# verses

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<n>The use of this ministry is perpetual so long as we are in this world, that is, until that time that having put off the flesh, and thoroughly and perfectly agreeing between ourselves, we will be joined with Christ our head. And this thing is done by the knowledge of the Son of God increasing in us, and he himself by little and little growing up in us until we come to be a perfect man, which will be in the world to come, when God will be all in all.</n>Till we all come in the <n>In that most near joining which is knit and fastened together by faith.</n> unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the <n>Christ is said to grow up to full age, not in himself, but in us.</n> stature of the fulness of Christ:


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<n>Between our childhood (that is to say, a very weak state, when we are still wavering) and our perfect age, which we will have at length in another world, there is a mean, that is, our youth, and steady going forward to perfection.</n>That we [henceforth] be no more children, <n>He compares those who do not rest themselves upon the word of God, to little boats which are tossed here and there with the doctrines of men as it were with contrary winds, and in addition forewarns them that it comes to pass not only by the unsteadiness of man's brain, but also by the craftiness of certain ones, who make as it were an art of it.</n> tossed to and fro, and carried about with every wind of doctrine, by the <n>With those uncertain events which toss men to and fro.</n> sleight of men, [and] <n>By the deceit of those men who are very well practised in deceiving others.</n> cunning craftiness, whereby they lie in wait to deceive;


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<n>By earnest affection of the truth and love, we grow up into Christ: for he (being effectual by the ministry of his word, which as the vital Spirit makes alive the whole body in such a way that it nourishes all the limbs of it according to the measure and proportion of each one) quickens and cherishes his Church, which consists of various functions, as of various members, and preserves the need of every one. And from this it follows that neither this body can live without Christ, neither can any man grow up spiritually, who separates himself from the other members.</n>But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ:


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From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the <n>Of Christ, who with regard to the soul, empowers all the members.</n> effectual working in the measure of every part, maketh <n>Such increase as is fit for the body to have.</n> increase of the body unto the edifying of itself in <n>Charity is the knitting of the limbs together.</n> love.


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<n>He descends to the fruits of Christian doctrine, and reasons first upon the principles of conduct and actions, setting down a most grave comparison between the children of God, and those who are not regenerated. For in these men all the powers of the mind are corrupted, and their mind is given to vanity, and their senses are darkened with most gross mistiness, and their affections are so accustomed by little and little to wickedness, that at length they run headlong into all uncleanness, being utterly destitute of all judgment.</n>This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the <n>If the noblest parts of the soul are corrupted, what is man but solely corruption?</n> vanity of their mind,


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Having the understanding darkened, being alienated from the <n>By which God lives in them.</n> life of God through the ignorance that is in them, because of the blindness of their heart:


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Who being <n>Void of all judgment.</n> past feeling have given themselves over unto lasciviousness, to work all uncleanness with <n>They strove to surpass one another, as though there were some gain to be gotten by it.</n> greediness.


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<n>Here follows the contrary part concerning men who are regenerated by the true and living knowledge of Christ, who have other principles by which they act that are very different, that is, holy and honest desires, and a mind completely changed by the power of the Holy Spirit, from which proceeds also like effects, as a just and holy life indeed.</n>But ye have not so learned Christ;


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If so be that ye have heard him, and have been taught by him, <n>As they have learned who acknowledge Christ indeed, and in good earnest.</n> as the truth is in Jesus:


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That ye put off concerning the former conversation <n>Yourselves.</n> the old man, which is corrupt according to the deceitful lusts;


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And be renewed in the <n>Where there ought to have been the greatest force of reason, there is the greatest corruption of all, which gradually weakens all things.</n> spirit of your mind;


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And that ye put on the new man, which <n>After the image of God.</n> after God is created <n>The effect and end of the new creation.</n> in righteousness and <n>Not fake nor counterfeit.</n> true holiness.


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<n>He commends separately certain special Christian virtues, and first of all he requires truth (that is to say, sincere manners), condemning all deceit and hypocrisy, because we are born one for another.</n>Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.


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<n>He teaches us how to bridle our anger in such a way that, even though our anger is fierce, yet it does not break out, and that it is without delay quenched before we sleep. And this is so that Satan may not take occasion to give us evil counsel through the wicked counsellor, and destroy us.</n>Be <n>If it so happens that you are angry, yet do not sin, that is, bridle your anger, and do not wickedly do that which you have wickedly conceived.</n> ye angry, and sin not: let not the sun go down <n>Let not the night come upon you in your anger, that is, make atonement quickly, for all matters.</n> upon your wrath:


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<n>He descends from the heart to the hands, condemning theft: and because the men who give themselves to this wickedness often pretend to be poor, he shows that labour is a good remedy against poverty, which God blesses in such a way that those who labour always have some surplus to help others. And therefore it is far from being the case that they are forced to steal other men's goods.</n>Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is <n>By labouring in things that are holy, and profitable to his neighbour.</n> good, that he may have to give to him that needeth.


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<n>He bridles the tongue as well, teaching us to so temper our talk, that our hearer's minds are not destroyed, and are rather instructed.</n>Let no <n>Literally, «rotten».</n> corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister <n>By grace he means that by which men most profit with regard to going forward in godliness and love.</n> grace unto the hearers.


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<n>A general precept against all excess of affections which dwell in that part of the mind, which they call «angry», and he sets against them the contrary means. And he uses a most strong preface, how we ought to take heed that we grieve not the Holy Spirit of God through our immoderateness and excessiveness, who dwells in us to the end of moderating all our affections.</n>And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.


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Let all bitternesse, and anger, and wrath, crying, and euill speaking be put away from you, with all maliciousnesse.


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And be ye kind one to another, tenderhearted, forgiving one another, <n>An argument taken from the example of Christ, most grave and strong, both for the pardoning of those injuries which have been done to us by our greatest enemies, and much more for having consideration of the miserable, and using moderation and gentle behaviour towards all men.</n> even as God for Christ's sake hath forgiven you.


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And walke in loue, euen as Christ hath loued vs, and hath giuen himselfe for vs, to be an offering and a sacrifice of a sweete smelling sauour to God.


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<n>Now he comes to another type of affections, which is in that part of the mind which men call covetous or desirous: and he reprehends fornication, covetousness, and jesting very sharply.</n>But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;


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Neither filthiness, nor foolish talking, nor <n>Jests which men cast at one another: that no lightness is seen, nor evil example given, nor any offence made by evil words or backbiting.</n> jesting, which are not convenient: but rather giving of thanks.


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<n>Because these sins are such that the most part of men do not consider them to be sins, he awakes the godly to the end that they should so much the more take heed to guard themselves from these sins as from most harmful plagues.</n>For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an <n>A bondslave to idolatry, for the covetous man thinks that his life consists in his goods.</n> idolater, hath any inheritance in the kingdom of Christ and of God.


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Let no man deceiue you with vaine wordes: for, for such thinges commeth the wrath of God vpon the children of disobedience.


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<n>Because we are most ready to follow evil examples, therefore the apostle warns the godly to always remember that the others are but as it were darkness, and that they themselves are as it were light. And therefore the others commit all evils (as men are accustomed to do in the dark), but they ought not to follow their examples, but rather (as the property of the light is) reprove their darkness, and to walk in such a way (having Christ that true light going before them) as it becomes wise men.</n>Be not ye therefore partakers with them.


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For ye were sometimes darkness, but now [are ye] <n>The faithful are called light, both because they have the true light in them which enlightens them, and also because they give light to others, insomuch that their honest conversation reproves the life of wicked men.</n> light in the Lord: walk as children of light:


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(For the fruit of the <n>By whose power we are made light in the Lord.</n> Spirit [is] in all goodness and righteousness and truth;)


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And have no fellowship with the unfruitful works of darkness, but rather <n>Make them open to all the world, by your good life.</n> reprove [them].


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But all thinges when they are reproued of the light, are manifest: for it is light that maketh all things manifest.


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Wherefore <n>The scripture, or God in the scripture.</n> he saith, Awake thou that sleepest, and arise from the <n>He speaks of the death of sin.</n> dead, and Christ shall give thee light.


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<n>The worse and more corrupt that the manners of this world are, the more watchful we ought to be in every situation, and give regard to nothing but the will of God.</n>See then that ye walk circumspectly, not as fools, but as wise,


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<n>This is a metaphor taken from the merchants: who prefer the least profit that may be before any of their pleasures.</n>Redeeming the time, because the <n>The times are troublesome and severe.</n> days are evil.


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<n>He sets the sober and holy assemblies of the faithful against the immoral banquets of the unfaithful, in which the praises of the only Lord must ring, whether it is it in prosperity or diversity.</n>And be not drunk with wine, wherein is <n>Every type of disorder, together with every manner of filthiness and shamefulness.</n> excess; but be filled with the Spirit;


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Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your <n>With an earnest affection of the heart, and not with the tongue only.</n> heart to the Lord;


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Giuing thankes alwaies for all thinges vnto God euen the Father, in the Name of our Lorde Iesus Christ,


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<n>A short repetition of the end to which all things ought to be referred, to serve one another for God's sake.</n>Submitting yourselves one to another in the fear of God.


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<n>Now he descends to a family, dividing orderly all the parts of a family. And he says that the duty of wives consists in this, to be obedient to their husbands.</n>Wives, submit yourselves unto your own husbands, <n>The first argument, for they cannot be disobedient to their husbands except by also resisting God, who is the author of this subjection.</n> as unto the Lord.


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<n>A declaration of the former saying: because God has made the man head of the woman in marriage, as Christ is the head of the Church.</n>For the husband is the head of the wife, even as Christ is the head of the church: <n>Another argument: because the good estate of the wife depends on the man, so that this submission is not only just, but also very profitable: as also the salvation of the Church depends on Christ, although to a far greater degree.</n> and he is the saviour of the body.


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<n>The conclusion of the wives' duties towards their husbands.</n>Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing.


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<n>The husbands duty towards their wives is to love them as themselves, of which love the love of Christ towards his Church is a graphic image.</n>Husbands, love your wives, even as Christ also loved the church, and gave himself for it;


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<n>Because many men pretend the infirmities of their wives to excuse their own hardness and cruelty, the apostle wishes us to mark what manner of Church Christ received, when he joined it to himself, and how he does not reject her for all her filth, and uncleanness, but ceases not to wipe it away with his cleanness, until he wholly purifies it.</n>That he might <n>Make it holy.</n> sanctify and cleanse it with the washing of water by the <n>Through the promise of free justification and sanctification in Christ, received by faith.</n> word,


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That he might present it to himself a glorious church, <n>The Church as it is considered in itself, will not be without wrinkle, before it come to the mark it aims at: for while it is in this life, it runs in a race. But if it is considered in Christ, it is clean and without wrinkle.</n> not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.


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<n>Another argument: every man loves himself, even by nature: therefore he strives against nature that does not love his wife. He proves the conclusion, first by the mystical knitting of Christ and the Church together, and then by the ordinance of God, who says that man and wife are as one, that is, not to be divided.</n>So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.


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For no man ever yet hated his <n>His own body.</n> own flesh; but nourisheth and cherisheth it, even as the Lord the church:


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For we are members of his body, <n>He alludes to the making of the woman, which signifies our union with Christ, which is accomplished by faith, but is signified in the ordinance of the Lord's supper.</n> of his flesh, and of his bones.


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For this cause shall a man leave his father and mother, and shall <n>{{See Mat_19:5}}</n> be joined unto his wife, and they two shall be one flesh.


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<n>That no man might dream of natural union or knitting of Christ and his Church together (such as the husbands and the wives is) he shows that it is secret, that is, spiritual and such as differs greatly from the common capacity of man. And it consists by the power of the Spirit, and not of the flesh, by faith, and by no natural bond.</n>This is a great mystery: but I speak concerning Christ and the church.


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<n>The conclusion both of the husband's duty toward his wife, and of the wife's toward her husband.</n>Nevertheless let every one of you in particular so love his wife even as himself; and the wife [see] that she reverence [her] husband.


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Children, <n>He comes to another part of a family, and shows that the duty of the children toward their parents consists in obedience to them.</n> obey your parents <n>The first argument: because God has so appointed. And upon this it follows also that children are obligated to obey their parents, that they may not swerve from the true worship of God.</n> in the <n>For the Lord is author of all fatherhood, and therefore we must yield such obedience as he will have us.</n> Lord: <n>The second argument: because this obedience is most just.</n> for this is right.


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<n>A proof of the first argument.</n>Honour thy father and mother; <n>The third argument taken of the profit that ensues from it: because the Lord gave this commandment among all the rest a special blessing.</n> (which is the first commandment with <n>With a special promise: for otherwise the second commandment has a promise of mercy to a thousand generations, but that promise is general.</n> promise;)


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<n>It is the duty of fathers to use their fatherly authority moderately and to God's glory.</n>And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and <n>Such information and precepts which are taken out of God's book, and are holy and acceptable to him.</n> admonition of the Lord.


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<n>Now he descends to the third part of a family, that is, to the duty both of the masters and of the servants. And he shows that the duty of servants consists in a hearty love and reverence for their masters.</n>Servants, be obedient to them that are [your] masters <n>He moderates the sharpness of service, in that they are spiritually free even though they are servants, and yet that spiritual freedom does not take away physical service: insomuch that they cannot be Christ's, unless they serve their masters willingly and faithfully, as much as they may with clear conscience.</n> according to the flesh, with <n>With careful reverence: for slavish fear is not allowable, much less in Christian servants.</n> fear and trembling, in singleness of your heart, as unto Christ;


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Not with eyeservice, as menpleasers; but as the servants of Christ, <n>To cut off occasion of all pretences, he teaches us that it is God's will that some are either born or made servants, and therefore they must respect God's will although their service is ever so hard.</n> doing the will of God from the heart;


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With good will doing service, as to the <n>Being moved with a reverence for God, as though you served God himself.</n> Lord, and not to men:


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<n>Although they serve unkind and cruel masters, yet the obedience of servants is no less acceptable to God, than the obedience of those that are free.</n>Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free.


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<n>It is the duty of masters to use the authority that they have over their servants, modestly and in a holy manner, seeing that they in another respect have a common master who is in heaven, who will judge both the servant and the free.</n>And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there <n>Either of freedom or bondage.</n> respect of persons with him.


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<n>He concludes the other part of this epistle with a grave exhortation, that all are ready and fight constantly, trusting in spiritual weapons, until their enemies are completely put to flight. And first of all he warns us to take up the armour of God, for with it alone may our enemy be dispatched.</n>Finally, my brethren, be strong in the Lord, and in the power of his might.


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<n>Secondly, he declares that our chiefest and mightiest enemies are invisible, so that we may not think that our chiefest conflict is with men.</n>For we wrestle not against flesh and <n>Against men, who are of a frail and brittle nature, against whom are set spiritual wiles, a thousand times more mighty than the flesh.</n> blood, but against <n>He gives these names to the evil angels, by reason of the effects which they work: not that they are able to do the same in and of themselves, but because God gives them permission.</n> principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places].


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<n>He shows that these enemies are put to flight only with the armour of God, that is, with uprightness of conscience, a godly and holy life, knowledge of the Gospel, faith, and to be short, with the word of God. And that daily earnest prayer must be made for the health of the Church, and especially for the steadfast faithfulness of the true, godly, and valiant ministers of the word.</n>Wherefore take unto you the whole armour of God, that ye may be able to withstand in the <n>See (Eph_5:16).</n> evil day, and having done all, to stand.


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Stand therefore, and your loynes girded about with veritie, and hauing on the brest plate of righteousnesse,


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And your feet shod with the <n>The preparation of the Gospel may be as it were shoes to you: and it is very fitly called the Gospel of peace, because, seeing we have to go to God through most dangerous ranks of enemies, this may encourage us to go on bravely, in that you know by the doctrine of the Gospel, that we are travelling to God who is at peace with us.</n> preparation of the gospel of peace;


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Praying always with all prayer and supplication in the <n>That holy prayers may proceed from the Holy Spirit.</n> Spirit, and watching thereunto with all perseverance and supplication for all saints;


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And for me, that vtterance may be giuen vnto me, that I may open my mouth boldly to publish the secret of the Gospel,


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<n>A familiar and very amiable declaration of his state, together with a solemn prayer, with which Paul is accustomed to end his epistles.</n>But that ye also may know my affairs, [and] how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:


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Whom I haue sent vnto you for the same purpose, that ye might knowe mine affaires, and that he might comfort your hearts.


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Peace be with the brethren, and loue with faith from God the Father, and from the Lorde Iesus Christ.


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Grace [be] with all them that love our Lord Jesus Christ <n>Or to immortality, to life everlasting.</n> in sincerity. Amen. «[To [the] Ephesians written from Rome, by Tychicus.]»


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Paul <n>The Paul's point in writing this epistle, is to strengthen and encourage the Philippians by all means possible, not to faint, but more than that, to go forward. And first of all he commends their former deeds, to exhort them to go forward: which thing he says he fully hopes they will do, and that by the testimony of their abundant charity. But in the meantime he refers all things to the grace of God.</n> and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the <n>By the bishops are meant both the pastors who have the dispensation of the word, and the elders that govern: and by deacons are meant those that were stewards of the treasury of the Church, and had to look after the poor.</n> bishops and deacons:


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For your <n>Because you also are made partakers of the Gospel.</n> fellowship in the gospel from the <n>Ever since I knew you.</n> first day until now;


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Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the <n>The Spirit of God will not forsake you to the very latter end, until your mortal bodies will appear before the judgment of Christ to be glorified.</n> day of Jesus Christ:


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Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my <n>A true proof of a true knitting together with Christ.</n> bonds, and in the defence and confirmation of the gospel, ye all are partakers of my <n>He calls his bonds «grace», as though he had received some singular benefit.</n> grace.


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<n>He declares his good will towards them, in addition showing by what means they may chiefly be strengthened and encouraged, that is, by continual prayer.</n>For God is my record, how greatly I long after you all in the bowels of Jesus Christ.


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<n>He shows what thing we ought to chiefly desire, that is, first of all that we may increase in the true knowledge of God (so that we may be able to discern things that differ from one another), and also in charity, that even to the end we may give ourselves to truly good works, to the glory of God by Jesus Christ.</n>And this I pray, that your love may abound yet more and more in knowledge and [in] all judgment;


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That ye may alowe those things which are best, that ye may be pure, and without offence vntill the day of Christ,


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Being filled with the <n>If righteousness is the tree, and good works the fruits, then the papists are truly deceived indeed, when they say that works are the cause of righteousness.</n> fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.


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<n>He prevents the offence that might come by his persecution, by which different ones took occasion to disgrace his apostleship. And to these he answers, that God has blessed his imprisonment in such a way, that he has by that means become more famous, and the dignity of the Gospel by this occasion is greatly enlarged, although not all men are happy with it, yet it has enlarged indeed.</n>But I would ye should understand, brethren, that the things [which happened] unto me have fallen out rather unto the furtherance of the gospel;


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So that my bonds <n>For Christ's sake.</n> in Christ are manifest in all the <n>In the emperor's court.</n> palace, and in all other [places];


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And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the <n>The Gospel is called the word, to set forth the excellence of it.</n> word without fear.


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The one preach Christ of contention, not <n>Not with a pure mind: for otherwise their doctrine was pure.</n> sincerely, supposing to add affliction to my bonds:


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<n>He shows by setting forth his own example, that the end of our afflictions is true joy, and this results through the power of the Spirit of Christ, who he gives to those that ask.</n>What then? notwithstanding, every way, whether in <n>Under a false pretence and disguise: for they make Christ a cloak for their ambition and envy.</n> pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.


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For I knowe that this shall turne to my saluation through your prayer, and by the helpe of the Spirit of Iesus Christ,


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<n>We must continue even to the end, with great confidence, having nothing before our eyes except for Christ's glory alone, whether we live or die.</n>According to my earnest expectation and [my] hope, that in nothing I shall be ashamed, but [that] with all boldness, as always, [so] now also Christ shall be magnified in my body, whether [it be] by life, or by death.


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<n>An example of a true shepherd, who considers more how he may profit his sheep, than he considers any benefit of his own whatsoever.</n>But if I live in the <n>To live in this mortal body.</n> flesh, this [is] the fruit of my labour: yet what I shall choose I wot not.


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For I am distressed betweene both, desiring to be loosed and to be with Christ, which is best of all.


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And this am I sure of, that I shal abide, and with you all continue, for your furtherance and ioy of your faith,


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<n>Having set down those things before in manner of a preface, he descends now to exhortations, warning them first of all to consent both in doctrine and mind, and afterward, that being thus knit together with those common bonds, they continue through the strength of faith to bear all adversity in such a way, that they allow nothing unworthy of the profession of the Gospel.</n>Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye <n>The word signifies to stand fast in, and it is proper to wrestlers, that stand fast and do not move their feet back at all.</n> stand fast in one spirit, with one mind striving together for the faith of the gospel;


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<n>We ought not to be discouraged but rather encouraged by the persecutions which the enemies of the Gospel imagine and practise against us: seeing that the persecutions are certain witnesses from God himself both of our salvation, and of the destruction of the wicked.</n>And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.


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<n>He proves his statement that persecution is a token of our salvation, because it is a gift of God to suffer for Christ, which gift he bestows upon his own, as he does the gift of faith.</n>For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;


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<n>Now he shows for what purpose he made mention of his afflictions.</n>Having the same conflict which ye saw in me, and now hear [to be] in me.


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If <n>A most earnest request to remove all those things, by which that great and special consent and agreement is commonly broken, that is, contention and pride, by which it comes to pass that they separate themselves from one another.</n> [there be] therefore any consolation in <n>Any Christian comfort.</n> Christ, if any comfort of love, if any fellowship of the Spirit, if any <n>If any seeking of inward love.</n> bowels and mercies,


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Fulfil ye my joy, that ye be likeminded, having the <n>Equal love.</n> same love, [being] of one accord, of one mind.


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That nothing be done through contention or vaine glory, but that in meekenesse of minde euery man esteeme other better then himselfe.


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<n>He sets before them a most perfect example of all modesty and sweet conduct, Christ Jesus, whom we ought to follow with all our might: who abased himself so much for our sakes, although he is above all, that he took upon himself the form of a servant, that is, our flesh, willingly subject to all weaknesses, even to the death of the cross.</n>Let this mind be in you, which was also in Christ Jesus:


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Who, being in the <n>Such as God himself is, and therefore God, for there is no one in all parts equal to God but God himself.</n> form of God, <n>Christ, that glorious and everlasting God, knew that he might rightfully and lawfully not appear in the base flesh of man, but remain with majesty fit for God: yet he chose rather to debase himself.</n> thought it not robbery to be <n>If the Son is equal with the Father, then is there of necessity an equality, which Arrius that heretic denies: and if the Son is compared to the Father, then is there a distinction of persons, which Sabellius that heretic denies.</n> equal with God:


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But made himself of <n>He brought himself from all things, as it were to nothing.</n> no reputation, and took upon him the <n>By taking our manhood upon him.</n> form of a servant, and was made in the likeness of men:


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<n>He shows the most glorious even of Christ's submission, to teach us that modesty is the true way to true praise and glory.</n>Wherefore God also hath highly exalted him, and given him a <n>Dignity and high distinction, and that which accompanies it.</n> name which is above every name:


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That at the name of Jesus <n>All creatures will at length be subject to Christ.</n> every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;


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And [that] <n>Every nation.</n> every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.


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<n>The conclusion: we must go on to salvation with humility and submission by the way of our vocation.</n>Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, <n>He is said to make an end of his salvation who runs in the race of righteousness.</n> work out your own salvation with fear and trembling.


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<n>A most sure and grounded argument against pride, because we have nothing in us praiseworthy, but it comes from the free gift of God, and is outside of us, for we do not have ability or power, so much as to will well (much less to do well), except only by the free mercy of God.</n>For it is God which worketh in you both <n>The reason why we are not statues; and yet we do not will well by nature, but only because God has made of our wicked will a good will.</n> to will and to do of [his] good pleasure.


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<n>He describes modesty by the contrary effects of pride, teaching us that it is far both from all malicious and secret or inward hatred, and also from open contentions and brawlings.</n>Do all things without murmurings and disputings:


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<n>To be short, he requires a life without fault, and pure, so that being enlightened with the word of God, they may shine in the darkness of this world.</n>That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;


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Holding forth the <n>The Gospel is called the word of life, because of the effects which it produces.</n> word of life; <n>Again he urges them forward, setting before them his true apostolic care that he had for them: in addition comforting them to the end that they should not be sorry for the greatness of his afflictions, no, not even if he should die to make perfect their sacrifice with his blood, as it were with a drink offering.</n> that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.


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Yea, and if I be offered upon the <n>As if he said, I brought you Philippians to Christ, and my desire is that you present yourselves a living sacrifice to him, and then it will not grieve me to be offered up as a drink offering, to accomplish this your spiritual offering.</n> sacrifice and service of your faith, I joy, and rejoice with you all.


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<n>Moreover, he strengthens and encourages their minds both by sending back Epaphroditus to them, whose fidelity towards them, and great pains in helping him, he commends: and also promising to send Timothy shortly to them, by whose presence they will receive great benefit. And he hopes also himself to come shortly to them, if God wills.</n>But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of <n>May be confirmed in the joy of my mind.</n> good comfort, when I know your state.


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But yee knowe the proofe of him, that as a sonne with the father, hee hath serued with me in the Gospel.


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But I supposed it necessarie to sende my brother Epaphroditus vnto you, my companion in labour, and fellowe souldier, euen your messenger, and he that ministred vnto me such things as I wanted.


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For he longed after all you, and was full of heauinesse, because yee had heard that hee had beene sicke.


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And no doubt he was sicke, very neere vnto death: but God had mercie on him, and not on him onely, but on me also, least I should haue sorowe vpon sorowe.


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I sent him therefore the more diligently, that when yee shoulde see him againe, yee might reioyce, and I might be the lesse sorowfull.


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Because for the <n>He calls here the work of Christ the visiting of Christ, being poor and in bonds in the person of Paul.</n> work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.


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Finally, <n>A conclusion of those things which have been said before, that is, that they go forward cheerfully in the Lord.</n> my brethren, rejoice in the Lord. <n>A preface to the next admonition that follows, to take good heed and beware of false apostles, who join circumcision with Christ, (that is to say, justification by works, with free justification by faith), and beat into men's head the ceremonies which are abolished, instead of true exercises of godliness and charity. And he calls them dogs, as profane barkers, and evil workmen, because they neglected true works and did not teach the true use of them. To be short, he calls them concision, because in urging circumcision, they cut off themselves and others from the Church.</n> To write the <n>Which you have often times heard from me.</n> same things to you, to me indeed [is] not grievous, but for you [it is] safe.


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Beware of dogs, beware of evil workers, beware of the <n>He alludes to circumcision; and while they were boasting in it, they broke apart the Church.</n> concision.


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<n>He shows that we ought to use true circumcision, that is, the circumcision of the heart, so that by cutting off all wicked affections by the power of Christ, we may serve God in purity of life.</n>For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence <n>In outward things which do not at all pertain to the soul.</n> in the flesh.


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<n>He does not doubt to prefer himself even according to the flesh, before those perverse zealous urgers of the Law, that all men may know that he does with good judgment of mind, consider of little worth all of those outward things. For he who has Christ lacks nothing, and confidence in our works cannot stand with the free justification in Christ by faith.</n>Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:


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Circumcised the eight day, of the kinred of Israel, of the tribe of Beniamin, an Ebrewe of the Ebrewes, by the Lawe a Pharise.


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Concerning zeale, I persecuted ye Church: touching the righteousnesse which is in the Law, I was vnrebukeable.


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But what things were <n>Which I considered as gain.</n> gain to me, those I counted loss for Christ.


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Yea doubtless, and I count <n>He shuts out all works, those that go before, as well as those that come after faith.</n> all things [but] loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may <n>That in their place I might get Christ, and from a poor man become rich, so far am I from losing anything at all.</n> win Christ,


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And be found in <n>In Christ: for those that are found outside of Christ are subject to condemnation.</n> him, <n>That is, to be in Christ, to be found not in a man's own righteousness, but clothed with the righteousness of Christ imputed to him.</n> not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:


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<n>This is the end of righteousness by faith with regard to us, that by the power of his resurrection we may escape from death.</n>That I may <n>That I may indeed feel him, and have an experience of him.</n> know him, and the power of his resurrection, and the <n>The way to that eternal salvation is to follow Christ's steps by afflictions and persecutions, until we come to Christ himself, who is our mark at which we aim, and receive that reward to which God calls us in him. And the apostle sets these true exercises of godliness against those vain ceremonies of the Law, in which the false apostles put the sum of godliness.</n> fellowship of his sufferings, being made conformable unto his death;


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If by any means I might attain unto the <n>To everlasting life, which follows the resurrection of the saints.</n> resurrection of the dead.


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Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am <n>For we run only as far forth as we are laid hold on by Christ, that is, as God gives us strength, and shows us the way.</n> apprehended of Christ Jesus.


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Brethren, I count not my selfe, that I haue attained to it, but one thing I doe: I forget that which is behinde, and endeuour my selfe vnto that which is before,


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<n>The conclusion of this exhortation standing upon three members: the first is, that those who have profited in the truth of this doctrine should continue in it. The second is, that if there are any who are yet ignorant and do not understand these things, and who doubt of the abolishing of the Law, they should cause no trouble, and should be gently waited for, until they also are instructed by the Lord. The third is, that they judge the false apostles by their fruits: in which he does not doubt to set forth himself as an example.</n>Let us therefore, as many as be <n>He said before that he was not perfect. So that in this place he calls those perfect who have somewhat profited in the knowledge of Christ and the Gospel, whom he sets against the rude and ignorant, as he himself expounds in (Phi_3:16).</n> perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.


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Neuerthelesse, in that whereunto wee are come, let vs proceede by one rule, that wee may minde one thing.


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<n>He shows what the false apostles truly are, not from malice or ambition, but with sorrow and tears, that is, because being enemies of the Gospel (for that is joined with persecuting it) they regard nothing else, but the benefits of this life: that is to say, that abounding in peace, and quietness, and all worldly pleasures, they may live in great estimation among men, whose miserable end he forewarned them of.</n>(For many walk, of whom I have told you often, and now tell you even weeping, [that they are] the enemies of the cross of Christ:


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Whose <n>Reward.</n> end [is] destruction, whose God [is their] belly, and [whose] <n>Which they hunt after from men's hands.</n> glory [is] in their shame, who mind earthly things.)


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<n>He sets against these fellows true pastors who neglect earthly things, and aspire to heaven only, where they know that even in their bodies they will be clothed with that eternal glory, by the power of God.</n>For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:


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Who shall change our vile bodie, that it may be fashioned like vnto his glorious body, according to the working, whereby hee is able euen to subdue all things vnto him selfe.


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Therefore, <n>A rehearsal of the conclusion: that they bravely continue until they have gotten the victory, trusting in the Lord's strength.</n> my brethren dearly beloved and longed for, my joy and <n>My honour.</n> crown, so stand fast in the <n>In that unification of which the Lord is the bond.</n> Lord, [my] dearly beloved.


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<n>He also calls on some by name, partly because they needed private exhortation, and partly also to stir up others to be more prompt and ready.</n>I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.


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And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and [with] other my fellowlabourers, whose names [are] in the <n>God is said, after the manner of men, to have a book, in which the names of his elect are written, to whom he will give everlasting life. Ezekiel calls it the writing of the house of Israel, and the secret of the Lord; (Eze_13:9).</n> book of life.


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<n>He adds particular exhortations: and the first is, that the joy of the Philippians should not be hindered by any afflictions that the wicked imagine and work against them.</n>Rejoice in the <n>So is the joy of the world distinguished from our joy.</n> Lord alway: [and] again I say, Rejoice.


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<n>The second is, that taking all things in good part, they behave themselves moderately with all men.</n>Let your <n>Your quiet and settled mind.</n> moderation be known unto all men. <n>The taking away of an objection: we must not be anxious because of impatience, seeing that God is at hand to give us help in time for all our miseries.</n> The Lord [is] at hand.


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<n>The third is, that we are not too anxious for anything, but with sure confidence give God thanks, and desire from him whatever we have need of, that with a quiet conscience we may wholly and with all our hearts submit ourselves to him.</n>Be careful for nothing; but in every thing by prayer and supplication with <n>So David began very often with tears, but ended with thanksgiving.</n> thanksgiving let your requests be made known unto God.


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And the <n>That great quietness of mind, which God alone gives in Christ.</n> peace of God, which passeth all understanding, shall keep your <n>He divides the mind into the heart, that is, into that part which is the seat of the will and affections, and into the higher part, by which we understand and reason about matters.</n> hearts and minds through Christ Jesus.


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<n>A general conclusion, that as they have been taught both in word and example, so they build their lives to the rule of all holiness and righteousness.</n>Finally, brethren, whatsoever things are true, whatsoever things <n>Whatever things are such that they beautify and set you apart with a holy gravity.</n> [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things.


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Which yee haue both learned &amp; receiued, and heard, and seene in mee: those things doe, and the God of peace shalbe with you.


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<n>He witnesses that their liberality was acceptable to him, with which they helped him in his extreme poverty: but yet so moderating his words, that he might declare himself void of all suspicion of dishonesty, and that he has a mind content both with prosperity and adversity, and to be short, that he rests himself only in the will of God.</n>But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.


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Not that I speak in respect of <n>As though I am speaking concerning my want.</n> want: for I have learned, in whatsoever state I am, [therewith] to be content.


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I know both how to be <n>He uses a general word, and yet he speaks but of one type of cross, which is poverty, for poverty commonly brings all types of discomforts with it.</n> abased, and I know how to abound: every where and in all things I am <n>This is a metaphor taken from holy things or sacrifices, for our life is like a sacrifice.</n> instructed both to be full and to be hungry, both to abound and to suffer need.


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<n>He witnesses that he remembers also their former benefits, and again puts away sinister suspicion of greedy desire, in that that he received nothing from anyone else.</n>Now ye Philippians know also, that in the <n>At the beginning, when I preached the Gospel among you.</n> beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.


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<n>He witnesses again that he admits well of their benefit, not so much for his own sake as for theirs, because they gave it not so much to him, as they offered it to God as a sacrifice, of which the Lord himself will not be forgetful.</n>Not because I desire a gift: but I desire fruit that may abound to your account.


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But I have all, and abound: I am full, having received of Epaphroditus the things [which were sent] from you, an <n>He alludes to the sweet smelling savours that were offered under the old Law.</n> odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.


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All the saints salute you, chiefly they that are of <n>Those who belong to the emperor Nero.</n> Caesar's household.


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The grace of our Lord Iesus Christ be with you all, Amen. Written to the Philippians from Rome, and sent by Epaphroditus.


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Paul, an apostle of Jesus Christ by the <n>By the free bountifulness of God.</n> will of God, and Timotheus [our] brother,


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To the saints and faithful brethren in Christ which are at <n>Colosse is situated in Phrygia, not far from Hierapolis and Laodicea, on that side that faces toward Lycia and Pamphylia.</n> Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.


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<n>He commends the doctrine that was delivered to them by Epaphras, and their readiness in receiving it.</n>We give thanks to God and the <n>We cannot otherwise think of God to be our salvation, except that he is Christ's Father, in whom we are adopted.</n> Father of our Lord Jesus Christ, praying always for you,


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For the <n>For the glory that is hoped for.</n> hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;


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Which is come vnto you, eue as it is vnto al the world, &amp; is fruitful, as it is also amog you, from ye day that ye heard &amp; truly knew ye grace of God,


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As yee also learned of Epaphras our deare fellowe seruaunt, which is for you a faithfull minister of Christ:


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<n>He declares his good will towards them, telling them that they must not still remain at one place, but go on further both in the knowledge of the Gospel, and also in the true use of it.</n>Who also declared unto us your love in the <n>Your spiritual love, or your love which comes from the Spirit.</n> Spirit.


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For this cause we also, since the day we heard [it], do not cease to pray for you, and to desire that ye might be filled with the knowledge of <n>God's will.</n> his will in all wisdom and spiritual understanding;


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That ye might walke worthy of the Lord, &amp; please him in all things, being fruitefull in all good workes, and increasing in the knowledge of God,


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<n>The gift of continuance is not from us, but it proceeds from the power of God, which he freely gives us.</n>Strengthened with all might, according to his glorious power, unto all patience and longsuffering with <n>It must not be unwilling, and as it were drawn out of us by force, but proceed from a merry and joyful mind.</n> joyfulness;


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<n>Having ended the preface, he goes to the matter itself, that is to say, to an excellent description (although it is but short) of complete Christianity, which is fitly divided into three treatises: for first of all he expounds the true doctrine according to the order of the causes, beginning from this verse to (Col_1:12-21). And from there he begins to apply the same to the Colossians with various exhortations to (Colossians 1:22-2:6). And last of all in the third place, even to (Col. 2:6-23), he refutes the corruptions of true doctrine.</n>Giving thanks unto the <n>The efficient cause of our salvation is only the mercy of God the Father, who makes us fit to be partakers of eternal life, delivering us from the darkness in which we were born, and bringing us to the light of the knowledge of the glory of his Son.</n> Father, which hath made us meet to be partakers of the inheritance of the saints in <n>In that glorious and heavenly kingdom.</n> light:


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Who hath deliuered vs from the power of darkenesse, and hath translated vs into the kingdome of his deare Sonne,


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<n>The matter itself of our salvation is Christ the Son of God, who has obtained remission of sins for us by the offering up of himself.</n>In whom we have redemption through his blood, [even] the forgiveness of sins:


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<n>A graphic description of the person of Christ, by which we understand, that in him alone God shows himself to be seen: who was begotten of the Father before anything was made, that is, from everlasting. And by him also all things that are made, were made without any exception, by whom also they continue to exist, and whose glory they serve.</n>Who is the image of the invisible God, <n>Begotten before anything was made: and therefore the everlasting Son of the everlasting Father.</n> the firstborn of every creature:


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For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] <n>He sets forth the angels with glorious names, so that by the comparison of most excellent spirits, we may understand how far surpassing the excellency of Christ is, in whom alone we have to content ourselves with, and let go of all angels.</n> thrones, or dominions, or principalities, or powers: all things were created by him, and for him:


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<n>Having gloriously declared the excellent dignity of the person of Christ, he describes his office and function, that is, that he is the same to the Church as the head is to the body, that is to say, the prince and governor of it, and the very beginning of true life. And as he rose first from death, he is the author of eternal life, so that he is above all, in whom alone there is most plentiful abundance of all good things, which is poured out upon the Church.</n>And he is the head of the body, the church: who is the beginning, the <n>Who so rose again that he should die no more, and who raises others from death to life by his power.</n> firstborn from the dead; that in all [things] he might have the preeminence.


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For it pleased [the Father] that in him should <n>Most plentiful abundance of all things pertaining to God.</n> all fulness dwell;


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<n>Now he teaches how Christ executed that office which his Father gave and commanded to him, that is, by suffering the death of the cross (which was joined with the curse of God) according to his decree, that by this sacrifice he might reconcile to his Father all men, both those who believed in the Christ to come, and were already under this hope gathered into heaven, as well as those who should upon the earth believe in him afterwards. And in this way justification is described by the apostle, which is one and the chiefest part of the benefit of Christ.</n>And, having made peace through the blood of his cross, by him to reconcile <n>The whole Church.</n> all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.


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<n>Sanctification is another work of God in us by Christ, in that that he restored us (who hated God extremely and were wholly and willingly given to sin) to his gracious favour in such a way that he in addition purifies us with his Holy Spirit, and consecrates us to righteousness.</n>And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath <n>The Son.</n> he reconciled


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In the body of his <n>In that fleshly body, to show us that his body was not an unreal body, but a real one.</n> flesh through death, to present you holy and unblameable and unreproveable in his sight:


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<n>The second treatise of this part of the epistle, in which he exhorts the Colossians not to allow themselves by any means to be moved from this doctrine, showing and declaring that there is nowhere else any other true Gospel.</n>If ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to <n>To all men: by which we learn that the Gospel was not confined to Judea alone.</n> every creature which is under heaven; <n>He gains authority for this doctrine by his apostleship, and takes a most sure proof of it, that is, his afflictions, which he suffers for Christ's name, to instruct the Churches with these examples of patience.</n> whereof I Paul am made a minister;


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Who now rejoice in my sufferings for <n>For our profit and benefit.</n> you, and fill up <n>The afflictions of the Church are said to be Christ's afflictions, by reason of that fellowship and knitting together that the body and the head have with one another. And this is not because there is any more need to have the Church redeemed, but because Christ shows his power in the daily weakness of his own, and that for the comfort of the whole body.</n> that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:


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<n>He brings another proof of his apostleship, that is, that God is the author of it, by whom also he was appointed especially as apostle for the Gentiles, to the end that by this means, that same might be fulfilled by him, which the Prophets foretold concerning the calling of the Gentiles.</n>Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;


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[Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his <n>Whom he chose to sanctify to himself in Christ. Moreover, he says that the mystery of our redemption was hidden since the world began, except that it was revealed to a few, who also were taught it extraordinarily.</n> saints:


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To whom God <n>In this way Paul restrains the curiosity of men.</n> would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:


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<n>He protests that he faithfully executes his apostleship in every place, bringing men to Christ only through the Lord's plentiful blessing of his labours.</n>Whom we preach, warning every man, and teaching every man in <n>Perfect and sound wisdom, which is perfect in itself, and will in the end make those perfect who follow it.</n> all wisdom; that we may present every man perfect in Christ Jesus:


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For I <n>The taking away of an objection: in that he did not visit the Colossians or the Laodiceans, he was not being negligent; rather, he is so much the more careful for them.</n> would that ye knew what great conflict I have for you, and [for] them at Laodicea, and [for] as many as have not seen my <n>Me, present in body.</n> face in the flesh;


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<n>He concludes shortly the sum of the former doctrine, that is, that the whole sum of true wisdom, and most secret knowledge of God, consists in Christ alone, and that this is the use of it with regard to men, that they are knit together in love, and rest themselves happily in the knowledge of so great a goodness, until they come to fully enjoy it.</n>That <n>Whom, he never says.</n> their hearts might be comforted, being knit together in love, and unto all riches of the <n>Of that understanding, which brings forth a certain and undoubted persuasion in our minds.</n> full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;


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In whom are hid all the treasures of <n>There is no true wisdom outside of Christ.</n> wisdom and knowledge.


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<n>A passing over to the treatise following, against the corruptions of Christianity.</n>And this I say, lest any man should beguile you with <n>With a planned type of talk made to persuade.</n> enticing words.


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For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your <n>The manner of your ecclesiastical discipline.</n> order, and the stedfastness of your <n>Doctrine.</n> faith in Christ.


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As ye have therefore <n>So then Christ does not depend upon men's traditions.</n> received Christ Jesus the Lord, [so] walk ye in him:


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Rooted and built in him, and stablished in the faith, as ye haue bene taught, abouding therein with thankesgiuing.


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<n>He brings all corruptions under three types. The first is that which rests on vain and curious speculations, and yet bears a show of certain subtle wisdom.</n>Beware lest any man <n>This is a word of war, and it is as much as to drive or carry away a spoil or booty.</n> spoil you through philosophy and vain deceit, <n>The second, which is manifestly superstitious and vain, and stands only upon custom and pretended inspirations.</n> after the tradition of men, <n>The third type was of those who joined the rudiments of the world (that is to say, the ceremonies of the Law) with the Gospel.</n> after the <n>Principles and rules, with which God ruled his Church, as it were under a schoolmaster.</n> rudiments of the world, <n>A general confutation of all corruptions is this, that if it adds anything to Christ, it must necessarily be a false religion.</n> and not after Christ.


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<n>A reason: because only Christ, being God and man, is most perfect, and passes far above all things, so that whoever has him, requires nothing more.</n>For in <n>By these words is shown a distinction of the natures.</n> him <n>This word «dwelleth» notes out to us the joining together of those natures, so that God and man, is one Christ.</n> dwelleth <n>These words declare that the perfect Godhead is in Christ.</n> all the fulness of the Godhead <n>The union of God and man, is substantial and essential.</n> bodily.


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<n>Now he deals precisely against the third type, that is to say, against those who urged the Jewish religion: and first of all, he denies that we have need of the circumcision of the flesh, seeing that without it we are circumcised within, by the power of Christ.</n>In whom also ye are circumcised with the circumcision made without hands, in putting off the <n>These many words are used to show what the old man is, whom Paul in other places calls the body of sin.</n> body of the sins of the flesh by the circumcision of Christ:


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<n>The taking away of an objection: we do not need an external sign to the extent which our fathers had, seeing that our baptism is a most effectual pledge and witness, of that inward restoring and renewing.</n> <n>See (Rom_6:4).</n>Buried with <n>So then all the force of the matter comes not from the very deed done, that is to say, it is not the dipping of us into the water by a minister that makes us to be buried with Christ, as the papists say, that even by the very act's sake we become very Christians, but it comes from the power of Christ, for the apostle adds the resurrection of Christ, and faith.</n> him in baptism, <n>One purpose of baptism is to symbolise the death and burial of the old man, and that by the mighty power of God alone, whose power we lay hold on by faith, in the death and resurrection of Christ.</n> wherein also ye are risen with [him] through the faith of the operation of <n>Through faith which comes from God.</n> God, who hath raised him from the dead.


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<n>Another thing baptism symbolises is, that we who were dead in sin, might obtain free remission of sins and eternal life, through faith in Christ who died for us.</n>And you, being dead in your sins <n>A new argument which lies in these few words, and it is this: uncircumcision was no hindrance to you in obtaining life, because you were justified in Christ; therefore you do not need circumcision for the attainment of salvation.</n> and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;


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<n>He speaks now more generally against the whole service of the Law, and shows by two reasons, that it is abolished. First, to what purpose would he that has obtained remission of all his sins in Christ, require those helps of the Law? Secondly, because if a man rightly considers those rites, he will find that they were so many testimonies of our guiltiness, by which we manifestly witnessed as it were by our own handwritings, that we deserved damnation. Therefore Christ put out that handwriting by his coming, and fastening it to the cross, triumphed over all our enemies, were they ever so mighty. Therefore to what end and purpose should we now use those ceremonies, as though we were still guilty of sin, and subject to the tyranny of our enemies?</n>Blotting out the <n>Abolishing the rites and ceremonies.</n> handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;


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[And] having spoiled <n>Satan and his angels.</n> principalities and powers, he <n>As a conqueror he made show of those captives, and put them to shame.</n> made a shew of them openly, triumphing over them in <n>That is, the cross. The cross was a chariot of triumph. No conqueror could have triumphed so gloriously in his chariot, as Christ did upon the cross.</n> it.


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<n>The conclusion: in which also he means certain types, as the difference of days, and meats, and proves by a new argument, that we are not bound to them: that is, because those things were shadows of Christ to come, but now we possess him who was exhibited to us.</n>Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]:


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Which are a shadow of things to come; but the <n>The body as a thing of substance and physical strength, he sets against shadows.</n> body [is] of Christ.


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<n>He disputes against the first type of corruptions, and sets down the worshipping of angels as an example: which type of false religion he refutes, first, this way: because those who bring in such a worship, attribute that to themselves which is proper only to God, that is, authority to bind men's consciences with religion, even though they seem to bring in these things by humility of mind.</n>Let no man beguile you of your reward in a voluntary <n>By foolish humility of mind: for otherwise humility is a virtue. For these angel worshippers blamed those of pride who would go straight to God, and use no other means besides Christ.</n> humility and worshipping of angels, <n>Secondly, because they rashly thrust upon them as oracles those things which they neither saw nor heard, but devised by themselves.</n> intruding into those things which he hath not seen, <n>Thirdly, because these things have no other ground upon which they are built, but only the opinion of men, who please themselves immensely in their own devices.</n><n>Without reason.</n> vainly puffed up by his fleshly mind,


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<n>The fourth argument, which is of great weight: because they rob Christ of his dignity, who alone is sufficient both to nourish and also to increase his whole body.</n>And not holding the <n>Christ.</n> Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of <n>With the increasing which comes from God.</n> God.


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<n>Now last of all he fights against the second type of corruptions, that is to say, against mere superstitions, invented by men, which partly deceive the simplicity of some with their craftiness, and partly with their foolish superstitions and to be laughed at: as when godliness, remission of sins, or any such like virtue, is put in some certain type of meat, and such like things, which the inventors of such rites themselves do not understand, because indeed it is not there. And he uses an argument taken of comparison. If by the death of Christ who established a new covenant with his blood, you are delivered from those external rites with which it pleased the Lord to prepare the world, as it were by certain rudiments, to that full knowledge of true religion, why would you be burdened with traditions, I know not what, as though you were citizens of this world, that is to say, as though you depended upon this life, and earthly things? Now this is the reason why before verse eight he followed another order than he does in the refutation: because he shows by this what degrees false religions came into the world, that is, beginning first by curious speculations of the wise, after which in process of time succeeded gross superstition, against which mischiefs the Lord set at length that service of the Law, which some abused in like sort. But in the refutation he began with the abolishing of the Law service, that he might show by comparison, that those false services ought much more to be taken away.</n>Wherefore if ye be dead with Christ from the rudiments of the world, why, <n>As though your felicity stood in these earthly things, and the kingdom of God was not rather spiritual.</n> as though living in the world, are ye subject to ordinances,


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<n>An imitation of these superstitious men, rightly expressing their nature and use of speech.</n>(Touch not; taste not; handle not;


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<n>Another argument: the spiritual and inward kingdom of God cannot consist in these outward things, which perish with the using.</n>Which all are to perish with the using;) <n>The third argument: because God is not the author of these traditions, therefore they are not that which we are obligated to do.</n> after the commandments and doctrines of men?


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<n>The taking away of an objection. These things have a good appearance, because men by this means seem to worship God with a good mind, and humble themselves, and neglect the body, which the most part of men curiously pamper and cherish. But yet nonetheless the things themselves are of no value, for they do not pertain to the things that are spiritual and everlasting, but to the nourishment of the flesh.</n>Which things have indeed a shew of <n>Which seem indeed to be some exquisite thing, and such wise devices as though they came from heaven.</n> wisdom in <n>From here sprang the works of supererogation, as the papists call them, that is to say, works that form a reserve fund of merit that can be drawn on in favour of sinners, as though men performed more than is commanded them: which was the beginning and the very ground upon which monk's merits were brought in.</n> will worship, and humility, and <n>A graphic description of monasticism.</n> neglecting of the body; not in any honour to the <n>Seeing they stand in meat and drink, in which the kingdom of God does not stand.</n> satisfying of the flesh.


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If <n>Another part of this epistle, in which he takes occasion by reason of those vain exercises, to show the duty of a Christian life: which is an ordinary thing with him, after he has once set down the doctrine itself.</n> ye then <n>Our renewing or new birth, which is accomplished in us by being partakers of the resurrection of Christ, is the source of all holiness, out of which various streams or rivers afterwards flow.</n> be <n>For if we are partakers of Christ, we are carried as it were into another life, where we will need neither meat nor drink, for we will be similar to the angels.</n> risen with Christ, <n>The end and mark which all the duties of Christian life aim at is to enter into the kingdom of heaven, and to give ourselves to those things which lead us there, that is, to true godliness, and not to those outward and physical things.</n> seek those things which are above, where Christ sitteth on the right hand of God.


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Set your affection on things above, not on things on the <n>So he calls that show of religion which he spoke of in the former chapter.</n> earth.


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<n>A reason taken of the efficient causes and others: you are dead with regard to the flesh, that is, with regard to the old nature which seeks after all transitory things. And on the other hand, you have begun to live according to the Spirit; therefore give yourselves to spiritual and heavenly, and not to carnal and earthly things.</n>For ye are dead, <n>The taking away of an objection: while we are yet in this world, we are subject to many miseries of this life, so that the life that is in us, is as it were hidden. Yet nonetheless we have the beginnings of life and glory, the accomplishment of which lies now in Christ's and in God's hand, and will assuredly and manifestly be performed in the glorious coming of the Lord.</n> and your life is hid with Christ in God.


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<n>Let not your dead nature be effectual in you any more, but let your living nature be effectual. Now the strength of nature is known by the desires. Therefore let the affections of the world die in you, and let the contrary desires which are spiritual, live. And he reckons up a great long list of vices, and their contrary virtues.</n>Mortify therefore your <n>The desires and lusts that are in us, are in this passage very properly called members, because the reason and will of man is corrupted, and uses them as the body uses its members.</n> members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:


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For which things' sake the wrath of God <n>Used to come.</n> cometh on the children of disobedience:


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But now put ye away euen all these things, wrath, anger, maliciousnes, cursed speaking, filthie speaking, out of your mouth.


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Lie not one to another, <n>A definition of our new birth taken from the parts of it, which are the putting off of the old man, that is to say, of the wickedness which is in us by nature, and the restoring and repairing of the new man, that is to say, of the pureness which is given us by grace. However, both the putting off and the putting on are only begun in us in this present life, and by certain degrees finished, the one dying in us by little and little, and the other coming to the perfection of another life, by little and little.</n> seeing that ye have put off the old man with his deeds;


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And have put on the new [man], <n>Newness of life consists in knowledge which transforms man to the image of God his maker, that is to say to the sincerity and pureness of the whole soul.</n> which is renewed in <n>He speaks of an effectual knowledge.</n> knowledge after the image of him that created him:


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<n>He tells them again that the Gospel does not refer to those external things, but true justification and sanctification in Christ alone, which have many fruits, as he reckons them up here: but he commends two things especially, that is, godly harmony, and continual study of God's word.</n>Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.


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<n>Put on in such a way, that you never put off.</n>Put on therefore, as the elect of God, holy and beloved, <n>Those most tender affections of exceeding compassion.</n> bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;


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Forbearing one another, and forgiuing one another, if any man haue a quarel to another: euen as Christ forgaue, euen so doe ye.


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And above all these things [put on] charity, which is the <n>Which bonds and knits together all the duties that take place between men.</n> bond of perfectness.


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And let the peace of God <n>Rule and govern all things.</n> rule in your hearts, to the which also ye are called in <n>You are joined together into one body through God's goodness, so that you might help one another, as fellow members.</n> one body; and be ye thankful.


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Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in <n>By «psalms» he means all godly songs which were written upon various occasions, and by «hymns», all such as contain the praise of God, and by «spiritual songs», other more special and artful songs which were also in praise of God, but they were made fuller of music.</n> psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.


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And whatsoever ye do in word or deed, [do] all in the <n>Call upon the name of Christ when you do it, or do it to Christ's praise and glory.</n> name of the Lord Jesus, giving thanks to God and the Father by him.


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<n>He goes from precepts which concern the whole civil life of man, to precepts pertaining to every man's family, and requires of wives subjection in the Lord.</n>Wives, submit yourselves unto your own husbands, as it is <n>For those wives do poorly, that do not set God in Christ before them in their love; but this philosophy does not know.</n> fit in the Lord.


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<n>He requires of husbands that they love their wives, and treat them gently.</n>Husbands, love [your] wives, and be not bitter against them.


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<n>He requires of children, that according to God's commandment they are obedient to their parents.</n>Children, obey [your] parents in <n>In the Lord; and so it is expounded in (Eph_6:1).</n> all things: for this is well pleasing unto the Lord.


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<n>Of parents, that they are gentle towards their children.</n>Fathers, provoke not your children [to anger], lest they be discouraged.


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<n>Of servants, that fearing God himself to whom their obedience is acceptable, they reverently, faithfully, and from the heart, obey their masters.</n>Servants, obey in all things [your] masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:


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Knowing that of the Lord ye shall receive the <n>Because you will have duly obeyed your masters, the time will come, that you will be changed from servants to sons, and you will know this for certain, which will be when you are made partakers of the heavenly inheritance.</n> reward of the inheritance: for ye serve the Lord Christ.


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<n>He requires of masters, that being mindful how they themselves also will render an account before that heavenly Lord and Master, who will avenge wrongful deeds without any respect of masters or servants, they show themselves just and upright with fairness to their servants.</n>But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.


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Ye masters, doe vnto your seruants, that which is iust, and equall, knowing that ye also haue a master in heauen.


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<n>He adds certain general exhortations, and at length ends his epistle with various familiar and godly salutations.</n> <n>Prayers must be continual and earnest.</n>Continue in prayer, and watch in the same with thanksgiving;


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<n>Those who minister the word, must especially be entrusted to the prayers of the Church.</n>Withal praying also for us, that God would open unto us a <n>An open and free mouth to preach the Gospel.</n> door of utterance, to speak the mystery of Christ, for which I am also in bonds:


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<n>In all parts of our life, we ought to have good consideration even of those who are outside of the Church.</n>Walk <n>Advisedly and cautiously.</n> in wisdom toward them that are without, redeeming the <n>Seek occasion to win them, even though you lose something of your own by it.</n> time.


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<n>Our speech and talk must be applied to the profit of the hearers.</n>Let your speech [be] alway with <n>Fit for the profit of your neighbour.</n> grace, seasoned with <n>Against this is set filthy communication, as in (Eph_4:29).</n> salt, that ye may know how ye ought to answer every man.


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Tychicus our beloued brother and faithfull minister, and fellow seruant in the Lord, shall declare vnto you my whole state:


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Whom I haue sent vnto you for the same purpose that he might know your state, &amp; might comfort your hearts,


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With Onesimus a faithfull and a beloued brother, who is one of you. They shall shew you of all things here.


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Aristarchus my prison fellow saluteth you, and Marcus, Barnabas cousin (touching whom ye receiued commandements. If he come vnto you, receiue him)


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And Jesus, which is called Justus, who are of the circumcision. These <n>Hence, Peter was not at that time in Rome.</n> only [are my] fellowworkers unto the <n>In the Gospel.</n> kingdom of God, which have been a comfort unto me.


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Epaphras the seruant of Christ, which is one of you, saluteth you, and alwayes striueth for you in prayers, that ye may stand perfect, and full in all the will of God.


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For I beare him record, that he hath a great zeale for you, and for them of Laodicea, &amp; them of Hierapolis.


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And when this Epistle is read of you, cause that it be read in the Church of the Laodiceans also, and that ye likewise reade the Epistle written from Laodicea.


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And say to Archippus, Take heede to the ministerie, that thou hast receiued in the Lorde, that thou fulfill it.


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The salutation by the hand of me Paul. Remember my bands. Grace be with you, Amen. Written from Rome to the Colossians, and sent by Tychicus, and Onesimus.


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Pavl, and Siluanus, and Timotheus, vnto the Church of the Thessalonians, which is in God the Father, and in the Lord Iesus Christ: Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.


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<n>An example of proper Christian rejoicing, by which also we learn, that those who have great gifts in them, are in two ways governed: first, if they consider that they have received all from God, and second, that continuance must be desired at his hands. And to these things this whole epistle exhorts the Thessalonians.</n>We give thanks to God always for you all, making mention of you in our prayers;


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<n>He commends them for three special gifts: effectual faith, continual love, and patient hope. And he does this to the end that they might be ashamed, being endued with such excellent gifts, not to continue in God's election.</n>Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;


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<n>Another reason why they ought in no way start back but continue to the end, because they cannot doubt this doctrine which has been so many ways confirmed to them, even from heaven, as they themselves well knew.</n>For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in <n>Paul shows by two things that there followed very great fruit from his preaching, that is, by these gifts of the Holy Spirit, and that certain assurance which was thoroughly settled in their minds, as appeared by their willingly bearing the cross.</n> much assurance; as ye know what manner of men we were among you for your sake.


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<n>Another reason, because even to that day they embraced the Gospel with great cheerfulness, insomuch that they were an example to all their neighbours: so that it would be more shameful for them to faint in the middle of the race.</n>And ye became followers of us, and of the Lord, having received the word in much affliction, with <n>With joy which comes from the Holy Spirit.</n> joy of the Holy Ghost:


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For from you sounded out the worde of the Lord, not in Macedonia and in Achaia only: but your faith also which is toward God, spred abroad in all quarters, that we neede not to speake any thing.


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For <n>All the believers.</n> they themselves shew of us what manner of entering in we had unto you, <n>It is no true conversion to forsake idols, unless a man in addition worships the true and living God in Christ the only Redeemer.</n> and how ye turned to God from idols to serve the living and true God;


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And to wait for his Son from heaven, whom he raised from the dead, [even] Jesus, which delivered us from <n>This word «the» is not put here without reason: and by «wrath» is meant that revenge and punishment with which the Lord will in time judge the world in his terrible wrath.</n> the wrath to come.


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For <n>That which he mentioned before briefly concerning his apostleship, he handles now more at large, and to that end and purpose which we spoke of.</n> yourselves, brethren, know our entrance in unto you, that it was not in vain:


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<n>The virtues of a true pastor are freely without fear to preach the Gospel, even in the midst of dangers.</n>But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in <n>Through God's gracious help.</n> our God to speak unto you the gospel of God with much contention.


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<n>To teach pure doctrine faithfully and with a pure heart.</n>For our exhortation [was] not of deceit, nor of <n>By any wicked and evil type of dealing.</n> uncleanness, nor in guile:


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<n>To approve his conscience to God, being free from all flattery and covetousness.</n>But as we were <n>There is this difference between the judgments of God and the judgments of men, that when men choose, they give regard to the qualities of those things which stand before them, but God finds the reason of his counsel only in himself. Therefore, it follows that seeing as we are not able to think a good thought, that whoever he first chooses to those callings, he does not find them able but indeed makes them able. And therefore in that we are empowered of God, it depends upon his mercy.</n> allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which <n>Who approves and allows them.</n> trieth our hearts.


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Neither yet did we euer vse flattering wordes, as ye knowe, nor coloured couetousnes, God is recorde.


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<n>To submit himself even to the basest, to win them, and to avoid all pride.</n>Nor of men sought we glory, neither of you, nor [yet] of others, when we might have been <n>When I might lawfully have lived upon the expenses of the churches.</n> burdensome, as the apostles of Christ.


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But we were <n>We were rough, and yet easy and gentle as a nurse that is neither seeking glory, nor covetous, but who takes all pains as patiently as if she were a mother.</n> gentle among you, even as a nurse cherisheth her children:


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<n>To consider the flock that is committed to him as more important than his own life.</n>So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.


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<n>To let go of his own rights, rather than to be a cost to his sheep.</n>For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.


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<n>To excel others in the example of a godly life.</n>Ye [are] witnesses, and God [also], how holily and justly and unblameably we behaved ourselves among you that believe:


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<n>To exhort and comfort with a fatherly mind and affection.</n>As ye know how we exhorted and comforted and charged every one of you, as a father [doth] his children,


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<n>To exhort all men diligently and earnestly to lead a godly life.</n>That ye would walk worthy of God, who hath called you unto his kingdom and glory.


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<n>Having approved his ministry, he commends again (to that end and purpose that I spoke of) the cheerfulness of the Thessalonians which was due to his diligence in preaching, and their brave patience.</n>For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received [it] not [as] the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.


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<n>He strengthens and encourages them in their afflictions which they suffered among their own people, because they were afflicted by their own countrymen. And this happened, he says, to the churches of the Jews, as well as to them: and therefore they ought to take it in good part.</n>For ye, brethren, became followers of the churches of God which in Judaea are in <n>Which Christ has gathered together.</n> Christ Jesus: for ye also have suffered like things of your own <n>Even from those who are from the same country and the same town that you are from.</n> countrymen, even as they [have] of the Jews:


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<n>He prevents an offence which might be taken, because the Jews especially above all others persecuted the Gospel. That is no new thing, he says, seeing that they slew Christ himself, and his Prophets, and have banished me also.</n>Who both killed the Lord Jesus, and their own prophets, and have persecuted us; <n>He foretells the utter destruction of the Jews, lest any man should be moved by their rebellion.</n> and they please not God, and are contrary to <n>For the Jews would neither enter into the kingdom of God themselves, nor allow others to enter in.</n> all men:


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Forbidding us to speak to the Gentiles that they might be saved, to <n>Until that wickedness of theirs which they have by inheritance as it were of their fathers, has grown so great, that the measure of their iniquity being filled, God may come forth to wrath.</n> fill up their sins alway: for the <n>The judgment of God who was angry, which indeed appeared shortly after in the destruction of the city of Jerusalem, where many fled even out of various provinces, when it was besieged.</n> wrath is come upon them to the uttermost.


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<n>He meets with an objection, why he did not come to them immediately, being in such great misery: I often desired to, he says, and I was not able, but Satan hindered my endeavours, and therefore I sent Timothy my faithful companion to you, because you are most dear to me.</n>But we, brethren, <n>Were kept apart from you, and as it were orphans.</n> being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.


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For what is our hope or ioye, or crowne of reioycing? are not euen you it in the presence of our Lord Iesus Christ at his comming?


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And haue sent Timotheus our brother and minister of God, and our labour felow in the Gospel of Christ, to stablish you, and to comfort you touching your faith,


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That no man should be moved by these afflictions: <n>The will of God, who calls his own on this condition, to bring them to glory by affliction, is a most sure remedy against all afflictions.</n> for yourselves know that we are appointed thereunto.


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For verily when we were with you, we told you before that we should suffer tribulations, euen as it came to passe, and ye knowe it.


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Euen for this cause, when I could no longer forbeare, I sent him that I might knowe of your faith, lest the tempter had tempted you in any sort, and that our labour had bene in vaine.


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<n>Because they have to this point gone so well forward, he exhorts them again to make an end of the rest of the journey, seeing that in doing so they will do him their apostle a great pleasure.</n>But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also [to see] you:


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Therefore, brethren, we had consolation in you, in all our affliction and necessitie through your faith.


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For now we <n>For now you cannot otherwise think of me as at rest and in a good state of being, unless you go forward in religion and faith.</n> live, if ye stand fast in the Lord.


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For what thankes can wee recompense to God againe for you, for all the ioy wherewith we reioyce for your sakes before our God,


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Night and day praying exceedingly that we might see your face, and might <n>Paul was forced through the pressing dealing of the enemies to leave the building which he had just begun: and for that reason he had left Silas and Timothy in Macedonia, and when Timothy came to Athens to him, he sent him back again immediately. So that he desires to see the Thessalonians, that he may thoroughly perfect their faith and religion, that was as yet imperfect.</n> perfect that which is lacking in your faith?


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<n>Another part of the epistle, in which he speaks of the duties of a Christian life. And he shows that the perfection of a Christian life consists in two things, that is, in charity toward all men, and inward purity of the heart. And the accomplishment of these things is nonetheless deferred to the next coming of Christ, who will then perfect his work by the same grace with which he began it in us.</n>And the Lord make you to increase and abound in love one toward another, and toward all [men], even as we [do] toward you:


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To make your hearts stable &amp; vnblameable in holines before God euen our Father, at the comming of our Lord Iesus Christ with all his Saints.


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Furthermore <n>Various exhortations, the foundation of which is this, to be mindful of those things which they have heard from the apostle.</n> then we beseech you, brethren, and exhort [you] by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, [so] ye would <n>That you labour to excel more and more, and daily surpass yourselves.</n> abound more and more.


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<n>This is the sum of those things which he delivered to them, to dedicate themselves wholly to God. And he plainly condemns all filthiness through lust, because it is altogether contrary to the will of God.</n>For this is the will of God, [even] your <n>See (Joh_17:17).</n> sanctification, that ye should abstain from fornication:


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<n>Another reason, because it defiles the body.</n>That every one of you should know how to possess his vessel in sanctification and honour;


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<n>The third, because the saints are distinguished by honesty and purity from those who do not know God.</n>Not in the lust of concupiscence, even as the Gentiles which know not God:


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<n>Secondly, he reprehends all violent oppression, and immoderate desire, and shows most severely as the Prophet of God, that God will avenge such wickedness.</n>That no [man] go beyond and defraud his brother in [any] matter: because that the Lord [is] the avenger of all such, as we also have forewarned you and testified.


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He therefore that <n>These commandments which I gave you.</n> despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.


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<n>Thirdly, he requires a ready mind to every manner of lovingkindness, and exhorts them to profit more and more in that virtue.</n>But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.


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Yea, and that thing verily yee doe vnto all the brethren, which are throughout all Macedonia: but we beseech you, brethren, that ye increase more and more,


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<n>He condemns unsettled minds, and such as are curious in matters which do not concern them.</n>And that ye study to be quiet, <n>He rebukes idleness and slothfulness: and whoever is given to these vices, fall into other wickedness, to the great offence of the Church.</n> and to do your own business, and to work with your own hands, as we commanded you;


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That yee may behaue your selues honestly towarde them that are without, and that nothing be lacking vnto you.


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<n>The third part of the epistle, which is mixed in among the former exhortations (which he returns to afterwards), in which he speaks of mourning for the dead, and the manner of the resurrection, and of the latter day.</n>But I would not have you to be ignorant, brethren, <n>We must take heed that we do not immoderately mourn for the dead, that is, as those do who think that the dead are utterly perished.</n> concerning them <n>A confirmation: for death is but a sleep of the body (for he speaks of the faithful) until the Lord comes.</n> which are asleep, that ye sorrow not, even as others which have no hope.


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<n>A reason for the confirmation, for seeing that the head is risen, the members also will rise, and that by the power of God.</n>For if we believe that Jesus died and rose again, even so them also which sleep in <n>The dead in Christ, who continue in faith by which they are ingrafted into Christ, even to the last breath.</n> Jesus will God <n>Will call their bodies out of their graves, and join their souls to them again.</n> bring with him.


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<n>The manner of the resurrection will be in this way: the bodies of the dead will be as it were raised out of sleep at the sound of the trumpet of God. Christ himself will descend from heaven. The saints (for he is referring to them) who will then be found alive, together with the dead who will rise, will be taken up into the clouds to meet the Lord, and will be in perpetual glory with him.</n>For this we say unto you by the <n>In the name of the Lord, as though he himself spoke to you.</n> word of the Lord, that <n>He speaks of these things, as though he should be one of those whom the Lord will find alive at his coming, because the time of his coming is uncertain: and therefore every one of us ought to be in such a readiness, as if the Lord were coming at any moment.</n> we which are alive [and] remain unto the coming of the Lord shall not prevent them which are asleep.


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For the Lord himself shall descend from heaven with a <n>The word which the apostle uses here, properly signifies that encouragement which mariners give to one another, when they altogether with one shout put forth their oars and row together.</n> shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:


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Then we which are alive [and] remain shall be <n>Suddenly and in the twinkling of an eye.</n> caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.


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But <n>The day that God has appointed for this judgment we do not know. But this is sure, that it will come upon men when they are not expecting it.</n> of the times and the <n>See (Act_1:7).</n> seasons, brethren, ye have no need that I write unto you.


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For ye your selues knowe perfectly, that the day of the Lorde shall come, euen as a thiefe in the night.


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For when they shall say, Peace, and safetie, then shall come vpon them sudden destruction, as the trauaile vpon a woman with childe, and they shall not escape,


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<n>Returning to exhortations, he warns us who are enlightened with the knowledge of God, that it is our duty not to live securely in pleasures, lest we be suddenly taken in a dead sleep in pleasures. But contrary to this we are to have an eye to the Lord, and not allow ourselves to be oppressed with the cares of this world, for pleasures are fitting for the darkness of the night, and having an eye to the Lord is fitting for the light.</n>But ye, brethren, are not in darkness, that that day should overtake you as a thief.


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Yee are all the children of light, and the children of the day: we are not of the night, neither of darkenesse.


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<n>We must fight with faith and hope, and therefore we should certainly not lie snoring.</n>But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.


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<n>He urges us forward by setting a most certain hope of victory before us.</n>For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,


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<n>The death of Christ is a pledge of our victory, for he died so that we might be partakers of his life of power, indeed even while we live here.</n>Who died for us, that, whether we wake or sleep, we should live together with him.


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<n>We must not only watch ourselves, but we are also bound to stir up, and to strengthen and encourage one another.</n>Wherefore comfort yourselves together, and edify one another, even as also ye do.


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<n>We must have consideration of those who are appointed to the ministry of the word, and the government of the church of God, and who do their duty.</n>And we beseech you, brethren, to <n>That you acknowledge and take them for such as they are, that is to say, men worthy to be greatly esteemed of among you.</n> know them which labour among you, and are over you in the <n>In those things which pertain to God's service: so is the ecclesiastical function distinguished from civil authority, and true shepherds from wolves.</n> Lord, and admonish you;


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And to esteem them very highly in love for <n>So then, when this reason ceases, then must the honour cease.</n> their work's sake. <n>The maintenance of mutual harmony, is to be especially guarded.</n> [And] be at peace among yourselves.


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<n>We must have consideration of every man, and the remedy must be applied according to the disease.</n>Now we exhort you, brethren, warn them that are <n>That keep not their rank or standing.</n> unruly, comfort the feebleminded, support the weak, be patient toward all [men].


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<n>Charity ought not to be overcome by any injuries.</n>See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men].


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<n>A quiet and appeased mind is nourished with continual prayers, giving regard to the will of God.</n>Rejoice evermore.


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In every thing give thanks: for this is the <n>An acceptable thing to God, and such as he approves well of.</n> will of God in Christ Jesus concerning you.


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<n>The sparks of the Spirit of God that are kindled in us, are nourished by daily hearing the word of God: but true doctrine must be diligently distinguished from false.</n>Quench not the Spirit.


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<n>A general conclusion, that we waiting for the coming of Christ, do give ourselves to pureness in mind, will, and body, through the grace and strength of the Spirit of God.</n>Abstain from all <n>Whatever has but the very show of evil, abstain from it.</n> appearance of evil.


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And the very God of peace <n>Separate you from the world, and make you holy to himself through his Spirit, in Christ, in whom alone you will attain to that true peace.</n> sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.


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<n>The good will and power of God is a sure strengthening and encouragement against all difficulties, of which we have a sure witness in our calling.</n> <n>Always one, and ever like himself, who indeed performs whatever he promises. And an effectual calling is nothing else but a right declaring and true setting forth of God's will: and therefore the salvation of the elect, is safe and sure.</n>Faithful [is] he that calleth you, who also will <n>Who will also make you perfect.</n> do [it].


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<n>The last part of the epistle, in which with most authoritative charge he commends both himself and this epistle to them.</n>Brethren, pray for us.


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The grace of our Lord Iesus Christ be with you, Amen. The first Epistle vnto the Thessalonians written from Athens.


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Paul and Siluanus, and Timotheus, vnto the Church of the Thessalonians, which is in God our Father, and in the Lord Iesus Christ:


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<n>The first part of the epistle, in which he rejoices that through the grace of God, they have bravely sustained all the assaults of their enemies. And in this he strengthens and encourages them, moreover showing with what gifts they must mainly fight, that is, with faith and charity, which must daily increase.</n>We are bound to thank God always for you, brethren, as it is meet, because that your faith <n>That whereas it grew up before, it does also receive some increase every day more and more.</n> groweth exceedingly, and the charity of every one of you all toward each other aboundeth;


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So that we our selues reioyce of you in the Churches of God, because of your patience &amp; faith in al your persecutions &amp; tribulatios that ye suffer,


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<n>He shows the source of all true comfort, that is, that in afflictions which we suffer from the wicked for righteousness' sake, we may behold as it were in a mirror the testimony of that judgment to come, the end of which is most acceptable to us, and most severe to his enemies.</n>[Which is] a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:


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<n>A proof: God is just, and therefore he will worthily punish the unjust, and will do away the miseries of his people.</n>Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you;


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And to you who are troubled rest <n>He strengthens and encourages them also along the way by this means, that the condition both of this present state and the state to come, is common to him with them.</n> with us, <n>A most glorious description of the second coming of Christ, to be set against all the miseries of the godly, and the triumphs of the wicked.</n> when the Lord Jesus shall be revealed from heaven with his mighty angels,


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In flaming fire taking vengeance on them <n>There is no knowledge of God to salvation, without the Gospel of Christ.</n> that know not God, and that obey not the gospel of our Lord Jesus Christ:


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Which shall be punished with euerlasting perdition, from the presence of the Lord, &amp; from the glory of his power,


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When he shall come to be glorified in his saints, and to be admired in all them that believe (<n>They are considered as children of God by the faith which they have in the Gospel, which is preached to them by the apostles.</n> because our testimony among you was believed) in that day.


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<n>Seeing that we have the mark set before us, it remains that we go to it. And we go to it, by certain degrees of causes: first by the free love and good pleasure of God, by virtue of which all other inferior causes work: from there proceeds the free calling to Christ, and from calling, faith, upon which follows both the glorifying of Christ in us and us in Christ.</n>Wherefore also we pray always for you, that our God would count you worthy of <n>By «calling» he does not mean the very act of calling, but that self same thing to which we are called, which is the glory of that heavenly kingdom.</n> [this] calling, and fulfil <n>Which he determined long ago, only upon his gracious and merciful goodness towards you.</n> all the good pleasure of [his] goodness, and the <n>So then, faith is an excellent work of God in us: and we plainly see here that the apostle leaves nothing to free will, to make it something which God works through, as the papists dream.</n> work of faith with power:


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That the Name of our Lorde Iesus Christ may be glorified in you, and ye in him, according to the grace of our God, and of the Lorde Iesus Christ.


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Now <n>The second part of the epistle, containing an excellent prophecy of the state of the Church, which will be from the apostles time to the latter day of judgment.</n> we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by] our <n>If we think earnestly upon that unmeasurable glory which we will be partakers of with Christ, it will be an excellent remedy for us against wavering and impatience, so that neither the glistening of the world will allure us, nor the dreadful sight of the cross dismay us.</n> gathering together unto him,


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<n>We must take heed of false prophets, especially in this matter, who go about to deceive, and that for the most part, after three sorts: for either they brag of fake prophetical revelations, or they bring conjectures and reasons of their own, or use counterfeit writings.</n>That ye be not soon shaken in mind, or be troubled, neither by <n>By dreams and fables, which men pretend to be spiritual revelations.</n> spirit, nor by <n>Either by word of mouth, or by written books.</n> word, nor by <n>Either by forged letter, or falsely commented upon.</n> letter as from us, as that the day of Christ is at hand.


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Let no man deceive you by any means: <n>The apostle foretells that before the coming of the Lord, there will be a throne set up completely contrary to Christ's glory, in which that wicked man will sit, and transfer all things that appertain to God to himself: and many will fall away from God to him.</n> for [that day shall not come], except there come a falling away first, and <n>By speaking of one, he singles out the person of the tyrannous and persecuting antichrist.</n> that man of sin be revealed, the son of perdition;


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Who opposeth and <n>All men know who he is that says he can shut up heaven and open it at his pleasure, and takes upon himself to be lord and master above all kings and princes, before whom kings and princes fall down and worship, honouring that antichrist as a god.</n> exalteth himself above all that is called God, or that is worshipped; <n>He foretells that the antichrist (that is, whoever he is that will occupy that seat that falls away from God) will not reign outside of the Church, but in the very bosom of the Church.</n> so that he as God sitteth in the temple of God, shewing himself that he is God.


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<n>This prophecy was continually declared to the ancient Church, but it was neglected by those that followed.</n>Remember ye not, that, when I was yet with you, I told you these things?


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And now ye know <n>What hinders and stops.</n> what withholdeth that he might be revealed in his time.


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<n>Even in the apostles time the first foundations of the apostolic seat were laid, but yet so that they deceived men.</n>For the mystery of iniquity doth already work: <n>He foretells that when the empire of Rome is taken away, the seat that falls away from God will succeed and hold its place, as the old writers, Tertullian, Chrysostom, and Jerome explain and interpret it.</n> only he who now <n>He who is now in authority and rules all, that is, the Roman Empire.</n> letteth [will let], until he be taken out of the way.


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<n>That wickedness will at length be detected by the word of the Lord, and will utterly be abolished by Christ's coming.</n>And then shall <n>Literally, «that lawless fellow», that is to say, he that will completely tread upon God's law.</n> that Wicked be revealed, whom the Lord shall <n>Bring to nothing.</n> consume with the <n>With his word, for the true ministers of the word are as a mouth, by which the Lord breathes out that mighty and everlasting word, which will break his enemies apart, as though the word were an iron rod.</n> spirit of his mouth, and shall destroy with the brightness of his coming:


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<n>He foretells that Satan will bestow all his might and power, and use all false miracles that he can to establish that seat, and that with great success, because the wickedness of the world does so deserve it: yet in such a way that only the unfaithful will perish through his deceit.</n>[Even him], whose coming is after the working of Satan with all power and signs and <n>Which are partly false, and partly done to establish a falsehood.</n> lying wonders,


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And in al deceiuablenes of vnrighteousnes, among them that perish, because they receiued not the loue of the trueth, that they might be saued.


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And for this cause God shall send them <n>A most mighty working to deceive them.</n> strong delusion, that they should believe a lie:


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That they all might be damned who believed not the truth, but <n>They liked lies so much that they had pleasure in them, which is the greatest madness that may exist.</n> had pleasure in unrighteousness.


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<n>The elect will stand steadfast and safe from all these mischiefs. Now election is known by these testimonies: faith is increased by sanctification: faith, by that which we grant to the truth; truth, by calling, through the preaching of the Gospel: from where we come at length to a certain hope of glorification.</n>But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through <n>To sanctify you.</n> sanctification of the Spirit and <n>Faith which does not lay hold upon lies, but upon the truth of God, which is the Gospel.</n> belief of the truth:


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Whereunto he called you by our <n>By our preaching.</n> gospel, to the obtaining of the glory of our Lord Jesus Christ.


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<n>The conclusion: it remains then that we continue in the doctrine which was delivered to us by the mouth and writings of the apostles, through the free good will of God, who comforts us with an invincible hope, and that we also continue in all godliness our whole life long.</n>Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.


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Now the same Iesus Christ our Lord; and our God euen the Father which hath loued vs, and hath giuen vs euerlasting consolation and good hope through grace,


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Finally, <n>He adds now consequently according to his manner, various admonitions: the first of them is, that they pray for the increase and passage of the Gospel, and for the safety of the faithful ministers of it.</n> brethren, pray for us, that the word of the Lord may have [free] course, and be glorified, even as [it is] with you:


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And that we may be delivered from <n>Who do not do or care about their duty.</n> unreasonable and wicked men: <n>It is no wonder that the Gospel is hated by so many, seeing that faith is a rare gift of God. Nonetheless, the Church will never be destroyed by the multitude of the wicked, because it is grounded and stayed upon the faithful promise of God.</n> for all [men] have not faith.


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But the Lord is faithful, who shall stablish you, and keep [you] from <n>From Satan's snares, or from evil.</n> evil.


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<n>The second admonition is, that they always follow the doctrine of the apostles as a rule for their life.</n>And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.


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<n>Thirdly, he diligently and earnestly admonishes them of two things which are given to us only by the grace of God, that is, of charity, and a watchful mind to the coming of Christ.</n>And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.


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<n>Fourthly, he says that idle and lazy persons ought not to be supported by the Church; indeed, they are not to be endured.</n>Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.


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<n>Lest he might seem to deal harshly with them, he sets forth himself as an example, who besides his travail in preaching, laboured with his hands, which he says he was not bound to do.</n>For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;


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Neither tooke we bread of any man for nought: but we wrought with labour and trauaile night and day, because we would not be chargeable to any of you.


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Not because we haue not authoritie, but that we might make our selues an ensample vnto you to follow vs.


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For even when we were with you, this we commanded you, that if any would not work, <n>What will we do then with those fat lazy monks, and sacrificing priests? A monk (says Socrates, book eight, of his Tripartite History) who does not work with hands, is like a thief.</n> neither should he eat.


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For we hear that there are some which walk among <n>How great a fault idleness is, he declares in that God created no man in vain or to no purpose, neither is there any to whom he has not allotted as it were a certain position and place. From which it follows, that the order which God has appointed is troubled by the idle, indeed broken, which is great sin and wickedness.</n> you disorderly, working not at all, <n>He reprehends a vice, which is joined with the former, upon which follows an infinite sort of mischiefs: that is, that there are none more busy in other men's matters, than they who neglect their own.</n> but are busybodies.


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<n>The Lord commands and the apostles pray in the name of Christ, first, that no man be idle, and next, that every man quietly and carefully sees to do his duty in that office and calling in which the Lord has placed him.</n>Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.


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<n>We must take heed that the unworthiness of some men does not cause us to be slack in well-doing.</n>But ye, brethren, be not weary in well doing.


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<n>Excommunication is a punishment for the obstinate.</n>And if any man obey not our word by this epistle, note that man, and have no <n>We must have no familiarity or fellowship with the one who has been excommunicated.</n> company with him, <n>The end of the excommunication is not the destruction, but the salvation of the sinner, that at least through shame he may be driven to repentance.</n> that he may be ashamed.


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<n>We must avoid familiarity with the one who has been excommunicated in such a way, that we diligently seek every occasion and means that may be, to bring them again into the right way.</n>Yet count [him] not as an enemy, but admonish [him] as a brother.


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<n>Prayers are the seals of all exhortations.</n>Now the Lord of peace himself give you peace always by all means. The Lord [be] with you all.


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<n>The apostle writes the conclusion of his letter with his own hand, so that false letters might not be brought and put in place of true ones.</n>The salutation of Paul with mine own hand, which is the token in every epistle: so I write.


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The grace of our Lord Iesus Christ be with you all, Amen. The second Epistle to the Thessalonians, written from Athens.


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Paul, <n>First of all, he affirms his own free vocation and also Timothy's, that the one might be confirmed by the other: and in addition he declares the sum of the apostolic doctrine, that is, the mercy of God in Christ Jesus apprehended by faith, the end of which is yet hoped for.</n> an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, [which is] our hope;


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Unto Timothy, [my] own son in the faith: Grace, <n>There is as much difference between mercy and grace, as is between the effect and the cause: for grace is that free good will of God, by which he chose us in Christ, and mercy is that free justification which follows it.</n> mercy, [and] peace, from God our Father and Jesus Christ our Lord.


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<n>This whole epistle consists in admonitions, in which all the duties of a faithful pastor are plainly set out. And the first admonition is this, that no innovation is made either in the apostle's doctrine itself, or in the manner of teaching it.</n>As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,


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<n>The doctrine is corrupted not only by false opinions, but also by vain and curious speculations: the declaration and utterance of which can help our faith in no way.</n>Neither give heed to fables and endless <n>He makes note of one type of vain question.</n> genealogies, which minister questions, rather than godly edifying which is in faith: [so do].


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<n>The second admonition is, that the right use and practice of the doctrine must be joined with the doctrine. And that consists in pure charity, and a good conscience, and true faith.</n>Now the end of the <n>Of the Law.</n> commandment is <n>There is neither love without a good conscience, nor a good conscience without faith, nor faith without the word of God.</n> charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:


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<n>That which he spoke before generally of vain and curious controversies, he applies to those who, pretending a zeal of the Law, dwelled upon outward things, and never made an end of babbling of foolish trifles.</n>From which some having swerved have turned aside unto vain jangling;


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<n>There are none more unlearned, and more impudent in usurping the name of holiness, than foolish babblers, who reason fallaciously.</n>Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.


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<n>The taking away of an objection: he does not condemn the Law, but requires the right use and practice of it.</n>But we know that the law [is] good, if a man use it lawfully;


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<n>He indeed escapes the curse of the Law, and therefore does not abhor it, who fleeing and avoiding those things which the Law condemns, gives himself with all his heart to observe it: and he does not make a vain babbling of outward and curious matters.</n>Knowing this, that the law is not made for a <n>And such a one is he, whom the Lord has endued with true doctrine, and with the Holy Spirit.</n> righteous man, but for the lawless and disobedient, for the ungodly and for <n>To those who make an art, as it were, of sinning.</n> sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,


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To whoremongers, to buggerers, to menstealers, to lyers, to the periured, and if there be any other thing, that is contrary to wholesome doctrine,


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<n>He contrasts fond and vain babbling with, not only the Law, but the Gospel also, which does not condemn, but greatly commends the wholesome doctrine contained in the commandments of God. And therefore he calls it a glorious Gospel, and the Gospel of the blessed God, the power of which these babblers did not know.</n>According to the glorious gospel of the blessed God, <n>A reason why neither any other Gospel is to be taught than he has taught in the Church, neither after any other way, because there is no other Gospel besides that which God committed to him.</n> which was committed to my trust.


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<n>He maintains of necessity his apostleship against some that did find fault with his former life, debasing himself even to hell, to advance only Christ's only, with which he abolished all those his former doings.</n>And I thank Christ Jesus our Lord, who hath <n>Who gave me strength, not only when I had no will to do well, but also when I was wholly given to evil.</n> enabled me, for that he counted me faithful, putting me into the ministry;


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Who was before a <n>These are the meritorious works which Paul brags of.</n> blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did [it] ignorantly in unbelief.


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And the grace of our Lord was exceeding abundant <n>He proves this change by the effects, because he who was a profane man, has become a believer: and he that did most outrageously persecute Christ, burns now in love towards him.</n> with faith and love which is in Christ Jesus.


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<n>He turns the reproach of the adversaries upon their own head, showing that this singular example of the goodness of God, contributes greatly to the benefit of the whole Church.</n>This [is] a <n>Worthy to be believed.</n> faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.


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Notwithstanding, for this cause was I receiued to mercie, that Iesus Christ should first shewe on me all long suffering vnto the ensample of them, which shall in time to come beleeue in him vnto eternall life.


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<n>He breaks out into an exclamation, even because of the very zeal of his mind, because he cannot satisfy himself in amplifying the grace of God.</n>Now unto the King eternal, immortal, invisible, the <n>{{See Joh_17:3}}</n> only wise God, [be] honour and glory for ever and ever. Amen.


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<n>The conclusion of both the former fatherly admonitions, that is, that Timothy striving bravely against all stops, being called to the ministry according to many prophecies which went before of him, should both maintain the doctrine which he had received, and keep also a good conscience.</n>This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by <n>By the help of them.</n> them mightest war a good warfare;


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Holding <n>Wholesome and sound doctrine.</n> faith, and a good conscience; <n>Whoever does not keep a good conscience, loses also by little and little, the gift of understanding. And this he proves by two most lamentable examples.</n> which some having put away concerning faith have made shipwreck:


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Of whom is Hymenaeus and Alexander; <n>Those who fall from God, and his religion, are not to be endured in the Church, but rather ought to be excommunicated.</n> whom I have <n>Cast out of the Church, and so delivered them to Satan.</n> delivered unto Satan, that they may <n>That by their pain they might learn how serious it is to blaspheme.</n> learn not to blaspheme.


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I <n>Having dispatched those things which pertain to doctrine, he speaks now in the second place of the other part of the ministry of the word, that is, of public prayers. And first of all, answering the question for whom we ought to pray, he teaches that we must pray for all men, and especially for every type of magistrate. And this thing was at that time somewhat doubted of, seeing that kings, indeed, and most of the magistrates, were at that time enemies of the Church.</n> exhort therefore, that, first of all, supplications, prayers, intercessions, [and] giving of thanks, be made for all men;


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For kings, and [for] all that are in authority; <n>An argument taken of the end: that is, because magistrates are appointed to this end, that men might peaceably and quietly live in all godliness and honesty: and therefore we must commend them especially to God, that they may faithfully execute so necessary an office.</n> that we may lead a quiet and peaceable life in all godliness and <n>This word includes every type of duty, which is to be used by men in all their affairs.</n> honesty.


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<n>Another argument, why churches or congregations ought to pray for all men, without any difference of nation, type, age, or order: that is, because the Lord by calling of all types, indeed sometimes those that are the greatest enemies to the Gospel, will have his Church gathered together after this manner, and therefore prayer is to be made for all.</n>For this [is] good and acceptable in the sight of God our Saviour;


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<n>God should not otherwise be manifested to be the only God of all men, unless he should show his goodness in saving all types of men. Neither should Christ be seen to be the only mediator between God and all types of men, by having taken upon him that nature of man which is common to all men, unless he had satisfied for all types of men, and made intercession for all.</n>For [there is] one God, and one mediator between God and men, the <n>Christ Jesus who was made man.</n> man Christ Jesus;


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Who gave himself a ransom for all, <n>A confirmation, because even to the Gentiles is the secret of salvation now revealed and made manifest, the apostle himself being appointed for this office, which he faithfully and sincerely executes.</n> to be testified in due time.


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Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in <n>Faithfully and sincerely: and by faith he means wholesome and sound doctrine, and by truth, an upright and sincere handling of it.</n> faith and verity.


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<n>He has spoken of the persons for whom we must pray: and now he teaches that the difference of places is taken away: for in times past, only one nation, and in one certain place, came together to public service. But now churches or congregations are gathered together everywhere, (orderly and decently), and men come together to serve God publicly with common prayer. Neither must we strive for the nation, or for the purification of the body, or for the place, but for the mind, to have it clear from all offence, and full of sure trust and confidence.</n>I will therefore that men pray every where, <n>He talks of the sign for the thing itself, the lifting up of hands for the calling upon God.</n> lifting up holy hands, without <n>Without the griefs and offences of the mind, which hinder us from calling upon God with a good conscience.</n> wrath and <n>Doubting, which is against faith; (Jam_1:6).</n> doubting.


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<n>Thirdly, he appoints women to learn in the public assemblies with silence and modesty, being dressed pleasantly, without any overindulgence or excess in their clothing.</n>In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;


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But I suffer not a woman to teach, <n>The first argument, why it is not lawful for women to teach in the congregation, because by this means they would be placed above men, for they would be their masters: and this is against God's ordinance.</n> nor to usurp authority over the man, but to be in silence.


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<n>He proves this ordinance of God, by which the woman is subject to man, first because God made the woman after man, for man's sake.</n>For Adam was first formed, then Eve.


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<n>Then, because after sin, God gave the woman this punishment, because the man was deceived by her.</n>And Adam was not <n>Adam was deceived, but through his wife's means, and therefore she is worthily for this reason subject to her husband, and ought to be.</n> deceived, but the woman being deceived was in the transgression.


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<n>He adds a comfort by the way, that their subjection does not hinder women from being saved as well as men, if they behave themselves in those duties of marriage in a holy and modest manner, with faith and charity.</n>Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.


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This <n>Having completed the treatise of doctrine and of the manner of handling of it, as well also of public prayer, he now in the third place comes to the persons themselves, speaking first of pastors, and afterwards of deacons. And he uses a preface, so that the church may know that these are certain and sure rules.</n> [is] a true saying, <n>The office of bishop, or the ministry of the word is not an idle dignity, but a work, and that an excellent work: and therefore a bishop must be furnished with many virtues both at home and abroad. Therefore it is necessary before he is chosen to examine well his learning, his gifts, his abilities, and his life.</n> If a man <n>He does not speak here of ambitious seeking, of which there cannot be a worse fault in the Church, but generally of the mind and disposition of man, prepared and disposed to help and edify the Church of God, when and wherever it will please the Lord.</n> desire the office of a bishop, he desireth a good work.


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A bishop then must be blameless, the husband of <n>Therefore he that shuts out married men from the office of bishops, only because they are married, is antichrist.</n> one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;


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Not <n>A common drinker and one that will often partake of it.</n> given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;


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Not a novice, lest being lifted up with pride he fall into the <n>Lest by reason that he is advanced to that position, he takes occasion to be proud, which will undo him, and so he fall into the same condemnation that the devil himself has fallen into.</n> condemnation of the devil.


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He must also be well reported of, euen of them which are without, lest he fall into rebuke, and the snare of the deuill.


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<n>Likewise the deacons must first be proved, that there may be a good trial of their honesty, truth, sobriety, mind void of covetousness, that they are well instructed in the doctrine of faith, and to be short, of their good conscience and integrity.</n>Likewise [must] the <n>These are those that had to look after the poor.</n> deacons [be] grave, not doubletongued, not given to much wine, not greedy of filthy lucre;


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Holding the <n>The doctrine of the Gospel, which is indeed a mystery: for flesh and blood do not reveal it.</n> mystery of the faith in a pure conscience.


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<n>Regard must also be had for the pastor's and deacon's wives.</n>Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.


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<n>They that have than one wife, at one time, must neither by called to be ministers, nor to be deacons.</n>Let the deacons be the husbands of one wife, ruling their children and their own houses well.


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For they that have used the office of a deacon well purchase to themselves a good <n>Honour and estimation.</n> degree, and <n>Bold and assured confidence without fear.</n> great boldness in the faith which is in Christ Jesus.


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<n>Paul purposing to add many particular things pertaining to the daily office of a pastor, speaks first a word or two concerning his coming to Timothy, that he should be so much the more careful, lest at his coming he might be reproved of negligence.</n>These things write I unto thee, hoping to come unto thee shortly:


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But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the <n>The pastor always has to consider how he carries out his duties in the house of the living God, in which the treasure of the truth is kept.</n> house of God, which is the church of the living God, the <n>That is, with regard to man: for the Church rested upon that cornerstone, Christ, and is the preserver of the truth, but not the mother.</n> pillar and ground of the truth.


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<n>There is nothing more excellent than this truth, of which the Church is the keeper and preserver here among men, the ministry of the word being appointed to that end and purpose: for it teaches us the greatest matters that may be thought, that is, that God has become visible in the person of Christ by taking our nature upon him, whose majesty, even though in such great weakness, was manifested in many ways, in so much that the sight of it pierced the very angels. And to conclude, he being preached to the Gentiles was received by them, and is now placed above in unspeakable glory.</n>And without controversy great is the mystery of godliness: God was manifest in the flesh, <n>The power of the Godhead showed itself so marvellously in the weak flesh of Christ, that even though he was a weak man, yet all the world knows he was and is God.</n> justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.


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Now <n>He contrasts that true doctrine, with false opinions, which he foretells that certain ones who shall fall away from God and his religion, will bring in by the suggestion of Satan, and so that a great number will give ear to them.</n> the Spirit speaketh expressly, that in the latter times some shall depart from the <n>From the true doctrine of God.</n> faith, giving heed to seducing spirits, and doctrines of devils;


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<n>Even though heretics pretend holiness ever so much, yet they have no conscience.</n>Speaking lies in <n>For they will as it were practise the art of disguised persons and players, so that we may not think they will lie lurking in some one corner or keep any resemblance of being shameful.</n> hypocrisy; having their <n>Whose conscience became so hard, that there grew a callous over it, and so became to have a canker in it, and now at length required by very necessity to be burned with a hot iron.</n> conscience seared with a hot iron;


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<n>He sets down two types of this false doctrine, that is, the law of single life, and the difference of meats.</n>Forbidding to marry, [and commanding] to abstain from meats, <n>He proves that he justly called such doctrines devilish, first, because the teachers of them make laws of things which are not their own: for have they created the meats?</n> which God hath created <n>Secondly, because they overthrow with their decrees the reason why they were created by God, that is, that we should use them.</n> to be received <n>Thirdly, because by this means they rob God of his glory, who will be honoured in the use of them. And here with this, the apostle declares that we must use the liberality of God solemnly, and with a good conscience.</n> with thanksgiving of them which believe and know the truth.


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<n>He sets an apostolic rule for taking away the difference of meats, against that false doctrine.</n>For every creature of God [is] good, and nothing to be refused, if it be received with thanksgiving:


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<n>He properly uses God's benefits who acknowledges the giver of them by his word, and calls upon him.</n>For it is <n>It is so made pure and holy in respect of us, so that we may use it with a good conscience, as received from the Lord's hands.</n> sanctified by the <n>We confess and acknowledge that God is the maker and giver of those creatures which we use. Secondly, that we are of the number of those, who through Christ's benefit, have recovered that right over all creatures, which Adam lost by his fall. Thirdly, by our prayers we crave of the Lord that we may use those meats with a good conscience, which we receive from his hands. Fourthly, we make an end of our eating and drinking, with thanksgiving and prayer: and so are our meats sanctified to us.</n> word of God and prayer.


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<n>The conclusion with an exhortation to Timothy, to propound these things diligently to the churches, which he had gotten from the apostle even as though he were being fed.</n>If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast <n>Never departing from it in the least.</n> attained.


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<n>He contrasts again true doctrine not only with the false and apostate doctrine, but also with all vain and curious wiles.</n>But refuse profane and old wives' fables, <n>It is not only necessary that the minister of the word be sound in doctrine, but also that his life is godly and religious.</n> and exercise thyself [rather] unto <n>In the true serving of God.</n> godliness.


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<n>Godliness consists in spiritual exercise, and not in outward strictness of life, which though it is something to be esteemed, if it is used correctly, yet it is in no way comparable with godliness. For it profits not in and of itself, but through the benefit of another; but godliness has the promise both of the present life, and of that which is to come.</n>For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.


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<n>He goes a little from his matter, and shows that those who give themselves to godliness, even though they are afflicted and reproached, are nonetheless not to be considered miserable as other men are, because they are not afflicted for that reason that other men are, and the end of them both is far different one from the other. For how can God forsake his own, who is bountiful even towards his enemies? And he wishes that this doctrine is well learned by them.</n>This [is] a faithful saying and worthy of all acceptation.


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For therefore we labour and are rebuked, because we trust in the liuing God, which is the Sauiour of all men, specially of those that beleeue.


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<n>Now he returns to that exhortation, showing what are the true virtues of a pastor, by which he may come to be reverenced even though he is young, that is, such speech and life as are witnesses of charity, zeal, faith, and purity. But here there is no mention made of the hooked staff, ring, cloak, and such other foolish and childish toys.</n>Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.


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<n>The private exercise of pastors, is the continual reading of the scriptures, from which they may draw water out of wholesome doctrine and exhortation, both for themselves and for others.</n>Till I come, give attendance to reading, to exhortation, to doctrine.


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Despise not the gift that is in thee, which was giuen thee by prophecie with the laying on of the hands of the companie of the Eldership.


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These things exercise, and giue thy selfe vnto them, that it may be seene howe thou profitest among all men.


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Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both <n>Faith is by hearing, and hearing by preaching: and therefore the ministers of the word are so said to save themselves and others, because in them the Lord has put the word of reconciliation.</n> save thyself, and them that hear thee.


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Rebuke <n>Of giving personal reprehensions appropriately, according to the degrees of ages and gender.</n> not an elder, but intreat [him] as a father; [and] the younger men as brethren;


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<n>The apostle gives these rules concerning the care of widows.</n> <n>Have care of those widows who have need of help.</n>Honour widows that are widows indeed.


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<n>Widow's children and nephews must take care of their parents according to their ability.</n>But if any widow have children or nephews, let them learn first to shew piety <n>The first reason, because that which they bestow upon their parents, they bestow it upon themselves.</n> at home, and <n>Another, because nature itself teaches us to repay our parents.</n> to requite their parents: <n>The third: because this duty pleases God.</n> for that is good and acceptable before God.


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<n>The second rule. Let the church take care of those who are indeed widows, that is to say, those who are poor and destitute of help from their own friends, and live godly and religiously.</n>Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.


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<n>The third rule: let widows that live in pleasure, and neglect the care of their own family, be held and considered as fallers away from God and his religion, and worse than the unfaithful themselves.</n>But she that liveth in pleasure is dead while she liveth.


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If there bee any that prouideth not for his owne, and namely for them of his housholde, hee denieth the faith, and is worse then an infidell.


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<n>The fourth rule: let none under sixty years old be taken into the number of widows, to serve the congregations or churches. And they must be those who are free from every reproach of immorality, and are well reported of, for their diligence, charity, and integrity.</n>Let not a widow be taken into the number under threescore years old, having been the wife of <n>That has only ever had one husband at a time.</n> one man,


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Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have <n>This is spoken with regard to the manner of those countries.</n> washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.


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<n>The first reason why younger widows are not to be admitted to this ministry, that is, because of the unsteadiness of their age they will at length shake off the burden that Christ has laid upon them, and think rather upon marrying again: and so will forsake the ministry to which they had bound themselves.</n>But the younger widows <n>Take them not into the assembly of widows.</n> refuse: for when they have begun to wax wanton against Christ, they will marry;


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<n>Another reason: because they are for the most part gossips and busybodies, and idly roving up and down, neglecting their charge and duty.</n>And withal they learn [to be] idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.


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<n>The fifth rule: let younger widows marry and govern their houses in a godly way.</n>I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.


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<n>The sixth rule: let the faithful help their widows at their own expense as much as they can, and do not let the congregation be burdened with these expenses.</n>If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.


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<n>Now he gives rules, and shows how he ought to behave himself with the elders, that is to say, with the pastors, and those who have the governance in the discipline of the church, who is president of their company. The first rule: let the church or congregation see to this especially, as God himself has commanded, that the elders that do their duty well, are honestly supported.</n>Let the elders that rule well be counted worthy of <n>We must be more concerned for them, than for the rest.</n> double honour, <n>There were two types of elders: the one dealt with the government only, and looked to the behaviour of the congregation; the other in addition to that, dealt with both preaching and prayers, to and for the congregation.</n> especially they who labour in the word and doctrine.


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For the Scripture sayeth, Thou shalt not mousell the mouth of the oxe that treadeth out the corne: and, The labourer is worthie of his wages.


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<n>The second rule: allow no accusation to be considered against an elder, unless there are two or three witnesses.</n>Against an elder receive not an accusation, but before two or three witnesses.


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<n>The third rule: let the leaders so convicted be openly rebuked, so that they may be an example to others.</n>Them that sin rebuke before all, that others also may fear.


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<n>The fourth rule: let sincerity be used without any prejudice or respect of persons in ecclesiastical proceedings (especially against the elders), because God himself is present there, and the Lord Jesus Christ with a multitude of angels.</n>I charge [thee] before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.


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<n>The fifth rule: let the minister lay hands suddenly on no man. Let him not be faulty in this, either by favouring any man's folly, or perverse affection. If anything is not done well by his fellow elders, let him keep his conscience pure.</n>Lay hands <n>As much as you are able, do not rashly admit anyone at all to any ecclesiastical function.</n> suddenly on no man, neither be partaker of other men's sins: keep thyself pure.


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<n>The sixth rule: let the elders have consideration for their health, in their diet.</n>Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.


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<n>Because hypocrites sometimes creep into the ministry, even though there is ever so great diligence used, the apostle wishes the pastors not to be therefore troubled, or slack at all in their diligence in trying and examining, because the Lord has appointed a time to discover the faults of such men, and it is our duty to take heed that we do not offend in our trying and examining.</n>Some men's sins are open beforehand, going before to judgment; and some [men] they follow after.


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<n>Another comfort belonging to them, who are sometimes slandered and misreported.</n>Likewise also the good works [of some] are manifest beforehand; and they that are otherwise cannot be hid.


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Let <n>He adds also rules for the servant's duty towards their masters: upon which matter there were no doubt many questions asked by those who took occasion by the Gospel to trouble the normal manner of life. And this is the first rule: let servants that have come to the faith and have the unfaithful for their masters, serve them nonetheless with great faithfulness.</n> as many servants as are under the yoke count their own masters worthy of all honour, <n>The reason: lest God should seem by the doctrine of the Gospel to stir up men to rebellion and all wickedness.</n> that the name of God and [his] doctrine be not blasphemed.


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<n>The second rule: let not servants that have come to the faith, and have also masters of the same profession and religion, abuse the name of brotherhood, but let them so much the rather obey them.</n>And they that have believing masters, let them not despise [them], because they are brethren; but rather do [them] service, because they are faithful and beloved, <n>Let this be sufficient, that with regard to those things which pertain to everlasting life, they are partakers of the same good will and love of God, as their masters themselves are.</n> partakers of the benefit. <n>A general conclusion, that these things ought not only to be simply taught, but must with exhortations be diligently learned by them.</n> These things teach and exhort.


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<n>He severely condemns and excommunicates or casts out of the Church as proud men, those who do not content themselves with Christ's doctrine, (that is to say, the doctrine of godliness) but weary both themselves and others, in vain questions (for all other things are vain), because they do not content themselves in Christ's doctrine. He condemns them as lying deceivers, because they savour or sound of nothing but vanity: as mad men, because they trouble themselves so much in matters of nothing: as evil plagues, because they cause great contentions, and corrupt men's minds and judgment. To be short, he condemns them as profane and wicked, because they abuse the precious name of godliness and religion, for the sake of wicked gain.</n>If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;


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He is proud, knowing nothing, but doting about questions and <n>Strivings about words, and not about matter: and by words he means all those things which do not have substance in them, and by which we can reap no profit.</n> strifes of words, whereof cometh envy, strife, railings, evil surmisings,


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Perverse <n>Such as we see in those shameless schools of popery, which are nothing else but vain babbling and foolish talking.</n> disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.


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<n>He properly dismisses the name of gain and lucre, confessing that godliness is great gain, but in a far different manner, that is, because it brings true sufficiency.</n>But godliness with contentment is great gain.


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<n>He mocks the folly of those who do so greedily hunger after frail things, who can in no way be satisfied, and yet nonetheless cannot enjoy their excess.</n>For we brought nothing into [this] world, [and it is] certain we can carry nothing out.


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<n>He puts fear into Timothy to avoid covetousness using a different reasoning, that is, because it draws with it an infinite sort of lusts and those very hurtful, with which covetous men do torment themselves to the degree that in the end, they cast away from them their faith and salvation.</n>But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition.


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For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and <n>Sorrow and grief do as it were pierce through the mind of man, and are the harvest and true fruits of covetousness.</n> pierced themselves through with many sorrows.


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<n>A peculiar exhortation to various virtues, with which it appropriate for the pastors especially to be furnished.</n>But thou, O <n>Whom the Spirit of God rules.</n> man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.


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Fight the good fight of faith: lay holde of eternal life, whereunto thou art also called, &amp; hast professed a good profession before many witnesses.


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<n>A most earnest request and charge, to observe and keep all the things faithfully, with our eyes set upon the coming of Jesus Christ, whose glory we have to contrast with the vain glittering of this world, and his power with all the terrors of the wicked.</n>I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession;


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That thou keepe this commaundement without spot, and vnrebukeable, vntill the appearing of our Lord Iesus Christ,


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Which in his times he shall shew, [who is] the <n>He combines many words together for one purpose: by which he confirms the power of God, which if we trust steadfastly in, we will not be moved out of our position.</n> blessed and only Potentate, the King of kings, and Lord of lords;


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Who onely hath immortalitie, and dwelleth in the light that none can attaine vnto, whom neuer man sawe, neither can see, vnto whome bee honour and power euerlasting, Amen.


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<n>He adds as an overabundance as it were a sharp admonition to the rich, that they mainly take heed of two evils, that is, of pride, and deceitful hope, against which he sets three excellent virtues, hope in the living God, liberality towards their neighbour, and gentle conditions.</n>Charge them that are rich in <n>In things pertaining to this life, with whom those men are compared who are rich in good works.</n> this world, that they be not highminded, nor trust in uncertain riches, but in the <n>Who alone is, and that everlasting: for he sets the frail nature of riches against God.</n> living God, who giveth us richly all things to enjoy;


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<n>The praise of liberality, by the effects of it, because it is a sure testimony of the Spirit of God who dwells in us, and therefore of the salvation that will be given to us.</n>Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.


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<n>He repeats the most important of all the former exhortations, which ought to be deeply imprinted in the minds of all ministers of the word, that is, that they avoid all vain babblings of false wisdom, and continue in the simplicity of sincere doctrine.</n>O Timothy, keep that which is committed to thy trust, avoiding profane [and] vain babblings, and oppositions of science falsely so called:


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Which some <n>Not only in word, but also in appearance and gesture: to be short, while their behaviour was such that even when they held their peace they would make men believe, their heads were occupied about nothing but high and lofty matters, and therefore they erred concerning the faith.</n> professing have erred concerning the faith. Grace [be] with thee. Amen. «[The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.]»


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Paul, an apostle of Jesus Christ by the will of God, <n>Sent of God to preach that life which he promised in Christ Jesus.</n> according to the promise of life which is in Christ Jesus,


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To Timotheus my beloued sonne: Grace, mercie and peace from God the Father, and from Iesus Christ our Lorde.


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<n>The purpose that he aims at in this epistle is to confirm Timothy to continue constantly and bravely even to the end. And he sets first before him the great good will he has for him, and then reckons up the excellent gifts which God would as it were have to be in Timothy by inheritance, and his ancestors, which might so much the more make him bound to God.</n>I thank God, whom I serve from [my] <n>From Abraham, Isaac, and Jacob: for he speaks not of Pharisaism, but of Christianity.</n> forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;


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When I call to remembrance the vnfained faith that is in thee, which dwelt first in thy grandmother Lois, and in thy mother Eunice, and am assured that it dwelleth in thee also.


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<n>He urges us to set the invincible power of the Spirit which God has given us, against those storms which may, and do come upon us.</n>Wherefore I put thee in remembrance that thou <n>The gift of God is as it were a certain living flame kindled in our hearts, which the flesh and the devil go about to put out: and therefore we as their opponents must labour as much as we can to foster and keep it burning.</n> stir up the gift of God, which is in thee by the putting on of my hands.


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For God hath not given us the spirit of <n>To pierce us through, and terrify us, as men whom the Lord will destroy.</n> fear; but of power, and of love, and of a sound mind.


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<n>He proves that the ignominy or shame of the cross is not to be ashamed of, and also that it is glorious and most honourable: first, because the Gospel for which the godly are afflicted is the testimony of Christ: and secondly because at length the great virtue and power of God appears in them.</n>Be not thou therefore ashamed of the testimony of our Lord, nor of me <n>For his sake.</n> his prisoner: but be thou partaker of the afflictions of the <n>This Gospel is said to be in a way afflicted in those that preach it.</n> gospel according to the <n>Through the power of God.</n> power of God;


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<n>He shows with how great benefits God has bound us to maintain boldly and constantly his glory which is joined with our salvation, and reckons up the causes of our salvation, that is, that free and eternal purpose of God, to save us in Christ who was to come. And by this it would come to pass, that we would at length be freely called by God through the preaching of the Gospel, to Christ the destroyer of death and author of immortality.</n>Who hath saved us, and called [us] with an holy calling, not according to our works, but according to his own purpose and grace, which was <n>He says that that grace was given to us from everlasting, to which we were predestinated from everlasting. So that the doctrine of foreseen faith and foreseen works is completely contrary to the doctrine which preaches and teaches the grace of God.</n> given us in Christ Jesus <n>Before the beginning of years, which has run on ever since the beginning of the world.</n> before the world began,


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But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to <n>Has caused life and immortality to appear.</n> light through the gospel:


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<n>That is, the Gospel which the apostle preached.</n>Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.


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<n>He confirms his apostleship by a strange argument, that is, because the world could not abide it, and therefore it persecuted him that preached it.</n>For the which cause I also suffer these things: <n>By setting his own example before us, he shows us how it may be, that we will not be ashamed of the cross of Christ, that is, if we are sure that God both can and will keep the salvation which he has as it were laid up in store by himself for us against that day.</n> nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.


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<n>He shows in what he ought to be most constant, that is, both in the doctrine itself, the essential parts of which are faith and charity, and next in the manner of teaching it, a living pattern and shape of which Timothy knew in the apostle.</n>Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.


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<n>An amplification, taken from the dignity of so great a benefit committed to the ministers.</n>That good thing which was committed unto thee keep <n>The taking away of an objection. It is a hard thing to do it, but the Spirit of God is mighty, who has inwardly endued us with his power.</n> by the Holy Ghost which dwelleth in us.


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<n>He prevents an offence which arose by the means of certain ones that fell from God and the faith, and utters also their names that they might be known by all men. But he sets against them the singular faith of one man, that one good example alone might counterbalance and weigh down all evil examples.</n>This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.


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The Lord giue mercie vnto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chaine,


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The Lord graunt vnto him, that he may finde mercie with the Lorde at that day, and in howe many things he hath ministred vnto me at Ephesus, thou knowest very well.


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Thou <n>The conclusion of the former exhortation which has also a declaration added to it: how those who do not keep that worthy thing that is committed to them, who keep it to themselves, but rather those who do most freely communicate it with others, to the end that many may be partakers of it, without any man's loss or hindrance.</n> therefore, my son, be strong in the grace that is in Christ Jesus.


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And the things that thou hast heard of me among <n>When many were there, who can bear witness of these things.</n> many witnesses, the same commit thou to faithful men, who shall be able to teach others also.


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<n>Another admonition: that the ministry of the word is a spiritual warfare, which no man can so travail in that he pleases his captain, unless he abstains from and parts with all hindrances which might draw him away from it.</n>Thou therefore endure hardness, as a good soldier of Jesus Christ.


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No man that warreth entangleth himself with the affairs of <n>With affairs of household, or other things that belong to other ordinary businesses.</n> [this] life; that he may please him who hath chosen him to be a soldier.


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<n>The third admonition: the ministry is similar to a game in which men strive for the victory, and no man is crowned, unless he strive according to the laws which are prescribed, be they ever so hard and painful.</n>And if a man also strive for masteries, [yet] is he not crowned, except he strive lawfully.


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<n>Another similarity with respect to the same matter: no man may look for the harvest, unless he first take pains to plow and sow his ground.</n>The husbandman that laboureth must be first partaker of the fruits.


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<n>All these things cannot be understood, and much less practised, unless we ask of God and he gives us understanding.</n>Consider what I say; and the Lord give thee understanding in all things.


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<n>He confirms plainly two principles of our faith, which are alway assaulted by heretics, the one of which (that is, that Christ is the true Messiah, made man of the seed of David) is the ground of our salvation: and the other is the highest part of it, that is, that he is risen again from the dead.</n>Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:


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<n>The taking away of an objection: it is true that he is kept in prison as an evildoer, yet there is no reason why some should therefore go about to take away credit from his Gospel. And this is because God has blessed his ministry; indeed, the example of this his captivity and patience, did rather in different ways strengthen and encourage his Church in the hope of a better life.</n>Wherein I suffer trouble, as an evil doer, [even] unto bonds; but the word of God is not bound.


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Therefore I suffer all things, for the elects sake, that they might also obtaine the saluation which is in Christ Iesus, with eternall glorie.


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<n>The fourth admonition: we ought not to contend upon words and questions, which are not only unprofitable, but also for the most part hurtful: but rather upon this, how we may compose ourselves to every manner of patience, and to die also with Christ (that is to say, for Christ's name) because that is the plain way to the most glorious life. And contrary to this, the falling away of men can diminish no part of the truth of God, even though by such means they procure most certain destruction to themselves.</n>[It is] a faithful saying: For if we be <n>If we are afflicted with Christ, and for Christ's sake.</n> dead with [him], we shall also live with [him]:


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Of these things put [them] in remembrance, <n>Call God to witness, or as a Judge: as Moses, Joshua, Samuel, and Paul himself did, in Acts 13.</n> charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers.


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<n>The fifth admonition: a minister must not be an idle disputer, but a faithful steward in correctly dividing the word of truth, in so much that he must stop the mouths of other vain babblers.</n>Study to shew thyself approved unto God, a workman that needeth not to be ashamed, <n>By adding nothing to it, neither deleting anything, neither mangling it, nor rending it apart, nor distorting it: but marking diligently what his hearers are able to bear, and what is fit to edifying.</n> rightly dividing the word of truth.


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<n>Mark and watch, and see that they do not creep on further.</n>But shun profane [and] vain babblings: <n>He reveals the subtilty of Satan, who beginning with these principles, draws us by little and little to ungodliness through the means of that wicked and profane babbling, which gradually increases. And this he proves by the horrible example of those that taught that the resurrection was already past.</n> for they will increase unto more ungodliness.


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Which as concerning ye trueth haue erred from the marke, saying that the resurrection is past alreadie, and do destroy the faith of certaine.


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<n>A digression, in which he heals the offence that rose by their falling away. Firstly, he shows that the elect are out of all danger of any such falling away. Secondly, that they are known to God, and not to us: and therefore it is no marvel if we often mistake hypocrites for true brethren. But we must take heed that we are not like them, but rather that we are indeed such as we are said to be.</n>Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that <n>That serves and worships him, and as it were named of him, a faithful man or Christian.</n> nameth the name of Christ depart from iniquity.


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<n>The taking away of an objection: it is not dishonour to the good man of the house, that he has not in a great house all vessels of one sort and for one service, but we must look to this, that we are found vessels prepared to honour.</n>But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.


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If a man therefore <n>By these words is meant the execution of the matter, and not the cause: for in that we purge ourselves, it is not to be attributed to any free will that is in us, but to God, who freely and wholly works in us, a good and an effectual will.</n> purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, [and] prepared unto every good work.


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<n>Returning to the matter from where he digressed in (2Ti_2:16), he warns him to exercise himself in serious matters, and such as pertain to godliness.</n>Flee also youthful lusts: but follow righteousness, faith, charity, <n>The sixth admonition: we must above all things avoid all bitterness of mind, both in teaching all men, and also in calling those back who have gone out of the way.</n> peace, with them that call on the Lord out of a pure heart.


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And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, <n>To win them through our patient bearing with them, but not to please them or excuse them in their wickedness.</n> patient,


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In meekness instructing those that <n>He means those who do not yet see the truth.</n> oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;


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And come to amendement out of that snare of the deuil, of whom they are taken prisoners, to doe his will.


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This <n>The seventh admonition: we may not hope for a Church in this world without corruption: but there will be rather great abundance of most wicked men even in the very bosom of the Church, who will nonetheless make a show and countenance of great holiness, and charity.</n> know also, that in the last days perilous times shall come.


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For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, <n>Who make no account, either of right or honesty.</n> unholy,


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Without naturall affection, truce breakers, false accusers, intemperate, fierce, no louers at all of them which are good,


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Having a form of godliness, but denying the power thereof: <n>We must not tarry with those men who resist the truth not from simple ignorance, but from a perverse mind, (which thing appears by their fruits which he graphically displays here); rather, we must turn away from them.</n> from such turn away.


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For of this sort are they which creepe into houses, and leade captiue simple women laden with sinnes, and led with diuers lustes,


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And as Iannes and Iambres withstoode Moses, so doe these also resist the trueth, men of corrupt mindes, reprobate concerning the faith.


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<n>He adds a comfort: the Lord will at length take off all their masks.</n>But they shall proceed no further: for their folly shall be manifest unto all [men], as theirs also was.


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<n>So that we are not deceived by such hypocrites, we must set before us the virtues of the holy servants of God, and we must not be afraid of persecution which they suffered willingly, and which always follows true godliness. But we must especially hold fast the doctrine of the apostles, the sum of which is this, that we are saved through faith in Christ Jesus.</n>But thou hast <n>You thoroughly know not only what I taught and did, but also how I thought and was inclined.</n> fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,


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Persecutions, afflictions, which came unto me at <n>Which is in Pisidia.</n> Antioch, at Iconium, at Lystra; what persecutions I endured: but out of [them] all the Lord delivered me.


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But evil men and seducers shall wax <n>Their wickedness will daily increase.</n> worse and worse, deceiving, and being deceived.


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But continue thou in the thinges which thou hast learned, and which are committed vnto thee, knowing of who thou hast learned them:


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And that thou hast knowen the holy Scriptures of a childe, which are able to make thee wise vnto saluation, through the faith which is in Christ Iesus.


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<n>The eighth admonition which is most precious: a pastor must be wise by the word of God alone: in which we have perfectly delivered to us, whatever pertains to discerning, knowing and establishing true opinions, and to prove which opinions are false: and furthermore, to correct evil manners, and to establish good.</n>All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness:


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That the <n>The Prophets and expounders of God's will are properly and distinctly called, men of God.</n> man of God may be perfect, throughly furnished unto all good works.


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I <n>The principal and chief of all admonitions, being therefore proposed with a most earnest charge, is this: that the word of God is explained and set forth with a certain holy urgent exhorting, as necessity requires: but in such a way that a good and true ground of the doctrine is laid, and the vehemency is tempered with all holy meekness.</n> charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;


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Preach the worde: be instant, in season and out of season: improue, rebuke, exhort with all long suffering and doctrine.


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<n>Faithful pastors in times past took all occasions they could, because men were very prompt and ready to return to their fables.</n>For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;


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And they shall turn away [their] ears from the truth, and shall be turned unto <n>To false and unprofitable doctrines which the world is now so bewitched with, that it would rather have the open light of the truth completely put out, than it would come out of darkness.</n> fables.


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<n>The wickedness and falling away of the world ought to cause faithful ministers to be so much the more careful.</n>But watch thou in all things, endure afflictions, do the work of an evangelist, <n>Prove and show by good and substantial proof, that you are the true minister of God.</n> make full proof of thy ministry.


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<n>He foretells his death to be at hand, and sets before them an excellent example, both of invincible constancy, and sure hope.</n>For I am now ready to be <n>To be offered for a drink offering: and he alludes to the pouring out of blood or wine which was used in sacrifices.</n> offered, and the time of my departure is at hand.


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For hence foorth is laide vp for me the crowne of righteousnesse, which the Lorde the righteous iudge shall giue me at that day: and not to me onely, but vnto all them also that loue that his appearing.


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<n>The last part of the epistle, setting forth grievous complaints against certain ones, and examples of singular godliness in every place, and of a mind never wearied.</n>Do thy diligence to come shortly unto me:


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For Demas hath forsaken me, having <n>Contented himself with this world.</n> loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.


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Onely Luke is with me. Take Marke and bring him with thee: for he is profitable vnto me to minister.


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The cloke that I left at Troas with Carpus, when thou commest, bring with thee, and the bookes, but specially the parchments.


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At my first answering no man assisted me, but all forsooke me: I pray God, that it may not be laide to their charge.


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Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and [that] all the Gentiles might hear: and I was delivered out of the mouth of the <n>Of Nero.</n> lion.


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And the Lord shall deliver me from every <n>Preserve me pure from committing anything unworthy of my apostleship.</n> evil work, and will preserve [me] unto his <n>To make me partaker of his kingdom.</n> heavenly kingdom: to whom [be] glory for ever and ever. Amen.


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Make speede to come before winter. Eubulus greeteth thee, &amp; Pudens, and Linus, and Claudia, and all the brethren.


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The Lorde Iesus Christ be with thy spirit. Grace be with you, Amen. The second Epistle writte from Rome vnto Timotheus, the first Bishop elected of the Church of Ephesus, when Paul was presented the second time before the Emperour Nero.


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Paul, <n>He vouches his apostleship (not for Titus, but for the Cretian's sake) both by the testimony of his outward calling, and by his consent in which he agrees with all the elect from the beginning of the world.</n> a <n>A minister, as Christ himself, in his office of minister and head of the Prophets, is called a servant; (Isa_43:10).</n> servant of God, and an apostle of Jesus Christ, according to the faith of God's <n>Of those whom God has chosen.</n> elect, <n>The faith in which all the elect agree, is the true and sincere knowledge of God for this purpose, that worshipping God correctly, they may at length obtain everlasting life according to the promise of God, who is true, which promise was exhibited in Christ in due time according to his eternal purpose.</n> and the acknowledging of the truth which is after godliness;


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In <n>Hope is the end of faith.</n> hope of eternal life, which God, that cannot lie, <n>Freely and only from his generosity.</n> promised before the <n>{{See 2Ti_1:9}}</n> world began;


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<n>This truth is not to be sought anywhere else, but in the preaching of the apostles.</n>But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our <n>This word «Saviour» does not only signify a preserver of life, but also a giver of life.</n> Saviour;


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<n>The apostle exhorts the Cretians to hear Titus, by setting forth his consent and agreement with them in the faith, and in addition shows by what special note we may distinguish true ministers from false.</n>To Titus, [mine] own son after the common faith: <n>There is but one way of salvation, common both to the pastor and the flock.</n> Grace, mercy, [and] peace, from God the Father and the Lord Jesus Christ our Saviour.


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<n>The first admonition: to ordain elders in every church.</n>For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:


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If any be blameless, the husband of one wife, having faithful children not accused of riot or <n>This word is used of horses and oxen, who will not tolerate the yoke.</n> unruly.


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<n>The second admonition: what faults pastors (whom he referred to before under the word elders) ought to be void of, and what virtues they ought to have.</n>For a bishop must be blameless, as the <n>Whom the Lord has appointed steward of his gifts.</n> steward of God; not <n>Not stubborn and hard to please.</n> selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;


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But a lover of hospitality, a lover of good men, <n>Cautious, and of a sound judgment, and of a singular example of moderation.</n> sober, just, holy, temperate;


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<n>The third admonition: the pastor must hold fast that doctrine which the apostles delivered, and pertains to salvation, leaving behind all curious and vain matters.</n>Holding fast the faithful word as he hath been taught, <n>The fourth admonition: to apply the knowledge of true doctrine to use, which consists in two things, that is, in governing those who show themselves able to learn, and confuting the obstinate.</n> that he may be able by sound doctrine both to exhort and to convince the gainsayers.


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<n>An applying of the general proposition to a particular: the Cretians above all others need sharp reprehensions: both because their minds are naturally given to lies and slothfulness, and because of certain covetous Jews, who under a pretence of godliness, partly combined certain vain traditions, and partly old ceremonies with the Gospel.</n>For there are many unruly and vain talkers and deceivers, specially they of the <n>Of the Jews, or rather of those Jews who went about to join Christ and the Law.</n> circumcision:


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Whose mouthes must bee stopped, which subuert whole houses, teaching things, which they ought not, for filthie lucres sake.


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<n>Epimenides, who was considered a prophet amongst them. See Laertius, and Cicero in his first book of divination.</n>One of themselves, [even] a prophet of their own, said, The Cretians [are] alway liars, evil beasts, slow bellies.


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This witness is true. Wherefore rebuke them <n>Clearly and plainly, and do not go about the bush with them.</n> sharply, that they may be sound in the faith;


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<n>He shows in few words, that purity consists not in any external worship, and that which is according to the old Law (as indifference of meats, and washings, and other such things which are abolished) but in the mind and conscience. And whoever teaches otherwise, does not know what true religion really is, and also is not to be heeded.</n>Unto the pure all things [are] pure: but unto them that are defiled and unbelieving [is] nothing pure; but even their <n>If our minds and consciences are unclean, what cleanness is there in us before regeneration?</n> mind and conscience is defiled.


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They professe that they know God, but by works they deny him, and are abominable &amp; disobedient, and vnto euery good worke reprobate.


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But <n>The fifth admonition: the doctrine must not only be generally pure, but also be applied to all ages and orders of men, according to the diversity of circumstances.</n> speak thou the things which become sound doctrine:


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<n>What are the principal virtues for old and young, both men and women: and how they ought to be stirred up to do them continually.</n>That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.


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The elder women likewise, that they be in such behauiour as becommeth holinesse, not false accusers, not subiect to much wine, but teachers of honest things,


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That they may instruct the yong women to be sober minded, that they loue their husbads, that they loue their children,


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[To be] discreet, chaste, <n>Not roving about idly.</n> keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.


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<n>The sixth admonition: that both the pastor's life and doctrine must be sound.</n>In all things shewing thyself a pattern of good works: in doctrine [shewing] uncorruptness, <n>Not such a gravity as may drive men from coming to the minister, but such as may cause them to come in a most reverent and honest way.</n> gravity, sincerity,


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And with the wholesome woorde, which can not be condemned, that hee which withstandeth, may be ashamed, hauing nothing concerning you to speake euill of.


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<n>The seventh admonition, concerning the duty of servants to their masters.</n>[Exhort] servants to be obedient unto their own masters, [and] to please [them] well in all <n>Which may be done without offence to God.</n> [things]; not answering again;


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Neither pickers, but that they shew al good faithfulnesse, that they may adorne the doctrine of God our Sauiour in all things.


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<n>The eighth admonition belongs to all the godly: seeing that God calls all men to the Gospel, and Christ has so justified us, that he has also sanctified us, all of us must therefore give ourselves to true godliness, and righteousness, setting before us a sure hope of that immeasurable glory. And this thing must be so learned by them that the deniers also must be reproved, by the authority of the mighty God.</n>For the grace of God that bringeth salvation hath appeared to all men,


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Teaching us that, denying ungodliness and <n>Lusts of the flesh, which belong to the present state of this life and world.</n> worldly lusts, we should live soberly, righteously, and godly, in this present world;


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<n>Christ is here most plainly called that mighty God, and his appearance and coming is called by the figure of speech metonymy, our hope.</n>Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;


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Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a <n>As it were a thing peculiarly laid aside for himself.</n> peculiar people, zealous of good works.


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These things speak, and exhort, and rebuke with all <n>With all authority possible.</n> authority. Let no man despise thee.


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Put <n>He declares particularly and separately that which he said before generally, noting out certain main and principal duties which men owe to men, and especially subjects to their magistrates.</n> them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,


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That they speake euill of no man, that they be no fighters, but soft, shewing all meekenesse vnto all men.


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<n>He confirms again the former exhortation by propounding the free benefit of our regeneration, the symbol of which is our baptism. (Ed.)</n>For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.


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Not by works of <n>Literally, «of works which are done in righteousness»: and this passage fully refutes the doctrine of meritorious works.</n> righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the <n>Which the power of the Holy Spirit works.</n> Holy Ghost;


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That we, being iustified by his grace, should be made heires according to the hope of eternall life.


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<n>Again with great earnestness emphasises how we ought to give ourselves to true godliness and avoid all vain questions, which serve to nothing but to cause strife and debate.</n>[This is] a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain <n>Give themselves earnestly to good works.</n> good works. These things are good and profitable unto men.


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But stay foolish questions, and genealogies, and contentions, and brawlings about the Lawe: for they are vnprofitable and vaine.


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<n>The ministers of the word must at once cast off heretics, that is, those who stubbornly and seditiously disquiet the Church, and will pay no attention to ecclesiastical admonitions.</n>A man that is an heretick after the first and second admonition reject;


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<n>Last of all, he writes a word or two regarding personal matters, and commends certain men.</n>When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.


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Bring Zenas the expounder of the Lawe, and Apollos on their iourney diligently, that they lacke nothing.


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And let ours also learne to shewe foorth good woorkes for necessary vses, that they be not vnfruitfull.


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All that are with mee, salute thee. Greete them that loue vs in the faith. Grace bee with you all, Amen. To Titus, elect the first bishoppe of the Church of the Cretians, written from Nicopolis in Macedonia.


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Paul a prisoner of Iesus Christ, and our brother Timotheus, vnto Philemon our deare friende, and fellowe helper,


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And to our deare sister Apphia, and to Archippus our fellowe souldier, and to the Church that is in thine house:


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(When I heare of thy loue &amp; faith, which thou hast toward the Lord Iesus, and towarde all Saintes)


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That the <n>By fellowship of faith, he means those duties of charity which are given to the saints, and flow from a productive faith.</n> communication of thy faith may become effectual by the <n>That by this means all men may perceive how rich you are in Christ, that is, in faith, charity, and all bountifulness.</n> acknowledging of every good thing which is in you in Christ Jesus.


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For we have great joy and consolation in thy love, because the <n>Because you did so dutifully and cheerfully refresh the saints, that they conceived inwardly a marvellous joy: for by this word {(bowels)} is meant not only the inward feeling of wants and miseries that men have of one another's state, but also that joy and comfort which enters into the very bowels, as though the heart were refreshed and comforted.</n> bowels of the saints are refreshed by thee, brother.


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<n>An example of a Christian exercise and commendation for another man.</n>Yet for love's sake I rather beseech [thee], being such an one as Paul the aged, and now also a prisoner of Jesus Christ.


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Whom I have sent again: thou therefore receive him, that is, mine own <n>As my own son, and as if I had begotten him from my own body.</n> bowels:


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Whom I woulde haue reteined with mee, that in thy steade he might haue ministred vnto me in the bondes of the Gospel.


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But without thy mind would I do nothing; that thy benefit should not be as it were of <n>That you might not seem to have lent me your servant on constraint, but willingly.</n> necessity, but willingly.


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For perhaps he therefore <n>He uses a more gentle type of speech, but in reality, he ran away.</n> departed for <n>For a little time.</n> a season, that thou shouldest receive him for ever;


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Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the <n>Because he is your servant, as other servants are, and because he is the Lord's servant, you must love him both for the Lord's sake and for your own sake.</n> flesh, and in the Lord?


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I Paul haue written this with mine owne hande: I will recompense it, albeit I doe not say to thee, that thou owest moreouer vnto me euen thine owne selfe.


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<n>Good brother let me obtain this benefit at your hand.</n>Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.


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Moreouer also prepare mee lodging: for I trust through your prayers I shall be freely giuen vnto you.


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The grace of our Lord Iesus Christ be with your spirit, Amen. Written from Rome to Philemon, and sent by Onesimus a seruant.


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God, who at <n>The first part of the general proposition of this epistle the son of God is indeed that prophet or teacher, who has actually now performed that which God after a sort and in shadows signified by his prophets, and has fully revealed his Father's will to the world.</n> sundry times and in divers manners spake in time past unto the fathers by the prophets, <n>The purpose of this epistle, is to show that Jesus Christ the Son of God both God and man is that true eternal and only Prophet, King and High Priest, that was shadowed by the figures of the old law, and is now indeed exhibited of whom the whole Church ought to be taught, governed and sanctified.</n>


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Hath in these <n>So that the former declaration made by the prophets was not complete, and nothing must be added to this latter.</n> last days spoken unto us by [his] <n>That one Son is God and man.</n> Son, <n>The second part of the same statement: The same Son is appointed by the Father to be our king and Lord, by whom also he made all things: and in whom only he sets forth his glory, yea and himself also to be under obligation to us, who upholds and supports all things by his will and pleasure.</n> whom he hath appointed <n>Possessor and equal partner of all things with the Father.</n> heir of all things, by whom also he made the <n>That is, whatever has been at any time, is, or shall be.</n> worlds;


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Who being the <n>He in whom the glory and majesty of the Father shines, who is otherwise infinite, and cannot be under obligation.</n> brightness of [his] glory, and the express image of his <n>His Father's person.</n> person, and <n>Sustains, defends and cherishes.</n> upholding all things by the word of his power, <n>The third part of the same proposition: The same Son executed the office of the High Priest in offering up himself, and is our only and most mighty Mediator in heaven.</n> when he had by himself purged our sins, <n>This shows that the savour of that his sacrifice is not only most acceptable to the Father, but also is everlasting, and furthermore how far this High Priest surpasses all the other high priests.</n> sat down on the right hand of the Majesty on high;


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<n>Before he comes to declare the office of Christ, he sets forth the excellency of his person. First of all he shows him to be man, and that in addition he is God also.</n>Being made so much better than the angels, as he hath by inheritance obtained a more excellent <n>Dignity and honour.</n> name than they.


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<n>He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb_1:5-8, Heb_1:10, Heb_1:13).</n>For unto which of the angels said he at any time, Thou art my Son, <n>The Father begat the Son from everlasting, but that everlasting generation was revealed and represented to the world in his time, and therefore he added this word «Today»</n> this day have I begotten thee? <n>He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb_1:5-8, Heb_1:10, Heb_1:13).</n> And again, I will be to him a Father, and he shall be to me a Son?


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<n>He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb_1:5-8, Heb_1:10, Heb_1:13).</n>And <n>The Lord was not content to have spoken it once, but he repeats it in another place.</n> again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.


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<n>He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb_1:5-8, Heb_1:10, Heb_1:13).</n>And of the angels he saith, Who maketh his angels <n>Cherub, (Psa_18:11).</n> spirits, and his ministers a <n>Seraph, (Isa_6:2).</n> flame of fire.


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But unto the Son [he saith], Thy <n>The throne is proper for princes and not for servants.</n> throne, O God, [is] for ever <n>For everlasting, for this repeating of the word increases the significance of it beyond all measure.</n> and ever: a <n>The government of your kingdom is righteous.</n> sceptre of righteousness [is] the sceptre of thy kingdom.


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Thou hast loved righteousness, and hated <n>This type of speech in which the Jews use contrasting phrases, has great force in it.</n> iniquity; therefore God, [even] thy God, hath <n>In that, that the word became flesh, by sending the Holy Spirit on him without measure.</n> anointed thee with the oil of gladness above thy <n>For he is the head and we are his members.</n> fellows.


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<n>He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb_1:5-8, Heb_1:10, Heb_1:13).</n>And, Thou, Lord, in the beginning hast <n>Made the earth firm and sure.</n> laid the foundation of the earth; and the heavens are the works of thine hands:


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And as a vesture shalt thou folde them vp, and they shall be changed: but thou art the same, and thy yeeres shall not faile.


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<n>He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb_1:5-8, Heb_1:10, Heb_1:13).</n>But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?


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Are they not all <n>By that name by which we commonly call princes messengers, he here calls the spirits.</n> ministering spirits, sent forth to minister for them who shall be heirs of salvation?


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Therefore <n>Now pausing to show to what end and purpose all these things were spoken, that is, to understand by the excellency of Christ above all creatures, that his doctrine, majesty and priesthood, is most perfect, he uses an exhortation taken from a comparison.</n> we ought to give the more earnest heed to the things which <n>He makes himself a hearer.</n> we have heard, lest at any time we <n>They are said to let the word run out, who do not hold it securely and remember the word when they have heard it.</n> should let [them] slip.


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For if the <n>The Law which appointed punishment for the offenders: and which Paul says was given by angels, (Gal_3:19) and by Stephen also in, (Act_7:53).</n> word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;


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How shall we escape, if we neglect so great salvation; <n>If the neglect and disobedience of the word spoken by angels was not left unpunished, much less will it be tolerated if we neglect the gospel which the Lord of angels preached, and was confirmed by the voice of the apostles, and with so many signs and wonders from heaven, and especially with great and mighty working of the Holy Spirit.</n> which at the first began to be spoken by the Lord, and was confirmed unto us by <n>By the apostles.</n> them that heard [him];


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God also bearing [them] witness, both with <n>This is the true purpose of miracles. Now they are called signs, because they appear as one thing, and represent another: and they are called wonders, because they represent some strange and unaccustomed thing: and powers because they give us a glimpse of God's mighty power.</n> signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?


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<n>If it was an atrocious matter to condemn the angels who are but servants, it is much more atrocious to condemn that most mighty King of the restored world.</n>For unto the angels hath he not put in subjection the <n>The world to come, of which Christ is Father, (Isa_9:6) or the Church, which as a new world, was to be gathered together by the gospel.</n> world to come, whereof we speak.


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<n>He shows that the use of this kingly dignity exists in this, that men might not only in Christ recognise the dignity which they have lost, but also might be through him advanced above all things, which dignity of men David describes most excellently.</n>But one in a certain place testified, saying, <n>What is there in man that you should have such a great regard for him, and do him that honour?</n> What is man, that thou art mindful of him? or the <n>He refers to all the citizens of the heavenly kingdom as they are considered to be, before God gives them the freedom of that city in Christ, man, and sons of man.</n> son of man, that thou visitest him?


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Thou <n>This is the first honour of the citizens of the world to come, that they are beside the angels.</n> madest him a little lower than the angels; thou crownedst him with <n>For they will be greatly honoured when they partake of the kingdom. He speaks of the thing that will be, as though it were already, because it is so certain.</n> glory and honour, and didst set him over the works of thy hands:


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Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing [that is] not put under him. <n>An objection: But where is this great rule and dominion?</n> But now we see not yet all things put under him.


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<n>The answer: this is already fulfilled in Jesus Christ our head, who was temporarily for our sakes inferior to the angels, being made man: but now is advanced into most high glory.</n>But we <n>By his virtue and power which appears revealed in the Church.</n> see Jesus, who was made a little <n>Who abased himself for a time, and took the position of a servant.</n> lower than the angels <n>He shows the cause of this subjection, that is, to taste death for our sakes, that in so doing the part of a redeemer, he might not only be our Prophet and King, but also our High Priest.</n> for the <n>That he might die.</n> suffering of death, crowned with glory and honour; that he by the grace of God should <n>Feel death.</n> taste death for <n>In this exists the force of the argument: for we could not eventually be glorified with him, unless he was abased for us, even for all the elect. By this event the apostle comes to the other part of the declaration of Christ's person, in which he proved him to be God and also man.</n> every man.


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<n>He proves moreover by other arguments why it suited the Son of God who is true God (as he proved a little before) to become man nonetheless, subject to all miseries, with the exception of sin.</n>For it became <n>God.</n> him, for whom [are] all things, and by whom [are] all things, <n>First of all because the Father, to whose glory all these things are to be referred, purposed to bring many sons to glory. How could he have men for his sons, unless his only begotten son had become a brother to men?</n> in bringing many sons unto glory, <n>Secondly the Father determined to bring those sons to glory, that is, out of that shame in which they existed before. Therefore the son should not have been seen plainly to be made man, unless he had been made like other men, that he might come to glory in the same way, he would bring others: indeed rather, it suited him who was prince of the salvation of others, to be consecrated above others through those afflictions, Prophet, King, and Priest, which are the offices of that government, for the salvation of others.</n> to make the <n>The Chieftain who as he is chiefest in dignity, so he is first begotten from the dead, among many brethren.</n> captain of their salvation perfect through sufferings.


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<n>The basis for both of the former arguments, for we could not be sons through him, neither could he be consecrated through afflictions, unless he had been made man like us. But because this sonship depends not only on nature, for no man is accounted the son of God, unless he is also a son of a man, he is also Christ's brother, (which is by sanctification, that is, by becoming one with Christ, who sanctifies us through faith) therefore the apostle makes mention of the sanctifier, that is, of Christ, and of them that are sanctified, that is, of all the elect, who Christ condescends to call brethren.</n>For both he that <n>He uses the time to show us that we are still going on, and increasing in this sanctification: and by sanctification he means our separation from the rest of the world, our cleansing from sin, and our dedication wholly to God, all which Christ alone works in us.</n> sanctifieth and they who are sanctified [are] all of <n>One, of the same nature of man.</n> one: for which cause he is not ashamed to call them brethren,


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<n>That which he taught before about the incarnation of Christ, he applies to the prophetic office.</n>Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.


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<n>He applies the same to the kingly power of Christ, in delivering his own from the power of the devil and death.</n>And again, I will put my <n>I will commit myself to him, and to his defence.</n> trust in him. And again, <n>This Isaiah speaks of himself and his disciples but signifying by this all ministers, as also his disciples signify the whole Church. Therefore seeing Christ is the head of the prophets and ministers, these words are more rightly confirmed by him, than by Isaiah.</n> Behold I and the children which God hath given me.


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Forasmuch then as the children are <n>Are made of flesh and blood, which is a frail and delicate nature.</n> partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the <n>The devil is said to have the power of death, because he is the author of sin: and from sin comes death, and because of this he daily urges us to sin.</n> power of death, that is, the <n>He speaks of him as of a prince, placing over all his angels.</n> devil;


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And deliver them who through fear of <n>By {(death)} you must understand here, that death which is joined with the wrath of God, as it must be if it is without Christ, and there can be nothing devised that is more miserable.</n> death were all their lifetime subject to bondage.


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<n>He explains those words of flesh and blood, showing that Christ is true man, and not by changing his divine nature, but by taking on man's nature. He names Abraham, regarding the promises made to Abraham in this behalf.</n>For verily he took not on [him the <n>The nature of angels.</n> nature of] angels; but he took on [him] the <n>The very nature of man.</n> seed of Abraham.


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<n>He applies the same to the priesthood, for which he would not have been suited, unless he had become man, and like us in all things, sin being the exception.</n>Wherefore in <n>Not only concerning nature, but qualities too.</n> all things it behoved him to be made like unto [his] brethren, that he might be a <n>That he might be truly touched with the feeling of our miseries.</n> merciful and <n>Doing his office sincerely.</n> faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people.


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For in that he himself hath suffered being <n>Was tried and urged to wickedness by the devil.</n> tempted, he is able to succour them that are tempted.


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Wherefore, <n>Having laid the foundation that is to say, declared and proved both the natures of one Christ, he gives him three offices, that is, the office of a Prophet, King and Priest, and concerning the office of teaching, and governing, compares him with Moses and Joshua from (Hebrews 3:1-4:14), and with Aaron concerning the priesthood. He proposes that which he intends to speak of, with a grave exhortation, that all our faith may be directed towards Christ, as the only everlasting teacher, governor, and High Priest.</n> holy brethren, partakers of the heavenly calling, consider the <n>The ambassador or messenger, as in (Rom_15:8) he is called the minister of circumcision.</n> Apostle and High Priest of our <n>Of the doctrine of the gospel which we profess.</n> profession, Christ Jesus;


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<n>He confirms his exhortation with two reasons, first of all because Christ Jesus was appointed as such by God: secondly, because he thoroughly executed the offices that his Father commanded him.</n>Who was faithful to him that <n>Apostle and High Priest.</n> appointed him, <n>Now he comes to the comparison with Moses, and he makes them like one another other in this, that they were both appointed rulers over God's house, and executed faithfully their office: but he later shows that there is great dissimilarity in the same comparison.</n> as also Moses [was faithful] in all his house.


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<n>The first comparison: The builder of the house is better than the house itself, therefore Christ is better than Moses. The reason for the conclusion is this: because the builder of the house is God, which cannot be attributed to Moses; and therefore Moses was not the builder, but a part of the house: but Christ as Lord and God, made the house.</n>For this [man] was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.


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And <n>Another comparison: Moses was a faithful servant in this house, that is, in the Church, serving the Lord that was to come, but Christ rules and governs his house as Lord.</n> Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;


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But Christ as a son over his own house; <n>He applies the former doctrine to his purpose, exhorting all men by the words of David to hear the Son speak, and to give full credit to his words, seeing that otherwise they cannot enter into that eternal rest.</n> whose <n>That is, Christ's.</n> house are we, if we hold fast the <n>He calls confidence the excellent effect of faith (by which we cry Abba, that is, Father), and to confidence he adds hope.</n> confidence and the rejoicing of the hope firm unto the end.


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Wherefore (as the Holy Ghost saith, To day if ye <n>So that God was to speak once again after Moses.</n> will hear his voice,


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Harden not your hearts, as in the <n>In the day that they troubled the Lord, or struggled with him.</n> provocation, in the day of temptation in the wilderness:


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Wherefore I was grieved with that generation, and said, They do alway <n>They are brutish and angry.</n> err in [their] heart; and they have not known my ways.


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<n>Now consider in the words of David, he shows first by this word «today» that we must not ignore the opportunity while we have it: for that word is not to be limited to David's time, but it encompasses all the time in which God calls us.</n>Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.


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But exhort one another daily, <n>While today lasts, that is to say, so long as the gospel is offered to us.</n> while it is called To day; lest any of you be hardened through the deceitfulness of sin.


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<n>Now he considers these words, «If you hear his voice» showing that they are spoken and meant of the hearing of faith, opposite which he places hardening through unbelief.</n>For we are made partakers of Christ, if we hold the <n>That beginning of trust and confidence: in the speech of the Hebrews, he calls «beginning» that which is chiefest.</n> beginning of our confidence stedfast unto the end;


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<n>So long as this voice sounds out.</n>While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.


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But with whome was he displeased fourtie yeeres? Was hee not displeased with them that sinned, whose carkeises fell in the wildernes?


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Let vs feare therefore, least at any time by forsaking the promes of entring into his rest, any of you should seeme to be depriued.


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<n>By these words «His voice» he shows that David meant the preaching of Christ, who was then also preached, for Moses and the prophets honoured no one else.</n>For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being <n>He compares the preaching of the gospel to drink, which being drunk, that is to say, heard, profits nothing, unless it is mixed with faith.</n> mixed with faith in them that heard [it].


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<n>Lest any man should object, that those words spoke refer to the land of Canaan and doctrine of Moses, and therefore cannot applied to Christ and to eternal life, the apostle shows that there are two types of rest spoken of in the scriptures: one being the seventh day, in which God is said to have rested from all his works, the other is said to be the rest into which Joshua led the people. This rest is not the last rest to which we are called, proven through two reasons. David long after, speaking to the people which were then placed in the land of Canaan, uses these words «Today» and threatens them still that they will not enter into the rest of God if they refuse the voice of God that sounded in their ears. We must say that he meant another time than that of Moses, and another rest than the land of Canaan. That rest is the everlasting rest, in which we begin to live to God, after the race of this life ceases. God rested the seventh day from his works, that is to say, from making the world. Moreover the apostle signifies that the way to this rest, which Moses and the land of Canaan, and all the order of the Law foreshadowed, is revealed in the Gospel only.</n>For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.


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For he spake in a certaine place of the seuenth day on this wise, And God did rest the seuenth day from all his workes.


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Seeing therefore it remaineth that some must enter thereinto, &amp; they to whom it was first preached, entred not therein for vnbeliefes sake:


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Againe he appointed in Dauid a certaine day, by To day, after so long a time, saying, as it is sayd, This day, if ye heare his voyce, harden not your hearts.


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For if <n>He speaks of Joshua the son of Nun: and as the land of Canaan was a figure of our true rest, so was Joshua a figure of Christ.</n> Jesus had given them rest, then would he not afterward have spoken of another day.


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<n>As God rested the seventh day, so must we rest from our works, that is, from those things that proceed from our corrupt nature.</n>For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his.


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<n>He returns to an exhortation.</n>Let us labour therefore to enter into that rest, lest <n>Lest any man become a similar example of infidelity.</n> any man fall after the same example of unbelief.


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<n>An amplification taken from the nature of the word of God, so powerful that it enters even to the deepest and most inward and secret parts of the heart, fatally wounding the stubborn, and openly reviving the believers.</n>For the <n>The doctrine of God which is preached both in the law and in the gospel.</n> word of God [is] <n>He calls the word of God living, because of the effect it has on those to whom it is preached.</n> quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of <n>He calls the seat of emotions «soul».</n> soul and <n>By «spirit» he means the mind.</n> spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.


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Neither is there any creature that is not manifest in <n>In God's sight.</n> his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.


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<n>Now he compares Christ's priesthood with Aaron's, and declares even in the very beginning the marvellous excellency of this priesthood, calling him the Son of God, and placing him in the seat of God in heaven, plainly and openly contrasting him with Aaron's priests, and the transitory tabernacle. He expands on these comparisons in later passages.</n>Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us <n>And let it not go out of our hands.</n> hold fast [our] profession.


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<n>Lest he appear by the great glory of our High Priest, to prevent us from going to him, he adds after, that he is nonetheless our brother indeed, (as he proved before) and that he counts all our miseries as his own, to call us boldly to him.</n>For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin.


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Let vs therefore goe boldly vnto ye throne of grace, that we may receiue mercy, and finde grace to helpe in time of neede.


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For <n>The first part of the first comparison of Christ's high priesthood with Aaron's: Other high priests are taken from among men, and are called after the order of men.</n> every high priest taken from among men is ordained for men in things [pertaining] to God, <n>The first part of the second comparison: Others though weak, are made high priests, to the end that feeling the same infirmity in themselves which is in all the rest of the people, they should in their own and the peoples name offer gifts and sacrifices, which are witnesses of common faith and repentance.</n> that he may offer both <n>Offering of things without life.</n> gifts and <n>Beasts which were killed, but especially in the sacrifices for sins and offences.</n> sacrifices for sins:


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Who <n>Fit and meet.</n> can have compassion on the ignorant, and <n>On them that are sinful: for in the Hebrew tongue, under ignorance and error is every sin meant, even that sin that is voluntary.</n> on them that are out of the way; for that he himself also is <n>He carries with him a nature subject to the same inconveniences and vices.</n> compassed with infirmity.


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<n>The third comparison which is complete: The others are called by God and so was Christ, but in another order than Aaron. For Christ is called the Son, begotten by God and a Priest for ever after the order of Melchizedek.</n>And no man taketh this honour unto himself, but he that is called of God, as [was] Aaron.


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So likewise Christ tooke not to him selfe this honour, to be made the hie Priest, but hee that sayd vnto him, Thou art my Sonne, this day begate I thee, gaue it him.


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As he saith also in another [place], Thou [art] a priest for ever after the <n>After the likeness or manner as it is later declared.</n> order of Melchisedec.


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<n>The other part of the second comparison: Christ being exceedingly afflicted and exceedingly merciful did not pray because of his sins, for he had none, but for his fear, and obtained his request, and offered himself for all who are his.</n>Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to <n>To deliver him from death.</n> save him from death, and was heard in that he feared;


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Though he were a Son, yet <n>He learned in deed what it is to have a Father, whom a man must obey.</n> learned he obedience by the things which he suffered;


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<n>The other part of the first comparison: Christ was consecrated by God the Father as the author of our salvation, and an High Priest for ever, and therefore he is a man, though nonetheless he is far above all men.</n>And being made <n>See (Heb_2:10).</n> perfect, he became the author of eternal salvation unto all them that obey him;


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<n>A digression until he comes to the beginning of the seventh chapter; (Hebrews 5:11-6:20): in which he partly holds the Hebrews in the diligent consideration of those things which he has said, and partly prepares them for the understanding of those things of which he will speak.</n>Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.


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<n>An example of an apostolic exhortation.</n>For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.


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For every one that useth milk [is] unskilful in the <n>In the word that teaches righteousness.</n> word of righteousness: for he is a babe.


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But strong meat belongeth to them that are of full age, [even] those who by reason of use have their <n>All their power by which they understand and judge.</n> senses exercised to discern both good and evil.


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Therefore leaving the <n>The first principle of Christian religion, which we call the catechism.</n> principles of the doctrine of Christ, let us go on unto perfection; <n>Certain principles of a catechism, which comprehend the sum of the doctrine of the gospel, were given in few words and briefly to the poor and unlearned, that is, the profession of repentance and faith in God. The articles of this doctrine were required from those who were not yet members of the Church on the days appointed for their baptism. Of those articles, two are by name recited: the resurrection of the dead, and eternal judgment. (Ed.)</n> not laying again the foundation of repentance from dead works, and of faith toward God,


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Of the doctrine of baptismes, and laying on of hands, &amp; of the resurrection from the dead, and of eternall iudgement.


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<n>He adds a vehemency to his exhortation, and a sharp threatening of the certain destruction that will come to them who fall away from God and his religion.</n>For [it is] <n>He speaks of a general backsliding and those who fall away from the faith completely, not of sins committed through the weakness of a man against the first and the second table of the law.</n> impossible for those who were once enlightened, and have <n>We must note the force of this word, for it is one thing to believe as Lydia did, whose heart God opened in (Act_16:13) and another thing to have some taste.</n> tasted of the heavenly gift, and were made partakers of the Holy Ghost,


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If they shall fall away, to renew them again unto repentance; seeing they <n>As men that hate Christ, and as though they crucified him again, making a mockery of him to all the world, to their own destruction, as Julian the Apostate or backslider did.</n> crucify to themselves the Son of God afresh, and put [him] to an open shame.


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<n>He lays out the former threatening with a comparison.</n>For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:


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But that which beareth thornes and briars, is reproued, and is neere vnto cursing, whose end is to be burned.


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<n>He moderates and calms all that sharpness, expecting better things of those to whom he writes.</n>But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.


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<n>He praises them for their charity, by this encouraging them to go forward, and to hold out to the end.</n>For God [is] not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.


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And we desire that euery one of you shew the same diligence, to the full assurance of hope vnto the ende,


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<n>He shows in these verses that they need to go forward constantly, for their own good: that is, of charity, and patience; and lest any man should object and say that these things are impossible to do, he asks them to consider the examples of their ancestors and to follow them.</n>That ye be not slothful, but followers of them who through faith and patience inherit the promises.


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<n>Another encouragement, to push them onward because the hope of the inheritance is certain, if we continue to the end, for God has not only promised it, but also promised it with an oath.</n>For when God made promise to Abraham, because he could swear by no greater, he sware by himself,


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Saying, Surely <n>I will heap many benefits on you.</n> blessing I will bless thee, and multiplying I will multiply thee.


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For men verely sweare by him that is greater then themselues, and an othe for confirmation is among them an ende of all strife.


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Wherein God, willing more <n>More than was needed, were it not for the wickedness of men who do not believe God, even though he swears.</n> abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath:


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That by two immutable things, wherein it is vnpossible that God should lye, we might haue strong consolation, which haue our refuge to lay holde vpon that hope that is set before vs,


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<n>He compares hope to an anchor because in the same way that an anchor when cast into the bottom of the sea secures the whole ship, so hope also enters even into the very secret places of heaven. He makes mention of the sanctuary, alluding to the old tabernacle and by this returns to the comparison of the priesthood of Christ with the Levitical priesthood.</n>Which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;


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<n>He repeats David's words, in which all those comparisons that he mentioned before are signified, as he declares in all the next chapter.</n>Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec.


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For this <n>Declaring those words, «According to the order of Melchizedek» upon which the comparison of the priesthood of Christ with the Levitical priesthood rests: first, Melchizedek himself is considered to be the type of Christ and these are the points of that comparison. Melchizedek was a king and a priest, as is Christ alone. He was a king of peace and righteousness as is Christ alone.</n> Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and <n>With a solemn and priestly blessing.</n> blessed him;


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To whom also Abraham gaue the tithe of all things: who first is by interpretation King of righteousnes: after that, he is also King of Salem, that is, King of peace,


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<n>Another type: Melchizedek is set before us to be considered as one without beginning and without ending, for neither his father, mother, ancestors, or his death are written of. Such a one is indeed the Son of God, that is, an everlasting Priest: as he is God, begotten without mother, and man, conceived without father.</n>Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.


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<n>Another figure: Melchizedek in his priesthood was above Abraham for he took tithes from him, and blessed him as a priest. Such a one indeed is Christ, on whom depends even Abraham's sanctification and all the believers, and whom all men should worship and reverence as the author of all.</n>Now consider how great this man [was], unto whom even the patriarch Abraham gave the tenth of the spoils.


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And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they <n>Were begotten by Abraham.</n> come out of the loins of Abraham:


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But he whose kindred is not couted among them, receiued tithes of Abraham, and blessed him that had the promises.


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And <n>He speaks of the public blessing which the priests used.</n> without all contradiction the less is blessed of the better.


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And here men that die, receiue tithes: but there he receiueth them, of whome it is witnessed, that he liueth.


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<n>A twofold amplification: The first, that Melchizedek took the tithes as one immortal (that is, in respect that he is the figure of Christ, for his death is not mentioned, and David sets him forth as an everlasting Priest) but the Levitical priests, took tithes as mortal men, for they succeed one another: the second, that Levi himself, though yet in Abraham, was tithed by Melchizedek. Therefore the priesthood of Melchizedek (that is, Christ's, who is pronounced to be an everlasting Priest according to this order) is more excellent than the Levitical priesthood.</n>And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.


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<n>The third treatise of this Epistle, in which after he has proved Christ to be a King, Prophet and a Priest, he now handles distinctly the condition and excellency of all these offices, showing that all these were shadows, but in Christ they are true and perfect. He begins with the priesthood that the former treatise ended with, that by this means all the parts of the debate may better hold together. First of all he proves that the Levitical priesthood was imperfect because another priest is promised later according to an other order, that is, of another rule and fashion.</n>If therefore <n>If the priesthood of Levi could have made any man perfect.</n> perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?


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<n>He shows how by the institution of the new priesthood, not only the imperfection of the priesthood of Levi was declared, but also that it was changed for this: for these two cannot stand together, because the first appointment of the tribe of Levi shut out the tribe of Judah and made it inferior to Levi: and this latter passage places the priesthood in the tribe of Judah.</n>For the priesthood being changed, there is made of necessity a change also of the <n>Of the institution of Aaron.</n> law.


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For he of whom these things are spoken pertaineth to another tribe, of which no man <n>Had anything to do with the altar.</n> gave attendance at the altar.


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For it is euident, that our Lord sprung out of Iuda, concerning the which tribe Moses spake nothing, touching the Priesthood.


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<n>Lest any man object, the priesthood was indeed translated from Levi to Judah. Nonetheless the same still remains, he both considers and explains those words of David «for ever, according to the order of Melchizedek» by which also a different institution of priesthood is understood.</n>And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,


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<n>He proves the diversity and excellency of the institution of Melchizedek's priesthood, by this that the priesthood of the law rested on an outward and bodily anointing: but the sacrifice of Melchizedek is set out to be everlasting and more spiritual.</n>Who is made, not after the <n>Not after the ordination, which commands frail ad temporary things, as was done in Aaron's consecration, and all of that whole priesthood.</n> law of a carnal commandment, but after the power of an endless life.


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<n>Again, that no man object that the last priesthood was added to make a perfect one by joining them both together, he proves that the first was made void by the later as unprofitable, by the nature of them both. For how could those material and transitory things sanctify us, either by themselves, or by being joined with another?</n>For there is verily a disannulling of the <n>The ceremonial law.</n> commandment going before for the weakness and unprofitableness thereof.


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For the Law made nothing perfite, but the bringing in of a better hope made perfite, whereby we drawe neere vnto God.


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<n>Another argument, by which he proves that the priesthood of Christ is better than the priesthood of Levi, because his was established with an oath, but theirs was not so.</n>And inasmuch as not without an oath [he was made priest]:


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But this is made with an othe by him that said vnto him, The Lord hath sworne, and will not repent, Thou art a Priest for euer, after the order of Melchi-sedec)


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<n>Another argument for the same purpose. The Levitical priests (as mortal men) could not be everlasting, but Christ, as he is everlasting, so has he also an everlasting priesthood, making most effectual intercession for them who come to God by him.</n>And they truly were many priests, because they were not suffered to continue by reason of death:


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But this [man], because he continueth ever, hath an <n>Which cannot pass away.</n> unchangeable priesthood.


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Wherefore he is <n>He is fit and sufficient.</n> able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.


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<n>Another argument: There are required in an high priest innocency and perfect pureness, which may separate him from sinners, for whom he offers. The Levitical high priests are not found to be such, for they offer first for their own sins: but only Christ is such a one, and therefore the only true High Priest.</n>For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;


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Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: <n>Another argument, which nonetheless he handles afterward: The Levitical priests offered sacrifice after sacrifice, first for themselves, and then for the people. Christ offered not for himself, but for others, not sacrifices, but himself, not repeatedly, but once. This should not seem strange, he says, for they are weak, but this man is consecrated as an everlasting Priest, and that by an oath.</n> for <n>That sacrifice which he offered.</n> this he did <n>It was done so that it need not be repeated or offered again any more.</n> once, when he offered up himself.


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For the law maketh men high priests which have infirmity; but the <n>The commandment of God which was bound with an oath.</n> word of the oath, <n>Another argument taken by the time: Former things are taken away by the later.</n> which <n>Exhibited.</n> was since the law, [maketh] the Son, who is consecrated for evermore.


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Now <n>He briefly repeats that to which all these things are to be referred, that is, that we have another High Priest than those Levitical high priests, even such a one as sits at the right hand of the Most High God in heaven.</n> of the things which we have spoken [this is] the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;


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<n>They of Levi were high priests in an earthly sanctuary, but Christ is in the heavenly.</n>A minister of the <n>Of heaven.</n> sanctuary, <n>They of Levi exercised their priesthood in a frail tabernacle, but Christ bears about with him another tabernacle, that is, his body, which God himself made everlasting, as shall later be declared in (Heb_9:11).</n> and of the <n>Of his body.</n> true tabernacle, which the Lord pitched, and not man.


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<n>He brings a reason why it must be that Christ should have a body (which he calls a tabernacle which the Lord built, and not man) that is, that he might have that to offer: for otherwise he could not be an High Priest. The body is both the tabernacle and the sacrifice.</n>For every high priest is ordained to offer gifts and sacrifices: wherefore [it is] of necessity that this man have somewhat also to offer.


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<n>He gives a reason why he said that our High Priest is in the heavenly sanctuary, and not in the earthly: because, says he, if he were now on the earth, he could not minister in the earthly sanctuary, seeing there are still Levitical priests who are appointed for him, that is to say, to be patterns of that perfect example. To what purpose should the patterns serve, when the true and original example is present?</n>For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:


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Who serue vnto the paterne and shadowe of heauenly things, as Moses was warned by God, whe he was about to finish the Tabernacle. See, saide hee, that thou make all thinges according to the paterne, shewed to thee in the mount.


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<n>He enters into the comparison of the old and transitory Testament or covenant, being but for a time, of which the Levitical priests were mediators, with the new, the everlasting Mediator of which is Christ, to show that this is not only better than that in all respects, but also that that was made void by this.</n>But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.


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<n>He proves by the testimony of Jeremiah that there is a second Testament or covenant, and therefore that the first was not perfect.</n>For if that first [covenant] had been faultless, then should no place have been sought for the second.


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For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the <n>He calls it a house, as it were one family of the whole kingdom: for while the kingdom of David was divided into two sections, the Prophet would have us understand that through the new Testament they shall be joined together again in one.</n> house of Israel and with the house of Judah:


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Not like the Testament that I made with their fathers, in the day that I tooke them by the hand, to leade them out of the land of Egypt: for they continued not in my Testament, and I regarded them not, saith the Lord.


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For this is the Testament that I will make with the house of Israel, After those dayes, saith the Lord, I will put my Lawes in their minde, and in their heart I will write them, and I wil be their God, and they shalbe my people,


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And they shall not teache euery man his neighbour and euery man his brother, saying, Know the Lord: for all shall knowe me, from the least of them to the greatest of them.


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For I will bee mercifull to their vnrighteousnes, and I wil remember their sinnes and their iniquities no more.


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<n>The conclusion: Therefore by the later and the new, the first and old is taken away, for it could not be called new, if it did not differ from the old. Again, that same is at length taken away, which is subject to corruption, and therefore imperfect.</n>In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.


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Then verily <n>A division of the first tabernacle which he calls worldly, that is to say, transitory, and earthly, into two parts, that is, into the holy places, and the Holiest of all.</n> the first [covenant] had also ordinances of divine service, and a <n>An earthy and a fleeting.</n> worldly sanctuary.


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For the first Tabernacle was made, wherein was the candlesticke, and the table, and the shewebread, which Tabernacle is called the Holy places.


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And after <n>He calls it the second veil, not because there were two veils, but because it was behind the sanctuary or the first tabernacle.</n> the second veil, the tabernacle which is called the <n>The holiest sanctuary.</n> Holiest of all;


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Which had the golden censer, and the Arke of the Testament ouerlayde rounde about with golde, wherein the golden pot, which had Manna, was, and Aarons rod that had budded, and the tables of the Testament.


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And over it the cherubims of glory shadowing the <n>The Hebrews call the cover of the ark of the covenant the mercy seat, which both the Greeks and we do also.</n> mercyseat; of which we cannot now speak particularly.


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<n>Now he comes to the sacrifices which he divides into those daily sacrifices and that yearly and solemn sacrifice with which the high priest only but once every year entering into the Holiest of all with blood, offered for himself and the people.</n>Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God].


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But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the <n>For the sins, see (Heb_5:2).</n> errors of the people:


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<n>Of that yearly rite and the ceremony, he gathers that the way into heaven was not opened by such sacrifices, which was shadowed by the Holiest of all. For why did only the high priest enter in, excluding all others, to offer sacrifices there both for himself and for others, and after, shut the Holiest of all again?</n>The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:


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<n>An objection: If the way to heaven was not opened by those sacrifices (that is to say, if the worshippers were not purged by them) why then were those ceremonies used? That is, that men might be called back to that spiritual example, that is to say, to Christ who would correct all those things at his coming.</n>Which [was] a figure <n>For that time that that figure had to last.</n> for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;


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<n>Another reason why they could not clear the conscience of the worshipper is because they were outward and carnal or material things.</n>[Which stood] only in meats and drinks, and divers washings, and carnal ordinances, <n>For they were as you would say, a burden, from which Christ delivered us.</n> imposed [on them] until the time of reformation.


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<n>Now he enters into the declaration of the types, and first of all comparing the Levitical high priest with Christ, (that is to say, the figure with the thing itself) he attributes to Christ the administration of good things to come, that is, everlasting, which those carnal things had respect to.</n>But Christ being come an high priest of good things to come, <n>Another comparison of the first corrupt tabernacle with the latter, (that is to say, with the human nature of Christ) which is the true incorruptible temple of God, into which the Son of God entered, as the Levitical high priests into the other which was frail and transitory.</n> by a <n>By a more excellent and better.</n> greater and more perfect tabernacle, not made with hands, that is to say, not of this building;


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<n>Another comparison of the blood of the sacrifices with Christ, the Levitical high priests entering by their holy places into the sanctuary, offered corruptible blood for one year only: but Christ entering into that holy body of his, entered by it into heaven itself, offering his own most pure blood for an everlasting redemption: for Christ is both the High Priest, Tabernacle, Sacrifices and Offerings themselves, indeed all those both truly and for ever.</n>Neither by the blood of <n>For in this yearly sacrifice of reconciliation, there were two kinds of sacrifices, the one a goat, the other a heifer, or calf.</n> goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].


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<n>If the outward sprinkling of blood and ashes of beasts was a true and effectual sign of purifying and cleansing, how much more shall the thing itself and the truth being present which in times past was shadowed by those external sacraments do it? That is to say, his blood, which is man's blood and also the blood of the Son of God, and therefore has an everlasting power of purifying and cleansing.</n>For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the <n>He considers the signs separately, being separate from the thing itself.</n> purifying of the flesh:


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How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from <n>From sins which proceed from death, and bring forth nothing but death.</n> dead works to serve the living God?


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<n>The conclusion of the former argument: therefore seeing the blood of beasts did not purge sins, the new Testament which was promised before, to which those outward things had respect, is now indeed established by the power by which all transgressions might be taken away, and heaven indeed opened to us. It follows that Christ shed his blood also for the fathers, for he was foreshadowed by these old ceremonies, otherwise, unless they served to represent him, they were not at all profitable. Therefore this Testament is called the latter, not concerning the power of it, (that is to say, remission of sins) but in respect of that time in which the thing itself was finished, that is to say, in which Christ was exhibited to the world, and fulfilled all things necessary for our salvation.</n>And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance.


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<n>A reason why the testament must be established by the death of the Mediator, because this testament has the condition of a testament or gift, which is made effective by death, and therefore that it might be effective, it must be that he that made the Testament, should die.</n>For where a testament [is], there must also of necessity be the death of the testator.


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For the Testament is confirmed when men are dead: for it is yet of no force as long as he that made it, is aliue.


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<n>There must be a proportion between those things which purify and those which are purified: Under the law all those figures were earthly, the tabernacle, the book, the vessels, the sacrifices, although they were the signs of heavenly things. Therefore it was required that all those should be purified with some matter and ceremony of the same nature, that is, with the blood of beasts, with water, wool, hyssop. But under Christ all things are heavenly, a heavenly tabernacle, heavenly sacrifice, heavenly people, heavenly doctrine, and heaven itself is set open before us for an eternal home. Therefore all these things are sanctified in a similar way, that is, with the everlasting offering of the quickening blood of Christ.</n>Whereupon neither the first [testament] was dedicated without blood.


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For when Moses had spoken every precept to all the people <n>As the Lord had commanded.</n> according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and <n>He used to sprinkle.</n> sprinkled both the book, and all the people,


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And almost all things are by the Law purged with blood, and without sheading of blood is no remission.


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[It was] therefore necessary that the <n>The counterparts of heavenly things were earthly, and therefore they were to be set forth with earthly things, as with the blood of beasts, wool and hyssop. But under Christ all things are heavenly, and therefore they could not be sanctified with the offering of his living blood.</n> patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.


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<n>Another twofold comparison: the Levitical high priest entered into the sanctuary, which was made indeed by the commandment of God, but yet with men's hands, that it might be a pattern of another more excellent, that is, of the heavenly place, but Christ entered into heaven itself. Again he appeared before the ark, but Christ before God the Father himself.</n>For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:


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<n>Another double comparison: the Levitical high priest offered other blood, but Christ offered his own: he every year once repeated his offering: Christ offering himself but once, abolished sin altogether, both of the former ages and of the ages to come.</n>Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;


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<n>An argument to prove that Christ's offering should not be repeated: seeing that sins were to be purged from the beginning of the world, and it is proved that sins cannot be purged, but by the blood of Christ: he would have needed to have died repeatedly, since the beginning of the world. But a man can die only once: therefore Christ's sacrifice which was once done in the later days, neither could nor can be repeated. Seeing that it is so, surely the power of it extends both to sins that were before, and to sins that are after his coming.</n>For then must he often have suffered since the foundation of the world: but now once in the <n>In the later days.</n> end of the world hath he appeared to put away <n>That whole root of sin.</n> sin by the sacrifice of himself.


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And as it is appointed unto men <n>He speaks of the natural state and condition of man: For though Lazarus and certain others died twice, that was no usual thing, but extraordinary: and as for them that shall be changed, their changing is a kind of death. {{See 1Co_15:51}}</n> once to die, but after this the judgment:


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So Christ was once offered to bear the sins of <n>Thus the general promise is restrained to the elect only: and we have to seek the testimony of our election, not in the secret counsel of God, but in the effects that our faith works, and so we must climb up from the lowest step to the highest, there to find such comfort as is most certain, and shall never be moved.</n> many; <n>Shortly by the way he sets Christ as Judge, partly to terrify those who are not trusting in the only sacrifice of Christ once made, and partly to keep the faithful in their duty, so that they will not go back.</n> and unto them that look for him shall he appear the second time without sin unto salvation.


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For <n>He prevents a private objection. Why then were those sacrifices offered? The apostle answers, first concerning the yearly sacrifice which was the solemnest of all, in which (he says) there was made every year a remembrance again of all former sins. Therefore that sacrifice had no power to sanctify: for to what purpose should those sins which are purged be repeated again, and why should new sins come to be repeated every year, if those sacrifices abolished sin?</n> the law having a shadow of good things to <n>Of things which are everlasting, which were promised to the fathers, and exhibited in Christ.</n> come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.


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For would they not then haue ceased to haue bene offered, because that the offerers once purged, should haue had no more conscience of sinnes?


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<n>A conclusion following those things that went before, and encompassing also the other sacrifices. Seeing that the sacrifices of the law could not do it, therefore Christ speaking of himself as of our High Priest manifested in the flesh, witnesses plainly that God rests not in the sacrifices, but in the obedience of his Son our High Priest, in whose obedience he offered up himself once to his Father for us.</n>Wherefore when he <n>The Son of God is said to come into the world, when he was made man.</n> cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a <n>It is word for word in the Hebrew text, «You have pierced my ears through» that is, «you have made me obedient and willing to hear».</n> body hast thou prepared me:


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Then I sayd, Lo, I come (In the beginning of the booke it is written of me) that I should doe thy will, O God.


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Aboue, when he sayd, Sacrifice and offring, and burnt offrings, and sinne offrings thou wouldest not haue, neither hadst pleasure therein (which are offered by the Lawe)


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Then said he, Lo, I come to do thy will, O God. He taketh away the <n>That is, the sacrifices, to establish the second, that is, the will of God.</n> first, that he may establish the second.


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<n>A conclusion, with the other part of the comparison: The Levitical high priest repeats the same sacrifices daily in his sanctuary: upon which it follows that neither those sacrifices, nor those offerings, nor those high priests could take away sins. But Christ having offered one sacrifice once for the sins of all men, and having sanctified his own for ever, sits at the right hand of the Father, having all power in his hands.</n>And every priest standeth <n>At the altar.</n> daily ministering and offering oftentimes the same sacrifices, which can never take away sins:


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But this man after he had offered one sacrifice for sinnes, sitteth for euer at the right hand of God,


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<n>He prevents a private objection, that is, that yet nonetheless we are subject to sin and death, to which the apostle answers, that the full effect of Christ's power has not yet shown itself, but shall eventually appear when he will at once put to flight all his enemies, with whom we still struggle.</n>From henceforth expecting till his enemies be made his footstool.


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<n>Although there remains in us relics of sin, yet the work of our sanctification which is to be perfected, hangs on the same sacrifice which never shall be repeated: and that the apostle proves by referring again to the testimony of Jeremiah, thus: Sin is taken away by the new testament, seeing the Lord says that it shall come to pass, that according to the form of it, he will no more remember our sins: Therefore we need now no purging sacrifice to take away that which is already taken away, but we must rather take pains, that we may now through faith be partakers of that sacrifice.</n>[Whereof] the Holy Ghost also is a witness to us: for after that he had said before,


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This is the Testament that I will make vnto them after those dayes, sayth the Lord, I wil put my Lawes in their heart, and in their mindes I will write them.


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And their sins and iniquities will I remember <n>Why then, where is the fire of purgatory, and that popish distinction of the fault, and the punishment?</n> no more.


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Now where remission of these [is, there is] no more offering for <n>He said well, for sin: for there remains another offering, that is, of thanksgiving.</n> sin.


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<n>The sum of the former treatise: We are not shut out from the holy place, as the fathers were, but we have an entrance into the true holy place (that is, into heaven) seeing that we are purged with the blood, not of beasts, but of Jesus. Neither as in times past, does the High Priest shut us out by setting the veil against us, but through the veil, which is his flesh, he has brought us into heaven itself, so that we have now truly an High Priest who is over the house of God.</n>Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,


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By a new and living way, which he hath consecrated for us, through the veil, that is to say, his <n>So Christ's flesh shows us the Godhead as if it were under a veil, For otherwise we could not stand the brightness of it.</n> flesh;


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<n>A most grave exhortation, in which he shows how the sacrifice of Christ may be applied to us: that is, by faith which also he describes by the consequence, that is, by sanctification of the Spirit, which causes us to hope in God, and to procure by all means possible one another's salvation, through the love that is in us one towards another.</n>Let us draw near with a <n>With no double and counterfeit heart, but with such a heart as is truly and indeed given to God.</n> true heart in full assurance of faith, having our <n>This is it which the Lord says, Be ye holy, for I am holy.</n> hearts sprinkled from an evil conscience, and our bodies washed with <n>With the grace of the Holy Spirit.</n> pure water.


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And washed in our bodies with pure water, let vs keepe the profession of our hope, without wauering, (for he is faithfull that promised)


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Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: <n>Having mentioned the last coming of Christ, he stirs up the godly to the meditation of a holy life, and cites the faithless fallers from God to the fearful judgment seat of the Judge, because they wickedly rejected him in whom only salvation consists.</n> and so much the more, as ye see the day approaching.


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For if we sin <n>Without any cause or occasion, or show of occasion.</n> wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,


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But a certain fearful looking for of judgment and fiery indignation, which shall devour the <n>For it is another matter to sin through the frailty of man's nature, and another thing to proclaim war on God as on an enemy.</n> adversaries.


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<n>If the breach of the law of Moses was punished by death, how much more worthy of death is it to fall away from Christ?</n>He that despised Moses' law died without mercy under two or three witnesses:


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Of howe much sorer punishment suppose ye shall hee be worthy, which treadeth vnder foote the Sonne of God, and counteth the blood of the Testament as an vnholy thing, wherewith he was sanctified, and doeth despite the Spirit of grace?


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<n>The reason of all these things is, because God is a revenger of those who despise him: otherwise he could not rightly govern his Church. Now there is nothing more horrible then the wrath of the living God.</n>For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall <n>Rule or govern.</n> judge his people.


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<n>As he terrified the fallers away from God, so does he now comfort them that are constant and stand firm, setting before them the success of their former fights, so stirring them up to a sure hope of a full and ready victory.</n>But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;


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Partly, whilst ye were made a <n>You were brought forth to be shamed.</n> gazingstock both by reproaches and afflictions; and partly, whilst ye became <n>In taking their miseries, to be your miseries.</n> companions of them that were so used.


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For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring <n>Goods and riches.</n> substance.


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For ye haue neede of patience, that after ye haue done the will of God, ye might receiue the promes.


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For yet a <n>He will come within this very little while.</n> little while, and he that shall come will come, and will not tarry.


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<n>He commends the excellency of a sure faith by the effect, because it is the only way to life, which sentence he sets forth and amplifies by contrast.</n>Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him.


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But we are not they which withdrawe our selues vnto perdition, but follow faith vnto the conseruation of the soule.


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Now <n>An excellent description of faith by the effects, because it represents things which are but yet in hope, and sets as it were before our eyes things that are invisible.</n> faith is the substance of things hoped for, the evidence of things not seen.


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<n>He shows that the fathers ought to be accounted of by this virtue.</n>For by it the <n>That is, those fathers from whom we came: and whose authority and example ought to move us very much.</n> elders obtained a good report.


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<n>He shows the property of faith, by setting before us most cautious examples of those who from the beginning of the world excelled in the Church.</n>Through faith we understand that the worlds were framed by the word of God, so that things which are <n>So that the world which we see, was not made from any matter that appeared or was before, but from nothing.</n> seen were not made of things which do appear.


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


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<n>Enoch.</n>By faith Enoch was translated that he should not <n>That he should not die.</n> see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.


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But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a <n>This reward is not referred to our merits, but to the free promise, as Paul teaches in Abraham the father of all the faithful, (Rom_4:4).</n> rewarder of them that diligently seek him.


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


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


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By faith he abode in the land of promes, as in a strange countrey, as one that dwelt in tents with Isaac and Iacob heires with him of the same promes.


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For he looked for a city which hath <n>This foundation is contrasted with their tabernacle.</n> foundations, whose builder and maker [is] God.


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Through faith Sara also receiued strength to conceiue seede, and was deliuered of a childe when she was past age, because she iudged him faithfull which had promised.


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Therefore sprang there even of one, and him as good as <n>As unlikely to bear children, as if he had been dead.</n> dead, [so many] as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.


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These all died in <n>In faith, which they had while they lived, and followed, them even to their grave.</n> faith, not having received the <n>This is the figure metonymy, for the things promised.</n> promises, but having seen them afar off, and were persuaded of [them], and <n>For the patriarchs were given to profess their religion by building an altar and calling on the name of the Lord when they received the promises.</n> embraced [them], and confessed that they were strangers and pilgrims on the earth.


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And if they had bene mindfull of that countrey, from whence they came out, they had leasure to haue returned.


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But nowe they desire a better, that is an heauenly: wherefore God is not ashamed of them to be called their God: for he hath prepared for them a citie.


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By faith Abraham, when he was <n>Tried by the Lord.</n> tried, offered up Isaac: and he that had received the <n>Although the promises of life were made in that only begotten son Isaac, yet he appointed him to die; and so against hope he believed in hope.</n> promises offered up his only begotten [son],


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Accounting that God [was] able to raise [him] up, even from the dead; from <n>From which death.</n> whence also he received him in <n>For there was not the true and very death of Isaac, but as it were the death, by means of which he seemed also to have risen again.</n> a figure.


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<n>Jacob.</n>By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff.


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<n>Joseph.</n>By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.


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<n>Moses.</n>By faith Moses, when he was born, was hid three months of his parents, because they saw [he was] a proper child; and they were not <n>They were not afraid to bring him up.</n> afraid of the king's commandment.


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Choosing rather to suffer affliction with the people of God, than to enjoy the <n>Such pleasures as he could not enjoy, unless he provoked God's wrath against him.</n> pleasures of sin for a season;


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Esteeming the rebuke of Christ greater riches then the treasures of Egypt: for he had respect vnto the recompence of the reward.


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By faith he forsooke Egypt, and feared not the fiercenes of the king: for he endured, as he that sawe him which is inuisible.


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Through faith he ordeined the Passeouer and the effusion of blood, least he that destroyed the first borne, should touche them.


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<n>The Red Sea.</n>By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned.


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<n>Rahab.</n>By faith the <n>A notable example of God's goodness.</n> harlot Rahab perished not with them that believed not, when she had received the <n>Courteously and friendly, so that not only did she not hurt them, but also kept them safe.</n> spies with peace.


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<n>Gideon, Barak and other judges and prophets.</n>And what shall I more say? for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Samson, and [of] Jephthae; [of] David also, and Samuel, and [of] the prophets:


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Who through faith subdued kingdoms, wrought righteousness, obtained <n>The fruit of the promises.</n> promises, stopped the mouths of lions,


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Quenched the violence of fire, escaped the edge of the sworde, of weake were made strong, waxed valiant in battell, turned to flight the armies of the aliants.


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<n>He seems to mean the story of that woman of Sarepta, whose son Elijah raised again from the dead, and the Shunammite, whose son Elisha restored to his mother.</n>Women received their dead raised to life again: and others were <n>He means that perfection which Antiochus wrought.</n> tortured, not accepting deliverance; that they might obtain a better resurrection:


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They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in <n>In vile and rough clothing, so were the saints brought to extreme poverty, and constrained to live like beasts in the wilderness.</n> sheepskins and goatskins; being destitute, afflicted, tormented;


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Whom the world was not worthie of: they wandered in wildernesses and mountaines, and dennes, and caues of the earth.


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<n>An amplification taken from the circumstance of the time: their faith is so much the more to be marvelled at, by how much the promises of things to come were more dark, yet at length were indeed exhibited to us, so that their faith and ours is as one, as is also their consecration and ours.</n>And these all, having obtained a good report through faith, received <n>But saw Christ afar off.</n> not the promise:


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God having provided some better thing for us, that they <n>For their salvation depended on Christ, who was exhibited in our days.</n> without us should not be made perfect.


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Wherefore seeing we also are compassed about with so great a cloud of witnesses, <n>An applying of the former examples, by which we ought to be stirred up to run the whole race, casting away all hindrances and impediments.</n> let us lay aside every weight, and the sin which <n>For sin besieges us on all sides, so that we cannot escape.</n> doth so easily beset [us], and let us run with patience the race that is set before us,


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<n>He sets before us, as the mark of this race, Jesus himself our captain, who willingly overcame all the roughness of the same way.</n> <n>As it were upon the mark of our faith.</n>Looking unto Jesus the author and finisher of [our] faith; who for the <n>While he had every type of blessedness in his hand and power, yet suffered willingly the shame of the cross.</n> joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.


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<n>An amplification, taken from the circumstance of the person and the things themselves, which he compares between themselves: for how great is Jesus in comparison of us, and how far more grievous things did he suffer than we?</n>For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.


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<n>He takes an argument from the profit which comes to us by God's chastisements, unless we are at fault. First of all because sin, or that rebellious wickedness of our flesh, is by this means tamed.</n>Ye have not yet resisted unto blood, striving against sin.


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<n>Secondly, because they are testimonies of his fatherly good will towards us, in that they show themselves to be illegitimate, if they cannot abide to be chastened by God.</n>And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:


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If ye endure chastening, God offereth him selfe vnto you as vnto sonnes: for what sonne is it whom the father chasteneth not?


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If therefore ye be without correction, whereof al are partakers, then are ye bastards, and not sonnes.


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<n>Thirdly, if all men yield this right to fathers, to whom next after God we owe this life, that they may rightfully correct their children, shall we not be much more subject to our Father, who is the author of spiritual and everlasting life?</n>Furthermore we have had fathers of our flesh which corrected [us], and we gave [them] reverence: shall we not much rather be in subjection unto the Father of spirits, and live?


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<n>An amplification of the same argument: Those fathers have corrected us after their fancy, for some frail and temporary good: but God chastens and instructs us for our singular good to make us partakers of his holiness: which although our senses do not presently perceive it, yet the end of the matter proves it.</n>For they verily for a few days chastened [us] after their own pleasure; but he for [our] profit, that [we] might be partakers of his holiness.


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Now no chastising for the present seemeth to be ioyous, but, grieuous: but afterwarde, it bringeth the quiet fruite of righteousnesse, vnto them which are thereby exercised.


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<n>The conclusion: we must go forward courageously and keep always a right course and (as far forth as we may) without any staggering or stumbling.</n>Wherefore lift up the hands which <n>The description of a man that is out of heart and completely discouraged.</n> hang down, and the feeble knees;


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And make <n>Keep a right course, and so, that you show examples of good life for others to follow.</n> straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.


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<n>We must live in peace and holiness with all men.</n>Follow peace with all [men], and holiness, without which no man shall see the Lord:


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<n>We must study to edify one another both in doctrine and example of life.</n>Looking diligently lest any man fail of the grace of God; lest any <n>That no heresy, or backsliding be an offence.</n> root of bitterness springing up trouble [you], and thereby many be defiled;


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<n>We must shun immorality, and a profane mind, that is, such a mind as does not give God his due honour, which wickedness, how severely God will at length punish, the horrible example of Esau teaches us.</n>Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.


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For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no <n>There was no room left for his repentance: and it appears by the effects, what his repentance really was, for when he left his father's presence, he threatened to kill his brother.</n> place of repentance, though he sought it carefully with tears.


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<n>Now he applies the same exhortation to the prophetic and kingly office of Christ compared with Moses, after this sort. If the majesty of the law was so great, how great do you think the glory of Christ and the gospel is? This comparison he declares also particularly.</n>For ye are not come unto the mount that might be <n>Which might be touched with hands, which was of a gross and earthly matter.</n> touched, and that burned with fire, nor unto blackness, and darkness, and tempest,


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Neither vnto the sounde of a trumpet, and the voyce of wordes, which they that heard it, excused themselues, that the word should not be spoken to them any more,


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(For they were not able to abide that which was commaunded, yea, though a beast touche the mountaine, it shalbe stoned, or thrust through with a dart:


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And so terrible was the <n>The shape and form which he saw, which was no counterfeit and forged shape, but a true one.</n> sight, [that] Moses said, I exceedingly fear and quake:)


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But ye are come vnto the mount Sion, and to the citie of the liuing God, the celestiall Hierusalem, and to ye company of innumerable Angels,


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To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made <n>So he calls them that are taken up to heaven, although one part of them sleeps in the earth.</n> perfect,


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And to Iesus the Mediatour of the new Testament, and to the blood of sprinkling that speaketh better things then that of Abel.


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<n>The applying of the former comparison: If it were not lawful to condemn his word which was spoken on the earth, how much less his voice which is from heaven?</n>See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven:


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<n>He compares the steadfast majesty of the gospel, with which the whole world was shaken, and even the very frame of heaven was astonished, with the small and vanishing sound of the governance by the law.</n>Whose voice then shook the earth: but now he hath promised, saying, <n>It appears evidently in this that the prophet speaks of the calling of the Gentiles, that these words must refer to the kingdom of Christ.</n> Yet once more I shake not the earth only, but also heaven.


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And this worde, Yet once more, signifieth the remouing of those things which are shaken, as of things which are made with hands, that the things which are not shaken, may remaine.


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<n>A general exhortation to live reverently and religiously under the most happy subjection of so mighty a King, who as he blesses his most mightily, so does he most severely revenge the rebellious. This is the sum of a Christian life, respecting the first table of the law.</n>Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with <n>By reverence is meant that honest modesty which keeps them in their duties.</n> reverence and godly <n>Religious and godly fear.</n> fear:


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Let <n>He comes to the second table of the law, the sum of which is charity, especially toward strangers and such as are afflicted.</n> brotherly love continue.


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Be not forgetfull to intertaine strangers: for thereby some haue receiued Angels into their houses vnwares.


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Remember them that are in bonds, as bound with them; [and] them which suffer adversity, as <n>Be so touched, as if their misery were yours.</n> being yourselves also in the body.


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<n>He commends chaste matrimony in all sorts of men, and threatens utter destruction from God against whoremongers and adulterers.</n>Marriage [is] honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.


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<n>Covetousness is condemned, against which is set a contented mind with that which the Lord has given.</n>[Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for <n>Even the Lord himself.</n> he hath said, I will never leave thee, nor forsake thee.


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So that we may boldly say, The Lord [is] my helper, and I will not fear what <n>He contrasts man with God.</n> man shall do unto me.


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<n>We have to set before us the examples of valiant captains, whom we ought diligently to follow.</n>Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of [their] conversation.


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<n>He repeats the sum of the doctrine, that is, the only ground of all precepts of conduct, and that is this: That we ought to quiet and content ourselves in Christ only: for there has never been any man saved without the knowledge of him, neither is there today, nor shall there be ever.</n>Jesus Christ the same yesterday, and to day, and for ever.


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Be not carried about with divers and strange doctrines. <n>He speaks to those who mixed an external worship and especially the difference of meats with the gospel which he clearly condemns as repugnant to the benefit of Christ.</n> For [it is] a good thing that the heart be established with grace; not with <n>By this one form which concerns the difference of clean and unclean meat, we have to understand all the ceremonial worship.</n> meats, which have not profited them that have been <n>Who observed the difference of them superstitiously.</n> occupied therein.


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<n>He refutes their error by an apt and fit comparison. They who in times past served the Tabernacle, did not eat of the sacrifices whose blood was brought for sin into the holy place by the high priest. Moreover these sacrifices represented Christ our offering. Therefore they cannot be partakers of him if they serve the tabernacle, that is, stand in the service of the law: but let us not be ashamed to follow him out of Jerusalem, from which he was cast out and suffered for in this also Christ, who is the truth, answers that type in that he suffered outside the gate.</n>We have an <n>By the altar, he means the offerings.</n> altar, whereof they have no right to eat which <n>Of which they cannot be partakers, who stubbornly retain the rites of the law.</n> serve the tabernacle.


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For the bodies of those beastes whose blood is brought into the Holy place by the high Priest for sinne, are burnt without the campe.


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Therefore euen Iesus, that he might sanctifie the people with his owne blood, suffered without the gate.


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<n>He goes on further in this comparison, and shows that this also signified to us, that the godly followers of Christ must go out of the world bearing his cross.</n>Let us go forth therefore unto him without the camp, bearing his reproach.


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<n>Now that those physical sacrifices are taken away, he teaches us that the true sacrifices of confession remain, which consist partly in giving thanks, and partly in liberality, with which sacrifices indeed God is now delighted.</n>By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name.


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<n>We must obey the warnings and admonitions of our ministers and elders, who watch for the salvation of the souls that are committed to them.</n>Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that [is] unprofitable for you.


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<n>The last part of this epistle, in which he commends his ministry to the Hebrews, and wishes them steadfastness and increase of graces from the Lord: and excuses himself in that he has used but few words to comfort them having spent the epistle in disputing: and salutes certain brethren in a familiar and friendly manner.</n>Pray for us: for we trust we have a good conscience, in all things willing to live honestly.


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And I desire you somewhat the more earnestly, that yee so doe, that I may be restored to you more quickly.


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The God of peace that brought againe from the dead our Lord Iesus, the great shepheard of the sheepe, through the blood of the euerlasting Couenant,


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Make you <n>Make you fit or suitable.</n> perfect in every good work to do his will, <n>From this comes that saying of the fathers, that God crowns his work in us.</n> working in you that which is wellpleasing in his sight, through Jesus Christ; to whom [be] glory for ever and ever. Amen.


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I beseeche you also, brethren, suffer the wordes of exhortation: for I haue written vnto you in fewe wordes.


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James, a servant of God and of the Lord Jesus Christ, to the <n>That is, written to no one man, city, or country, but to all the Jews generally, being now dispersed.</n> twelve tribes which are <n>To all the believing Jews, whatever tribe they are from, dispersed throughout the whole world.</n> scattered abroad, greeting.


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<n>The first place or part concerning comfort in afflictions, in which we should not be cast down and be faint hearted, but rather rejoice and be glad.</n>My brethren, <n>Seeing their condition was miserable because of the scattering abroad, he does well to begin as he does.</n> count it all joy <n>The first argument, because our faith is tried through afflictions: which ought to be most pure, for so it suits us.</n> when ye fall into divers temptations;


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<n>The second, because patience, a surpassing and most excellent virtue, is brought about in us by this means.</n>Knowing [this], that the <n>That by this your faith is tried, that is, those various temptations.</n> trying of your faith worketh patience.


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<n>The third argument, proposed in manner of an exhortation, that true and lasting patience may be discerned from false and temporary. Affliction is the instrument God uses to polish and refine us. Therefore through the work and effect of afflictions, we are perfected in Christ.</n>But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.


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<n>An answer to a private objection; It is easily said, but not so easily done. He answers that we need, in this case, a different type of wisdom than the wisdom of man, to determine those things that are best for us, since they are disagreeable to the flesh: but we shall easily obtain this gift of wisdom, if we ask correctly, that is, with a sure confidence in God, who is entirely bountiful and liberal.</n>If any of you lack <n>By wisdom he means the knowledge of that doctrine previously mentioned, that is, why we are afflicted by God, and the fruit we reap from affliction.</n> wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.


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But let him ask in faith, <n>Why then, what need is there of another mediator or priest?</n> nothing wavering. <n>A digression or going aside from his matter, as compared to prayers which are conceived with a doubting mind, but we have a trustworthy promise from God, and this is the second part of the epistle.</n> For he that wavereth is like a wave of the sea driven with the wind and tossed.


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<n>He returns to his purpose repeating the proposition, which is, that we must rejoice in affliction, for it does not oppress us, but exalt us.</n>Let the brother of <n>Who is afflicted with poverty, or contempt, or with any kind of calamity.</n> low degree rejoice in that he is exalted:


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<n>Before he concludes, he gives a doctrine contrasted to the former: that is, how we ought to use prosperity, that is, the abundance of all things: that is, so that no man pleases himself, but rather be humble.</n>But the <n>Who has all things at his will.</n> rich, in that he is made low: <n>An argument taken from the very nature of the things themselves, for that they are empty and unreliable.</n> because as the flower of the grass he shall pass away.


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For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his <n>Whatever he purposes in his mind or does.</n> ways.


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<n>The conclusion: Therefore we must patiently bear the affliction: and he adds a fourth argument, which comprehends the sum of all the former, that is, we gain the crown of life in this way, yet by grace according to the promise.</n>Blessed [is] the man that endureth <n>Affliction, by which the Lord tries him.</n> temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.


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<n>The third part of this epistle, in which he descends from outward temptations, that is, from afflictions by which God tries us: to inward, that is, to those lusts by which we are stirred up to do evil. The sum is this: Every man is the author of these temptations by himself, and not God: for we carry in our bodies that wicked corruption, which seeks opportunity forever, to stir up evil in us, from which eventually proceeds wicked behaviour, and in conclusion follows death, the just reward of them.</n>Let no man say when he is <n>When he is provoked to do evil.</n> tempted, I am tempted of God: <n>Here a reason is shown, why God cannot be the author of evil behaviour in us, since he does not desire evil behaviour.</n> for God cannot be tempted with evil, neither tempteth he any man:


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Then when lust hath conceived, it bringeth forth <n>By sin, in this place, he means actual sin.</n> sin: and sin, when it is finished, bringeth forth death.


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<n>Another reason taken from opposites: God is the author of all goodness, and so, since he is always like himself; how then can he be thought to be the author of evil?</n>Do not err, my beloved brethren.


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Every good gift and every perfect gift is from above, and cometh down from the <n>From him who is the fountain and author of all goodness.</n> Father of lights, with whom is no variableness, neither <n>He goes on in the metaphor: for the sun by his many and various kinds of turning, makes hours, days, months, years, light and darkness.</n> shadow of turning.


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<n>The fourth part concerning the excellency and fruit of the word of God, The sum is this: we must listen to the word of God most carefully and diligently, seeing it is the seed, through which God by his free favour and love has begotten us to himself, picking us out of the number of his creatures. The apostle condemns two faults, which greatly trouble us in this matter. For we so please ourselves, that we would rather speak ourselves, than hear God speaking. Indeed, we are angry when we are reproached and ignore it. Opposed to these faults, he sets a peaceable and quiet mind, and such as desires purity.</n>Of his own <n>This is what Paul calls gracious favour, an good will, which is the fountain of our salvation.</n> will begat he us with the word of truth, that we should be a kind of <n>As it were an holy type of offering, taken out of the remnant of men.</n> firstfruits of his creatures.


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Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with <n>By meekness he means modesty, and anything that is contrary to a haughty and proud spirit.</n> meekness the engrafted word, which is able to save your souls.


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<n>Another admonition: therefore God's word is heard, that we may model our lives according to the laws it contains.</n>But be ye doers of the word, and not hearers only, <n>He adds reasons, and those most weighty: first, because they that do otherwise seriously harm themselves.</n> deceiving your own selves.


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<n>Secondly: because they lose the most important use of God's word, if they do not use it to correct the faults that they know.</n>For if any be a hearer of the word, and not a doer, he is like unto a man beholding his <n>He alludes to that natural stain, which is contrary to the purity that we are born again into, the living image which we see in the law.</n> natural face in a glass:


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For when he hath considered himselfe, hee goeth his way, and forgetteth immediately what maner of one he was.


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But whoso looketh into the perfect law of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his <n>Behaviour: for works show faith.</n> deed.


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<n>The third admonition: the word of God lays down a rule to not only do well, but also to speak well.</n>If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his <n>The fountain of all babbling, cursed speaking, and impudence is this, that men do not know themselves.</n> own heart, this man's religion [is] vain.


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<n>The fourth: the true service of God exists in charity towards our neighbours, especially those who need the help of others (fatherless and widows), and purity of life.</n>Pure religion and undefiled before God and the Father is this, To <n>To care for them and to help them as much as we can.</n> visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world.


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My <n>The first: charity which proceeds from a true faith, cannot exist with the respecting of people: which he proves plainly by using the example of those who, while having reproach or disdain for the poor, honour the rich.</n> brethren, have not the faith of our Lord Jesus Christ, [the Lord] of <n>For if we knew what Christ's glory is, and esteemed it as we should, there would not be the respecting of people that there is.</n> glory, with respect of persons.


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For if there come into your copany a man with a golde ring, and in goodly apparell, and there come in also a poore man in vile raiment,


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And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a <n>In a worshipful and honourable place.</n> good place; and say to the poor, Stand thou there, or sit here under my footstool:


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Are ye not then partial in <n>Have you not within yourselves judged one man to be preferred over another (which you should not do) by means of this?</n> yourselves, and are become judges of evil thoughts?


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<n>He shows that those who prefer the rich over the poor are wicked and disobedient judges, since God on the other hand prefers the poor (whom he has enriched with true riches) over the rich.</n>Hearken, my beloved brethren, Hath not God chosen the <n>The needy and wretched, and (if we measure it after the opinion of the world) the most degraded of all men.</n> poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?


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But ye have despised the poor. <n>Secondly, he proves them to be fools: since the rich men are rather to be held detestable and cursed, considering that they persecute the church, and blaspheme Christ: for he speaks of wicked and profane rich men, as most of them have always been, beside whom he contrasts the poor and degraded.</n> Do not rich men oppress you, and draw you before the judgment seats?


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Do not they blaspheme that worthy name by the which ye are <n>Literally, «which is called upon of you».</n> called?


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<n>The conclusion: charity which God prescribes cannot agree with the respecting of people, seeing that we must walk in the king's highway.</n>If ye fulfil the <n>The law is said to be royal and like the king's highway, in that it is simple and without changes, and that the law calls everyone our neighbour without respect, whom we may help by any kind of duty.</n> royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:


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<n>A new argument to prove the same conclusion: Those who neglect some and ambitiously honour others do not love their neighbours. For they do not obey God if they remove from the commandments of God those things that are not convenient for them. Rather they are guilty of breaking the whole law, even though they observe part of it.</n>For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of <n>Not that all sins are equal, but because he who breaks one small part of the law, offends the majority of the given law.</n> all.


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<n>A proof: because the Lawmaker is always one and the same, and the contents of the law cannot be divided.</n>For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.


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<n>The conclusion of the whole treatise: we are upon this condition delivered from the curse of the law by the mercy of God, that in the same way we should maintain and cherish charity and good will towards one another, and whoever does not do so, shall not taste of the grace of God.</n>So speak ye, and so do, as they that shall be judged by the law of liberty.


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For he shall have judgment without mercy, that hath shewed no <n>He that is harsh and short with his neighbour, or else does not help him, he shall find God a hard and rough judge to him.</n> mercy; and mercy rejoiceth against judgment.


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<n>The fifth place which follows very well with the former treatise, concerning a true and living faith. The proposition of the place is this: Faith which does not bring forth works is not that faith by means of which we are justified, but an false image of that faith, or else this: they who do not show the effects of faith are not justified by faith.</n>What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?


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<n>The first reason taken from a comparison: if a man says to one who is hungry «Fill your belly» and yet gives him nothing, this is not true charity. If a man says he believes and does not bring forth works of his faith, this is not true faith, but truly a dead thing called with the name of faith, of which no man has room to brag, unless he will openly incur reprehension, since the cause is understood by the effects.</n>If a brother or sister be naked, and destitute of daily food,


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And one of you say vnto them, Depart in peace: warme your selues, and fil your bellies, notwithstading ye giue them not those things which are needefull to the body, what helpeth it?


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Yea, <n>No, by this every man will be eaten up with pride.</n> a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.


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<n>Another reason taken from an absurdity: if such a faith were the true faith by means of which we are justified, the demons would be justified, for they have that, but nonetheless they tremble and are not justified, therefore neither is that faith a true faith.</n>Thou believest that there is one God; thou doest well: the devils also believe, and tremble.


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<n>The third reason from the example of Abraham, who no doubt had a true faith: but he in offering his son, showed himself to have that faith which was not without works, and therefore he received a true testimony when it was laid, that faith was imputed to him for righteousness.</n>But wilt thou know, O vain man, that faith without works is dead?


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Was not Abraham our father <n>Was he not by his works known and found to be justified? For he speaks not here of the causes of justification, but by what effects we may know that a man is justified.</n> justified by works, when he had offered Isaac his son upon the altar?


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Seest thou how faith <n>Was effectual and fruitful with good works.</n> wrought with his works, and by works was faith made <n>That the faith was declared to be a true faith, through works.</n> perfect?


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And the scripture was <n>Then the Scripture was fulfilled, when it appeared plainly how truly it was written about Abraham.</n> fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.


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<n>The conclusion: Only he who has faith that has works following it is justified.</n>Ye see then how that by works a man is <n>Is proved to be just.</n> justified, and not by <n>Of that dead and fruitless faith which you boast of.</n> faith only.


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<n>A forth reason taken from a similar example of Rahab the harlot, who was proved by her works that she was justified by a true faith.</n>Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?


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<n>The conclusion repeated again: faith does not bring forth fruits and works is not faith, but a dead carcass.</n>For as the body without the spirit is dead, so faith without works is dead also.


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My <n>The sixth part or place: Let no man usurp (as most men ambitiously do) authority to judge and censure others harshly.</n> brethren, be not many masters, <n>A reason: Because they provoke God's anger against themselves, who do so eagerly and harshly condemn others, being themselves guilty and faulty.</n> knowing that we <n>Unless we cease from this imperious and proud finding of fault with others.</n> shall receive the greater condemnation.


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For in many things we offend all. <n>The seventh place, concerning the bridling of the tongue, joined with the former, so that it is revealed that there is no man in who can not justly be found fault as well, seeing as it is a rare virtue to bridle the tongue.</n> If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body.


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<n>He shows by two comparisons, the one taken from the bridles of horses, the other from the rudder of ships, how great matters may be brought to pass by the good control of the tongue.</n>Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.


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Behold also the shippes, which though they be so great, and are driuen of fierce windes, yet are they turned about with a very small rudder, whither soeuer the gouernour listeth.


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Even so the tongue is a little member, and boasteth great things. <n>On the contrary part he shows how great inconveniences arise by the excesses of the tongue, throughout the whole world, to the end that men may so much the more diligently give themselves to control it.</n> Behold, how great a matter a little fire kindleth!


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And the tongue [is] a fire, a <n>A heap of all mischiefs.</n> world of iniquity: so is the tongue among our members, that it defileth the whole body, and <n>It is able to set the whole world on fire.</n> setteth on fire the course of nature; and it is set on fire of hell.


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For the whole nature of beasts, &amp; of birds, and of creeping things, and things of the sea is tamed, and hath bene tamed of the nature of man.


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<n>Among other faults of the tongue, the apostle chiefly reproves slandering and speaking evil of our neighbours, even in those especially who otherwise will seem godly and religious.</n>Therewith bless we God, even the Father; and therewith curse we men, which are made after the <n>He denies by two reasons, that God can be praised by the man who uses cursed speaking, or slandering: first because man is the image of God and whoever does not reverence him, does not honour God.</n> similitude of God.


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<n>Secondly, because the order of nature which God has set in things, will not allow things that are so contrary to one another, to stand with one another.</n>Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.


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Can ye figge tree, my brethren, bring forth oliues, either a vine figges? so can no fountaine make both salt water and sweete.


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<n>The eighth part, which goes with the former concerning meekness of mind, against which he sets envy and a contentious mind: in the beginning he shuts the mouth of the main fountain of all these mischiefs, that is, a false persuasion of wisdom, whereas nonetheless there is no true wisdom, but that which is heavenly, and shapes our minds to all types of true discipline and modesty.</n>Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.


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But if ye haue bitter enuying and strife in your hearts, reioyce not, neither be liars against the trueth.


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But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of <n>He sets mercy against the fierce and cruel nature of man, and shows that heavenly wisdom brings forth good fruits, for he that is heavenly wise, refers all things to God's glory, and the profit of his neighbours.</n> mercy and good fruits, without partiality, and without hypocrisy.


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<n>Because the world persuades itself that they are miserable who live peaceably and simply: on the contrary, the apostle states that they shall eventually reap the harvest of peaceable righteousness.</n>And the fruit of righteousness is sown in peace of them that make peace.


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From <n>He advances the same argument, condemning certain other causes of wars and contentions, that is, unbridled pleasures and uncontrolled lusts, by their effects, for so much as the Lord does worthily make them come to no effect, so that they bring nothing to them in whom they reside, but incurable torments.</n> whence [come] wars and fightings among you? [come they] not hence, [even] of your lusts that war in your members?


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Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, <n>He reprehends them by name, who are not ashamed to make God the minister and helper of their lusts and pleasures, in asking things which are either in themselves unlawful or being lawful, ask for them out of wicked motives and uses.</n> because ye ask not.


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<n>Another reason why such unbridled lusts and pleasures are utterly to be condemned, that is, because he who gives himself to the world divorces himself from God, and breaks the band of that holy and spiritual marriage.</n>Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.


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<n>The taking away of an objection: in deed our minds run headlong into these vices, but we ought so much the more diligently take heed of them: whose care and study shall not be in vain, seeing that God resists the stubborn and gives the grace to the modest and humble that surmounts all those vices.</n>Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?


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But the Scripture offereth more grace, and therefore sayth, God resisteth the proude, and giueth grace to the humble.


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<n>The conclusion: We must set the positive virtues against those vices, and therefore whereas we obeyed the suggestions of the devil, we must submit our minds to God and resist the devil with a certain and assured hope of victory. In short, we must endeavour to come near to God by purity and sincerity of life.</n>Submit yourselves therefore to God. Resist the devil, and he will flee from you.


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Drawe neere to God, and he will drawe nere to you. Clense your handes, ye sinners, and purge your hearts, ye double minded.


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<n>He goes on in the same comparison of opposites, and contrasts those profane joys with an earnest sorrow of mind, and pride and arrogancy with holy modesty.</n>Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and [your] joy to <n>By this word the Greeks mean a heaviness joined with shamefacedness, which is to be seen in a cast down countenance, and settled as it were upon the ground.</n> heaviness.


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<n>He reprehends most sharply another double mischief of pride. The one is, in that the proud and arrogant will have other men to live according to their will and pleasure. Therefore they do most arrogantly condemn whatever does not please them: which cannot be done without great injury to our only lawmaker. For through this his laws are found fault with, as not carefully enough written, and men challenge that to themselves which properly belongs to God alone, in that they lay a law upon men's consciences.</n>Speak not evil one of another, brethren. He that speaketh evil of [his] brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.


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There is one Lawgiuer, which is able to saue, and to destroy. Who art thou that iudgest another man?


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<n>The other fault is this: That men do so confidently determine on these and those matters and businesses, as though every moment of their life did not depend on God.</n>Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:


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(And yet ye cannot tell what shalbe to morowe. For what is your life? It is euen a vapour that appeareth for a litle time, and afterward vanisheth away)


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<n>The conclusion of all the former treatise. The knowledge of the will of God does not only not at all profit, unless the life be answerable unto it, but also makes the sins far more grievous.</n>Therefore to him that knoweth to do good, and doeth [it] not, to him it is sin.


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Go <n>He denounces utter destruction to the wicked and profane rich men, and such as are drowned in their riotousness, mocking their foolish confidence when there is nothing indeed more vain than such things.</n> to now, [ye] rich men, weep and howl for your miseries that shall come upon [you].


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Your gold and siluer is cankred, &amp; the rust of them shalbe a witnesse against you, and shall eate your flesh, as it were fire. Ye haue heaped vp treasure for the last dayes.


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Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the <n>The Lord who is more mighty than ye are, hath heard them.</n> ears of the Lord of sabaoth.


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Ye have lived in pleasure on the earth, and been wanton; ye have <n>You have pampered yourselves.</n> nourished your hearts, as in a <n>The Hebrews call a day that is appointed to solemn banqueting, a day of slaughter or feasting.</n> day of slaughter.


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<n>He applies that to the poor, which he spoke against the rich, warning them to wait for the Lord's coming patiently, who will avenge the injuries which the rich men do to them.</n>Be patient therefore, brethren, unto the coming of the Lord. <n>The taking away of an objection: Although his coming seems to linger, yet at the least we must follow the farmer, we who do patiently wait for the times that are fitting for the fruits of the earth. And again, God will not postpone the least bit of the time that he has appointed.</n> Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.


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<n>He commends Christian patience, for that which others through impatience use to accuse one another, the faithful on the other hand, do not complain though they receive injury.</n> <n>By grudging he means a certain inward complaining which indicates impatience.</n>Grudge not one against another, brethren, lest ye be condemned: <n>The conclusion: The Lord is at the door and will defend his own and avenge his enemies, and therefore we do not need to trouble ourselves.</n> behold, the judge standeth before the door.


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<n>Because most men will object, that it is good to repel injuries by whatever means, he contrasts that with the examples of the fathers whose patience had a most happy end, because God as a most bountiful Father, never forsakes his.</n>Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.


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Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the <n>What end the Lord gave.</n> end of the Lord; that the Lord is very pitiful, and of tender mercy.


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<n>Because even the best men sometimes through impatience slip and speak oaths sometimes lesser, sometimes greater, the apostle warns us to detest such wickedness, and to accustom our tongues to simple and true talk.</n>But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let <n>That you have to say or confirm, speak or affirm without an oath, and that when you deny, deny it simply and flatly.</n> your yea be yea; and [your] nay, nay; lest ye fall into condemnation.


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<n>He shows the best remedy against all afflictions, that is, prayers which have their place both in sorrow and joy.</n>Is any among you afflicted? let him pray. Is any merry? let him sing psalms.


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<n>He shows peculiarly, to what physicians especially we must go when we are diseased, that is, to the prayers of the elders, which then also could cure the body, (for so much as the gift of healing was then in force) and take away the main cause of sickness and diseases, by obtaining healing for the sick through their prayers and exhortations.</n>Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with <n>This was a sign of the gift of healing: and now seeing we have the gift no more, the sign is no longer necessary.</n> oil in the <n>By calling on the name of the Lord.</n> name of the Lord:


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And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed <n>He has reason in making mention of sins, for diseases are often sent because of sins.</n> sins, they shall be forgiven him.


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<n>Because God pardons the sins of those who confess and acknowledge them, and not those who justify themselves. Therefore the apostle adds, we ought to freely confer with one another concerning those inward diseases, that we may help one another with our prayers.</n>Confess [your] faults one to another, and pray one for another, that ye may be healed. <n>He commends prayers by the effects that come of them, that all men may understand that there is nothing more effectual than they are, so that they proceed from a pure mind.</n> The effectual fervent prayer of a righteous man availeth much.


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Helias was a man subiect to like passions as we are, and he prayed earnestly that it might not rayne, and it rayned not on the earth for three yeeres and sixe moneths.


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<n>The taking away of an objection: all rebukes are not condemned, seeing that on the contrary there is nothing more acceptable to God than to call into the holy way, a brother that was wandering out of the way.</n>Brethren, if any of you do err from the truth, and one <n>Has called him back from his way.</n> convert him;


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Let him knowe that he which hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and shal hide a multitude of sinnes.


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Peter an Apostle of Iesvs Christ, to the strangers that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia and Bithynia,


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<n>Peter purposing to speak of the duties of a Christian life, reasons first of the principles and beginnings of all Christian actions, rising far higher than nature, and carrying us also far above the same. For he shows that we who are otherwise by nature sinners, were through the free mercy of God the Father first chosen from everlasting: then according to that everlasting decree. We were by a certain second creation made his sons in Christ his only begotten, by whose Spirit we are inwardly changed and by whose blood we are also reconciled. To the end, that as Christ himself rose again from the dead, we also might be received into that same heavenly and everlasting glory.</n>Elect according to the <n>Or, according to the purpose of God, who never alters nor changes the same.</n> foreknowledge of God the Father, through <n>That being set apart from the rest of this wicked world, through the working of the Holy Spirit, they should be consecrated to God; (Eph_1:5)</n> sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.


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Blessed [be] the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a <n>Everlasting hope.</n> lively hope by the resurrection of Jesus Christ from the dead,


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<n>Now he shows by what way we come to that glory, that is, through all types of afflictions. Wherein nonetheless faith maketh us so secure, that we are not overcome with sorrow. But through the beholding of God himself (who otherwise is invisible) with the eyes of faith, we are made unspeakably joyful. Because all such things, as they are but for a time, so are they not applied unto us to destroy us, but as it were by fire to purge us, and to make us perfect that at length we may obtain salvation.</n>Who are kept by the power of God through faith unto salvation ready to be revealed in the <n>This is that time which Daniel calls the time of the end, when the great restoring of all things shall be, which all creation looks for; (Rom_8:19)</n> last time.


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Wherein yee reioyce, though nowe for a season (if neede require) yee are in heauinesse, through manifolde tentations,


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That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the <n>He speaks of the second coming of Christ.</n> appearing of Jesus Christ:


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Whome yee haue not seene, and yet loue him, in whome nowe, though yee see him not, yet doe you beleeue, and reioyce with ioy vnspeakeable and glorious,


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<n>He makes a difference between true faith, that is to say, that faith which only has an eye to the doctrine of the prophets and apostles, and false faith. Afterward he makes two degrees of one and the same faith, according to the manner of the various revelations, when as in deed it is but one only faith. Thirdly, he says that the preaching of the apostles is the fulfilling of the preaching of the prophets, although the latter end of it be as yet looked for by the very angels.</n>Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace [that should come] unto you:


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Searching when or what time the Spirite which testified before of Christ which was in them, shoulde declare the sufferings that should come vnto Christ, and the glorie that shoulde followe.


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Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost <n>He alludes to the prophecy of Joel, which was exhibited upon the day of Pentecost, in the Apostles, as it were in the first fruits of the Holy Spirit, which this same prophecy Peter declares; (Act_2:6)</n> sent down from heaven; which things the angels desire to look into.


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<n>He goes from faith to hope, which is indeed a companion that cannot be separated from faith. He uses an argument taken by comparison: We should not be wearied in looking for so excellent a thing, which the very angels wait for with great desire.</n>Wherefore <n>This is a borrowed speech, taken from common use among them: for since they wore long garments, they could not travel unless they girded up themselves: and hence it is that Christ said, Let your loins be girded up.</n> gird up the loins of your mind, be sober, and <n>He sets forth very briefly, what manner of hope ours ought to be, that is, continual, until we enjoy the thing we hope for: then, what we have to hope for, that is, grace (that is, free salvation) revealed to us in the gospel, and not that, that men do rather and fondly promise to themselves.</n> hope <n>Soundly and sincerely.</n> to the end for the grace <n>An argument to stir up our minds, seeing that God does not wait until we seek him, but causes so great a benefit to be brought even unto us.</n> that is to be brought unto you <n>He sets out the end of faith, lest any man should promise himself, either sooner or latter, that full salvation, that is, the latter coming of Christ. In addition warns that that which we are now, is not yet revealed.</n> at the revelation of Jesus Christ;


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<n>He passes from faith and hope, to the fruits of them both, which are understood in the name of obedience. It consists in two things, in renouncing our lusts, and living godly: which lusts have their beginning in that blindness in which all men are born: but holiness proceeds that the father and the children may be of one disposition.</n>As obedient children, not fashioning yourselves according to the former lusts in your ignorance:


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<n>He shows that sanctification does necessarily follow adoption.</n>Because it is written, Be ye holy; for I am holy.


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<n>As before he distinguished true faith and hope from false, so does he now obedience, setting the quick and sharp sight of God, against an outward mask, and earnest reverence against vain severity.</n>And if ye <n>If you will be called the sons of that father.</n> call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning [here] in fear:


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<n>An exhortation, in which he sets forth the excellency and greatness of the benefit of God the Father in sanctifying us by the death of his own Son. And he partly sets the purifyings of the law against the thing itself, that is, against the blood of Christ, and partly also men's traditions, which he condemns as utterly vain and superstitious, be they never so old and ancient.</n>Forasmuch as ye know that ye were not redeemed with corruptible things, [as] silver and gold, from your vain conversation [received] by tradition from your fathers;


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<n>The taking away of an objection: what was done to the world, before Christ was sent into the world? was there no holiness before, and was there no Church? The apostle answers, that Christ was ordained and appointed to redeem and deliver mankind, before mankind was: much less was there any Church without him before his coming in the flesh: yet we are happiest about the rest, to whom Christ was exhibited indeed, in this that he having suffered and overcome death for us, does now most effectually work in us by the power of his Spirit, to create in us faith, hope, and charity.</n>Who verily was foreordained before the <n>From everlasting.</n> foundation of the world, but was manifest in these last times for you,


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Which by his meanes doe beleeue in God that raised him from the dead, and gaue him glorie, that your faith and hope might bee in God,


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<n>He commends the practice of obedience, that is, charity: earnestly repeating again, that he speaks not of any common charity, and such as proceeds from that our corrupt nature, but of that whose beginning is the Spirit of God, which purifies our souls through the word laid hold on by faith, and engenders also in us a spiritual and everlasting life, as God himself is most pure and truly living.</n>Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [see that ye] love one another with a pure heart fervently:


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Being borne anewe, not of mortall seede, but of immortall, by the woorde of God, who liueth and endureth for euer.


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<n>A reason why we need this heavenly birth, that is, because men, though their glory may not be great, are by nature void of all true and sound goodness.</n>For all <n>The word, «flesh», shows the weakness of our nature, which is chiefly to be considered in the flesh itself.</n> flesh [is] as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:


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<n>Again lest any man should seek that spiritual force and virtue in feigned imaginations, the apostle calls us back to the word of God: teaching us furthermore, that there is no other word of the Lord to be looked for than this that is preached, in which we must trust alone.</n>But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.


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Wherefore <n>Having laid for the foundation the Spirit of God effectually working by the word, and having built on it three virtues which are the grounds of all Christian actions, that is, faith, hope, and charity: now he proceeds to a general exhortation the first part being that we flee all show of both secret and open malice.</n> laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,


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<n>The second is, that being newly begotten and born of the new seed of the incorrupt word, drinking and sucking greedily the same word as milk, we should grow more and more in that spiritual life. And he calls it, sincere, not only because it is a most pure thing, but also that we should take heed of them which corrupt it.</n>As <n>As it becomes new men.</n> newborn babes, desire the sincere milk of the word, that ye may grow thereby:


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<n>He commends that spiritual nourishment for the sweetness and profit of it.</n>If so be ye have tasted that the Lord [is] gracious.


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<n>He advances the same exhortation, but uses another kind of borrowed speech, alluding to the temple. Therefore he says, that the company of the faithful is as a certain holy and spiritual building, built of the living stones, the foundation of which is Christ, as a living stone sustaining all that are joined to him with his living power and knitting them together with himself, although this great treasure is neglected by men.</n>To whom coming, [as unto] a living stone, disallowed indeed of men, but chosen of God, [and] precious,


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Ye also, as lively stones, are built up a spiritual house, <n>Continuing, he compares us now to priests, placed for this purpose in the spiritual temple, that we should serve him with a spiritual worship, that is, with holiness and righteousness: but as the temple, so is the priesthood built upon Christ, in who alone all our spiritual offerings are accepted.</n> an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.


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<n>He proves it by the testimony of the prophet Isaiah.</n>Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.


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<n>By setting the most blessed condition of the believers and triumphs over the other: and also prevents an offence which arises here, that none do more resist this doctrine of the gospel, than they who are chiefest among the people of God. In the time that Peter wrote these things, they were the priests, elders and scribes. Therefore he answers first of all, that there is no reason why any man should be astonished by their stubbornness, as though it were a strange matter, seeing as we have been foretold so long before, that it should so come to pass: and moreover, that it pleased God to create and make certain for this same purpose, that the Son of God might be glorified in their just condemnation. Thirdly, that the glory of Christ is hereby set forth greatly, whereas nonetheless Christ remains the sure head of his Church, and they that are offended by him, cast down and overthrow themselves, and not Christ. Fourthly, although they are created for this end and purpose, yet their fall and destruction is not to be attributed to God, but to their own obstinate stubbornness, which comes between God's decree, and the execution of it, or their condemnation, and is the true and proper cause of their destruction.</n>Unto you therefore which believe [he is] precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,


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And a stone to stumble at, and a rocke of offence, euen to them which stumble at the woorde, being disobedient, vnto the which thing they were euen ordeined.


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<n>On the other hand, he describes the singular excellency of the elect, and also lest any man should doubt whether he is chosen or not, the apostle calls us back to the effectual calling, that is, to the voice of the gospel sounding both in our ears and minds by the outward preaching and ordinances, by which we may certainly understand that everlasting decree of our salvation (which otherwise is most secret and hidden) and that through the only mercy of God who freely chooses and calls us. Therefore only this remains, faith, that by all means possible we set forth the great goodness of the most mighty God.</n>But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:


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Which in time past were not a people, yet are nowe the people of God: which in time past were not vnder mercie, but nowe haue obteined mercie.


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<n>He returns to that general exhortation.</n>Dearly beloved, <n>A reason why we ought to live holy, that is, because we are citizens of heaven, and therefore we ought to live not according to the laws of this world, which is most corrupt, but of the heavenly city, although we are strangers in the world.</n> I beseech [you] as strangers and pilgrims, <n>Another argument: The children of God live not according to the flesh, that is, according to that corrupt nature, but according to the Spirit. Therefore fleshly actions should not rule us.</n> abstain from fleshly lusts, <n>The third argument: for although those lusts gratify us, yet they do not cease to fight against our salvation.</n> which war against the soul;


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<n>The fourth argument, taken from the profit of so doing: for by this means also we provide for our good name and estimation, while we compel them at length to change their minds, who speak evil of us.</n>Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they <n>The fifth argument, which is also of great force: because the glory of God is greatly set forth by that means, by example of our honest life, then the most corrupt men are brought to God, and submit themselves to him.</n> may by [your] good works, which they shall behold, glorify God in the day of <n>When God shall have mercy on them.</n> visitation.


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<n>That which he spoke generally, he now expounds in detail, describing individually every man's duty. First, he speaks of the obedience that is due both to the laws, and also to the magistrates both higher and lower.</n>Submit yourselves to <n>By ordinance, is meant the inventing and ordering of civil government, which he calls ordinance of man, not because man invented it, but because it is proper for men.</n> every ordinance of man <n>The first argument: because the Lord is the author and avenger of this policy of men, that is, which is set among men: and therefore the true servants of the Lord must above all others be diligent observers of this order.</n> for the Lord's sake: <n>He prevents a frivolous objection which is made by some, who say they will obey kings and the higher magistrates, and yet condemn their ministers, as though their ministers were not armed with the authority of those who sent them.</n> whether it be to the king, as supreme;


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Or unto governors, as unto them that are sent by him <n>The second argument taken from the end of this order, which is not only most profitable, but also very necessary: seeing that by that this means virtue is rewarded, and vice punished, in which the peacefulness and happiness if this life consists.</n> for the punishment of evildoers, and for the praise of them that do well.


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<n>He declares the first argument more amply, showing that Christian liberty does among all things least or not at all consist in this, that is, to cast off the bridle of laws (as at that time some altogether unskilful in the kingdom of God reported) but rather in this, that living holy lives according to the will of God, we should reveal to all men, that the gospel is not a cloak for sin and wickedness, seeing we are free of this sort, that yet we are still the servants of God, and not of sin.</n>For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:


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As free, and not as hauing the libertie for a cloke of maliciousnesse, but as the seruauntes of God.


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<n>He divides the civil life of man, by occasion of those things of which he spoke, into two general parts: that is, into those duties which private men owe to private men, and especially the faithful to the faithful, and into that subjection by which inferiors are bound to their superiors, but so that kings are not made equal to God, seeing that fear is due to God, and honour to kings.</n> <n>Be charitable and dutiful towards all men.</n>Honour all [men]. Love the <n>The assembly and fellowship of the brethren. (Zec_11:14)</n> brotherhood. Fear God. Honour the king.


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<n>He goes to the duty of servants towards their masters, which he describes with these bounds, that servants submit themselves willingly and not by force, not only to the good and courteous, but also to the perverse and severe matters.</n>Servants, [be] subject to [your] masters with all fear; not only to the good and gentle, but also to the froward.


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<n>The taking away of an objection: indeed the condition of servants is hard, especially if they have perverse masters, but thus their subjection shall be so much more acceptable to God, if his will prevails more with servants, than the masters wrong treatment.</n>For this [is] thankworthy, if a man for <n>Because he makes a conscience of it, to offend God, by whose good will and appointment he knows this burden is laid upon him.</n> conscience toward God endure grief, suffering wrongfully.


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For what praise is it, if when ye be buffeted for your faultes, yee take it paciently? but and if when ye doe well, ye suffer wrong and take it paciently, this is acceptable to God.


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<n>He alleviates the grievousness of servanthood, while he shows plainly that Christ died also for servants, that they should bear so much more patiently this inequality between men who are of the same nature: moreover setting before them Christ the Lord of lords for an example, he signifies that they cannot but seem too subdued, who show themselves more grieved in the bearing of injuries, than Christ himself who was most just, and most severely of all afflicted, and yet was most patient.</n>For even hereunto were ye called: because Christ also suffered for us, leaving us an <n>A metaphor of speech taken from painters and schoolmasters.</n> example, that ye should follow his steps:


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Who, when he was reviled, reviled not again; when he suffered, he threatened not; but <n>He shows them a remedy against injuries, that is, that they commend their cause to God, by the example of Christ.</n> committed [himself] to him <n>He seems now to turn his speech to masters, who have also themselves a master and judge in heaven, who will justly avenge the injuries that are done to servants, without any respecting of people.</n> that judgeth righteously:


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<n>He calls the servants back from considering the injuries which they are constrained to bear, to think instead on the greatness and the end of the benefit received from Christ.</n>Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.


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For ye were as sheepe going astray: but are nowe returned vnto the shepheard and Bishop of your soules.


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Likewise, <n>In the third place he sets forth the wives' duties to their husbands, commanding them to be obedient.</n> ye wives, [be] in subjection to your own husbands; <n>He speaks namely of those who had husbands who were not Christians, who ought so much the more be subject to their husbands, that by their honest and chaste conversation, they may win them to the Lord.</n> that, if any obey not the word, they also may without the word be won by the conversation of the wives;


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<n>He condemns the unrestrained indulgences and excesses of women, and sets forth their true apparel, such as is precious before God, that is, the inward and incorruptible, which consists in a meek and quiet spirit.</n>Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel;


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But [let it be] the <n>Who has his abiding place fastened in the heart: so that the hidden man is set against the outward adorning of the body.</n> hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is <n>Precious indeed and so taken of God.</n> in the sight of God of great price.


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<n>An argument taken from the example of women, and especially of Sarah, who was the mother of all believers.</n>For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:


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Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are <n>Because women are by nature fearful, he gives them to understand that he requires of them that subjection, which is not wrung out from them either by force or fear.</n> not afraid with any amazement.


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<n>He also teaches husbands their duties, that is, that the more understanding and wisdom they have, the more wisely and circumspectly they behave themselves.</n>Likewise, ye husbands, <n>Do all the duties of wedlock.</n> dwell with [them] according to <n>The more wisdom the husband has, the more circumspectly he must behave himself in bearing those inconveniences, which through the woman's weakness often cause trouble both to the husband and the wife.</n> knowledge, <n>The second argument: because the wife nonetheless is weaker by nature than the man, she is an excellent instrument of the man, made for far more excellent uses: upon which it follows that she is not therefore to be neglected, because she is weak, but on the contrary she ought to be so much more cared for.</n> giving <n>Having an honest care for her.</n> honour unto the wife, as unto the weaker <n>The woman is called a vessel after the manner of the Hebrews, because the husband uses her as his friend and helper, to live faithfully before God.</n> vessel, <n>The third argument: for that they are equal in that which is the most important (that is to say, in the benefit of eternal life) who otherwise are unequal concerning the leadership and conduct at home, and therefore they are not to be despised although they are weak.</n> and as being heirs together of the <n>Of that gracious and free benefit, by which we have everlasting life given to us.</n> grace of life; <n>The fourth argument: All fighting and rebuking must be avoided, because they hinder prayers and the whole service of God, to which both the husband and wife are equally called.</n> that your prayers be not hindered.


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<n>He turns to common exhortations, and commends harmony and whatever things pertain to the maintenance of peace and mutual love.</n>Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:


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<n>We must not only not recompense injury for injury, but we must also recompense them with benefits.</n>Not rendering evil for evil, or railing for railing: but contrariwise blessing; <n>An argument taken by comparison: Seeing that we ourselves are unworthy of so great bountifulness, than forgive one another's faults? And from this verse to the end of the chapter, (1Pe_3:9-22), there is a digression, to exhort us valiantly to bear afflictions.</n> knowing that ye are thereunto called, that ye should inherit a blessing.


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<n>A secret objection: But this our patience shall be nothing else but an inciting and hardening of the wicked in their wickedness, to make them set upon us more boldly and destroy us. Indeed (faith the apostle by the words of David) to live without doing harm, and to follow after peace when it flies away, is the way to that happy and quiet peace. If so be any man be afflicted for doing justly, the Lord marks all things, and will in his time deliver the godly, who cry to him, and will destroy the wicked.</n>For he that will love life, and <n>Lead a blessed and happy life.</n> see good days, let him refrain his tongue from evil, and his lips that they speak no guile:


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For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the <n>This word «face» after the manner of the Hebrews, is taken for «anger».</n> face of the Lord [is] against them that do evil.


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<n>The second argument: when the wicked are provoked, they are more wayward: therefore they must instead be won by good deeds. If they cannot be gained by that means also, yet nonetheless we shall be blessed if we suffer for righteousness sake.</n>And who [is] he that will harm you, if ye be followers of that which is good?


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But and if ye suffer for righteousness' sake, happy [are ye]: <n>A most certain counsel in afflictions, be they never so terrible, to be of a steady mind and to stand fast. But how shall we attain to it? If we sanctify God in our minds and hearts, that is to say, if we rest upon him as one that is almighty that loves mankind, that is good and true indeed.</n> and be not afraid of their <n>Be not dismayed as they are.</n> terror, neither be troubled;


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But <n>Give him all prayers and glory, and hang only on him.</n> sanctify the Lord God in your hearts: <n>He will have us, when we are afflicted for righteousness sake, to be careful not for redeeming of our life, either with denying or renouncing the truth, or with like violence, or any such means: but rather to give an account of our faith boldly, and yet with a meek spirit, and full of godly reverence, that the enemies may not have anything justly to object, but may rather be ashamed of themselves.</n> and [be] ready always to [give] an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:


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Hauing a good coscience, that whe they speake euill of you as of euill doers, they may be ashamed, which slander your good conuersation in Christ.


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<n>A reason which stands upon two general rules of Christianity, which nonetheless all men do not allow. The one is, if we must suffer afflictions, it is better to suffer wrongfully than rightfully: the other is this, because we are so afflicted not by accident, but by the will of our God.</n>For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing.


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<n>A proof of either of the rules, by the example of Christ himself our chief pattern, who was afflicted not for his own sins (which were none) but for ours, and that according to his Father's decree.</n>For Christ also hath once suffered for sins, <n>An argument taken by comparison: Christ the just, suffered for us that are unjust and shall it grieve us who are unjust, to suffer for the cause of Christ.</n> the just for the unjust, <n>Another argument being partly taken of things coupled together, that is, because Christ brings us to his Father that same way that he went himself, and partly from the cause efficient: that is, because Christ is not only set before us for an example to follow, but also he holds us up by his power in all the difficulties of this life, until he bring us to his Father.</n> that he might bring us to God, <n>Another argument taken from the happy end of these afflictions, in which Christ also goes before us both in example and power, as one who suffered most grievous torments even to death, although but only in one part of him, that is, in the flesh or man's nature: but yet became conqueror by virtue of his divinity.</n> being put to death in the <n>As touching his manhood, for his body was dead, and his soul felt the sorrows of death.</n> flesh, but quickened by the Spirit:


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<n>A secret objection: Christ indeed might do this, but what is that to us? Indeed (faith the apostle) for Christ has showed his power in all ages both in the preservation of the godly, were they never so few and miserable, and in avenging the rebellion of his enemies, as it appears by the history of the flood: for Christ is he who in those days (when God through his patience appointed a time of repentance to the world) was present, not in corporal presence, but by his divine power, preaching repentance, even by the mouth of Noah himself who then prepared the ark, to those disobedient spirits who are now in prison, waiting for the full recompence of their rebellion, and saved those few, (that is, only eight people) in the water.</n>By which also he went and preached unto the spirits in prison;


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Which sometime were disobedient, when <n>This word «once» shows that there was a furthermost day appointed, and if that were once past, there should be no more.</n> once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight <n>Men.</n> souls were saved by water.


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<n>A proportional applying of the former example to the time which followed the coming of Christ: for the preservation of Noah in the waters, was a figure of our baptism, not as though the material water of baptism shows us, as those waters which bare up the ark saved Noah, but because Christ with his inward virtue, which the outward baptism shadows, preserves us being washed, so that we may call upon God with a good conscience.</n>The like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward <n>The conscience being sanctified, may freely call upon God.</n> God,) <n>That same virtue, by which Christ rose again, and now being carried up into heaven has received all power, does at this day defend and preserve us.</n> by the resurrection of Jesus Christ:


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Which is at the right hande of God, gone into heauen, to whome the Angels, and Powers, and might are subiect.


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Forasmuch <n>Having ended his digression and sliding from his matter, now he returns to the exhortation which he broke off, taking occasion by that which he said concerning the death and resurrection of Christ, so defining our sanctification, that to be sanctified, is all one has to suffer in the flesh, that is to say, to leave off from our wickedness and viciousness: and to rise again to God, that is to say, to be renewed by the virtue of the holy Spirit, that we may lead the rest of our life which remains after the will of God.</n> then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;


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That he no longer should live the <n>So much of this present life as remains yet to be passed over.</n> rest of [his] time in the flesh to the lusts of men, but to the will of God.


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<n>By putting us in mind of the dishonesty of our former life led in the filth of sin, he calls us to earnest repentance.</n>For the time past of [our] life may suffice us to have wrought the <n>Wickedly and licentiously after the manner of the Gentiles.</n> will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:


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<n>That we be not moved with the enemies perverse and slanderous judgments of us, we have to set against them that last judgment of God which remains for them: for none, whether they be then found living or were dead before, shall escape it.</n>Wherein they think it <n>They think it a new and strange matter.</n> strange that ye run not with [them] to the same excess of riot, speaking evil of [you]:


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<n>A digression because he made mention of the last general judgement. He prevents an objection, that, seeing Christ came very lately, they may seem to be excusable who died before. But this the apostle denies: for (faith he) this same gospel was preached to them also (for he speaks to the Jews) and that to the same end that I now preach it to you, that is, that the flesh being abolished and put away (that is to say, that wicked and disobedient corruption which reigns in men) they should suffer themselves to be governed by the virtue of the Spirit of God.</n>For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.


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<n>He returns to his purpose, using an argument taken from the circumstance of the time. Because the last end is at hand, and therefore we must much more diligently watch and pray, with true sobriety of mind.</n>But the end of all things is at hand: be ye therefore sober, and watch unto prayer.


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<n>He commends charity towards one another, because it buries a multitude of sins, and therefore preserves and maintains peace and harmony: for they who love one another easily forgive one another their offences.</n>And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.


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<n>Of all the duties of charity, he commends one, namely that which was at that time most necessary, that is, hospitality, which he would have be voluntary and most courteous and bountiful.</n>Use hospitality one to another without grudging.


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<n>He shows the use of charity, that is, that every man bestow that gift which he hath received, to the profit of his neighbour.</n>As every man hath received the gift, [even so] minister the same one to another, <n>A reason, because that whatever gift we have, we have received it from God on this condition, to be his disposers and stewards.</n> as good stewards of the manifold grace of God.


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<n>He reckons up two kinds of these gifts as chief, that is, the office of teaching in the Church, and the other ecclesiastical functions, in which two things especially are to be observed: that is, that the pure word of God be taught, and whatever is done, be referred to the glory of God the Father in Christ, as to the proper mark.</n>If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.


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<n>Because that cross is joined with the sincere profession of religion, the apostle fitly repeats what he touched on before, warning us not to be troubled at persecutions and afflictions, as at a new and strange thing.</n>Beloved, think it not <n>As though some new thing had befallen you, which you never thought of before.</n> strange <n>The first reason: because the Lord does not mean to confuse us with his fire (as it were) but to purge us of our impurities and make us perfect.</n> concerning the fiery trial which is to try you, as though some strange thing happened unto you:


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<n>Another reason: because the afflictions of the godly and the wicked differ very much, and chiefly in three points. First, because the godly communicate with Christ in the afflictions, and therefore shall in their time also be partakers of his glory.</n>But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.


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<n>Secondly, although the infidels think otherwise, who in afflicting the godly blaspheme God, yet the godly in that they are so abused, are honoured by God with true spiritual glory, and their adoption is sealed by the Spirit of God.</n>If ye be reproached for the name of Christ, happy [are ye]; for the <n>By «Spirit» he means the gifts of the Spirit.</n> spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.


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<n>The third difference: the godly are not afflicted for their evil doings, but for righteousness' sake as Christians: by which it comes to pass that the cross, seeing it is a testimony to them of faith and righteousness, ministers to them not an occasion of sorrow, but of unspeakable joy: now the apostle propounds this third difference under the form of an exhortation.</n>But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men's matters.


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But if any man suffer as a Christian, let him not bee ashamed: but let him glorifie God in this behalfe.


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<n>The third reason: because the Lord of all the world being especially watchful over those in his household, does therefore discipline them first of all, yet so that he keeps a measure in his greatest severity. As he always used to do until now, so he does now especially when he exhibited himself in person to his Church.</n>For the time [is come] that judgment must begin at the house of God: and <n>Lest the godly should be offended and stumble at that vain shadow of happiness of the wicked, as though God were not the governor of the world, for that the wicked are in good case, and the godly in evil, the apostle teaches by an argument of a comparison of them together, that God who spares not his own, but nurtures them under the cross, will at length in his time handle the rebellious and wicked far otherwise, whom he has appointed to utter destruction.</n> if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?


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<n>The conclusion: seeing the godly are not afflicted by chance, but by the will of God, they ought not to despair, but go forward nonetheless in the way of holiness and well doing, commending themselves to God their faithful creator, that is to say, their Father.</n>Wherefore let them that suffer according to the will of God commit the keeping of their souls [to him] in well doing, as unto a faithful Creator.


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The <n>He describes peculiarly the office of the Elders, that is to say, of them that have the care of the Church.</n> elders which are among you <n>He uses a preface concerning the circumstance of his own person: that is, that he as their companion communes with them not of manners which he knows not, but in which he is as well experienced as any, and propounds to them no other condition but that which he himself has sustained before them, and still takes the same trouble, and also has the same hope together with them.</n> I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:


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<n>The first rule: he that is a shepherd let him feed the flock.</n>Feed the <n>The second: Let not shepherd consider, that the flock is not his, but Gods.</n> flock of God which is <n>The third: Let not shepherds invade other men's flocks, but let them feed that which God hath committed unto them.</n> among you, <n>Let the shepherds govern the Church with the word and example of godly and unblamable life, not by force but willingly, not for greedy gain, but with a ready mind, not as lords over God's portion and heritage, but as his ministers.</n> taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind;


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Neither as being lords over [God's] <n>Which is the Christian people.</n> heritage, but being ensamples to the flock.


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<n>That the shepherds' minds are not overcome either with the wickedness of men, or their cruelty, he warns them to continually look at the chief shepherd, and the crown which is laid up for them in heaven.</n>And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.


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<n>He commends many peculiar Christian virtues, and especially modesty: an admonition all of us need, but especially the younger ones by reason of the perverseness and pride of that age.</n>Likewise, ye younger, submit yourselves unto the elder. Yea, all [of you] be subject one to another, and be clothed with humility: <n>Because pride seems to many to be the way to the glory of this life, the apostle testifies to the opposite, that dishonour and shame is the reward of pride, and glory the reward of modesty.</n> for God resisteth the proud, and giveth grace to the humble.


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Humble yourselves therefore <n>Because those proud and lofty spirits threaten the modest and humble, the apostle warns us to set the power of God against the vanity of proud men, and to rely completely on his providence.</n> under the mighty hand of God, that he may exalt you in due time:


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<n>The cruelty of Satan, who seeks by all means to devour us, is overcome by watchfulness and faith.</n>Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:


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Whom resist stedfast in the faith, <n>The persecutions which Satan stirs up, are neither new nor proper to any one man, but from old and ancient times common to the whole Church, and therefore we must suffer patiently, in which we have such and so many fellows of our conflicts and combats.</n> knowing that the same afflictions are accomplished in your <n>Amongst your brethren which are dispersed throughout the world.</n> brethren that are in the world.


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<n>He seals up as with a seal the former exhortation with a solemn prayer, again willing them to ask increase of strength at his hands, of whom they had the beginning, and hope to have the accomplishment: that is, of God the Father in Christ Jesus, in whom we are sure of the glory of eternal life.</n>But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [you].


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<n>Continuance and perseverance in the doctrine of the apostles is the only ground and foundation of Christian strength: Now the sum of the apostles doctrine, is salvation freely given by God.</n>By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.


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<n>Familiar salutations.</n>The [church that is] at <n>In that famous city of Assyria, where Peter the apostle of circumcision then was.</n> Babylon, elected together with [you], saluteth you; and [so doth] Marcus my son.


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Greete ye one another with the kisse of loue. Peace be with you all which are in Christ Iesus, Amen.


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Simon <n>A greeting, in which he gives them to understand that he deals with them as Christ's ambassadors, and otherwise agrees with them in the same faith which is grounded on the righteousness of Jesus Christ, our God and Saviour.</n> Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the <n>In that God, in standing by his promises, showed himself faithful, and therefore just to us.</n> righteousness of God and our Saviour Jesus Christ:


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Grace and peace be multiplied unto you <n>Faith is the acknowledging of God and Christ, from which all our blessedness issues and flows.</n> through the knowledge of God, and of Jesus our Lord,


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<n>Christ sets forth himself to us plainly in the Gospel, and that by his only power, and gives us all things which are required both for eternal life, in which he has appointed to glorify us, and also to godliness, in that he furnishes us with true virtue.</n>According as his <n>He speaks of Christ, whom he makes God and the only Saviour.</n> divine power hath given unto us all things that [pertain] unto <n>To salvation.</n> life and godliness, through the <n>This is the sum of true religion, to be led by Christ to the Father, as it were by the hand.</n> knowledge of him that hath called us to glory and virtue:


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<n>An explanation of the former sentence, declaring the causes of so great benefits, that is, God and his free promise, from which all these benefits proceed, I say, these most excellent benefits, by which we are delivered from the corruption of this world, (that is, from the wicked lusts which we carry about in us) and are made like God himself.</n>Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the <n>By the divine nature he means not the substance of the Godhead, but the partaking of those qualities, by which the image of God is restored in us.</n> divine nature, having escaped the corruption that is in the world through lust.


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<n>Having laid the foundation (that is, having declared the causes of our salvation and especially of our sanctification) now he begins to exhort us to give our minds wholly to the true use of this grace. He begins with faith, without which nothing can please God, and he warns us to have it fully equipped with virtue (that is to say, with good and godly manners) being joined with the knowledge of God's will, without which, there is neither faith, neither any true virtue.</n>And beside this, giving all diligence, <n>Supply also, and support or aid.</n> add to your faith virtue; and to virtue knowledge;


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<n>He brings up certain and other principal virtues, of which some pertain to the first table of the law, others to the last.</n>And to knowledge temperance; and to temperance patience; and to patience godliness;


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<n>As those fruits do spring from the true knowledge of Christ, so in like sort the knowledge itself is fostered and grows by bringing forth such fruits, in so much that he that is unfruitful, did either never know the true light, or has forgotten the gift of sanctification which he has received.</n>For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ.


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But he that lacketh these things is blind, and <n>He that has not an effectual knowledge of God in him, is blind concerning the kingdom of God, for he cannot see things that are afar off, that is to say, heavenly things.</n> cannot see afar off, and hath forgotten that he was purged from his old sins.


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<n>The conclusion: Therefore seeing our calling and election is approved by those fruits, and is confirmed in us, and moreover seeing this is the only way to the everlasting kingdom of Christ, it remains that we set our minds wholly on that way.</n>Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:


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For by this meanes an entring shalbe ministred vnto you aboundantly into the euerlasting kingdome of our Lorde and Sauiour Iesus Christ.


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<n>An amplifying of the conclusion joined with a modest excuse, in which he declares his love towards them, and tells them of his death which is at hand.</n>Wherefore I will not be negligent to put you always in remembrance of these things, though ye know [them], and be established in the present truth.


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Yea, I think it meet, as long as I am in this <n>In this body.</n> tabernacle, to stir you up by putting [you] in remembrance;


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Seeing I knowe that the time is at hand that I must lay downe this my tabernacle, euen as our Lord Iesus Christ hath shewed me.


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I will endeuour therefore alwayes, that ye also may be able to haue remembrance of these things after my departing.


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<n>Another amplification taken from both the great certainty and also the excellency of his doctrine, of which our Lord Jesus Christ the Son of God is author, whose glory the apostle both saw and heard.</n>For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.


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For he receiued of God the Father honour and glory, when there came such a voyce to him from that excellent glory, This is my beloued Sonne, in whom I am well pleased.


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<n>The truth of the gospel is by this revealed, in that it agrees wholly with the foretellings of the prophets.</n>We have also a more sure word of prophecy; <n>The doctrine of the apostles does not contradict the doctrine of the prophets, for they confirm each other by each others testimonies, but the prophets were like candles which gave light to the blind, until the brightness of the gospel began to shine.</n> whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day <n>A more full and open knowledge, than was under the shadows of the law.</n> dawn, and the <n>That clearer doctrine of the gospel.</n> day star arise in your hearts:


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<n>The prophets are to be read, but so that we ask of God the gift of interpretation, for he who is the author of the writings of the prophets, is also the interpreter of them.</n>Knowing this first, that no prophecy of the <n>He joins the Scripture and prophecy together, to distinguish true prophecies from false.</n> scripture is of any <n>For all interpretation comes from God.</n> private interpretation.


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For the prophecy came not in old time by the will of man: but <n>The godly interpreters and messengers.</n> holy men of God spake [as they were] <n>Inspired by God: their actions were in very good order, and not as the actions of the profane soothsayers, and foretellers of things to come.</n> moved by the Holy Ghost.


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But <n>As in times past there were two kinds of prophets, the one true and the other false, so Peter tells them that there will be true and false teachers in the Church, so much so that Christ himself will be denied by some, who nonetheless will call him redeemer.</n> there were false prophets also among the <n>Under the law, while the state and policy of the Jews was yet standing.</n> people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.


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<n>There shall not only be heresies, but also many followers of them.</n>And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.


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<n>Covetousness for the most part is a companion of heresy, and makes trade in souls.</n>And through covetousness shall they with feigned words make <n>They will abuse you, and sell you as they sell cattle in an auction.</n> merchandise of you: <n>Comfort for the godly: God who cast the angels that fell away from him, headlong into the darkness of hell, to eventually be judged; and who burned Sodom, and saved Lot, will deliver his elect from these errors, and will utterly destroy those unrighteous.</n> whose judgment now of a long time lingereth not, and their damnation slumbereth not.


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For if God spared not the angels that sinned, but cast [them] down to <n>So the Greeks called the deep dungeons under the earth, which should be appointed to torment the souls of the wicked in.</n> hell, and delivered [them] into <n>Bound them with darkness as with chains: and by darkness he means that most miserable state of life that is full of horror.</n> chains of darkness, to be reserved unto judgment;


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And spared not the <n>Which was before the flood: not that God made a new world, but because the world seemed new.</n> old world, but saved Noah the eighth [person], a <n>For one hundred and twenty years, he did not cease to warn the wicked both by word and deed, of the wrath of God hanging over their heads.</n> preacher of righteousness, bringing in the flood upon the world of the ungodly;


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And turned the cities of Sodom and Gomorrhe into ashes, condemned them and ouerthrewe them, and made them an ensample vnto them that after should liue vngodly,


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(For that righteous man dwelling among them, in <n>Whatever way he looked, and turned his ears.</n> seeing and hearing, <n>He had a troubled soul, and being vehemently grieved, lived a painful life.</n> vexed [his] righteous soul from day to day with [their] unlawful deeds;)


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The Lord <n>Has been long practised in saving and delivering the righteous.</n> knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:


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<n>He goes to another type of corrupt men, who nonetheless are within the bosom of the Church, who are wickedly given, and do seditiously speak evil of the authority of magistrates (which the angels themselves that minister before God, do not discredit.) A true and accurate description of the Romish clergy (as they call it.)</n>But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they], selfwilled, they are not afraid to speak evil of <n>Princes and great men, be they ever so high in authority.</n> dignities.


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Where as the Angels which are greater both in power and might, giue not railing iudgement against them before the Lord.


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<n>An accurate description of the same persons, in which they are compared to beasts who are made for destruction, while they give themselves to fill their bellies: For there is no greater ignorance than is in these men: although they most impudently find fault with those things of which they know not: and it shall come to pass that they shall destroy themselves as beasts with those pleasures with which they are delighted, and dishonour and defile the company of the godly.</n>But these, as natural brute beasts, <n>Made to this end to be a prey to others: So do these men willingly cast themselves into Satan's snares.</n> made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their <n>Their own wicked conduct shall bring them to destruction.</n> own corruption;


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And shall receive the reward of unrighteousness, [as] they that count it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings <n>When by being among the Christians in the holy banquets which the Church keeps, they would seem by that to be true members of the Church, yet they are indeed but blots on the Church.</n> while they feast with you;


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<n>He condemns those men, showing even in their behaviour and countenance an unmeasurable lust, making trade of the souls of vain persons, as men exercised in all the crafts of covetousness, to be short, as men that sell themselves for money to curse the sons of God in the same way Balaam did, whom the dumb beast reproved.</n>Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:


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Which forsaking the right way, haue gone astray, folowing the way of Balaam, the sonne of Bosor, which loued the wages of vnrighteousnes.


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But he was rebuked for his iniquitie: for the dumme beast speaking with mans voyce, forbade the foolishnesse of the Prophet.


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<n>Another note by which it may be known what manner of men they are, because they have inwardly nothing but that which is utterly vain or very harmful, although they make a show of some great goodness, yet they shall not escape unpunished for it, because under pretence of false freedom, they draw men into the most miserable slavery of sin.</n>These are <n>Who boast of knowledge and have nothing in them.</n> wells without water, clouds that are carried with a tempest; to whom the mist of <n>Most gross darkness.</n> darkness is reserved for ever.


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For when they speak great <n>They deceive with vain and swelling words.</n> swelling [words] of vanity, they <n>They take them, as fish are taken with the hook.</n> allure through the lusts of the flesh, [through much] wantonness, those that were <n>Unfeignedly and indeed, clean departed from idolatry.</n> clean escaped from them who live in error.


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Promising vnto them libertie, &amp; are themselues the seruants of corruption: for of whomsoeuer a man is ouercome, euen vnto the same is he in bondage.


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<n>It is better to have never known the way of righteousness, than to turn back from it to the old filthiness: and men that do so, are compared to dogs and swine.</n>For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.


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For it had bene better for them, not to haue acknowledged the way of righteousnes, then after they haue acknowledged it, to turne from the holy commaundement giuen vnto them.


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But it is come vnto them, according to the true Prouerbe, The dogge is returned to his owne vomit: and, The sowe that was washed, to the wallowing in the myre.


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This <n>The remedy against those wicked enemies, both of true doctrine and holiness, is to be sought for by the continual meditation of the writings of the prophets and apostles.</n> second epistle, beloved, I now write unto you; in [both] which I stir up your pure minds by way of remembrance:


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To call to remembrance the wordes, which were tolde before of the holy Prophetes, and also the commaundement of vs the Apostles of the Lord and Sauiour.


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<n>He vouches the second coming of Christ against the Epicureans by name.</n>Knowing this first, that there shall come in the last days <n>Monstrous men, who will seem wise by their contempt of God, and wicked boldness.</n> scoffers, walking after their own lusts,


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<n>The reason that these mockers pretend that the course of nature is as it was from the beginning, therefore the world was from everlasting, and shall be forever.</n>And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as [they were] from the beginning of the creation.


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<n>He sets against them the creation of heaven and earth by the word of God, which these men are willingly ignorant of.</n>For this they willingly are ignorant of, that by the word of God the heavens were of old, and the <n>Which appeared, when the waters were gathered together into one place.</n> earth standing out of the water and in the water:


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<n>Secondly he sets against them the universal flood, which was the destruction of the whole world.</n>Whereby the world that then was, being overflowed with <n>For the waters returning into their former place, this world, that is to say, this beauty of the earth which we see, and all living creatures which live upon the earth, perished.</n> water, perished:


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<n>Thirdly, he pronounces that it will not be harder for God to burn heaven and earth with fire, in that day which is appointed for the destruction of the wicked (which he will also do) than it was for him in times past to create them only with his word, and afterward to overwhelm them with water.</n>But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.


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<n>The taking away of an objection: in that he seems to desire this judgment for a long time, in respect of us it is true, but not before God, which whom there is no time either long or short.</n>But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day.


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<n>The Lord will surely come, because he has promised: and neither sooner nor later than he has promised.</n>The Lord is not slack concerning his promise, as some men count slackness; <n>A reason why the last day does not come too soon, because God patiently waits until all the elect are brought to repentance, that none of them may perish.</n> but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.


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<n>A very short description of the last destruction of the world, but in such sort as nothing could be spoken more gravely.</n>But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great <n>With the violence of a storm.</n> noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.


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<n>An exhortation to purity of life, setting before us that horrible judgment of God, both to bridle our wantonness, and also to comfort us, so that we are found watching and ready to meet him at his coming.</n>[Seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness,


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Looking for and <n>He requires patience from us, yet such patience as is not slothful.</n> hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?


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Nevertheless we, according to his promise, look for new heavens and a new earth, <n>In which heavens.</n> wherein dwelleth righteousness.


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Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in <n>that you may try to your benefit, how gently and profitable he is.</n> peace, without spot, and blameless.


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And account [that] the longsuffering of our Lord [is] salvation; <n>Paul's epistles are allowed by the express testimony of Peter.</n> even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;


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As also in all [his] epistles, speaking in them of these things; <n>There are some things that are obscure and dark which the ignorant use to overthrow men who are not established, wrestling the testimony of the scripture for their own destruction. But this is the remedy against such deceit, to labour that we may daily more and more grow up and increase in the knowledge of Christ.</n> in which are some things hard to be understood, which they that are unlearned and unstable wrest, as [they do] also the other scriptures, unto their own destruction.


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Ye therefore beloued, seeing ye know these thinges before, beware, lest ye be also plucked away with the errour of the wicked, and fall from your owne stedfastnesse.


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But growe in grace, and in the knowledge of our Lorde and Sauiour Iesus Christ: to him be glory both now and for euermore. Amen.


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That <n>He begins with the description of the person of Christ who he makes one and not two: and him both God from everlasting (for he was with the Father from the beginning, and is that eternal life) and also made true man, whom John himself and his companions both heard, beheld, and handled.</n> which was from the beginning, which we have <n>I heard him speak, I saw him myself with my eyes, I handled with my hands him that is true God, being made true man, and not I alone, but others also that were with me.</n> heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the <n>That same everlasting Word by whom all things are made, and in whom only is there life.</n> Word of life;


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(For the life was manifested, and we have seen [it], and bear witness, and <n>Being sent by him: and that doctrine is correctly said to be shown, for no man could so much as have thought of it, if it had not been thus shown.</n> shew unto you that eternal life, which was with the Father, and was manifested unto us;)


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That which we have seen and heard declare we unto you, <n>The use of this doctrine is this, that all of us being coupled and joined together with Christ by faith, might become the sons of God: in which only consists all true happiness.</n> that ye also may have fellowship with us: and truly our fellowship [is] with the Father, and with his Son Jesus Christ.


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<n>Now he enters into a question, by which we may understand that we are joined together with Christ, that is, if we are governed with his light, which is perceived by the ordering of our life. And thus he reasons, God is in himself most pure light, therefore he agrees well with them who are of the light, but with them that are of the darkness he has no fellowship.</n>This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.


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But if we walk in the <n>God is said to be light by his own nature, and to be in light, that is to say, in that everlasting infinite blessedness: and we are said to walk in light in that the beams of that light shine to us in the Word.</n> light, as he is in the light, we have fellowship one with another, <n>A digression the matter at hand, to the remission of sins: for this our sanctification who walk in the light, is a testimony of our joining and knitting together with Christ: but because this our light is very dark, we must obtain another benefit in Christ, that is, that our sins may be forgiven us being sprinkled with his blood: and this in conclusion is the support and anchor of our salvation.</n> and the blood of Jesus Christ his Son cleanseth us from all sin.


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<n>There is none but need this benefit, because there is none that is not a sinner.</n>If we say that we have no sin, we <n>This fully refutes that perfectness of works of supererogation (doing more than duty requires, the idea that excess good works can form a reserve fund of merit that can be drawn on in favour of sinners) which the papists dream of.</n> deceive ourselves, and the <n>So then, John speaks not thus for modesty's sake, as some say but because it is so indeed.</n> truth is not in us.


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<n>Therefore the beginning of salvation is to acknowledge our wickedness and to require pardon from him, who freely forgives all sins, because he has promised to do so and he is faithful and just.</n>If we confess our sins, he is <n>So then our salvation depends on the free promise of God, who because he is faithful and just, will perform that which he hath promised.</n> faithful and just to <n>Where then are our merits? for this is our true happiness.</n> forgive us [our] sins, and to cleanse us from all unrighteousness.


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<n>A repeat of the former verse, in which he condemned all of sin without exception: so much so that if any man persuade himself otherwise, he does as much as in him lies, make the word of God himself useless and to no effect, yes, he makes God a liar: for to why in times past did we need sacrifices, or now Christ and the gospel, if we are not sinners?</n>If we say that we have not sinned, we make him <n>They do not only deceive themselves but are blasphemous against God.</n> a liar, and his <n>His doctrine shall have no place in us; that is, in our hearts.</n> word is not in us.


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My <n>It does not follow that we must give our wicked nature free rein, or sin much more freely, because our sins are cleansed by the blood of Christ, but we must rather much more diligently resist sin, and yet we must not despair because of our weakness, for we have an advocate and a purger, Christ Jesus the Just, and therefore acceptable to his Father.</n> little children, these things write I unto you, that ye sin not. And if any man sin, we have an <n>In that be names Christ, he eliminates all others.</n> advocate with the Father, Jesus Christ the righteous:


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And he is the <n>Reconciliation and intercession go together, to give us to understand that he is both advocate and high priest.</n> propitiation for our sins: and not for ours only, but also for [the sins of] the <n>For men of all sorts, of all ages, and all places, so that this benefit being not to the Jews only, of whom he speaks as appears in (1Jo_2:7) but also to other nations.</n> whole world.


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<n>He returns to the testimony of our union with God, that is, to sanctification, declaring what it is to walk in the light, that is, to keep God's commandments. By this it follows that holiness does not consist in those things which men have devised, neither in a vain profession of the gospel.</n>And hereby we do know that we <n>This must be understood of such a knowledge as has faith with it, and not of a common knowledge.</n> know him, <n>For the tree is known by the fruit.</n> if we keep his commandments.


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<n>Holiness, that is, a life ordered according to the prescript of God's commandments, however weak we are, is of necessity joined with faith, that is, with the true knowledge of the Father in the Son.</n>He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.


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<n>He that keeps God's commandments loves God indeed: He that loves God, is in God, or is joined together with God. Therefore he that keeps his commandments is in him.</n>But whoso keepeth his word, in him verily is the <n>Wherewith we love God.</n> love of God perfected: hereby know we that we are in <n>He means our union with Christ.</n> him.


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<n>He that is one with Christ, must live his life, that is, must walk in his steps.</n>He that saith he abideth in him ought himself also so to walk, even as he walked.


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<n>The apostle expounding the commandment of charity towards one another, tells first that when he urges holiness, he brings no new idea of life (as they use to do who devise traditions one after another) but reminds them of that same law which God gave in the beginning, that is, by Moses, at the time that God began to make laws for his people.</n>Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.


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<n>He adds that the doctrine indeed is old, but it is in a way new, both in respect to Christ, and also to us: in whom he through the gospel, engraves his law effectually, not in tables of stone, but in our minds.</n>Again, a new commandment I write unto you, <n>Which thing (that is, that the doctrine is new which I write to you) is true in him, and in you.</n> which thing is true in him and in you: because the darkness is past, and the true light now shineth.


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<n>Now he comes to the second table, that is, to charity towards one another, and denies that a man has true light in him, or is indeed regenerate and the son of God, who hates his brother: and such a one wanders miserably in darkness, may he never brag of great knowledge of God for he knowingly and willingly casts himself headlong into hell.</n>He that saith he is in the light, and hateth his brother, is in darkness even until now.


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But he that hateth his brother, is in darkenesse, and walketh in darkenesse, and knoweth not whither hee goeth, because that darkenesse hath blinded his eyes.


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<n>Therefore I write to you, because you are of their number whom God has reconciled to himself.</n>I write unto you, <n>He returns again from the sanctification to remission of sins, because that free reconciliation in Christ is the ground of our salvation upon which afterwards sanctification must be built as upon a foundation.</n> little children, because your sins are forgiven you for his <n>For his own sake: in that he names Christ he eliminates all others, whether they are in heaven or on earth.</n> name's sake.


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<n>He shows that this doctrine agrees to all ages, and first of all speaking to old men, he shows that Christ and his doctrine are ancient, and therefore if they enjoy with old things, nothing ought to be more acceptable to them.</n>I write unto you, fathers, because ye have known him [that is] from the beginning. <n>He advertises to young men, if they desire to show their strength, that they have a most glorious combat set here before them, that is, Satan the worst enemy, who must be overcome: willing them to be as sure of the victory, as if they had already gotten it.</n> I write unto you, young men, because ye have overcome the wicked one. <n>Finally, he shows to children, that the true Father from whom they have to look for all good things, is set before them in the gospel.</n> I write unto you, little children, because ye have known the Father.


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<n>He adds afterward in like order, as many exhortations: as if he should say, Remember, you Fathers, as I wrote even now, that the everlasting Son of God is revealed to us. Remember you young men, that that strength by which I said that you put Satan to flight, is given to you by the word of God which dwells in you.</n>I have written unto you, fathers, because ye have known him [that is] from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.


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<n>The world which is full of wicked desires, lusts or pleasures, and pride, is utterly hated by our heavenly Father. Therefore the Father and the world cannot be loved together: and this admonition is very necessary for young and growing youth.</n>Love not the <n>He speaks of the world, as it agrees not with the will of God, for otherwise God is said to love the world with an infinite love, (Joh_3:16) that is to say, those whom he chose out of the world.</n> world, neither the things [that are] in the world. If any man love the world, the <n>Wherewith the Father is loved.</n> love of the Father is not in him.


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For all that is in this world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the Father, but is of this world.


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<n>He shows how much better it is to obey the Father's will, than the lusts of the world, by both their natures and unlike event.</n>And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.


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<n>Now, he turns himself to little children, which nonetheless are well instructed in the sum of religion, and wills them by various reasons to shake off laziness, which is too familiar with that age.</n> <n>He uses this word «Little» not because he speaks to children, but to allure them the more by using such sweet words.</n>Little children, <n>First, because the last time is at hand, so that the matter suffers no delay.</n> it is the last time: <n>Secondly, because antichrists, that is, such as fall from God, are already come, even as they heard that they would come. And it was necessary to warn that careless and fearless age of the danger.</n> and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.


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<n>A digression against certain offences and stumbling blocks at which that young age especially might stumble and be shaken, Therefore that they should not be terrified with the falling back of certain, first he makes plain to men that although those who fall from God and his religion had a place in the Church, yet they were never of the Church: because the Church is the company of the elect, who cannot perish, and therefore cannot fall from Christ.</n>They went out from us, but they were not of us; for if they had been of us, <n>So then the elect can never fall from grace.</n> they would [no doubt] have continued with us: <n>Secondly, he shows that these things happen to the benefit of the Church, that hypocrites may be plainly known.</n> but [they went out], that they might be made manifest that they were not all of us.


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<n>Thirdly, he comforts them, to make them stand fast, as they are anointed by the Holy Spirit with the true knowledge of salvation.</n>But ye have an <n>The grace of the Holy Spirit, and this is a borrowed type of speech taken from the anointings used in the law.</n> unction from the <n>From Christ who is peculiarly called Holy.</n> Holy One, and ye know all things.


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<n>The taking away of an objection, He did not write these things to men who are ignorant of religion, but rather to those who know the truth well, yes so far that they are able to discern truth from falsehood.</n>I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.


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<n>He shows now plainly the false doctrine of the antichrist's, that is, that either they fight against the person of Christ, or his office, or both together and at once. They who do so, boast and brag of God in vain, for in denying the Son, the Father also is denied.</n>Who is a liar but he that denieth that Jesus is the <n>Is the true Messiah.</n> Christ? He is antichrist, that denieth the Father and the Son.


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<n>They deceive themselves, and also deceive others, who say that the Moslems and other infidels worship the same God that we do.</n>Whosoever denieth the Son, the same hath not the Father: [{(but)} he that acknowledgeth the Son hath the Father also].


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<n>The whole preaching of the prophets and apostles is contrary to that doctrine, therefore it is utterly to be cast away, and this wholly to be held and kept, which leads us to seek eternal life in the free promise, that is to say, in Christ alone, who is given to us by the Father.</n>Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.


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<n>The same Spirit who endues the elect with the knowledge of the truth and sanctifies them, gives them the gift of perseverance, to continue to the end.</n>These [things] have I written unto you concerning them that seduce you.


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But the <n>The Spirit who you have received from Christ, and who has led you into all truth.</n> anointing which ye have received of him abideth in you, and ye <n>You are not ignorant of those things, and therefore I teach them not as things that were never heard of, but call them to your mind as things which you do know.</n> need not that any man teach you: but as the same <n>He commends both the doctrine which they had embraced, and also highly praises their faith, and the diligence of those who taught them, yet so, that he takes nothing from the honour due to the Holy Spirit.</n> anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.


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<n>The conclusion both of the whole exhortation, and also of the former treatise.</n>And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.


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<n>A passing over to the treatise following, which tends to the same purpose, but yet is more ample, and handles the same matter in another way, for before he taught us to go from the effects to the cause, and in this that follows, he goes from the causes to the effects. This is the sum of the argument, God is the fountain of all righteousness, and therefore they that give themselves to righteousness, are known to be born of him, because they resemble God the Father.</n>If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.


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Behold, <n>He begins to declare this agreement of the Father and the Son, at the highest cause, that is, at that free love of God towards us, with which he so loves us, that also he adopts us to be his children.</n><n>What a gift of how great love.</n> what manner of love the Father hath bestowed upon us, that we should be <n>That we should be the sons of God, and so, that all the world may see that we are so.</n> called the sons of God: <n>Before he declares this adoption, he says two things: the one, that this so great a dignity, is not to be esteemed according to the judgment of the flesh, because it is unknown to the world, for the world knows not God the Father himself.</n> therefore the world knoweth us not, because it knew him not.


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<n>The other: This dignity is not fully revealed to us ourselves, much less to strangers, but we are sure of the accomplishment of it, in as much as we shall be like the Son of God himself and shall enjoy his sight indeed, such as he is now, but yet this is deferred until his next coming.</n>Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be <n>Like, but not equal.</n> like him; for we shall see him <n>For now we see as in a glass (1Co_13:12)</n> as he is.


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<n>Now he describes this adoption (the glory which as yet consists in hope) by the effect that is, because whoever is made the Son of God, endeavours to resemble the Father in purity.</n>And every man that hath this hope in him purifieth himself, even <n>This word signifies a likeness, but not an equality.</n> as he is pure.


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<n>The rule of this purity can from no where else be taken but from the law of God, the transgression of which is called sin.</n>Whosoever <n>Does not give himself to pureness.</n> committeth sin transgresseth also the law: for <n>A short definition of sin.</n> sin is the transgression of the law.


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<n>An argument taken from the material cause of our salvation: Christ in himself is most pure, and he came to take away our sins, by sanctifying us with the Holy Spirit, therefore whoever is truly a partaker of Christ, does not give himself to sin, and on the contrary, he that gives himself to sin does not know Christ.</n>And ye know that he was manifested to take away our sins; and in him is no sin.


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Whosoever abideth in him sinneth not: whosoever <n>He is said to sin, that does not give himself to purity, and in him sin reigns: but sin is said to dwell in the faithful, and not to reign in them.</n> sinneth hath not seen him, neither known him.


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<n>Another argument of things joined together: He that lives justly, is just, and resembles Christ that is just, and by that is known to be the Son of God.</n>Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.


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<n>An argument taken by contrast: the devil is the author of sin, and therefore he is that serves sin is of the devil, or is ruled by the inspiration of the devil: and if he is the devil's son, then is he not God's son: for the devil and God are so contrary to one another that the Son of God was sent to destroy the works of the devil. Therefore on the other side, whoever resists sin, is the son of God, being born again of his Spirit as of new seed, in so much, that by necessity he is now delivered from the slavery of sin.</n>He that committeth sin is of the <n>Resembles the devil, as the child does the father, and is governed by his Spirit.</n> devil; for the devil <n>He says not «sinned» but «sins» for he does nothing else but sin.</n> sinneth from the <n>From the very beginning of the world.</n> beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.


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Whosoever is born of God doth not commit sin; for his <n>The Holy Spirit is so called by the effect he works, because by his power and mighty working, as it were by seed, we are made new men.</n> seed remaineth in him: and he cannot sin, because he is born of God.


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<n>The conclusion: by a wicked life they are known who are governed by the Sprit of the devil: and by a pure life who are God's children.</n>In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, <n>He begins to commend charity towards the brethren as another mark of the sons of God.</n> neither he that loveth not his brother.


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<n>The first reason taken from the authority of God who gives the commandment.</n>For this is the message that ye heard from the beginning, that we should love one another.


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<n>An amplification taken from the contrary example of Cain who slew his brother.</n>Not as Cain, [who] was of that wicked one, and slew his brother. <n>A short digression: Let us not marvel that we are hated by the world for doing our duty, for such was the condition of Abel who was a just person: and who would not rather be like him than Cain?</n> And wherefore slew he him? Because his own works were evil, and his brother's righteous.


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<n>The second reason: Because charity is a testimony that we are translated from death to life: and therefore hatred towards the brethren is a testimony of death, and whoever nourishes it fosters death in his bosom.</n>We <n>Love is a token that we are translated from death to life, for by the effects the cause is known.</n> know that we have passed from death unto life, because we love the brethren. He that loveth not [his] brother abideth in death.


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<n>A confirmation: Whoever is a murderer, is in eternal death: he who hates his brother is a murderer, therefore he is in death. Thereupon follows the other side: He that loves his brother has passed to life, for indeed we are born dead.</n>Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.


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<n>Now he shows how far Christian charity extends, even so far, that according to the example of Christ every man forgets himself, to provide for and help his brethren.</n>Hereby perceive we the love [of God], because he laid down his life for us: and we ought to lay down [our] lives for the brethren.


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<n>He reasons by comparisons: for if we are bound even to give our life for our neighbours, how much more are we bound to help our brothers' needs with our goods and substance?</n>But whoso hath this <n>Wherewith this life is sustained.</n> world's good, and seeth his brother have need, and <n>Opens not his heart to him, nor helps him willingly and cheerfully.</n> shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?


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<n>Christian charity stands not in word but in deed, and proceeds from a sincere affection.</n>My little children, let us not love in word, neither in tongue; but in deed and in truth.


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<n>He commends charity, by three effects: for first of all, by it we know that we are indeed the sons of God, as he showed before.</n>And hereby we know that we are of the truth, <n>Therefore it comes that we have a quiet conscience, as on the opposite side he that thinks that he has God for a judge, because he is guilty to himself either he is never or else very rarely quiet, for God has a far sharper sight then we, and judges more severely.</n> and shall assure our hearts before him.


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For <n>If an evil conscience convicts us, much more ought the judgment of God condemn us, who knows our hearts better than we ourselves do.</n> if our heart condemn us, God is greater than our heart, and knoweth all things.


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<n>A third effect also rises from the former, that in these miseries we are sure to be heard, because we are the sons of God: as we understand by the grace of sanctification which is only for the elect.</n>Beloved, if our heart condemn us not, [then] have we confidence toward God.


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<n>The conclusion, that faith in Christ and love one towards another are things joined together, and therefore the outward testimonies of sanctification must and do answer that inward testimony of the Spirit given to us.</n>And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.


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This is then his commaundement, That we beleeue in the Name of his Sonne Iesus Christ, and loue one another as hee gaue commaundement.


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And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the <n>He means the Spirit of sanctification, whereby we are born again and live to God.</n> Spirit which he hath given us.


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<n>Taking occasion by the name of the Spirit, lest love and charity should be separated from the worship of God, which chiefly depends on his true knowledge, he returns to that which he spoke of in the second chapter concerning the taking heed of antichrists: He will have us here take heed of two things, the one is, that seeing there are many false prophets, we should not trust every man: the other is, that because many men teach false things, we should not therefore believe any. We must then observe, that we may be able to discern the spirits of God which are to be followed, from impure spirits which are to be avoided.</n>Beloved, believe not every <n>This is spoken by metonymy and it is as if he had said, Believe not every one who says that he has a gift of the Holy Spirit to do the office of a prophet.</n> spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.


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<n>He gives a certain and perpetual rule to know the doctrine of antichrist, that is, if either the divine or human nature of Christ, or the true uniting of them together is denied: or if the least jot that may be, be detracted from his office who is our only king, prophet and everlasting high priest.</n>Hereby know ye the Spirit of God: <n>He speaks simply of the doctrine, and not of the person.</n> Every spirit that confesseth that <n>The true Messiah.</n> Jesus Christ is come in the <n>Is true man.</n> flesh is of God:


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And euery spirit that confesseth not that Iesus Christ is come in the flesh, is not of God: but this is the spirit of Antichrist, of whome ye haue heard, how that he should come, and nowe already he is in this world.


