Proofs.

V. 5. With Power—Piercing the very Heart with a Sense of Sin, and deeply convincing you of your want of a Saviour, from Guilt, Misery, and eternal Ruin, with the Holy Ghost—Bearing an out­ward Testimony by Miracles, to the Truth of what we preached, and you selt: also by his Descent through laying on of Hands, with much assurance—Literally, with full assurance, and much of it: The Spirit bearing Witness by thedding the Love of GOD abroad in your Hearts, which is the highest testimony th [...]t can be given. And these Signs, if not the miraculous Gitts, always attend the preaching of the Gospel, unless it be in vain: neither are the extraordinary Operations of the Holy Ghost, ever wholly with-held, where the Gospel is preached with Power, and Men are alive to GOD; for your sake—Seeking your Advantage, not our own.

V. 6. Though in much affliction, yet with much Joy.

V. 8. For from you the word sounded forth—(Thessalonica being a City of great Commerce) being echoed, as it were, from you. And your conversation was divulged far beyond Macedonia and Achaia; so that we need not speak any thing—Concerning it.

V. 9. For they themselves—The People wherever we come.

V. 10. Whom be hath raised from the dead—In Proof of his future Coming to Judgment, who delivereth us—He redeemed us once; he delivers us continually: and will deliver all that believe from the w [...]ath, the eternal Vergeance which will then come upon the Ungodly.

V. 1. What was proposed c. i. v. 5, 6, is now more largely treat­ed of: concerning Paul and his Fellow-labourers, v. 1-12: con­cerning the Thessalonians, v. 1 [...]-16.

V. 2. We had sess [...]ed—In several Places; we are b [...]d—No [...] ­withstanding, with [...]ch contention—Notwithstanding both inward and outward Condicts of all Kinds.

V. 3. F [...]r [...] exhortation—That is, our Preaching. A Part is put for the Whole. Is not at any Time, of deceit—We prea [...] not a Lie, but the Truth of GOD; nor of uncleanness—With any unholy or selfish View. This Expression is not always appropriated to Lust, although it is [...]orretimes emphatically applied thereto; nor in guile— But with great Plainness of Speech.

V. 5. Fiat [...]ing word [...]—This ye know, nor a cloak of covetousness— Of this God is witness. He calls Men to witness an open Fact: GOD the secret Intentions of the Heart: In a Point of a [Page 35] mixt Nature, v. 10. he appeals both to GOD and Man.

V. 6. Nor from others—Who would have honoured us more, if we had been burdensome—That is, taken State upon ourselves.

V. 7. But we were gentle—Mild, tender, in the midst of you—Like a Hen surrounded with her Young; even as a [...] cherisheth her own children—The Offspring of her own Womb

V. 8. To-impart our own souls—To lay down our Lives for your Sake.

V. 10. Holily—In the things of GOD, justly—With regard to Men unblameable—In respect of ourselves, among you that believe—Who were the constant Observers of our [...]viour.

V. 11. By exhorting, we are moved to do a Thing willingly; by comforting, to do it joyfully: by [...], to do it carefully.

V. 12. Table Kingdom here, and [...] hereafter.

V. 14. Ye suffered the same things. The same Fruit, the same Af­flictions, and the same Experience, at all Times, and in all Places, are an excellent Cru [...]rion, of Evang [...]lical Trust; As they from the Jesus—Their C [...]tryme [...].

V. 15. Us— [...] and Preachers of the Gospel: [...] these not God—Nor are they even careful to please him, notwithstanding [Page 36] their fair Professions: and are contrary to all men—Are common Ene­mies of Mankind; not only by their continual Seditions and Insur­rections, and by their utter Contempt of all other Nations; but in particular, by their endeavouring to hinder their hearing or receiving the Gospel.

V. 16. To fill up—The Measure of, their sins always—as they have ever done; but—the Vengeance of GOD, is come upon them— both overtaken them unawares, whilst they were seeking to destroy others, and will speedily complete their Destruction.

V. 17. In this Verse we have a remarkable Instance, not so much of the transient Affections of holy Grief, Desire, or Joy, as of that abiding Tenderness, that loving Jemper, which is so apparent in all St. Paul's Writings, towards those he stiles his Children in the Faith. This is the more carefully to be observed, because the passions occasi­onally exercising themselves, and flowing like a To [...]rent, in the Apos­tle, are observable to every Reader; whereas it requires a [...] At­tention to discern those calm standing Temperts, that [...] [...]thure of his Soul, from whence the others only flow out, and when more peculiarly distinguish his Character.

V. 18. Satan—By those persecuting l [...]ws, Acts xvii. 13.

V. 19. Ye also—As well as our others Children.

V. 1. We Paul and Silva [...]o, could [...] no longer—Our Desire and Fear for you.

V. 3. We are appoin [...]ed [...]—Are, in every respect, laid in a fit Posture for it, by th [...] [...] himself; For the Trial and [...]. He [Page 37] gives Riches to the World; but stores up his Treasure of wholesome Afflictions for his children.

V. 6. But now when Timotheus was come to us from you—Imme­diately after his Return St. Paul wrote; while his Joy was fresh, and his Tenderness at the Height.

V. 8. Now we live—Indeed. We enjoy Life; so great is our Af­fection for you.

V. 10. And perfect that which is wanting in your faith—So St. Paul did not know, That they who are once upon the rock, no longer need to be t [...]u [...]ht by Man!

V. 11. Direct our way—This Prayer is addressed to Christ as well as to the Father.

V. 13. With all his—Christ's, saints—Both Angels and Men.

V. 1. Man and more—It is not enough to l [...]ve faith, even so as to please GOD, unless we [...] more and more therein.

V. 3. Sanctification—Entire Holiness of Heart and Life: Particu­lar Branches of it are subjoined, that ye abstain from so [...]—A beautiful Transition from Sanctification to a single Branch of the con­trary. And this shews that nothing is so seemingly [...], or below our Thoughts, but we have need to guard against it.

V. 4. That every one know—For this requires Knowledge as well as Chast [...]ty, to possess his vessel—His Wife, in sanctification and ho­ [...]our—So as neither to dishonour GOD or himself, nor to [...], but further Holiness: Remembering Marriage is not delighed to inflame, but to conquer natural Desires.

V. 5. Not in passionate desire—Which had no Place in Man when in a State of Innocence. Who know not God—And so may naturally seek Happiness in a Creature. What [...] accidental Words slide in: And yet how fine and how vastly important!

V. 6. In this matter—By violating his Bed. The Things forbid­den here are three: fornication (v. 3.) the passion of d [...]pre, or mor­dinate Affection in the married State, (v. 5.) and the Breach or the Marriage Contract.

V. 8. II. that despiseth—The Commandments we [...]ave, [...] God—Himself, who bath also given you his [...]y Spirit— [...] con­vince you of the Truth and enable you to be holy. What naked Ma­jesty of Words! how orato [...]ical, and yet with what creat [...] a Simplicity that does not impair, but improve the Understanding [...] to the utmost; that, like the Rays of Heat through a Glass, coll [...]s all the Powers of Reason into one orderly Point from being se [...]e [...]ed abroad in utter Confusion.

V. 9. We need not write—Barely; For ye are taught of God—By his Spirit.

V. 11. That ye study—Literally, that ye be ambitious: An Am­bition worthy: Christian, to work with your hand—Not a needless Caution: For temporal Concerns are often a Cross to them who are newly filled with the Love of GOD.

V. 12. [...]—That they may have no Pretence to say but they will say [...] still "This Religion makes Men idle, and brings them to [...]ggary," and may want nothing—Needful for Life and Godli­ness. What Christian desires more?

V. 13. Now—Herein the Effic [...]y of Christianity greatly appears, That it neither takes away, nor in bitter, but sweetly tempers that most refined of all Affection, our Desire of, or love to, the Dead.

V. 14. So—As GOD ra [...]ed him; with him—With their living H [...].

V. 15. By the word of the Lord—By a particular Revelation, we who are left—This [...]ti [...]tes the [...]ewness of these who will be then alive, compared to the Multitude of the Dead. Fo [...]evers of all Apes and Nations, make up, as it were one Body: in consideration of which, the Believers of that Age, might put themselves in the Place, and speak in the Person, of them [...] to live fill the Coming of the LORD. Not that St. Paul [...] some seem to have ima [...]ned [...] that the Day of the LORD was at hard.

V. 16. [...] a [...]—Properly, a Proclamation, made to a great Multitude: [...]re this is, T [...]e [...] of [...]: Above both, Th [...] [...] of God! The Voice of GOD [...]what analogous to the So [...]nd of a [...].

V. 17. Together—In the same Moment, in the air—The Wicked will remain b [...]th while the Righteous, being absolved, shall be As­sessors with their LORD in the Judement, with the Lord—In Heaven.

V. 1. But of the precise times, when this shall be.

V. 2. For this in general ye do know: and ye can and need know no mo [...]e.

V. 3. When they—The Men of the World, say.

V. 4. Ye are not in darkness—Sleeping secure in Sin.

V. 5. [...] and [...] a wake—Being awakened, let us have all our spirit and Seases about us.

V. 8. They usually [...] and are drunken in the night—These Things [...] not love the Light.

V. 9. [...]—As he hath the ob­stractely [...].

V. 10. Whether [...]—Be alive or dead at his Coming.

V. 12. Know [...] you in the [...] [...] mark; take knowledge of them and their Work. Sometimes the same [...] may beth [...], [...], and adminish the block by particular Application to each: Sometimes two or more different Persons, according as GOD variously dispenses his Gifts. But O! what a misery is it, when a Man undertakes this whole Work, with­out either Gifts or Grace for any Part of it! Why then will he un­dertake it? For Pay? What! will he sell both his own Soul, and all the Souls of the Flock? What Words can describe such [Page 41] a Wretch as this? And yet even This may be an Honourable Man.

V. 13. Esteem them very highly—Literally, more than abundant y, in lov [...]—The inexpressible Sympathy that is between true Pastors, and their Flock, is intimated, not only here, but also in divers other Places of this Epistle. (See ch. ii. 7, 8.) for their works sake— The principal Ground of their vast Regard for them. But how are we to esteem them who do not work at all?

V. 14. Warn the disorderly—Them that stand, as it were, out of their Rank, in the spiritual Warsare: Some such were even in that Church; the feeble minded—Literally, them of little s [...]ul, such as have no spiritual Courage.

V. 15. See that non—Watch over both yourselves and each other: fellow that which is good—Do it resolutely and perseveringly.

V. 16. Rej [...]ice evermore—In uninterrupted Happiness in GOD: pray without ceasing—Which is the fruit of always [...] in the LORD: in every thing give thanks—Which is the Fruit of both the former. This is Christian Perfection. Farther than this we cannot go; and we need not stop short of it. Our LORD has purchased joy as well as rightconsness for us. It is the very design of the Gospel, that, being saved from guilt, we should be happy in the Love of Christ. Pray [...]r may be said to be the breath of our spiritual Life. He that lives can­not possibly cease breathing. So much as we really enjoy of the Prefence of GOD, so much Prayer and Praise do we offer up without [...]: Else our Rejoieing is but Deiusion. Thanksgiving is insepa­rable from true Prayer. It is almost essentially connected with it. He that always Prays, is ever giving Praise: whether in Ease or Pain; both for Prosperity and for the greatest Adversity. He blesses GOD for all [...], looks on them as coming from him, and receives them only for his sake: not chusing nor re [...]ine, liking nor disliking any Thing, but only as it is agreeable or disagreeable to his perfect Will.

V. 18. For this—That you should th [...]s re [...]ice, pray, give Thanks, is the will of God—Always good, always pointing at our Salvation.

V. 19. Quench not the Spirit—Wherever it is, it burns, it flames in Holy Love, in Joy, Prayer, Thanksgiving: O quench it not, damp is not in yourself or others; either by neglecting to do Good or by [...]ing Evil!

V. 20. Despise not prophesyings—That is Preaching; for the Apos­tle is not here speaking of extraordinary Gifts. It seems, one Means of Grace is put for all. And whoever despises any of these, under whatever Pretence, will surely (though perhaps gradually and almost insensibly) quench the Spirit.

V. 21. Mean time, prove all things—Which any Preacher re­commends. (He speaks of Practice, not of Doctrines) Try every Ad­vice by the Touch-Stone of Scripture, and hold fast that which is good—Zealously, resolutely, diligently, practise it, in spite of all Opposition.

V. 22. And be equally zealous and careful to abstain from all ap­pearance [...]f evil—Observe, those who heap to themselves Teachers having itching [...]ars, under Pretence of proving all things, have no Coun­tenance or Excuse from this Scripture.

V. 23. And may the God of Peace sanctify you—by the peace he works in you, which is a great means of Sanctification, wholly—The Word signifies wholly and perfectly: Every Part and all that concerns you; all that is of, or about you: and may the whole of you, the spi­rit and the soul and the body—Just before he said you, now he deno­minates them from their spiritual State, the Spirit: Gal. vi. 8. wish­ing that it may be preserved whole and entire: Then from their na­tural State, the soul and the body; (for these two make up the whole Nature of Man, Matt. x. 28.) wishing it may be preserved blameless till the Coming of Christ. To explain this a little further: Of the three here mentioned, only the two last are the natural, constituent Parts of Man. The first is adventitious and the supernatural Gift of GOD, to be found in Christians only. That Man cannot possibly consist of three Parts appears hence. The Soul is either Matter or not Matter; there is no Medium. But if it is Matter, it is Part of the Body: If not Matter, it coincides with the Spirit.

V. 24. Who also will do it—Unless you quench the Spirit.

V. 27. I charge you by the Lord—Christ, to whom proper di­vine Worship is here paid, that this [...]pistle—The first he wrote, be read to all the brethren—That is, in all the Churches. They might have concealed it out of Modesty, had not this been so solemnly in­joined. But what Paul commands under so strong an Adjuration, Rome forbids under pain of Excommunication.

V. 3. It is highly observable that the Apostle wraps up his Praise of Men in Praise to GOD; giving him the Glory. Your faith grow­eth—Probably he had heard from them, since his sending the form­er Letter. Aboundeth—Like Water that overflows its Banks, and yet encreaseth still.

V. 4. Which ye endure—that ye may be accounted worthy of the Kingdom.

V. 5. A manifest token—This is treated of in the sixth and fol­lowing Verses.

V. 6. It is a righteous thing with God—(However Men may judge) to transfer the Pressure from you to them. And it is remarka­ble that about this Time, at the Passover, the Jews raising a Tumuit, a great Number, some say thirty thousand, of them were slain. St. Paul seems to allude to this Beginning of Sorrows, 1 Thes. ii. 16. which did not end but with their Destruction.

V. 8. Taking vengeance—Does GOD barely permit this? Or, as the Lord once rained brimstone and fire from the Lord, out of Heaven, (Gen. xix. 24.) does a fiery Stream go forth from him for ever? Who know not God—(The Root of all Wickedness and Misery) who remain in Heathen Ignorance; and who obey not—This refers chiefly to the Jews, who had heard the Gespel.

V. 9. From the glory of his power—Tremble ye Stout-hearted! Everlasting destruction—As there can be no End of their Sins, (the same Enmity against GOD continuing) so neither of their Funish­ment: Sin and its Punishment running parallel throughout Eternity itself. They must of Necessity therefore be cut off from all Good and all Possibility of it; from the presence of the Lord—Wherein chiefly consists the Salvation of the Righteous. What unspeakable Punish­ment is implied, even in falling short of this, supposing that nothing more were implied in his taking Vengeance?

V. 10. To be glorified in his saints—For the wonderful Glory of Christ shall shine in them.

V. 11. All the good pleasure of his goodness—Which is no less than perfect Holiness.

V. 12. That the name—The Love and Power of our Lord may be gl [...]rified—Gloriously displayed in you.

V. 1. Our gathering together to him—In the Clouds.

V. 2. Be not shaken in mind—In Judgment, or ter [...]ifi [...]d—As those [...]asily are who are immoderately fond of knowing tuture Things; [...]ither by any pretended Revelation from the spirit, nor by pretence of any word spoken by me.

V. 3. Unless the falling away—From the pure Faith of the Gos­pel, come first. This began even in the Ap [...]stolic Age. But the man of sin, the sin of perdition—Eminently so called, is not come yet. However, in many Respects, the Pope has an indisputable Claim to those Titles. He is, in an emphatical Sense, the man of sin, as he incre [...]ses all Manner of Sin above Measure. And he is too properly stiled, The son of perd [...]tion, as he has caused the Death of Number­less Multitudes, both of his Opps [...]rs and Followers, destroyed innu­metable Souls, and will himself perish everlastingly. He it is that [...] himself to the Emperor, once his rightful Sovereign; and that exal [...]th himself above all that is called God, or that is w [...] shipped— Commanding An [...]els, and putting Kings under his Feet, both of whom are called Gods in Scripture; claiming the highest Power, the highest Honour; suffering himself not once only to be stiled GOD or Vice-god. Indeed no less is implied in his ordinary [...]itle, Most Hely Lord, or M [...]st H [...]ly Father. So that he sitteth—Inthro [...]ed in the tem­pl [...] of God—Mentioned Rev. xi. i. d [...]claring himself that he is God— Claiming the Prerogatives which belong to GOD alone.

V. 6. And now ye know—By what I told you when I was with you; that which restraineth—The Power of the Roman Emperors, When this is taken away, the wicked one will be revealed. In his time—His appointed Season, and not before.

V. 7. He will surely be revealed; for the mystery—The deep, se­cret Power of inip [...]ity—Just opposite to the Power of Godliness, al­ready worketh. It began with the Love of bonour and the Desire of power; and is compleated in the entire Subversion of the Gospel of Christ. This [...] of in [...]ity is not wholly confined to the Romish Church, but extends itself to others also. It seems to consist of, 1. Human inventions added to the written word. 2. More [...] per­fo [...] put in the room of saith and [...] 3. Other Mediat [...]s be­sides the Man Christ Jesus. The two last Branches, together with Id [...] and [...], are the direct Consequences of the former; namely, the adding to the Word of GOD. Already worketh—In the Church. Only be that restraineth—That is the Potentate who suc­cessively has Rome in his Power. The Emperors, Heathen or Christian; the Kings, Goths or Lomhards; the Cardingi [...] or German Emperors.

V. 8. And [...]—When every P [...]ince and Power that [...] taken away, will that wicked one— [...] so [...]ed, be [...] the Lord will soon consume with the spirit of his mouth—His [...] Power, and d [...]s [...]y—With the very first Appearance of his Glory.

V. 10. [...] they received [...] the love of the truth—Therefore GOD suffered them to fall into that [...] delusion.

V. 11. Therefore God shall sord them—That is, judicially permit to come upon them strong d [...]sion.

V. 12. That they all [...] be [...]—That is, the Conse­quence of which will be, that they all will be [...] [Page 47] not the truth, but had pleasure in unrighteousness—That is, who be­lieved not the Truth, because they loved Sin.

V. 13. God hath from the beginning—Of your hearing the Cospel, chosen you to sa [...]vation—Taken you out of the World, and placed you in the Way to Glory.

V. 14. To which—Faith and Holiness, he bath called you by [...] gospel—That which we preached accompanied with the Power of his Spirit.

V. 15. Hold—Without adding to or diminishing from the traditions which ye have been taught—The Truths which I have delivered to you; wh [...]ber by word or by our epist [...]e—He preached before he wrote. And he had written concerning this, in his former Epistle.

V. 1. May run—Go on swiftly, without any Interruption; and be glorified—Acknowledged as Divine, and bring [...].

V. 2. [...] and all who have not, are more or less [...] and wicked Men.

V. 3. Who will stab [...]—That cleave to him by Faith, and guard you from the [...]—And all his Instrume [...]ts.

V. 4. [...] in the Lord concerning you—Thu [...] only should we trust in any M [...].

V. 5. Now the Lord—The Spirit, whose [...]oper Work this is, [...]—Lead you [...] forward, into the patience of [...]—Of which he set you a Pattern.

V. 6. That walketh disorderly—Particularly by not working; not according to the tradition he received of us—The admonition we gave both by Word of Mouth, and in our former Epistle.

V. 10. Neither l [...]t him [...]at—Do not maintain him in Idleness.

V. 11. Doing nothing, but being busy-bodi [...]s—To which Idleness naturally disposes.

V. 12. Work quietly—Letting the Concerns of other People alone.

V. 14. Have no company were him—No [...], no Familia­rity, no needless Correspondence.

V. 15. Ad [...] [...] [...]m as a brother—Tell him lovingly of the Reason why you shun him.

V. 16. The Lord of peace—Christ. Give you peace by all m [...]ans —In every Way and Manner.

V. 1. Paul an apostle—Familiarity is to be set aside where the Things of GOD are concerned; according to the commandment of God— The authoritative Appointment of GOD the Father, Our Sa [...]— So stiled in many other Places likewise, as being the grand Orderer of the whole Scheme of our Salvation, and Christ our hope—That is, the Author, Object, and Ground of all our Hope.

V. 2. Grace, mercy, peace—St. Paul wishes Grace and Peace, in his Epistles to the Churches. To Timotheus he add, Mercy, the most tender Grace towards those who stand in need of it. The Experience of this prepares a Man to be a Minister of the Gospel.

V. 3. Charge some to teach [...] doctrine—Than I have taught. Let them put nothing in the place of it, add nothing to it.

V. 4. Neither give head—So as either to teach or regard them, to fables—Fabulous Jewish Traditions, and endless genealogies—Not those delivered in Scripture, but the long, intricate Pedigrees whereby they strove to prove their Descent from such or such a Person; which af­ford questions—Which lead only to useless and endless Controversies.

V. 5. Whereas the end of the commandment—Of the whole Chris­tian Institution, is love—And this was particularly the End of the Commandment which Timethens was to enforce at Ephesus, (ver. 3, 18.) The Foundation is Faith, the End Love. But this can only subsist in an heart purified by Faith, and is always attended with a good Conscience.

V. 6. From which—Love and a good Conscience, some are turn­ed aside—An Affectation of high and extensive Knowledge sets a Man at the greatest Distance from Faith, and all Sense of Divine Things, to vain jangling—And of all vanities, none are more vain, than dry, empty Disputes on the Things of GOD.

V. 7. Understanding neither the very things they speak, nor the subject they speak of.

V. 8. We grant the whole Mosaic Law it good, answers excellent Purposes, if a man use it in a proper Manner. Even the Ceremonial is good, as it points to Christ; and the moral Law is holy, just and good in its own Nature; and of admirable Use both to convince Un­believers, and to guide Believers in all Holiness.

V. 9. The la [...] doth not lie against a righteous man—Doth not strike or condemn him; but against the lawless and disobedient—They who despise the Authority of the Lawgiver, violate the first Com­mandment, which is the Foundation of the Law, and the Ground of all Obedience; against the ungodly and sinners—Who break the se­cond Commandment, worshipping Idols, or not worshipping the true GOD; the unholy and profane—Who break the third Commandment by taking his Name in vain.

V. 10. Man-stealers—The worst of all Thieves, in Comparison of whom Highwaymen and House-breakers are innocent! What then are most Traders in Negroes, Procurers of Servants for America, and all who last Soldiers by Lies, Tricks, or In [...]icements?

V. 11. According to the glorious gospel—Which far from making void, does effectually establish the law.

V. 12. I thank Christ—who hath enabled me, in that he accounted me faithful, having put me into the ministry—The Meaning is, I thank him for putting me into the Ministry, and enabling me to be faith­ful therein.

V. 13. A blasphemer—Of Christ, a persecuter—Of his Church, a reviles—Of his Doctrine and People. But I obtained mercy—He does not say. Because I was unconditionally elected; but because I did it in ignorance. Not that his Ignorance took away his Sin: But it left him capable of Mercy; which he would hardly have been, had he acted thus, contrary to his own Conviction.

V. 14. And the grace—Whereby I obtained Mercy, was exceed­ing abundant, with faith—Opposite to my preceding unbelief; and love—Opposite [...] blasphemy, persecution, and oppression.

V. 15. This is a faithful saying—A most solemn Preface; and [...]thy of all acceptation—Well [...]serving to [...] accepted, received, embraced, with an the Faculties of our whole Soul, that Christ— Promised, Jesus—Exhibited, came into the world to save sinners— All Sinners, without Exception.

V. 16. For this cause GOD [...]wed me mercy, that all his long-suffering might be shewn, and that [...]o [...]e might hereafter despair.

V. 17. The king of eternity—A Phrase frequent with the Hebrews. How unspeakably sweet is the Thought of Eternity to Believers!

V. 18. This charge I commit to the—That thou mayst deliver it to the Church, according to the prophesies concerning thee—Uttered when thou wast received as an Evangelist, (c. iv. 14.) probably by many Persons, (c. vi. 12.) that being encouraged by them, thou might­est war the good warfare.

V. 19. Holding fast faith—Which is as a most precious Liquor, and a good conscience—Which is as a clean Glass; which—Namely a good Conscience, some having thrust away—It goes away unwil­lingly. It always says, "Do not hurt me." And they who retain this, do not make shipwreck of their faith. Indeed none can make Shipwreck of Faith who never had it. These therefore were once trye Believers. Yet they fell not only soully, but finally. For Ships once wrecked, cannot be afterwards saved.

V. 20. Whom—Though absent, I have delivered to Satan, that they may learn not to blast home—That by what they suffer they may be in some Measure restrained, if they will not repent.

V. 1. I exhort therefore—Seeing GOD is so gracious. In this Chapter he gives Directions, 1. With regard to public Prayers. 2. With regard to Doctrine. Supplication is here, the imploring Help in Time of Need: Prayer is, any Kind of offering up our Desires to GOD. But not Prayer is the Vehemency of holy Zeal, the Ardor of divine Love. [...]ing from a calm, undisturbed Soul, moved upon by the Spirit of GOD. Interession is Prayer for others. We may likewise give [...] all m [...], in the full Sense of the Word, for that GOD [...] all men to be [...], and Christ is the Mediator of all.

V. 2. For all that are in and only—Seeing even the lowest Coun­try Magistrates frequently do much Good, or much Harm. GOD supports the Power of Magistracy for the Sake of his own People, when in the present State of Men, it could not otherwise be kept up in any Nation whatever. Godliness—Inward Religion; the true Worship of GOD. Heres [...]y—A comprehensive Word, taking in the where Duty we out to our [...].

V. 3. For this [...] at we pray for all Men. Do you ask, Why are not more [...]? We do not pray enough: is acceptable in the sight of God [...] [...]viour—Who has actually saved us that be­lieve, and wi [...] [...] to be saved. It is strange that any whom He ha [...] [...] should doubt the Universality of his Grace!

V. 4. Who willeth seriously all men—Not a Part only, much less the f [...]liest Part, to be saved—Eternally. This is treated of ver. 5. p. And in order thereto, to come—(They are not compelled,) to the knowledge of the truth—Which brings Salvation. This is treated of ver. 6, 7.

V. 5. For—The 4th verse is proved by the 5th, the 1st by the 4th. There is one God—And they who have not Him, through the one Mediator, have no GOD; one Mediator also—We could not re­joice that there is a GOD, were there not a Mediator also; one who stands between God and men, to reconcile Man to GOD, and to transact the whole Affair of our Salvation. This excludes all other Mediators, as Saints and Angels, whom the Papists set up and idol­atrously worship as such: Just as the Heathens of old set up many Mediators, to paci [...]y their superior Gods; the man—Therefore all Men are to apply to this Mediator [...].

V. 6. Wh [...] ga [...] [...] the Word signifies, wherein a [...], as an Eye for an Eye, or Life for Life. And this Ransom, from the Dignity of the Per­son redeeming, was more than equivalent to all Mankind: to be tes­tified of in due season—Literally, in his own Seasons, those chosen by his own Wisdom.

V. 8. I will—A Word strongly expressing his Apostolical Autho­rity; therefore—This Particle connects the eighth with the first Verse; that men pray in every place—Public and private. Wherever Men are, there Prayer should be; lifting up holy hands—Pure from all known Sin, without wrath—In any Kind, against any Creature. And every Temper or Motion of our Soul, that is not according to love is wrath; and doubting—Which is contrary to Faith. And wrath, or unholy actions, or want of faith in Him we call upon, are the three grand Hindrances of GOD'S hearing our Petitions. Christianity consists of Faith and Love embracing Truth and Grace. Therefore the Sum of our Wishes should be, to pray, and live, and [...]e, without any Wrath or Doubt.

V. 9. With sobriety—Which (in St. Paul's Sense) is the Virtue which governs our whole Life according to true Wisdom; not with curled hair; not with gold—Worn by Way of Ornament; not with pearls—Jewels of any Kind, (a Part is put for the Whole) not with costly raiment—These four are expressly forbidden by Name, to all Women (here is no Exception) professing Godliness. And no Art of Man can reconcile with the Christian Profession, the wilful Violation of an express Command.

V. 12. To usurp authority over the man—By public Teaching.

V. 13. First—So that Woman was originally the Inferior.

V. 14. And Adam was not deceived—The Serpent deceived Eve, Eve did not deceive Adam, but persuaded him. Thou hast barkened unto the Voice of thy Wife, Gen. iii. 17. The preceding Verse shewed, Why a Woman should not usurp authority over the man. This shews, why she ought not to teach. She is more easily deceived, and more easily deceives. The woman. being deceived, transgressed— The serpent deceived her ( Gen. iii. 13.) and she transgressed.

V. 15. Yet she—That is, Women in general, who were all involv­ed with Eve in the Sentence pronounced, Gen. iii. 16. shall be sav­ed in child-bearing—Carried safe through the Pain and Danger which that Sentence intails upon them for the transgression: Yea, and final­ly saved, if they continue in loving Faith and holy Wisdom.

V. 1. He desireth a good work—An excellent, but laborious Em­ployment.

V. 2. Therefore—That he may be capable of it, a bishop—Or Pas­tor of a Congregation, must be blameless—Without Fault or just S [...]s­picion: The husband of one wife—This neither means that a Bishop must be married; nor that he may not marry a Second Wife: which it is just as lawful for him to do, as to marry a First, and may in [Page 56] some Cases be his bounden Duty. But whereas Polygamy and Di­voice on slight Occasions were common both among the Jews and Heathens, it teaches us, That Ministers, of all others, ought to stand clear of those Sins; vigilant, prudent—Lively and zealous, yet calm and wise; of good behaviour—Naturally flowing from that Vigilance and Prudence.

V. 4. Having his children in subjection with all seriousness—For Levity undermines all Domestic Authority. And this Direction, by a Parity of Reason, belongs to all Parents.

V. 6. Lost being puffed up—With this new Honour, or with the Applause which frequently follows it, he fall into the condemnation of the devil—The same into which the Devil fell.

V. 7. He ought also to have a good report—To have had a fair Character in Time past, from them that are without—That are not Christians; lost he fall into reproach—By their rehearsing his former Life, which might discourage and prove a Share to him.

V. 8. Likewise the deac [...]s must be serious—Men of a grave, decent, reperable Behaviour. But where are Presbyters? Were this Order essentially distinct from that of Bishops, could the Apost [...]e have past it over in Silence? N [...]t desirous of filthy gain—With what Abhortance does he every where speak of this? All that is gained (above [...]ood and Raiment) by mi [...]tring in Holy Things, is filthy gain indeed! Far more fi [...]ly than what is honestly gained, by [...]aking Kennels, or emptying common Sewers.

V. 9 Holding fast the faith in a pure Conscience—Stedfast [...]n Faith, holy in Heart and Life.

V. 10. Let these be proved first—Let a Trial be made, How they behave; then let them minister—Let them be [...] that Office.

V. 11. Faithful in all things—Both to GOD, their Husbands and the Poor.

V. 13. They purchased a good degree, or step, toward some higher Office; and much boldness—From the Testimony of a good Conscience.

V. 15. That thou mayst know how to behave—This is the Scope of the Epistle, in the house of God—Who is the Master of the Family, which is—As if he had said, By the House of GOD, I mean the church.

V. 16. The mystery of godliness—Afterwards specified in Six Ar­ticles, which sum up the whole Oeconomy of Christ upon Earth, is the pillar and ground, the Foundation and Support of all the truth, taught in his Church. God was manifest in the flesh—In the form of a Servant, the Fashion of a Man, for three and thirty Years: justi­fied by the Spirit—Publickly declared to be the Son of God—By his Re­surrection from the dead: seen—Chiefly after his Resurrection, by angels—both good and bad: preached among the Gentiles—This ele­gantly follows. The angels were the least, the Gentiles the farthest removed from him; and the Foundation both of this Preaching and of their Faith, was laid before his Assumption: was believed on in the world—Opposed to Heaven, into which he was taken up. The first Point is, He was manifested in the flesh; the last, He was taken up into glory.

V. 1. But the spirit saith—By St. Paul himself to the Thessalonians, and probably by other cotemporary Prophets, expressly—As concerning a Thing of great Moment, and soon to be fulfilled; seat in the latter times—These extend from our LORD'S Ascension till his Coming to Judgment, some—Yea, many, and by Degrees the far greater Part, will depart from the faith—The Doctrine once delivered to the Saints, giving heed to seducing spirits—Who inspire false Prophets.

V. 2. These will depart from the faith, by the hypocrisy of them that speak lies, having their own consciences as senseless and unfeeling, as Flesh that is seared with an hot iron.

V. 3. Forbidding Priests, Monks, and Nuns to marry, and com­manding all Men, to abstain from such and such meats at such and such Times. Which God hath created to be received by them that know the truth—That all Meats are now clean; with Thanksgiving—Which supposes a pure Conscience.

V. 5. It is sanctified by the word of God—Creating all, and giving it to Man for Food: and by prayer—The Children of GOD are to pray for the Sanctification of all the Creatures which they use. And not only the Christians, but even the Jews, yea the very Heathens used to consecrate their Table by Prayer.

V. 7. Like those who were to contend in the Grecian Games, exercise thyself unto godliness—Train thyself up in Holiness of Heart and Life, with the utmost Labour, Vigour and Diligence.

V. 8. Bodily exercise profiteth a little—Increases the Health and Strength of the Body.

V. 10. Therefore—Animated by this Promise, we both labour and suffer reproach—We regard neither Pleasure, Ease, nor Honour, be­cause we trust—For this very Thing the World will hate us, in the liv­ing God—Who will give us the Life he has promised; who is the Sa­viour of all men—Preserving them in this Life, and willing to save them eternally; but especially—In a more eminent Manner, of them that believe—And so are saved everlastingly.

V. 12. Let no one have Reason to despise thee for thy youth: To [Page 59] prevent this, be a pattern in word—Public and private: in spirit—In your whole Temper; in faith—When this is placed in the midst of several other Christ [...]aces, it generally means a particular Branch of it; Fidelity or Faithfulness.

V. 13. Give thyself to reading—Both publickly and privately, Enthusiasts observe this! Expect no End without the Means.

V. 14. Neglect not—They neglect it who do not exercise it to the full, the gift—Of Feeding the Flock, of Power, and Love, and So­briety, which was given thee by prophecy—By immediate Direction from GOD, by the laying on of my hands (2 Tim. i. 6.) while the El­ders joined also in the Solemnity. This Presbytery probably con­sisted of some others, together with Paul and Silas.

V. 15. Meditate—The Bible makes no Distinction between this and to contemplate, whatever others do. True meditation is no other than Faith, Hope, Love, Joy, melted down together, as it were, by the Fire of GOD'S Holy Spirit; and offered up to GOD in secret. He that is wholly in these, will be little in worldly Company, [...] Studies, in collecting Books, Medals, or Butterflies: Wherein ma­ny Pastors drone away so considerable a Part of their [...]es!

V. 16. Continue in them—In all the preceding Advices.

V. 1. Rebuke not—Considering your own Youth, with such a Se­verity as would otherwise be proper.

V. 3. Honour—That is, Maintain out of the public Stock.

V. 4. Let these [...]earn to require their parents—For all their former Care, Trouble, and [...]pence.

V. 5. Widows indeed—Who have no near Relations to provide for [Page 60] them; and who are wholly devoted to GOD. Desolate—Having neither Children, nor Grand-children to relieve her.

V. 6. She that liveth in pleasure—Delicately, voluptuously, in ele­gant, regular Sensuality, though not in the Use of any such Pleasures as are unlawful in themselves.

V. 7. That they—That is, the Widows.

V. 8. If any provide not—Food and Raiment, for his own—Mo­ther and Grandmother, being desolate widows, he hath—virtually de­nied the faith—Which does not destroy, but perfect Natural Duties. What has this to do with heaping up Money for our Children, for which it is often so impertinently alledged? But all Men have their Reasons for laying up Money. One will go to Hell for Fear of Want [...] another acts like an Heathen, left he should be worse than an Infidel.

V. 9. Let not a widow be chosen—Into the Number of Deacon­nesses, who attended sick Women or travelling Preachers, under threeseore—Afterwards they were admitted at Forty, if they were eminent for Holiness, having been the wife of one husband—That is, having lived in lawful Marriage, whether with one or more Persons successively.

V. 10. If she hath washed the feet of the saints—Has been ready to do the meanest Offices for them.

V. 11. Refuse—Do not chuse, for when they are waxed wanton against Christ—To whose more immediate Service they had addicted themselves, they want to marry—And not with a single Eye, to the Glory of GOD; and so withdraw themselves from that entire Service of the Church, to which they were before engaged.

V. 12. They have rejected their first faith—Have deserted their Trust in GOD, and have acted contrary to the first Conviction, namely, that wholly to devote themselves to his Service w [...] [...] most excellent Way. When we first receive Power to believe, does not the Spirit of God generally point out, what are the most excel­lent Things; and at the same Time, give us an holy Resolution [...] [Page 61] walk in the highest Degree of Christian Severity? And how unwise are we ever to sink into any Thing below it?

V. 14. I counsel therefore the younger women—Widows or Virgins, such as are not disposed to live single, to marry, to hear children, to guide the family—Then will they have sufficient Employment of their own: and give no occasion of reproach to the adversary—Whe­ther Jew or Heathen.

V. 15. Some—Widows; have turned aside after Satan—Who has drawn them from Christ.

V. 17. Let the Elders that rule well—Who approve themselves faithful Stewards of all that is committed to their Charge; be counted worthy of double honour—A more abundant Provision, seeing that such will employ it all to the Glory of GOD. As it was the most laborious and disinterested Men who were put into these Offices, so whatever any one had to bestow, in his Life or Death, was generally lodged in their Hands for the poor. By this Means the Churchmen became very rich in After-Ages. But as the design of the Donors was something else, there is the highest Reason why it should be disposed of according to their pious Intent; especially those—of them who labour—Diligently and painfully, in the word and teaching—In teaching the Word.

V. 19. Against an elder—Or Presbyter, do not even receive an accusation, unless by two or three witnesses—By the Mosaic Law a private Person might be cited, (though not condemned) on the Testi­mony of one Witness. But St. Paul forbids an Elder to be even ci­ted on such Evidence, his Reputation being of more Importance than that of others.

V. 20. Those—Elders that sin—Scandalously, and are duly con­victed, rebuke before all—The Church.

V. 21. I charge thee before God—Referring to the last Judgment in which we shall stand before God and Christ with his Elect, that is, holy Angels—Who are the Witnesses of our Conversation. The Apostle looks through his own Labours and even through Time itself, and seems to stand as one already in Eternity. That thou observe these Things without prejudging—Passing no Sentence till the Cause is fully heard; Or partiality—For or against any one.

V. 22. Lay hands suddenly on no man—That is, appoint no Man to Church-Offices, without full Trial and Examination. Else thou wi [...]s be accessary to, and accountable for, his Misbehaviour in his Office. Keep thyself pure—From the Blood of all Men.

V. 24. Some men's sins are manifest before-hand—Before any strict Enquiry be made, going before to judgment—So that you may imme­diately judge them unworthy of any spiritual Office: and some they— Their Sins, follow after—More covertly.

V. 25. They that are otherwise—Not so manifest, cannot be long bid—From thy Knowledge. On this Account also be not hasty in laying on of Hands.

V. 1. Let servants under the yoke—Of Heathen Masters, account them worthy of all honour—All the Honour due from a Servant to a Master; Lest the name of God and his doct [...]ine be blaspoemed—As it surely will, if they do otherwise.

V. 2. Let them [...] d [...]spise them—Pay them the less Honour or Obedience, because they are brethren—And in that Respection a L [...] ­vel with them. They that live in a religious Community know the Danger of this, and that greater Grace is requisite to near with the Paults o. a Brother, than of an lu [...]idel, or Man of the Wo [...]; [Page 63] but rather do them service—Serve them so much the more diligently, because they are joint partakers of the great Benefit—Salvation. These things—Paul the aged gives young Timetheus a Charge to dwell upon practical Holiness. Less experienced Teachers are apt to neglect the Superstructure whilst they lay the Foundation. But of so great Im­portance did St. Paul see it to enforce obedience to Christ, as well as to preach faith in his Blood, that, after strongly urging the life of faith on Professors, he even adds another Charge for the strict Ob­servance of it.

V. 3. If any teach otherwise—Than strict practical holiness, in all its Branches: and consent not to sound words—Literally, hear [...]ful words: Words that have no Taint of Falsehood, or Tendency to en­courage Sin; and the doctrine which is after godliness—Exquisitely contrived to answer all the Ends, and secure every Interest of real Fiery.

V. 4. He is puffed up—Which is the Cause of his not consenting to the Doctrine which is after inward, practical Religion. By it is mark we may know them. Knowing nothing—As he ought to know; sick of questions—Doatingly fond of Dispute. An evil, but common Disease; especially where practice is forgotten. Such indeed [...] earnestly for singular phrases, and favourite Points of their own. Every Thing else, however like the Preaching of Christ and his Apostles, is all " Law and Bondag and [...]arnal [...]easoning;" stri [...] of words—Merely verbel Controvers [...]; whereof con [...]th [...]—Of the Gifts and Success of others; contention—For the Pre-endrence. Such Disputants seldom like the Prosperity of others, or to be less esteemed themselves; [...] sing—It not being their way t [...] think well of those that differ from themselves in opinion.

V. 5. Supposing that [...] god [...]ness—Thinking the best Reli­gion is the getting of M [...]ticy. A [...]r more common Case than is usu­ally supposed.

V. 6. But godliness with [...]—The inseparable Companion of true [...]vital Religion, [...]greu gain—Brings unspeakable Profit in Time, as well as Eternity

V. 7. Neither can we carry anything out—To what Purpose then do we heap together so many Things? O give me one Thing; a [...] and [...] Passage to my own Country!

V. 8. Covering—That is, Raiment and an House to cover us. This is all that a Christian needs, and all that his Religion allows him to desire.

V. 9. They that desire to be rich—To have more than these, (for then they would be so far rich, and the very Desire banishes Content, and exposes them to Ruin) fall, plunge—A sad Gradation! into a temptation—Miserable Food for the soul! and a snare—Or Trap: Dreadful Covering! and into many foolish and hurtful desires—Which are s [...]n and fed by having more than we need. Then farewell all Hope of Content! What then remains, but Destruction for the Body, and Perdition for the Soul?

V. 10. Love of money—Commonly called prudent Care, of what a Man has, in the R [...]—The Parent [...]f all Manner of Evil, which some coveting, have erred—Literally, missed the mark. They aim­ed not at faith, but at something else, and pierced themselves with many forrows—From a guilts Conscience, tormenting Passions, De­sures contrary to Reason, Religion, and one another. How cruel are wor [...]ly Men to themselves!

V. 11. But thou, O man of God—Whatever all the World else do, ( A man of God—Is either a Prophet, a Messenger of GOD, or a Man devoted to GOD, a Man of another World fl [...]—As from a Serpent, [...]stead of covering these things: follow after Righteousness— The whole Image of GOD; though sometimes this Word is used, not in the general, but in the particular Acceptation, meaning only that single Branch of it, which is termed Justice; Faith—Which is also taken here in the general and full Sense: namely, a divine su­pernatural Sight of GOD; chiefly in respect of his Mercy in CHRIST. This Faith is the Foundation of Righteousness, the Support of God­liness, the Root of every Grace of the Spirit; Love—This St. Paul intermites with every Thing that is good; he, as it were, penetrates whatever he treaty of with Love, the glorious Spring of all inward and outward Holiness.

V. 12. Fight the good fight of faith—Not about Words: Lay hold [...] eternal life—Just before thee. Thou hast confessed the good confession— [Page 65](Perhaps at his Baptism:) So likewise, ver. 13. but with a remark­able Variation of the Expression; Thou hast confessed the good confes­sion before many witnesses—To which they all assented. He witness­ed the good confession; but Pilate did not assent to it.

V. 13. I charge thee before God who quickeneth all things—Who hath quickened thee, and will quicken thee at the great Day.

V. 15. Which—Appearing: In his own times—The Power, the Knowledge, and the Revelation of which, remain in his Eternal Mind.

V. 16. Who only hath—Underived, independent— immortality, dwelling in light unapproachable—To the highest Angel: whom no man hath seen, or can see—With bodily Eyes. Yet we shall see Him as He is.

V. 17. What follows seems to be a Kind of a Postscript. Charge the rich in this world—Rich in such beggarly Riches as this World affords, not to be high-minded—(O who regards this? Not to think better of themselves for their Money, or any Thing it can purchase: neither to trust in uncertain riches—(Which they may lose in an Hour) either for Happiness or Defence: But in the living God—All the Rest is dead Clay: who giveth us—As it were holding them out to us in his Hand, all things—Which we have, richly—Freely, abundantly, to enjoy—As his Gift, in him and for him. When we use them thus, we do indeed enjoy all Things. Where else is there any No­tice taken of the rich, in all the apostolic Writings, save to denounce Woes and Vengeance upon them?

V. 18. To do good—To make this their daily Employ, that they may, be rich—May abound, in all good Works; ready to distribute— Singly to particular Persons; willing to communicate—To join in all Public Works of Charity.

V. 19. Treasuring up for themselves a good Foundation—Of an abun­dant [Page 66] Reward, by the free Mercy of GOD, that they may lay hold on eternal life—This cannot be done by alms deeds: yet they come up for a memorial before God. (Acts x. 4.) And the Lack, even of this, may be the Cause why GOD will with-hold Grace and Salvation from us.

V. 20. Keep that which is committed to thy trust—The Charge I have given thee, c. i. 18. avoid profane, empty bubblings—How weary of Controversy was this acute Disputant! and Knowledge falsely so called—Most of the ancient Hereticks were great Pretend­ers to Knowledge.

V. 3. Whom I serve from my forefathers—That is, whom both I and my Ancestors served, with a pure conscience—He always wor­shipped GOD according to his Conscience, both before and after his Conversion. One who stands on the Verge of Life, is much re­freshed by the Remembrance of his Predecessors, to whom he is going.

V. 4. Being mindful of thy tears—Perhaps frequently shed, as well as at the Apostle's last parting with him.

V. 5. Which dwelt—A Word not applied to a transient Guest, but only to a settled Inhabitant, first—Probably this was before Ti­mothy was born; yet not beyond St. Paul's Memory.

V. 6. Wherefore—Because I remember this, I remind thee of stir­ring up—Literally, blowing up the coals into a flame; the gift of God— All the spiritual Gifts, which the Grace of GOD has given thee.

V. 7. And let nothing discourage thee; for God hath not given us —That is, the Spirit which GOD hath given us Christians, is not the spirit of fear—Or Cowardice, but of power—Banishing Fear; and love and sobriety—These animate us in our Duties to GOD, our Bre­thren, and ourselves. Power and Sobriety are two good Extremes. Love is between, the Tie and Temperament of both; preventing the two bad extremes of Fearfulness and Rashness. More is said con­cerning Power, ver. 8. concerning Love, ch. ii. 14, &c. concerning Sobriety, ch. iii. ver. 1, &c.

V. 8. Therefore be not thou ashamed—When fear is banished, evil Shame also flees away; of the testimony of our Lord—The Gospel, and of [Page 69] testifying the Truth of it to all Men; nor of me—The Cause of the Servants of GOD doing his Work, cannot be separated from the Cause of GOD Himself. But be thou partaker of the afflictions— Which I endure for the Gospel's Sake, according to the power of God—This which overcomes all Things is nervously described in the two next Verses.

V. 9. Who hath saved us—By Faith. The Love of the Father, the Grace of our Saviour, and the whole Oeconomy of Salvation, are here admirably described: having called us with an holy calling— Which is all from GOD, and claims us all for GOD; according to his own purpose and grace—That is, his own gracious Purpose, which was given us—Fixt for our Advantage, before the World began.

V. 10. By the appearing of our Saviour—This implies his whole Abode upon Earth: who hath abolished death—Taken away its Sting, and turned it into a Blessing, and hath brought life and immor­tality to light—Hath clearly revealed by the Gospel that immortal Life which he hath purchased for us.

V. 12. That which I have committed to him—My Soul: until that day—Of his final Appearing.

V. 13. The pattern of sound words—The Model of pure, whole­some Doctrine.

V. 14. The good thing—This wholesome Doctrine.

V. 15. All who are in Asia—Who had attended me at Rome for a while: are turned away from me—What, from Paul the Aged, the faithful Soldier, and now Prisoner of Christ! This was a glorious Trial, and wisely reserved for that Time, when he was on the Bor­ders [Page 70] of Immortality. Perhaps a little Measure of the same Spirit might remain with him, under whose Picture are those affecting Words, ‘The true Effigy of Francis Xavier, Apostle of the Indies, forsaken of all Men, dying in a Cottage.’

V. 16. The family of Onesiphorus—As well as himself: hath often ref [...]shed me—Both at Ephesus and Rome.

V. 2. The things—The wholesome Doctrine. ch. i. 13. Commit— Before thou leavest Ephesus, to faithful men, who will be able—After thou art gone to teach others.

V. 4. No man that warreth entangleth himself—Any more than is unavoidable, in the affairs of this life—With worldly Business or Cares, that—Minding War only, be may please his Captain. In this and the next Verse there is a plain Allusion to the Roman Law of Arms, and to that of the Grecian Games. According to the form­er, no Soldier was to engage in any civil Employment. According to the latter, none could be crowned as Conqueror, who did not keep strictly to the Rules of the Game.

V. 6. Unless he labour first, he will reap no Fruit.

V. 8. Of the seed of David—This one Genealogy attend to.

V. 9. Is not bound—Not hindered in its Course.

V. 10. Therefore—Encouraged by this, That the word of God is not bound. I endure all things—See the Spirit of a real Christian! Who [Page 71] would not wish to be like minded? Salvation is Deliverance from all Evil; Glory—The Enjoyment of all Good.

V. 11. Dead with him—Dead to Sin, and ready to die for Him.

V. 12. If we deny him—To escape suffering for Him.

V. 13. If we believe not—That is, though some believe not, GOD will make good all his Promises to them that do believe. He cannot deny himself—His Word cannot Fail.

V. 14. Remind them—Who are under thy Charge. O how many unnecessary Things are thus unprofitably, nay hurtfully contended for!

V. 15. A workman that needeth not to be ashamed—Either of Un­faithfulness or Un [...]fulness: rightly dividing the word of truth— [...]u­ly explaining and applying the whole Scripture, so as to give each Hearer his due Portion. But they that give one part of the Gospel to all, (the Promises and Comports to unaw [...]kened, hardened, s [...]ing Men) have real Need to be ashamed.

V. 16. They—Who babble thus will grow worse and worse.

V. 17. And their word—If they go on, will be mischievous as well as vain, and will cat as a gangrene.

V. 18. Saying, the resurrection is already past—Perhaps asserting that it is only the spirit [...] passing from Death unto Life.

V. 19. But the foundation of God—H [...] [...] and Faithfulness, standeth fast—Can never be overthrown; being as it [...] sealed with a Seal, which has an Inscription on each Side: On the one, The Lord knoweth those that are his: on the other, Let every [...] ­much the name of the Lord—As his LORD, depart fore iniquity—In­deed [Page 72] they only are His, who depart from Iniquity. To all others he will say, I know you not. Mat. vii. 23, 23.

V. 20. But in a great house—Such as the Church, it is not strange, that there are not only vessels of gold and silver—Designed for honour­able Uses, but also of wood and of earth—For less honourable Pur­poses. Yet a Vessel even of Gold may be put to the vilest Use, th [...] it was not the Design of him that made it.

V. 21. If a man purge himself from these—Vessels of Dishonour, so as to have no Fellowship with them.

V. 22. Flee youthful desires—Those peculiarly incident to Youth: Follow peace with them—Unity with all true Believers, out of a pure heart—Youthful Desires destroy this Purity: Righteousness, Faith, Love, Peace, accompany it.

V. 24. A servant of the Lord must not—Eagerly or Passionately, strive—As do the vain Wranglers spoken of ver. 23. but be apt to teach—Chiefly by Patience and unwearied Assiduity.

V. 25. In meekness—He has often need of Zeal, always of Meek­ness, If haply God—For it is wholly his Work, may give them repen­tance— The acknowledging of the truth would then quickly follow.

V. 26. Who—At present are not only captives, but asleep; utterly insensible of their Captivity.

V. 1. In the last days—The Time of the Gospel Dispensation, commencing at the Time of our LORD's Death, is peculiarly stiled the last Days: grievous—Troublesome and dangere is.

V. 2. For men—Even in the Church, will be—In great Numbers, and to an higher Degree than ever, lovers of themselves—Only, not [Page 73] their Neighbours, the first Root of Evil: lovers of money—The second.

V. 3. Without natural affection—To their own Children, intem­perate, fierce—Both too soft, and too hard.

V. 4. Lovers of sensual pleasure—Which naturally extinguishes all Love and Sense of GOD.

V. 5. Having a form—An Appearance of Godliness, but not re­garding, nay even denying and blaspheming the inward Power and Reality of it. Is not this eminently fulfilled at this Day?

V. 6. Of th [...]se—That is, more Formalists.

V. 7. Ever learning—New Things; but not the truth of GOD.

V. 8. Several ancient Writers speak of James and Jannes as the chief of the Egyptian Magic [...]: Men of [...] minds—Impure Notions and wicked Inclination [...]; [...] Judgment—Quite ignorant, as well as [...], of true, spirit [...] Relation.

V. 9. They shall proved no father—In gating Preselytes.

V. 12. [...] that are resolved [...]—Therefore count the Cost. Art thou resolved [...] Christ—Out of Christ there is no God­liness; shall scripter prescript—More or less. There is no Exception. Either the Truth of Scripture faiths, or those that think they are Re­ [...] as, and [...] not persecuted, in some Shape or other, on that very [...], deceive themselves.

V. 13. Deceiving and being deceived—He who has once begun to deceive others, is both the less likely to recover from his own Error, and the more ready to embrace the Errors of other Men.

V. 14. From whom—Even from me a Teacher approved of GOD.

V. 15. From an infant thou hast known the holy scriptures—Of the Old Testament. These only were extant when Timothy was an Infant; which are able to make thee wise unto salvation, thro faith in the Messiah that was to come. How much more are the Old and New Testament together able, in GOD's Hand, to make us more abundantly wise unto Salvation? Even such a Measure of present Salvation, as was not known before Jesus was glorified.

V. 16. All scripture is inspired of God—The Spirit of GOD, not only once inspired those who [...] it, but continually inspire, supernaturally assists those that read it with earnest Prayer. Hence it is so profitable for doctrine, for instruction of the Ignorant, for the reprofit or conviction of them that are in Error or Sin; for the cor­rection or Amendment of whatever is amiss, and for instructing or training up the Children of GOD in all righteousness.

V. 17. That the man of God—He that is united to and approved of G [...] may be perfect—Blameless himself, and throughly furnished— By [...] Scripture, either to teach, reproth, correct, or vain up others.

V. 1. I change the thereof are—this is deduced from the whole pro­ceding Chapter, at [...] appearing and his kingdom—That is, at his appearing in the Kingdom of Glory.

V. 2. Be instant—Insist on, urge these Things in season, out of season — That is, continually, at all Times and Places. It might be translated, with and [...] opportunity—Not only when a fair Oc­casion is given; even when there is [...], one must be [...]de.

V. 3. For they will heap up teachers—Therefore the [...] must need of [Page 75] all long-suffering; according to their own desires—Smooth as they can with; having itching ears—Fond of Novelty and Variety, which the Number of new Teachers, as well as their empty, soft or philo­sophical Discourses pleased. Such Teachers, and such Hearers, sel­dom are much concerned with what is strict or to the Purpose: heap to themselves—Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own Taste. Proba­bly they send out one another as Teachers, and so are never at a Loss for Numbers.

V. 5. Watch—An earnest, constant, persevering Exercise. The Scripture watching, or waiting, implies stedfast faith, patient hope, labouring love, unceasing prayer; yea, the mighty Exertion of all the Affections of the Soul, that a Man is capable of: in all things— Whatever you are doing, yet in that, and in all things, WATCH: do the work of an evangelist—Which was next to that of an Apostle.

V. 6. The time of my departure is at hand—So undoubtedly GOD had shewn him; I am ready to be offered up—Literally, to be poured out, as the Wine and Oil were on the ancient Sacrifices.

V. 8. The crown of that righteousness—Which God has imputed to me and wrought in me; will render to all—This increases the Joy of Paul and encourages [...]. Many of these St. Paul him­self had gained: that have loved his appearing—Which only a real Christian can do. I say a real Christian, to comply with the Mode of the Times: Else they would not understand, although the Word Christian necessarily implies whatsoever is holy, as God is holy, Strictly speaking, to join real or sincere to a Word of so complete an Import, is grievously to debase its noble Signification, and is like adding long to ETERNITY, or wide to IMMENSITY.

V. 9. Come to me—Both that he might comfort him, and be stre [...]thened by him. Timotheus himself it said to have suffered at Ephesus.

V. 10. Demas—Once my Fellow-labourer, Philem. ver. 24. bath for saken me—Crescens, probably a Preacher also, is gone with my Consent, to Galatia, Titus to Dalmatia, having now left Crete. These either went with hun to Rome, or visited him there.

V. 11. Only Luke—Of my Fellow-labourers. is with me—But GOD is with me; and it is enough. Take Mark—Who, though he on [...] parted from the work, is now again prefitable to me.

V. 13. The [...]—Either the Toga, which belonged to him as a Roman Citizen, or an upper Garment, which might be needful as Winter came on; which I left at Ticas with Carpus—Who was probably his Host there; especially the parchments—The Books writ­ten on Parchment.

V. 14. The Lord will reward him—This he spoke prophetically.

V. 16. All—My Friends and Companions, forsook me—And do we expect to find such at will not forsake us? My first defence—Be­fore the savage Emperor Nere.

V. 17. The preaching—The Gospel which we preach.

V. 18. And the Lord wilt deliver me from every evil work—Which is for more than delivering me from Death; yea, and ever and above; preserve me unto his heavenly kingdom—Far better than that of Nero.

V. 20. When I came on, [...] abode at [...]—Being Cham­berlain of the City; Rom. xvi. 23. but Trophimus I have left sick— Not having Power (as neither had any of the Apostles) to work Mi­racles when he pleased, but only when GOD pleased.

V. 1. Paul a servant of God, and an apostle of Jesus Christ—Ti­tles suitable to the Person of Paul, and the Office he was assigning to Titus, according to the faith—The propagating of which is the proper Business of an Apostle. A servant of God—According to the Faith of the Elect. An apostle of Jesus Christ—According to the Know­ledge of the Truth. We serve God, according to the Measure of our Faith: We fulfil our Public Office, according to the Measure of our Knowledge. The truth that is after godliness—Which in every Point runs parallel with and supports, the vital, spiritual Worship of GOD: And indeed has no other End or Scope. These two Verses contain the Sum of Christianity, which Titus was always to have in his Eye, of the elect of God—Of all real Christians.

V. 2. In hope of eternal life—The grand Motive and Encourage­ment of every Apostle and every Servant of GOD: which God pro­mised before the world began—To Christ, our Head.

V. 3. And he hath in his own times—At sundry Times: And his own times are fittest for his own Work. What Creature dares ask, why no sooner? manifesfied his word—Containing that Promise, and the whole Truth which is after Godliness: through the preaching wherewith I am intrusted, according to the commandment of God our Saviour—And who dares exercise this Office, on any less Authority?

V. 4. My own Son—Begot in the same Image of GOD, and re­paying a paternal with a filial Affection. The common faith—Com­mon to me and all my spiritual Children.

V. 5. The things which are wanting—Which I had not Time to settle myself; ordain elders—Appoint the most faithful, zealous Men to watch over the rest. Their Character follows ver. 6—9. These were the Elders, or Bishops that Paul approved of: Men that had living faith, a pour conscience, a blameless life.

V. 6. The husband of one wife—Surely the Holy Ghost by repeat­ing this so often, designed to leave the Romanists without Excuse.

V. 7. As the steward of God—To whom he intrusts immortal Souls: Not self-willed—Literally, Pleasing himself; but all Men for their good to Edification: Not passionate—But mild, yielding, tender.

V. 9. As he hath been taught—Perhaps it might be more literally rendered, According to the teaching, or Doctrine of the Apostles, al­luding to Acts ii. 42.

V. 10. They of the circumcision—The Jewish Converts.

V. 11. Stopped—The Word properly means, to put a Bit into the Mouth of an unruly Horse.

V. 12. A prophet—So all Poets were anciently called. But be­sides Diogenes Laertius says, that Epimenides the Cretan Poet, fore­told many Things. Evil wild-beasts—Fierce and savage.

V. 14. Commandments of men—The Jewish or other teachers, whoever they were that turned from the truth.

V. 15. To the pure—Those whose Hearts are purified by Faith, (this we allow) all things are pure—All Kinds of Meat; the Mosaic Distinction between clean and unclean Meats being now taken away; but to the defiled and unbelieving nothing is pure—The Apostle joins de­filed and unbelieving, to intimate, that nothing can be clean without a [Page 81] true Faith. For both the Understanding and Conscience, those lead­ing Powers of the Soul, are polluted; consequently so is the Man and all he does.

V. 1. Wholesome—Restoring and preserving spiritual Health.

V. 2. Vigilant—As Veteran Soldiers, not easily to be surprized: Patience—A Virtue particularly needful for, and becoming them. Seriout—Not drolling, or diverting, on the brink of Eternity.

V. 3. In behaviour—The particulars whereof follow; as becom­eth holiness—Literally, observing an holy Decorum: not slander­ers—Or Evil-speakers; not given to much wine—If they use a little for their often Infirmities. Teachers—Age and Experience call them so to be: Let them teach good only.

V. 4. That they instruct the young women—These Timothy was to instruct himself, Titus, by the Elder Women: to love their hus­bands, their children—With a tender, temperate, holy, wise Af­fection. O how hard a Lesson!

V. 5. Discreet—Particularly in the Love of their Children: Chaste —Particularly in the Love of their Husbands: keepers at home— Whenever they are not called out, by Works of Necessity, Piety and Mercy: God—Well-tempered, sweet, soft, obliging: obedient to their husbands—Whose Will, in all things lawful, is a Rule to the Wise: that the word of God be not blasphemed—Or evil spoken of: Particularly by Unbelieving Husbands; who lay all the Blame on the Religion of their Wives.

V. 6. To be discreet—A Virtue rarely found in Youth.

V. 7. Showing thyself a pattern—Titus himself was then young; in the doctrine which thou teachest in public: (As to Matter, Uncor­ruptness; as to the Manner of delivering it, Seriousness—Weightiness, Solemnity.)

V. 8. Wholesome speech—In private Conversation.

V. 9. Please them in all things—Wherein it can be done without Sin: Not answering again—Though blamed unjustly—This honest Servants a [...] most apt to do: not stealing—Not taking or giving any Thing without their Master's Leave: This fair-spoken Servants are apt to do.

V. 10. S [...]ing all good fidelity—Soft, obliging Faithfulness: that they may adorn the doctrine of God our Saviour—More than St. Paul says of Kings. How he raises the Lowness of his Subject! So may they, the Lowness of their Condition.

V. 11. The saving grace of God—So it is in its Nature, Tenden­cy, and Design, hath appeared to all men—High and low.

V. 12. Instructing us—All who do not reject it, that having re­nounced ungedliness—Whatever is contrary to the Fear and Love of GOD, and worldly desires—Which are opposite to Sobriety and Righ­teousness, we should live soberly—In all Purity and Holiness. Sobriety in the Scripture Sense is rather the whole Temper of a Man, than a tingle Virtue in him. It comprehends all that is opposite to the drowsinest of Sin, the folly of Ignorance, the unholiness of disorderly Passions. Sobriety is no less than all the Powers of the Soul, being consistently, and constantly awake, duly governed by heavenly Pru­dence, and entirely conformable to holy Affections, and righte­ously—Doing to all as we would they should do to us, and godly—As those who are consecrated to GOD, both in Heart and Life.

V. 13. Looking—With eager Desire for that glorious appearing— Which we hope for; of the great God, even our Saviour Jesus Christ— So that if there be (according to the Arian Scheme) a Great GOD and a little GOD, CHRIST is not the little GOD, but the Great One.

V. 14. Who gave himself for us—To die in our Stead, that be might redeem us—Miserable Bend-slaves, as well from the Power and the very Being, as from the Guilt of all our Sins.

V. 15. Let no man despise thee—That is, Let none have any just Cause to despise thee. Yet they surely will. Men who know not GOD will despise a true Minister of his Word.

V. 1. Remind them—All the Cretan Christians, to be subject— Passively, not resisting, to principalities—Supreme, and powers— Subordinate Governore; and to obey—Them actively, so far as Con­science permits.

V. 2. To speak evil—Neither of them, nor any Man: not to be [...]lsome—To assault none! to be gentle—When assaulted: to­ward all men—Even those who are such as we were.

V. 3. For we—And as GOD hath dealt with us, so ought we to deal with our Neighbour, were without understanding—Wholly igno­rant of GOD, and [...]—When he was declared to us.

V. 4. When we love of God appeared—By the Light of his Spirit to our inmost Soul.

V. 5. Not by works—In this important Passage the Apostle pre­sents us with a delightful View of our Redemption Herein we have, I. The Cause of it; not our [...] or right [...], but the kindness and love of GOD our Saviour. II. The [...]ffects, which are, 1. Justification, being justified, pardoned and accepted through the alone Merits of CHRIST, not from any Desert in us, but according [...] own [...]e [...]er, by his grace, his free unmerited Goodness: 2. Sanc­ [...]; exprest by [...] (That is, B [...]tism, the Thing signified, as well as the [...] Sign and [...] of the H [...]y G [...]st; which p [...]rthe [...] the [...] Water [...] the Body, and renews [...] the who [...] Image [...] GOD III. The C [...]ination of all, that [...] might [...] [...]eternal life, and live now in the joyful [...] it.

V. 8. Be careful to excel in good works—Though the Apostle does not lay these for the Foundation, yet he brings them in at their pro­per Place; and then mentions them, not slightly, but as Affairs of great Importance. He desires, that all Believers should, be careful —Have their Thoughts upon them, use their best Contrivance, their utmost Endeavours, not barely to practise, but to excel, to be emi­nent and distinguished in them: Because though they are not the Ground of our Reconciliation with GOD, yet they are amiable and honourable to the Christian Profession, and profitable to men—Means of increasing the everlasting Happiness both of ourselves and others.

V. 10. An beretic, after a first and second admonition, reject—Avcid, leave to himself. This is the only Place in the whole Scripture, where this Word Heretic occurs; and here it evidently means, a Man that obstinately persists in contruding about foolish Questions, and thereby occasions Strife and Animosities, Schisms and Parties in the Church. This, and this alone, is an Heretic in the Scripture Sense. And his Punishment likewise is here fixt. Shun, avoid him, leave him to himself. As for the Popish Sense, "A Man that er [...]s in Fun­damentals," although it crept, with many other Things, early into the Church, yet it has no Shadow of Foundation, either in the Old or New Testament.

V. 11. Such an one is perverted—In his Heart, at least, and si [...] ­neth, being self-condemned—Being convinced in his own Conscience, that he acts wrong.

V. 12. When I shall send Artemas or Ty [...]us—To succeed thee in thy Office. Titus was properly an Evangel [...]t, who, according to the N [...] of that Office, had no fixt Re [...], but pr [...] over other E [...]ers wherever he travelled from [...] each of the Ap [...] according to the Meas [...] [...] [...] [...] [...] ther it was a Town o [...] the same Name, which lay upon the Sea-coast [Page 85] of Epirus; for I have determined to winter there—Hence it appears, he was not there yet. If so, he would have said, to winter here. Consequently this Letter was not written from thence.

V. 13. Send forward Zenas the lawyer—Either a Roman Law­yer, or an Expounder of the Jewish Law.

V. 14. And let ours—All our Brethren at Crete, learn—Both by thy Admonition and Example. Perhaps they had not before assisted Zenas and Apollos as they ought to have done.

V. 1. This single Epistle infinitely transcends all the Wisdom of the World. And it gives us a Spec [...]men, how Christiant ought to treat of Secular Affairs from higher Principles. Paul, a prisoner of Christ—To whom, as such, Phi [...]emon could deny nothing, and Timo­theus—This was written before the Second Epistie to Timothy, (ver. 22.)

V. 2. To Apphia—His Wife, to whom also the P [...]su [...]ess in part belonged: and [...] church in thy [...]—The Christians who [...]eet there.

V. 5. [...]— Probably [...]

V. 6. I party that the communication of by faith may become [...] [...] ­al—That is, That thy Faith may be effectually communicated to others, who see and acknowledge thy [...]ty and Charity.

V. 7. Thy saints—To whom [...] House was open, ver. [...].

V. 8. I might be hold in Christ—Thr [...] the Authority he hath given me.

V. 9. Yet out of love I rather intreat thee—In how handsome a Manner does the Apostle just hi [...]t, and immediately drop the Consi­deration of his Power to command, and tenderly intreat Philemon, to hearken to his Friend, his a [...]ed Friend, and now Prisoner for Christ? With what Endearment, in the next Verse, does be call Ore­simus his Son, before he names his Name? And as soon as he had men­t [...]d it, with what time Address does he just touch on his former Faults, and instantly pass on to the happy Chan [...] that was now made upon him? So disp [...]ing Philimon to attend to his Request, and the Mot [...]v [...]s wherewith he was going to inter [...] it.

V. 10. Whom I [...] in [...]—The Son of my Are.

V. 11. Now profitable—None should be expected to be a good Ser­vant, before he is a good Man. He manifestly alludes to his Name, O [...], which signifies profitable.

V. 12. Receive [...], that is, my [...] bowels—Whom I love as my [Page 88] own Soul. Such is the natural Affection of a Father in Christ, to­ward his Spiritual Children.

V. 13. To serve me in thy stead—To do those Services for me, which thou, if present, wouldst gladly have done thyself.

V. 14. That thy benefit might not be by constraint—For Philemon could not have refused it.

V. 15. GOD might permit him to be separated (a soft Word) for a Jeasan, that thou mightest have him for over—Both on Earth and in Heaven.

V. 16. In the [...]—As a dutiful Servant, in the Lord—As a Fel­low-Children.

V. 17. If then [...] me I partner—So that thy Things are [...], and mine are thine.

V. 19. I [...] it—If [...] requirest it, not to say that thou [...]—It cannot be expressed, how great our Obligation is to these, who have gained our Souls to Christ, beside—Receiving On simus.

V. 20. Refresh my bowels in Christ—Give me the most exquisite and Christian Pleasure.

V. 22. Given to you—Restored to Liberty.

V. 1. God, who at sundry times—The Creation was revealed in the Time of Adam, the last Judgment in the Time of Enoch; and so at various Times and in various Degrees more explicit Knowledge was given, in divers manners—In Visions, in Dreams, and by Revelations of various Kinds. Both these are opposed to the One intire and per­fect Revelation which he has made to us by J [...]sus Christ. The very Number of the Prophets shewed, that they prophesied only in part: of old—There were no Prophets for a large Tract of Time before Christ came, that the Great Prophet might be the more earnestly ex­pected; spake—A Part is put for the Whole, implying every Kind of Divine Communication, by the prophets—The Mention of whom is a virtual Declaration, that the Apostle received the whole Old Testament, and was not about to advance any Doctrine in contradic­tion to it; hath in these last times—Intimating that no other Revela­tion is to be expected; spoken—All Things, and in the most perfect Manner, by his Son—Alone. The Son spake by the Apostles. The Majesty of the Son of GOD is proposed, I. Absolutely, by the very Name of Son. v. 1. and by three glorious Predicates, whom he hath appointed, by whom he made, who sat down; whereby he is de­scribed, from the Beginning to the Consummation of all Things, v. 2, 3. II. Comparatively to Angels, v. 4. The Proof of this Pro­position immediately follows the Name of Son being proved, v. 5. His being Heir of all things, v. 6—9. his making the worlds, v. 10— 12. his sitting at GOD's right hand, v. 13, &c.

V. 2. Whom he hath appointed heir of all things—After the Name of Son, his Inheritance is mentioned. GOD appointed him the Heir, long before he made the Worlds, ( Eph. iii. 11. Prov. viii. 22, &c.) The Son is the First-born; born before all Things. The Heir is a Term relating to the Creation which followed, v. 6. By whom he also made the worlds—Therefore the Son was before all Worlds. His Glory reaches from everlasting to everlasting, though GOD spake by him to us only in these last days.

V. 3. Who sat down—The third of these glorious Predicates, with which three other Particulars are interwoven (which are men­tioned likewise, and in the same Order, Col. i. 15, 17, 20.) Who being—The Glory which He received in his Exaltation at the Right Hand of the Father, no Angel was capable of; but the Son alone, who likewise enjoyed it long before: the brightness of his glory—Glory is the Nature of GOD revealed in its Brightness; the express image, or stamp—Whatever the Father is, is exhibited in the Son, as a Seal in the stamp on Wax; of his person, or substance—The Word denotes the unchangeable Perpetuity of Divine Life and Power; and sustaining all things—Visible and invisible, in Being, by the word of his power—That is, by his powerful Word; when he had by himself —Without any Mosaic Rites or Ceremonies, purged our sins—In order to which it was necessary he should for a Time divest himself of his Glory. In this Chapter St. Paul describes his Glory, chiefly as he is the Son of GOD: afterwards, c. ii. 6. &c. the Glory of the Man, Christ Jesus. He speaks indeed briefly of the former, before his Humiliation, but copiously after his Exaltation: As from hence the Glory, He had from Eternity, began to be evidently seen. Both his purging our sins, and sitting on the right-hand of God, are largely treated of in the seven following Chapters: sat down—The Priests stood while they ministred. Sitting therefore denotes, the Consum­mation of his Sacrifice. This Word sat down contains the Scope, the Theme, and the Sum of the Epistle.

V. 4. This Verse has two Clauses, the latter of which is treated of, ver. 5. the former, ver. 13. Such Transpositions are also found in the other Epistles of St. Paul, but in none so frequently as in this. The Jewish Doctors were peculiarly fond of this Figure, and used it much in all their Writings. The Apostle therefore, becoming [...] Things to all Men, here follows the same Method. All the in­spired Writers were readier in all the Figures of Speech, than the most experienced Orators: Being—By his Exaltation, after He had been lower than them, (ch. ii. 9.) so much higher than the angels— It was extremely proper to observe this, because the Jews gloried in their Law, as it was delivered by the Ministration of Angels. How much more may we glory in the Gospel, which was given, not by the Ministry of Angels, but of the very Son of GOD? As he hath by inheritance a more excellent name—Because He is the Son of GOD, He inherits that Name, in Right whereof he inherits all things. His inheriting that Name is more ancient than all worlds. His inherit­ing all Things as ancient as all things: than they—This denotes an immense Pre-eminence. The Angels do not inherit all Things, [Page 93] but are themselves a Portion of the Son's Inheritance, whom they worship as their LORD.

V. 5. Thou art my Son—GOD of GOD, Light of Light; this day have I begotten thee—I have begotten Thee from Eternity, which, by its unalterable Permanency of Duration, is one continued, unsucces­sive Day. I will be to him a Father, and he shall be to me a Son— I will own myself to be his Father and Him to be my Son, by emi­nent Tokens of my peculiar Love. The former Clause relates to his Natural Sonship, by an eternal, inconceivable Generation; the other to his Father's Acknowledgment and Treatment of him, as his incarnate Son. Indeed this Promise related immediately to So­lomon, but in a far higher Sense to the Meffiah.

V. 6. And again—That is, in another Scripture; He—GOD saith, when he bringeth in his first begotten—This Appellation in­cludes that of Son, together with the Rights of Primogeniture, which the First-begotten Son of GOD enjoys, in a Manner not communica­ble to any Creature: into the world—Namely, at his Incarnation. He saith, let all the angels of God worship him—So much higher was he, when in his lowest Estate, than the highest Angel!

V. 7. Who [...]keth his angels—This implies, they are only Crea­tures, whereas the Son is eternal, ver. 8. and the Creator himself, ver. 10. Spirits and a flame of fire—Which intimates not only their Office, but also their Nature; which is excellent indeed, the Meta­phor being taken, from the most swift, subtle, and efficacious Things on Earth; but nevertheless infinitely below the Majesty of the Son.

V. 8. O God—GOD, in the singular Number, is never in Scrip­ture used absolutely of any but the supreme GOD: Thy Reign, of which the Sceptre is the Ensign, is full of Justice and Equity.

V. 9. Thou hast loved righteousness and hated iniquity—Thou art infinitely pure and holy; therefore GOD, who, as thou art Mediator, is thy God, hath anointed thee with the oil of gladness—With the Holy Ghost, the Fountain of Joy; above thy fellows—Above all the Children of Men.

V. 10. Thou—The same to whom the Discourse is addressed in the preceding Verse.

V. 12. As a mantle—With all Ease. They shall be changed— Into New Heavens and a New Earth: but thou art eternally the same.

V. 14. Are they not all—Though of various Orders; ministring spirits, send forth—Ministring before GOD, send forth to Men; to attend on them—In numerous Offices of Protection, Care, and Kind­ness; who—Having patiently continued in Well-doing, shall inherit overlasting Salvation.

Chap. ii. In this and the two following Chapters, the Apostle subjoins an Exhortation, answering each Head of the preceding Chapter.

V. 1. Lest we should let them slip—As Water out of a leaky Vessel. So the Greek Word properly signifies.

V. 2. In giving the Law, GOD spoke by Angels—But in pro­claiming the Gospel, by his Son; stedfast—Firm and valid; every transgression—Commission of Sin, every disobedience—Omission of Duty.

V. 3. So great a salvation—A Deliverance from so great Wick­edness and Misery, into so great Holiness and Happiness. This was first spoken of (before He came it was not known) by Him who is the Lord—Of Angels as well as Men; and was confirmed to us—Of this Age, even every Article of it: by them that had heard him—And had been themselves also both Eye-witnesses and Ministers of the Word.

V. 4. By signs and wonders—While he lived, and various mira­cles [Page 95] and distributions of the Holy Ghost—Miraculous Gifts, distributed after his Exaltation, according to his will—Not theirs who received them.

V. 5. This Verse contains a Proof of the Third; the greater the Salvation is, and the more glorious the LORD whom we despise, the greater will be our Punishment. God hath not subjected the world to come—That is, the Dispensation of the Messiah; which being to succeed the Mosaic was usually stiled by the Jews, the world to come —Altho' it is still in great Measure to come: whereof we now speak —Of which I am now Speaking. In this last great Dispensation the Son alone presides.

V. 6. What is man—To the vast Expanse of Heaven, to the moon and stars which thou hast ordained? This Psalm seems to have been composed by David, in a clear Moon-shiny and Star-light Night, while he was Contemplating the wonderful Fabric of Heaven; because in his magnificent Description of its Luminaries, he takes no Notice of the Sun, the most Glorious of them all. The Words here Cited concerning Dominion, were doubtless in some Sense applica­ble to Adam; altho' in their complete and highest Sense, they be­long to none but the Second Adam: or the son of man that thou visitest him? The Sense rises, We are mindful of him, that is Absent; but to visit denotes the Care of a present GOD.

V. 7. Thou hast made him—Adam: a litte lower than the angels —The Hebrew is, a little lower than—That is, next to God. Such was Man, as he came out of the Hands of his Creator: It seems, the Highest of all created Beings. But these Words are also, in a farther Sense, as the Apostie here shews, applicable to the Son of GOD. It should be remembered that the Apostles constantly cited the Septuagint Translation, very frequently without any Variation. It was not their Business, in writing to the Jews, who at that Time had it in high Esteem, to amend or alter this, which would of Con­sequence have occasioned Disputes without End.

V. 8. Now this putting all things under him, implies that there is [Page 96] nothing that is not put under him. But it is plain, this is not done now with regard to Man in general.

V. 9. It is done only with regard to Jesus, GOD-Man, who is now crowned with glory and honour—As a Reward for his having suf­fered Death. He was made a little lower than the angels—Who can­not either suffer or die: that by the grace of God, he might taste death—An Expression denoting both the Reality of his Death, and the Shortness of its Continuance: for every man—That ever was or will be born into the World.

V. 10. In this Verse the Apostle expresses, in his own Words, what he expressed before in those of the Psalmist. It became him— It was suitable to all his Attributes, both to his Justice, Goodness, and Wisdom: for whom—As their ultimate End: and by whom: As their First Cause, are all things, in bringing many adopted sons to glory—To this very Thing, that they are Sons and are treated as such, to perfect the cuptain—Prince, Leader, and Author of their salvation, by his atoning Sufferings for them. To perfect or consummate implies, the bringing him to a full and glorious End of all his Troubles, c. v. 9. This Consummation by Sufferings inti­mates, 1. The Glory of Christ, to whom, being consummated, all Things are made subject: 2. The preceding Sufferings. Of these he treats expresly, ver. 11—18. having before spoken of his Glory, both to give an Edge to his Exhortation, and to remove the Scandal of Sufferings and Death. A fuller Consideration of both these Points, he interweaves with the following Discourse on his Priesthood. But what is here said of our LORD's being made perfect through sufferings, has no relation to our being saved or sanctified by Suffer­ings. Even he himself was perfect, as GOD and as Man, before ever he suffered. By his Sufferings, in his Life and Death, he was made a perfect or compleat sin-offering. But unless we we were to be made the same Sacrifice, and to atone for Sin, what is said of him in this respect, is as much out of our Sphere as his Ascension into Heaven. It is his Atonement, and his Spirit carrying on the work of faith with power in our Hearts, that alone can sanctify us. Various Afflictions indeed may be made subservient to this, and so far as they are blest to the weaning us from Sin, and causing our Affections to be set on Things above, so far as they do indirectly help on our Sancti­fication.

V. 11. For—They are nearly related to each other: He that [Page 97] sanctifieth—Christ, (c. xiii. 12.) and all they that are sanctified— That are brought to GOD, that draw near, or come to him, (which are synonymous Terms) are all of one—Partakers of one Nature, from one Parent, Adam.

V. 12. I will declare thy name to my brethren—Christ declares the Name of GOD, gracious and merciful, plenteous in Goodness and Truth, to all who believe, that they also may praise Him: In the midst of the church will I sing praise unto thee—As the Precentor of the Choir. This he did literally, in the Midst of his Apostles, on the Night before his Passion. And as it means, in a more gene­ral Sense, setting forth the Praise of GOD, he has done it in the Church, by his Word and his Spirit; he still does, and will do it, throughout all Generations.

V. 13. And again—As one that has Communion with his Bre­thren, in Suffterings, as well as in Nature, he says, I will put my trust in him—To carry me through them all. And again—With a like Acknowledgment of his near Relation to them, as younger Brethren, who were yet but in their Childhood, he presents all Be­lievers to GOD, saying, Behold I and the children whom thou hast given me.

V. 14. Since then these children partake of flesh and blood—Of hu­man Nature with all its Infirmities, he also in like manner took part of the same, that through his own d [...]ath, he might d [...]str [...]y the Tyranny of him that had, by GOD's Permission, the power of death, with re­gard to the Ungodly. Death is the Devil's Servant and Serjeant, delivering to him those whom he seizes in Sin: that is, the devil— The Power was manifest to all. But who exerted it they saw not.

V. 15. And deliver them, as many as through fear of death, were all their life-time, till then, subject to bond [...]ge—Every Man who fears Death is subject to bondage, is in a slavish, uncomfortable State. And every Man fears Death more or less, who knows not Christ. Death is unwelcome to him, if he knows what Death is. But he delivers all true Believers from this Bondage.

V. 16. For verily he taketh not hold of angels—He does not take their Nature upon him: but he taketh hold of the seed of Abraham— He takes human Nature upon him. St. Paul says the seed of Abra­ham, rather than the seed of Adam, because to Abraham was the Promise made.

V. 17. Wherefore it behoved him—It was highly fit and proper, yea, necessary in order to his Design of redeeming them; to be made in all things—That essentially pertain to human Nature, and in all Sufferings and Temptations: like his br [...]thren—This is a Recapi­tulation of all that goes before: The Sum of all that follows is added immediately: that he might he a merciful and faithful high-priest— Merciful toward Sinners; faithful toward GOD. A Priest or High-priest is one who has a Right of approaching GOD, and of bringing others to Him. Faithful is treated of, c. iii. 2, &c. with its Use: Merciful, c. iv. 14, &c. with the Use also: High-priest, c. v. 4, &c. c. vii. 1, &c. The Use is added from c. x. 19. in things pertaining to God, to expiate the sins of the people— Offering up their Sacrifices and Prayers to GOD, deriving GOD's Grace, Peace, and Blessings upon them.

V. 18. For in that he hath suffered, being tempied himself, he is able to succour them that are tempted—That is, he has given a mani­fest, demonstrative Proof, that he is able so to do.

V. 1. The heavenly calling—GOD calls from Heaven, and to Heaven, by the Gospel: consider the apostle—The Messenger of GOD, who pleads the Cause of GOD with us; and high-priest—Who pleads our Cause with GOD. Both are contained in the one Word Media­tor. He compares Christ as an Apo [...]le with Moses; as a Priest with Aaron. Both these Offices which Moses and Aaron severally bore, he bears together, and far more eminently: of our profession—The Religion we profess.

V. 2. His house—The Church of Israel, then the peculiar Fa­mily of GOD.

V. 3. He that hath builded it hath more glory than the house— Than the Family itself, or any Member of it.

V. 4. Now Christ, he that built not only this House, but all things, is God; and so infinitely greater than Moses or any Creature.

V. 5. And Moses verily—Another Proof of the Pre-eminence of Christ above Moses: was faithful in all his house as a servant, for a testimony of the things which were afterwards to be spoken—That is, which was a full Confirmation of the Things which he afterward spake concerning Christ.

V. 6. But Christ was faithful as a Son, whose house we are, while we hold fast, and shall be unto the End, if we hold fast our corfidence in GOD, and glorying in his Promises; our Faith and Hope.

V. 7. Wherefore—Seeing he is faithful, be not ye unfaithful.

V. 8. As in the provocation—When Israel provoked me by their Strite and Murmurings: in the day of temp [...]ation—When at the same Time they tempted me, by distrusting my Power and Goodness.

V. 9. Where your fathers—That hard-hearted and stiff-necked Generation. So little Cause had their Descendents to glory in them: tempted me—Whether I could and would help them: proved me—Put my Patience to the Proof, eve [...] while they saw my glorious works, both of Judgment and Mercy, and that for forty years.

V. 10. Wherefore—To speak after the Manner of Men: I was grieved—Displeased, offended with that generation; and said, they always err in their hearts—They are led astray by their stubborn Will and vile Affections. And—For this Reason, because Wicked­ness has blinded their Understanding: they have not known my ways —By which I would have led them like a Flock: into my rest—In the promised Land.

V. 12. Take heed l [...]st there be in any of you—As there was in them: an [...] heart of unbelief—Unbelief is the Parent of all Evil, and the very [...]ssence of Unbelief lies, in departing from God, as the living God —The Fountain of all our Life, Holiness, Happiness.

V. 13. Em—To prevent it, exhort one another, while it is called to-day—This to-day will not last for ever. The Day of Life will end soon, and perhaps the Day of Grace yet sooner.

V. 14. For we are made partakers of Christ—And we shall still partake of Him, and all his Benefits, if we hold fast our faith unto the end. If—But not else: And a Supposs [...]on made by the Holy Ghost is equal to the strongest Assertion. Both the Sentiment and the Manner of Expres [...]ion are the same as ver. 6.

V. 16. Were they not all that came out of Egypt? An awful Con­sideration! The whole Elect People of GOD, (a very few excepted) provoked God presently after their great Deliverance: continued to grieve his Spirit for forty Years, and perished in their Sin!

V. 19. So we see, they could not enter in—Though afterward they defired it.

V. 2. But the word—Which they heard, did not profit them—So far from it, that it increased their Damnation. It is then only when it is mixed with saith, that it exterts its saving Power.

V. 3. For we only that have believed, enter into the rest—The Pro­position is, there remains a Rest for us. This is proved ver. 3—11. thus: That Psalm mentions a Rest: Yet it does not mean, 1. GOD's Rest from creating: For this was long before the Time of Moses. Therefore in his Time another Rest was expected; of which they who then heard fell short. Nor is it, 2. The Rest which Israel obtained through Joshua: For the Psalmist wrote after him. Therefore it is, 3. The eternal Rest in Heaven. As he said—Clearly shewing, that there is a farther Rest than that which followed the finishing of the Creation: tho' the works were finished—Before: Whence it is plain, GOD did not speak of resting from them.

V. 4. For—Long after he had rested from his works—He speaks again.

V. 5. In this Psalm, of a Rest yet to come.

V. 7. After so long a time—It was above four hundred Years from the Time of Moses and J [...]shua to David: as it was said before—St. Paul here refers to the Text he had just cited.

V. 8. The rest—All the Rest which GOD had promised.

V. 9. Therefore—Since he still speaks of another Day, there must remain a farther, even an eternal Rest for the people of God.

V. 10. For they do not yet so rest. Therefore a fuller Rest re­mains for them.

V. 11. L [...]st any one should fall—Into Perdition.

V. 12. For the word of God—Preached, ver. 2. and armed with Threatenings, ver. 3. is living and powerful—Attended with the Power of the Living GOD, and conveying either Life or Death to the Hearers; sharper than any two-edged sword—Peaetrating the Heart more than this does the Body: piercing—Quite through and laying open, the soul and spirit, joints and marrow—The inmost Recesses of the Mind, which the Apostle beautifully and strongly expresses by this Heap of figurative Words: and is a discerner—Not only of the thoughts—But also of the intentions.

V. 13. In his sight—It is GOD, whose Word is thus powerful: It is GOD, in whose sight every Creature is manifest, and of this his Word working on the Conscience, gives the fullest Conviction; but all things are naked and opened—Plainly alluding to the Sacrifices under the Law, which were first flayed, and then (as the Greek Word literally means) clest asunder through the neck and Back-bone; so that every Thing both without and within was exposed to open View.

V. 14. Having therefore a great high-priest—Great indeed, being the eter [...] Son of God, that is pass [...]d through the heavens—As the Jewish High-priest passed through the Veil into the Holy of Holies, carrying with him the Blood of the Sacrifices, on the yearly Day of Atonement: So our great High-priest went once for all through the visible Heavens, with the Virtue of his own Blood, into the imme­diate Presence of GOD.

V. 15. He sympathixas with us, even in our innocent infirmities, Wants, Weaknesses, Miseries, Dangers: yet without sin—And therefore is indisputably able to preserve us from it in all our Temp­tations.

V. 16. Let us therefore come boldly—Without any Doubt or Fear, unto the throne of GOD our reconciled Father, even his Throne of grace—Grace erected it, and reigns there, and dispenses all Blessings, in a Way of mere, unmerited Favour.

V. 1. For every high-priest being taken from among men—Is, till he is taken, of the same Rank with them: and is appointed—That is, is wont to be appointed: in things pertaining to God—To bring GOD near to Men, and Men to GOD: that be may offer both gifts—Out of Things inanimate, and animal Sacrifices.

V. 2. Who can have compassion—In Proportion to the Offence; So the Greek Word signifies: on the ignorant—Them that are in Error: and the wandering—Them that are in Sin: seeing himself also is compassed with infirmity—Even with sinful Infirmity, and so needs the Compassion which he shews to others.

V. 4. The Apostle begins here to treat of the Priesthood of Christ. The Sum of what he observes concerning it is, Whatever is excellent in the Levitical Priesthood is in Christ, and in a more eminent Man­ner. And whatever is wanting in those Priests is in him, and no one taketh this honour—The Priesthood, to himself, but he that is called of God, as was Aaron—And his posterity, who were all of them, called at one and the same Time. But it is observable, Aaron did not preach at all: Preaching being no Part of the priestly Office.

V. 5. So also Christ glorified not himself to be an high-priest—That is, did not take this Honour to himself; but received it from him, who said, Thou art my Son, this day have I begotten thee—Not indeed at the same Time; for his Generation was from Eternity.

V. 7. The Sum of the Things treated of in the 7th and following Chapters, is contained ver. 7-10. and in this Sum is admirably comprised the Process of his Passion, with its inmost Causes, in the very Terms used by the Evangelists: Who in the days of his flesh— [Page 104] Those two Days in particular, wherein his Sufferings were at the Height, having offered up prayers and supplication—Thrice, with strong crying and tears—In the Garden, to him that was able to save him from death—Which yet he endured, in Obedience to the Will of his Father, and being heard in that which he particularly feared—When the Cup was oftered him first, there was set before him that horrible Image of a painful, shameful, accursed Death, which moved him to pray conditionally against it; for if he had desired it, his heavenly Father would have sent him more than twelve Legions of Angels to have delivered him. But what he most exceedingly feared was, the Weight of infinite Justice; the being bruised and put to grief by the Hand of GOD himself. Compared with this, every Thing else was a mere nothing. And yet, so greatly did he even thirst to be obedient to the righteous Will of his Father, and to lay down even his life for the sheep, that he vehemently longed to be baptized with this baptism, (Luke xii. 50.) Indeed his human Nature needed the support of Omnipotence, and for this he sent up strong crying and tears; but throughout his whole Life, he shewed that it was not the sufferings he was to undergo, but the dishonour that Sin had done to so holy a GOD, that grieved his spotless Soul. The Consideration of its being the Will of GOD tempered his Fear, and afterwards swallowed it up. And he was heard, not so that the Cup should pass away, but so that he drank it without any Fear.

V. 8. Though he were a Son—This is interposed, lest any should be offended at all these Instances of human Weakness. In the Gar­den how frequently did he call GOD his Father? ( Matt. xxvi. 39. &c.) and hence it most evidently appears, that his being the Son of GOD, did not arise merely from his Resurrection; yet learned he— The Word learned premised to the Word suffered, elegantly shews how willingly he learned. He learned Obedience, when he began to suf­fer, when he applied himself to drink that Cup: Obedience in suf­fering and dying.

V. 9. And being perfected—By Sufferings, (c. ii. 10.) brought through all to Glory, he became the author—The procuring and effi­cient Cause, of eternal salvation to all that obey him—By doing and suffering his whole Will.

V. 10. Called—The Greek Word here properly signifies surnamed. His Name is, The Son of God. The Holy Ghost seems to have con­cealed who Melchisedek was on purpose, that he might be the more eminent Type of Christ. This only we know, that he was a Priest, and King of Salem or Jerusalem.

V. 11. Concerning whom—The Apostle here begins an important [Page 105] Digression, wherein he reproves, admonishes, and exhorts the He­brews. We—Preachers of the Gospel, have many things to say, and hard to be explained—Though not so much from the Subject-Matter, as from your Slothfulness in considering, and Dulness in apprehend­ing the Things of GOD.

V. 12. Ye have need that one teach you again, which are the first principles of Religion. Accordingly these are enumerated in the first Verse of the ensuing Chapter. And have need of milk—The first and plainest Doctrines.

V. 13. Every one that useth milk—That neither desires, nor can digest any Thing else (otherwise strong Men use Milk; but not Milk chiefly, and much less that only): is unexperienced in the word of righteousness—The sublimer Truths of the Gospel. Such are all who desire and can digest nothing but the Doctrine of Justification and imputed Righteousness.

V. 14. But strong meat—These sublimer Truths relating to Per­fection, (c. vi. 1.) belong to them of full age, who by habit—Habit, here signifies Strength of spiritual Understanding, arising from Ma­tority of spiritual Age: By, or in consequence of this Habit, they exercise themselves in these Things, with Ease, Readiness, Chear­fulness and Profit.

V. 1. Therefore leaving the principles of the doctrine of Christ—That is, saying no more of them for the present, let us go on to per­fection; not laying again the foundation of repentance from dead works—From open Sins, the very first Thing to be insisted on, and faith in GOD, the very next Point. So St. Paul in his very first Sermon at Lys [...]ra, ( Acts xiv. 15.) Turn from those vanitics unto the living GOD. And when they believed, they were to be baptized with the Baptism (not of the Jews, or of John, but) of Christ. The next Thing was, To lay hands upon them, that they might receive the Holy Ghost: After which they were more fully instructed, touch­ing the Resurrection, and the General Judgment, called Eternal, be­cause the Sentence then pronounced is irreversible, and the Effects of it remain for ever.

V. 3. And this we will do—We will go on to Perfection: and so much the more diligently, because

V. 4. It is impossible for these who were once enlightened—With the Light of the glorious Love of GOD in Christ, and have tasted the hea­venly gift—Remission of Sins, sweeter than Honey and the Honey­comb, and been made partakers of the Holy Ghost—Of the Witness and the Fruit of the Spirit.

V. 5. And have tasted the good word of God—Have had a Relish for, and a Delight in it, and the powers of the world to come—Which every one tastes, who has an Hope full of Immortality. Every Child that is naturally born first sees the Light, then receives and tastes proper Nourishment, and partakes of the Things of this World. In like Manner, the Apostle (comparing spiritual with natural Things) speaks of one born of the Spirit, as seeing the Light, tasting the Sweetness, and partaking of the Things of the world to come.

V. 6. And have fallen away—Here is not a Supposition, but a plain Relation of Fact. The Apostle here describes the Case of those, who have cast away both the Power and the Form of Godliness; who have lost both their Faith, Hope, and Love, (v. 10, &c.) and that wilfully. (c. x. 26.) Of these wilful, total Apostates he declares, It is impossible to renew them again to repentance! (Though they were renewed once) either to the Foundation, or any Thing built thereon: seeing they crucify the Son of God afresh—They use him with the ut­most Indignity, and put him to an open shame—Causing his glorious Name to be blasphemed.

V. 8. That which beareth thorns and briars—Only or chiefly, is rejected—No more Labour is bestowed upon it: whose end is to be burned—As Jerusalem was shortly after.

V. 9. But, beloved—In this one Place he calls them so. He ne­ver [Page 107] uses this Appellation, but in exhorting; we are persuaded of you things that accompany salvation—We are persuaded you are now sav­ed from your Sins: and that ye have that Faith, Love, and Holiness, which lead to final Salvation, though we thus speak—To warn you, lest you should fall from your present Stedfastness.

V. 10. For—Ye give plain Proof of your Faith and Love, which the righteous GOD will surely reward.

V. 11. But we desire you may shew the same diligence unto the end—And therefore we thus speak, to the full assurance of hope—Which you cannot expect, if you abate your Diligence. The full assurance of Faith relates to present Pardon; the full Assurance of Hope, to future Glory. The former is, the highest Degree of divine Evidence that GOD is reconciled to me in the Son of his Love: The latter is, the same Degree of divine Evidence (wrought in the Soul by the same immediate Inspiration of the Holy Ghost) of persevering Grace, and of eternal Glory. So much, and no more, as Faith every moment beholds with open face, so much does Hope see, to all Eternity. But this Assurance of Faith and Hope, is not an Opinion, not a bare Construction of Scripture, but is given immediately by the Power of the Holy Ghost; and what none can have for another, but for him­self only.

V. 12. Inherited the promises—The promised Rest: Paradise.

V. 13. Fo [...]—Ye have abundant Encouragement, seeing no strong­er Promise could be made, than that great Promise which GOD made to Abraham, and in him to us.

V. 15. After he had waited—Thirty Years, he obtained the pro­mise—Isaac, the Pledge of all the Promises.

V. 16. Men generally swear by [...] who is infinitely greater than themselves, and an oath for confirmation, to confirm what is promised or [Page 108] asserted, usually puts an end to all contradiction. This shews that an Oath taken in a religious. Manner, is lawful even under the Gospel: Otherwise the Apostle would never have mentioned it with so much Honour, as a proper Means to confirm the Truth.

V. 17. God interposed by an oath—Amazing Condescension! He who is greatest of all, acts as if he were a middle Person, as if while he swears, he were less than himself, by whom he swears! Thou that hearest the Promise, dost thou not yet believe?

V. 18. That by two unchangeable things—His Promise and his Oath, in either, much more in both of which, it was impossible for God to lie, we might have strong consolation—Swallowing up all Doubt and Fear; who have fled—After having been tost by many Storms, to lay hold on the hope set before us—On Christ, the Object of our Hope, and the Glory we hope for through him.

V. 19. Which hope in Christ we have as an anchor of the soul—Entering into Heaven itself and fixt there, within the veil—Thus he slides back to the Priesthood of Christ.

V. 20. A fore-runner uses to be less in Dignity, than those that are to follow him. But it is not so here; for Christ who is gone be­fore us, is infinitely superior to us. What an Honour is it to Be­lievers, to have so glorious a Fore-runner, now appearing in the Pre­sence of GOD for them!

V. 1. The Sum of this Chapter is, Christ, as appears from his Type, Melchisedek, who was greater than Abraham himself, from whom Levi descended, has a Priesthood altogether excellent, new, firm, perpetual.

V. 2. Being first—According to the Meaning of his own Name, [Page 109] king of Righteousness, then—According to the Name of his City, king of peace—So in him, as in Christ, Righteousness and Peace were join­ed. And so they are in all that believe in Him.

V. 3. Without father, without mother, without pedigree—Record­ed, without any Account of his Descent from any Ancestors of the Priestly Order: having neither beginning of days, nor end of life—Mentioned by Moses; but being—In all these Respects, made like the Son of GOD—Who is really without father—As to his Human Na­ture, without mother—As to his Divine, and in this also, without pedigree—Neither descended from any Ancestors of the Priestly Or­der: remaineth a priest continually—Nothing is recorded of the Death or Successor of Melchisedek. But Christ alone does really remain without Death and without Successor.

V. 4. The Greatness of Melchisedek is described in all the preced­ing and following Particulars. But the most manifest Proof of it was, That Abraham gave him Tithes, as to a Priest of GOD and a Superior; though he was himself a Patriarch, greater than a King, and a Progenitor of many Kings.

V. 5. The sons of Levi take tithes of their brethren—Sprung from Abraham as well as themselves. The Levites therefore are greater than they; but the Priests are greater than the Levites; the Patri­arch Abraham than the Priests, and Melchisedek than him.

V. 6. He who is not from them—The Levites, blessed—Another Proof of his Superiority, even him that had the promises—That was so highly favoured of GOD. When St. Paul speaks of Christ, he says, the promise; promises refer to other Blessings also.

V. 7. The less is blessed—Authoritatively of the greater.

V. 8. And here—In the Levitical Priesthood: but there—In the Case of Melchisedek: [...]e of whom it is testified, that he liveth—Who is [Page 110] not spoken of, as one that died for another to succeed him; but is represented only as living, no Mention being made either of his Birth or Death.

V. 9. And even Levi, who receiveth tithes—Not in Person, but in his Successors, as it were, paid tithes—In the Person of Abraham.

V. 11. The Apostle now demonstrates, that the Levitical Priest­hood must yield to the Priesthood of Christ, because Melchised [...]k, af­ter whose Order he is a Priest, 1. Is opposed to Aaron, v. 11—14. 2. Hath no end of life, ver. 15—19. but remaineth a priest continually. If now perfection were by the Levitical priesthood—If this perfectly answered all GOD's Designs and Man's Wants: (for under it the peo­ple received the Law—Whence some might inter, that Perfection was by that Priesthood) what farther need was there, that another priest— Of a new Order, should be set up? From this single Consideration it is plain, that both the Priesthood and the Law, which were inse­parably connected, were now to give Way to a better Priesthood and more excellent Dispensation.

V. 12. For—One of these cannot be changed without the other.

V. 13. But the Priesthood is manifestly changed from one Order to another, and from one Tribe to another. For be of whom thes things are spoken—Namely Jesus, pertaineth to another tribe—That of Judah; of which no man was suffered by the Law, to attend on, or minister at, the altar.

V. 14. For it is evident that our Lord sprang out of Judah—What­ever Difficulties have arisen since, during so long a Tract of Time, it was then clear beyond Dispute.

V. 15. And it is still for more evident, that—Both the Prieshood and the Law are changed, because the Priest now raised up, is not only of another Tribe, but of a quite different Order.

V. 16. Who is made—A Priest, not after the law of a carnal com­mandment—Not according to the Mosaic Law, which consisted chiefly of commandments, that were carnal, compared to the Spirituality of the Gospel; but after the power of an endless life—Which he has in himself, as the eternal Son of GOD.

V. 18. For there is implied in this new and everlasting Priesthood, and in the new Dispensation, connected therewith, a disannulling of the pr [...]ceding commandment—An Abrogation of the Mosaic Law, for the weakness and unprofitableness thereof—For its Insufficiency either to justify or to sanctify.

V. 19. For the law—Taken by itself, separate from the Gospel, made nothing perfect—Could not perfect its Votaries, either in Faith or Love, in Happiness, or Holiness; but the bringing in of a better hope—Of the Gospel Dispensation, which gives us a better Ground of Confidence does: by which we draw nigh to God—Yea so high as to be one Spirit with him. And this is true Perfection.

V. 20. And—The greater Solemnity wherewith he was made Priest, farther proves the superior Excellency of his Priesthood.

V. 21. The Lord sware and will not repent—Hence also it ap­pears, that his is an unchangeable Priesthood.

V. 22. Of so much better a covenant—Unchangeable, eternal, was Jesus made a surety—Or Mediator. The Word Covenant frequently occurs in the remaining Part of this Epistle. The original Word means either a Covenant or a last Will and Testament. St. Paul takes it sometimes in the sormer, sometimes in the latter Sense; sometimes he includes both.

V. 23. There were many priests—One after another.

V. 24. He continueth for ever—In Life and in his Priesthood; that passeth not away—To any Successor.

V. 25. Wherefore he is able to save to the uttermost—From all the Guilt, Power, Root and Consequence of Sin, them who [...]—By Faith, to God through him—As their Priest, seeing be [...] [...]veth to make intercession—That is, he ever lives and intercedes. He died once. He intercedes perpetually.

V. 26. For such an high-priest suited us—Unholy, mischievous, defiled Sinners: A blessed Paradox! Holy—With respect to GOD, harmless—With respect to Men, undefiled—With any Sin, in himself, s [...]parated from sinners—As well as free from Sin. And so he was, when he left the World, and made—Even in his human Nature; higher than the heavens—And all their Inhabitants.

V. 27. Who need [...]th not to offer up sacrifices daily—(That is, on every yearly Day of Expiation) for he offered once for all: not for his own sins; for he then offered up himself without spot to God.

V. 28. The law maketh men high-priests that have infirmity—That are both weak, merral, and sinful: but the oath which was since the law—Namely in the time of David, maketh the son, who is conse­crated for [...]ver—Who being now free, both from Sin and Death, from natural and moral Infirmity, remaineth a priest for ever.

V. 1. We have such an high-priest—Having finished his Descrip­tion of the Type in Melchisedek, the Apostle begins to treat directly of the Excellency of Christ's Priesthood, beyond the Levitical; who is set down—Having finished his Oblation, at the right-hand of the Majesty of GOD.

V. 2. A minister—Who represents his own Sacrifice, as the High Priest did the Blood of those Sacrifices once a Year, of the sanctuary —Heaven, typifed by the [...] of Holles, and of the tr [...]e tabernacle— [Page 113] Perhaps his Human Nature, of which the old Tabernacle was a Type: which the Lord hath fixed—For ever; not man—As Meses, fixed the Tabernacle.

V. 4. But if he were on earth—If his Priesthood terminated here, he could not be a priest—At all, consistently with the Jewish Institu­tions, there being—Other, priests—To whom alone this Office is alloted.

V. 5. Who serve—The Temple, which was not yet destroyed, after the pattern and shadow of heavenly things—Of spiritual evange­lical Worship, and of everlasting Glory: The Pattern, somewhat like the Strokes pencilled out upon a Piece of fine Linen, which exhibit the Figures of Leaves and Flowers, but have not yet received their splendid Colours and curious Shades: and shadow, or shadowy Representation, which gives you some dim and imperfect Idea of the Body; but not the fine Features, not the distinguishing Air, none of those living Graces which adorn the real Person. Yet both the Pattern and Shadow lead our Minds to something nobler than them­selves; The Pattern, to that (Holiness and Glory) which compleat it; the Shadow to that which occasions it.

V. 6. And now he hath obtained a more excellent ministry—His Priesthood as much excels theirs, as the Promises of the Gospel, (whereof he is a Surety) excel those of the Law. These better pro­mises are specified, ver. 10, 11. Those in the Law were mostly tem­poral Promises.

V. 7. For if the first had been faultless—If that Dispensation had answered all GOD's Designs and Man's Wants, if it had not been weak and unprofitable, unable to make any Thing perfect, no place would have been for a second.

V. 8. But there is; for, finding fault with them—Who were under the Old Covenant, he saith, I ma [...]e a new covenant with the ouse [...] Israel—With all the Israel of GOD, in all Ages and Nations. It is [Page 114] new in many respects, (tho' not as to the Substance of it,) 1. Being ratified by the Death of CHRIST; 2. Freed from those burdensome Rites and Ceremonies: 3. Containing a more full and clear account of Spiritual Religon: 4. Attended with larger Influences of the Spi­rit: 5. Extended to all Men, and 6. Never to be abolished.

V. 9. When I took them by the hand—With the Care and Tender­ness of a Parent; and just while this was fresh in their Memory, they obeyed. But presently after they shook off the Yoke, they con­tinued not in my covenant, and I regarded them not—So that Cove­nant was soon broken in Pieces.

V. 10. This is the covenant I will make after those days—After the Mosaic Dispensation is abolished; I will put my laws in their minds— I will open their Eyes and enlighten their Understanding, to see the true, full, spiritual Meaning thereof, and write them on their hearts— So that they shall inwardly experience whatever I have commanded: and I will be to them a God—Their all-sufficient Portion, and ex­ceeding great Reward, and they shall be to me a people—My Treasure, my beloved, loving and obedient Children.

V. 11. And they—Who are under this Covenant (though in other Respects they will have need to teach each other to their Lives End, yet) shall not—Need to teach every one his brother, saying, Know the Lord; for they shall all know me—All real Christians, from the least to the greatest—Ia this Order the saving Knowledge of GOD ever did, and ever will proceed, not first to the greatest and then to the least. But the Lord shall save the tents, the poorest, of Judah first, that the glory of the house of David, the royal Seed, and the glory of the in [...]abitants of Jerusalem, the Nobles and the rich Citizens, do not m [...]grisy themselves, Zech. xii. 7.

V. 12. For I will—Justify them, which is the Root of all true Knowledge of GOD. This therefore is GOD's Method. First a Sinner is p [...]rds [...]ed: Then, he knows GOD, as gracious and mer­ciful: [Page 115] Then GOD's Laws are witten on his Heart: He is GOD's and GOD is his.

V. 13. In saying, a new covenant, be hath antiquated the first— Hath shewn that it is disannulled and out of Date: now that which is antiquated, is ready to vanish away—As it did quickly after when the Temple was destroyed.

V. 1. The first covenant had ordinances of outward worship and a worldly—A visible, material sanctuary or Tabernacle. Of this Sanc­tuary he treats ver. 2, 5: Of those Ordinances, ver. 6, 10.

V. 2. The first—The outward Tabernacle, in which was the can­dlestick, and the table, The shew-bread, shewn continually before GOD and all the People, consisting of twelve Loaves, according to the Number of the Tribes, was placed on this table in two Rows, fix upon one another in each Row. This Candlestick and Bread seem to have typified the Light and Life, which are more largely dispen­sed under the Gospel, by Him, who is the Light of the world, and the bread of life.

V. 3. The Second veil—Divided the Holy Place from the Most holy, as the First veil did the Holy Place from the Courts.

V. 4. Having the golden censer—Used by the High-priest only, on the great Day of Atonement; and the ark or Chest of the covenant— So called from the tables of the covenant contained therein: wherein was the manna—The Monumert of GOD's Care over Israel: and Aaron's rod—The Monument of the regular Priesthood: and the tables of [...] covenant—The two Tables of Stone, on which the Ten Com­mandments were written by the Finger of GOD; the most venerable Monument of all.

V. 5. And over it were the Cherubim of glory—Over which the Glory of GOD used to appear. Some suppose, each of these had four Faces, and so represented the Three-one God, with the Man­hood assumed by the Second Person: With out-spread Wings sha­dowing [Page 116] the mercy-seat—Which was a Lid or Plate of Gold covering the Ark.

V. 6. Always—Every Day: accomplishing their services—Lighting the Lamps; changing the Shew-bread, burning Incense and sprink­ling the Blood of the Sin-offerings.

V. 7. Errors—That is, Sins of Ignorance; to which only those Atonement extended.

V. 8. The Holy Ghost evidently shewing—By this Token, that the way into the Heltest—Into Heaven, [...] not [...] manifest.—Not so clearly revealed, w [...]i [...]e the first tabernacle—And its Service, [...] still subsisting—And remaining in force.

V. 9. Which—Tabernacle, with all his Furniture and Services, is a [...], or Type of good Things to come. Which cannot perfect the worshipper—Neither the Priest not him who brought the Offer­ing.— [...] his conscience—So that he should be no longer [...] of the Guilt or Power of Sin. Observe, the Templ [...] was a ye [...]-Standing.

V. 10. They could not so perfect him, [...] all their Tran. of [...] relating to mea [...] and [...], and [...], gro [...] external [...] and were therefore imposed only [...] of reformation —Till Christ came▪

V. 11. An [...]ig [...]-priest of good thing [...] [...] come—Described ver [...] [...] entered through a greater—That is, a more noble and perfect taber­nacle—Namely, [...]s own Body: not of the creation—Not framed by Man as that Tabernacle wa [...]

V. 12. The [...] p [...]—Heaven: for u [...]—All that believe.

V. 13. If the ashes of an beifer—Consumed by Fire as a Sin-offer­ing, being sprinkled on them who were legally unclean, purified the flesh—Removed that legal Uncleanness, and re-admitted them to the Temple and the Congregation:

V. 14. How much more shall the blood of Christ—The Merit of all his Sufferings: who through the eternal Spirit—The Work of Re­demption being the Work of the whole Trinity. Neither is the Se­cond Person alone concerned even in the amazing Condescension that was needful to compleat it. The Father delivers up the Kingdom to the Son: And the Holy Ghost becomes the Gift of the Messiah, being as it were, sent according to his good Pleasure: offered himself— Infinitely more precious than any created Victim, and that without spot to God: purge our conscience—Our inmost Soul, from dead works —From all the inward and outward Works of the Devil, which spring from spiritual Death in the Soul, and lead to Death everlast­ing: to serve the living God—In the Life of Faith, in perfect Love and spotless Holiness?

V. 15. And for this end he is the mediator of a new covenant, that they who are called—To the Engagements and Benefits thereof: might receive the eternal inheritance promised to Abraham: Not by mean of legal Sacrifices, but of his meritorious Death: for the re­demption of the transgressions that were under the first covenant—That is, for the Redemption of Transgressors, from the Guilt and Funish­ment of those Sins, which were committed in the Time of the Old Covenant. The Article of his Death properly divides the Old Cove­nant from the New.

V. 16. I say, By means of death: so where such a covenant is, their must be the death of him by [...] it is confirmed—Seeing [...] is by his Death that the Benefits of it are purchased. It seems beneath the Dignity of the Apostle, to play upon the Ambiguity of the Greek Word, as the common Translation supposes him to do.

V. 17. After he is dead—Neither this, nor after men are dead is a literal Translation of the Words. It is a very perplexed Passage.

V. 18. Whence neither was the first—The Jewish covenant, ori­ginally transacted without the blood of an appointed Sacrifice.

V. 19. He took the blood of calves—Or Heifers, and of goats, with water, and scarlet wool, and hyssop—All these Circumstances are not particularly mentioned in that Chapter of Exodus, but are supposed to be already known, from other Passages of Moses; and the book it­self—Which contained all he had said, and sprinkled all the people— Who were near him. The blood was mixt with Water to prevent its growing too stiff for sprinkling: Perhaps also, to typify that blood and water John xix. 34.

V. 20. Saying, This is the blood of the covenant which God hath enjoined me to deliver unto you—By this it is established.

V. 21. And in like manner he ordered the tabernacle—When it was made, and all its Vessels to be sprinkled with blood, once a Year.

V. 22. And almost all things—(For some were purified by Water, or Fire:) are according to the law, purified with blood—Offered or sprinkled: and according to the Law, there is no forgiveness of Sins, without shedding of blood—All this pointed to the Blood Christ, ef­fectually cleansing from all Sin, and intimated, there can be no Pu­rification from it, by any other Means.

V. 23. Therefore—That is, It plainly appears from what has been said, It was necessary—According to the Appointment of GOD, that the Tabernacle and all its Utensils, which were patterns—Sha­dowy Representations, of things in heaven should be purified by these— Sacrifices and Sprinklings; but the heavenly things themselves—Our Heaven-born Spirits: What more this may mean, we know not yet; by better Sacrifices than these—That is, by a better Sacrifice, which is here opposed to all the Legal Sacrifices, and is exprest plurally, be­cause [Page 119] it includes the Signification of them all, and is of so much more eminent Virtue.

V. 24. For Christ did not enter into the Holy place made with hands —He never went into the Holy of Holies at Jerusalem, the figure of the true Tabernacle in Heaven, c. viii. 2. but into Heaven itself to appear in the presence of God for us—As our glorious High-priest and powerful Intercessor.

V. 26. For then he must often have suffered from the foundation of the world—This supposes 1. That by suffering once, he atoned for all the Sins which had been committed from the Foundation of the World: 2. That he could not have atoned for them without suffer­ing: At the consummation of the ages—The Sacrifice of Christ divides the whole Age or Duration of the World into two Parts, and extends its Virtue backward and forward, from this middle Point wherein they meet, to abolish both the Guilt and Power of Sin.

V. 27. After this the judgment—Of the Great Day: At the Moment of Death, every Man's final State is determined. But there is not a Word in Scripture, of a particular Judgment, immediately after Death.

V. 28. Christ having once died, to bear the sins—The Punishment due to them: of many—Even as many as are born into the World: will appear the second time—When he comes to Judgment: without sin—Not as he did before, bearing on himself the sins of many but to bestow everlasting Salvation.

V. 1. From all that has been said it appears, that the Law, the Mosaic Dispensation, being a bare, unsubstantial shadow of good things to come—Of the Gospel Blessings, and not the substantial, solid Image

V. 22. Let us draw near—To GOD, with a true heart—In godly Sincerity: having our hearts sprinkled from an evil conscience—So us to condemn us no longer: and our bodies wasted with pure water— All our Conversation spotless and holy; which is far more accepta­ble to GOD than all the legal Sprinklings, and Washings.

V. 23. The profession of our hope—The Hope which we professed at our Baptism.

V. 25. Not forsaking the assembling ourselves—In public or pri­vate Worship, as the manner of some is—Either through Fear of Per­secution, or from a vain Imagination that they were above external Ordinances: but exhorting one another—To Faith, Love, and good Works: and so much the more, as ye see the day approaching—The Great Day is ever in your Eye.

V. 26. For when we—Any of us Christians, sin wilfully—By total Apostacy from GOD, termed drawing back, ver. 38. after having received the experimental knowledge of the Gospel truth, there remain­eth no more sacrifice for sins—None but that which we obstinately reject.

V. 28. He that—In capital Cases, dispised—Presumptuously transgressed, the law of Mases died without mercy—Without any De­lay or Mitigation of his Punishment.

V. 29. Of how much sorer punishment is he worthy, wh—By wil­ful, total Apostacy, (It does not appear that this Passage refers to any other Sin:) hath, as it were, tradden under foot the Son of God—A Lawgiver for more honourable than Moses, and counted the blood wherewish the better covenant was established, an un [...]y, a comm [...], worthless Thing. by which he hath been sar [...]d—Therefore [Page 123] Christ died for him also, and he was, at least, justified once;) and done despite to the Spirit of grace—By rejecting all his Motions.

V. 30. The Lord will judge his people—Yea, far more rigorously than the Heathens, if they rebel against him.

V. 31. To fall into the hands—Of his avenging Justice.

V. 32. Enlightened—With the Knowledge of GOD and of is Truth.

V. 34. For ye sympathized with all your suffering Brethren, and with me in particular; and received joyfully the Loss of your own Goods.

V. 35. Cast not away therefore this your confidence—Your Faith and Hope; which none can deprive you of, but yourselves.

V. 36. The promise—Perfect Love, Eternal Life.

V. 37. He that cometh—To reward every Man according to his Works.

V. 38. Now the just—The justified Person shall live—In GOD's Favour, a spiritual and holy Life, by faith—As long as he retains that Gift of GOD. But if he draw back—If he make Shipwreck of his Faith, my soul hath no pleasure in him—That is, I abhor him, I cast him off.

V. 39. We are not of them that draw back to perdition—Like him [Page 124] mentioned ver. 38. but of them that believe—To the End, so as to attain eternal Life.

V. 1. The Definition of Faith given in this Verse, and exempli­fied in the various Instances following, undoubtedly includes Justifying Faith; but not directly as justifying. For Faith justifies only as it refers to, and depends on Christ. But here is no Mention of Him, as the Object of Faith; and in several of the Instances that follow, no Notice is taken of him or his Salvation, but only of Temporal Blessings obtained by Faith. And yet they may all be considered as Evidences of the Power of justifying Faith in Christ, and of its ex­tensive Exercise, in a Course of steady Obedience, amidst Difficulties and Dangers of every Kind. Now faith is the subsistence of things hoped for, the evidence or conviction of things not seen—Things hoped for are not so extensive as things not seen. The former are only Things future, and joyful, to us; the latter are either, future, past, or pre­sent, and those either good or evil, whether to us or others. The subsistence of things hoped for—Giving a kind of present Subsistence to the good Things which GOD has promised: the divine, supernatural evidence exhibited to, the conviction hereby produced in, a Believer of things not seen—Whether past, future, or spiritual; particularly of GOD and the Things of GOD.

V. 2. By it the elders—Our Forefathers. This Chapter is a kind of Summary of the Old Testament, in which the Apostle com­prizes the Designs, Labours, Sojournings, Expectations, Temptati­ons, Martyrdoms, of the Ancients. The former of them had a long Exercise of their Patience; the latter suffered shorter, but sharper Trials: obtained a good testimony—A most comprehensive Word. GOD gave a testimony, not only of them but to them: And they received his Testimony, as if it had been the Things themselves of which he testified (ver. 4, 5, 39.) Hence they also gave Testimony to others, and others testified of them.

V. 3. By faith we understand that the worlds—Heaven and Earth and all Things in them, visible and invisible were made—Forn [...], fashioned, and finished, by the word—The sole Command, of God— Without any Instrument, or preceding Matter. And as Creation is the Foundation and Specimen of the whole Divine Oeconomy, so Faith in the Creation is the Foundation and Specimen of all Faith: so that things which are seen—As the Sun, Earth, Stars, were made of things which do not appear—Out of the dark, unapparent Cha [...]s, Gen. i. 2. And this very Chaos was created by the Divine Power; for before it was thus created, it had no E [...]istence in Nature.

V. 4. By faith—In the future Redeemer, Abeloffered a more ex­cellent facrifice—The Firstlings of his Flock, implying both a Con­fession of what his own Sins deserved, and a Desire of th [...]ring in the Great Atonement: than Cain—Whose Offering testi [...]ed no such Faith, but a bare Acknowledgment of GOD the Creator; by which Faith he obtained both Righteousness and a testimony of it: God tes­tifying—Visibly, that his Gifts were accepted; probably, by sending Fire from Heaven to consume his Sacrifice, a Token that Justice seized on the Sacrifice, instead of the Sinner who offered it. And by it—By this Faith, being dead, he yet speaketh—That a Sinner is accepted only thro' Faith in the great Sacrifice.

V. 5. Enoch was not any longer found among Men, tho' perhaps they sought for him, as they did for Elijah, 2 Kings ii. 17. He had this testimony—From GOD in his own Conscience.

V. 6. But without faith—Even some Divine Faith in GOD, it is impossible to please him: For he that cometh to God—In Prayer, or any other Act of Worship, must believe that be is.

V. 7. Noah being warned of things not seen as yet—Of the future Deluge; moved with fear, prepared an ark, by which open Testimony be condemned the world—Who neither believed, nor teared.

V. 9. By faith be so journed in the land of promise—The Promise was made before, Gen. xii. 7. dwelling in tents—As a Sojourner, with [Page 126] Isaac and Jacob—Who, by the same Manner of Living, shewed the same Faith. Jacob was born fifteen Years before the Death of Abra­bam: the joint-heirs of the same promise—Having all the same Interest therein. Isaac did not receive this Inheritance from Abraham, nor Jacob from Isaac, but all of them from God.

V. 10. He looked for a city which hath foundations—Whereas a Tent has none: whose builder and former is God—Of which GOD is the sole Contriver, Former, and Finisher.

V. 11. Sarah also herself—Though at first she laughed at the Pro­mise. Gen. xviii. 12.

V. 12. As it were dead—Till his Strength was supernaturally re­stored, which continued for many Years after.

V. 13. All these—Mentioned ver. 7—11. died in faith—In Death Faith acts most vigorously: not having received the promises—The promises Blessings. Embraced—As one does a dear Friend when he meets [...]

V. 14. They who speak thus, shew plainly, that they seek their own country—Thee they keep in View and long for their native Home.

V. 15. If they had been mindful of—Their earthly Country, Ur of the Chald [...]ans, they might have easily returned.

V. 16. But they [...] a better country, that is, an heavenly—This is a full, convincing Proof, that the Patriarchs had a Revelation and a Promise of eternal Glory in Heaven. Therefore God is not ashamed to be called their God; seeing he hath prepared for them a city—Wor­thy of GOD to give.

V. 17. By faith Abraham—When GOD made that glorious Trial of him, offered up Isaac—The Will being accepted, as if he had actually [Page 127] done it: yea, he that had received the promises—Particularly that grand Promise, In Isaac shall thy seed be called, offered up this very son; the only one he had by Sarah.

V. 18. In Isaac shall thy seed be called—From Him shall the blessed Seed spring.

V. 19. Accounting that God was able even to raise him from the dead—Though there had not been any Instance of this in the World. From whence also—To speak in a figurative Way, be did receive him —Afterwards, Inatched from the Jaws of Death.

V. 20. Blessed—Gen. xxvii. 27. 39. Prophetically foretold the particular Blessings they should partake of: Jacob and Esau—Pre­serring the Elder before the Younger.

V. 21. Jacob when dying—That is, when near Death: howing down on the top of his staff—As he sat on the Side of his Bed.

V. 22. Concerning his bones—To be carried into the Land of Pro­mise.

V. 23. They saw—Doubtless with a Divine Presage of Things to come.

V. 24. Refused to be called—Any longer.

V. 26. The reproach of Christ—That which he bore, for believing in the Messiah to come, and acting accordingly: for be looked off— From all those perishing Treasures, and beyond all those temporal [Page 128] Hardships, unto the recompence of reward—Not to an Inheritance in Canaan: He had no Warrant from GOD to look for this, nor did he ever attain it: But what his believing Ancestors looked for, a future State of Happiness in Heaven.

V. 27. By faith he left Egypt—Taking all the Israelites with him: not then fearing the wrath of the king—As he did many Years before. Exod. ii. 14.

V. 28. The pouring out of the blood—Of the Paschal Lamb, which was sprinkled on the Door-posts, lest the destroying angel should touch the Israelites.

V. 29. They, Moses, Aaron, and the Israelites, passed the Red Sea—It washed the Borders of Edom, which signifies Red. Thus far the Examples are cited from Gen [...]sis and Exodus: those that fol­low are from the former and the latter Prophets.

V. 30. By the faith of Joshua.

V. 31. Rabah—Though formerly, one not of the fairest Cha­racter.

V. 32. After Samuel, the Prophets are properly mentioned. David also was a Prophet: but he was a King too: the prophets— Elijah, Elisha, &c. including likewise the Believers who lived with them.

V. 33. David, in particular, subdued Kingdoms: Samuel (not excluding the rest) wrought Righteousness. The Prophets, in general, obtained promises, both for themselves, and to deliver to others. Prophets also stopt the mouths of lions, as Daniel, and quenched the violence of fire, as Shadrach, Mosbech, and Abednego. To these Ex­amples, whence the Nature of Faith clearly appears, those more an­cient ones are subjoined, (by a Transposition, and in an inverted Or­der) which receive Light from these. Jephthah escaped the edge of the sword: Sampson out of weakness was made strong: Barak became valiant in fight; Gideon put to flight armies of the aliens. Faith ani­mates [Page 129] to the most heroic Enterprizes, both Civil and Military. Faith overcomes all Impediments, effects the greatest Things, attains to the very best, and inverts, by its miraculous Power, the very Course of Nature.

V. 34. David, in particular, subdued Kingdoms: Samuel (not excluding the rest) wrought Righteousness. The Prophets, in genera [...], obtained promises, both for themselves, and to deliver to others. Prophets also stopt the mouths of lions, as Daniel, and quenched the violence of fire, as Shadrach, Mosbech, and Abednego. To these Ex­amples, whence the Nature of Faith clearly appears, those more an­cient ones are subjoined, (by a Transposition, and in an inverted Or­der) which receive Light from these. Jephthah escaped the edge of the sword: Sampson out of weakness was made strong: Barak became valiant in fight; Gideon put to flight armies of the aliens. Faith ani­mates to the most heroic Enterprizes, both Civil and Military. Faith overcomes all Impediments, effects the greatest Things, attains to the very best, and inverts, by its miraculous Power, the very Course of Nature.

V. 35. Women—Naturally weak, received their dead Children; others were tortured—From those who acted great Things, the Apos­tle rises higher, to those who shewed the Power of Faith by Suffer­ing, not accepting deliverance—On sinful Terms: that they might obtain a better resurrection—An higher Reward, seeing the greater their Sufferings, the greater would be their Glory.

V. 36. And others—The Apostle seems here to pass on to recent Examples.

V. 37. They were sawn asunder—As, according to the Tradition of the Jews, Isaiab was by Manasseh; were tempted—(Torments and Death are mentioned alternately) Every Way; by Threatenings, Re­proaches, Tortures, the Variety of which cannot be exprest: and again, by Promises and Allurements.

V. 38. Of whom the world was not worthy—It did not deserve so great a Blessing: they wandered—Being driven out from Men.

V. 39. And all these—Though they obtained a good testimony, ver. 2. yet did not receive the Great Promise, the heavenly Inheritance.

V. 40. God having provided some better thing for us—Namely, Everlasting Glory, that they might not be perfected without us—That is, that we might all be perfected together in Heaven.

V. 1. Wherefore, being encompassed with a cloud—A great Mul­tilude, tending upward with an holy Swiftness, of witnesses—Of the Power of Faith; Let us lay aside every weight—As all who run a Race take care to do. Let us throw off whatever weighs us down, or damps the Vigour of our Soul, and the sin which easily besetteih us—As doth the Sin of our Constitution, the Sin of our Education, the Sin of our Profession.

V. 2. Looking—From all other Things, to Jesus—As the wound­ed Israelites to the brazen Serpent. Our crucified LORD was prefi­gured by the lifting up of this: Our Guilt, by the Stings of the fiery Serpents; and our Faith, by their looking up to the Miraculous Re­medy; the author and finisher of our faith—Who begins it in us, car­ries it on, and perfects it; who, for the joy that was set before him.— Patiently and willingly endured the cross—With all the Pains annex­ed thereto, and is set down—Where there is Fulness of Joy.

V. 3. Consider—Draw the Comparison and think: The LORD bore all this: And shall his Servants bear nothing? him that endur­ed such contradiction from sinners—Such Enmity and Opposition of every Kind, lest ye be weary—Dull and languid, and so actually faint in your Course.

V. 4. Unto blood—Unto Wounds and Death.