An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

The Summe of Chap. XIII.

NOw, that you may be fruitfull in the Faith, I recommend to you in short, Brotherly Love, vers. 1. Hospitality, vers. 2. Compassion, with sufferers for the Truth, vers. 3. Chastity, vers. 4. Contentation, Vers. 5, 6. Steadfastnesse in the Truth, which Gods Messengers have taught you, Vers. 7. For, change who will, Christ, in Himself, and in his Doctrine, changeth not, Vers. 8. Beware of the Leven of Iew∣ish Doctrine, such as is distinction of Meats, and o∣thers like, Vers. 9. For, they who maintain the Levi∣ticall Service, cannot be partakers of Christ, with us, Vers. 10. This was prefigured in the Law, vers. 11. So was Christs contemptible usage, Vers. 12. And wee must follow Him, and be contented of reproach for Him, Vers. 13. For wee have no place of Rest here, but look for it hereafter, Vers. 14. Therefore let us follow the Spiritual Signification of those Cere∣monies, and sacrifice unto Him our Prayers, and Praise, and good Works, Vers. 15.16. Obey your Ecclesiastical Governours, in their Office: for their Charge is great; and you have need not to grieve them, Vers. 17. Pray for mee; for I shall bee found an honest Man, what ever bee mens speeches of mee, Vers. 18. But, pray you for mee, for your own good, ver. 19. And I pray God, to finish His begun work in you graciously, ver. 20, 21. And, because I have but touched things briefly, in this short Epistle, take Exhortation in good season, when your Teachers do press such Doctrine upon you, more at length, vers. 22. It may bee, that Ti∣mothy, and I, see you shortly, Vers. 23. Deliver our

Commendations, Vers. 24. And, Grace bee with you all, AMEN. vers. 25.

The Doctrine of Chap. XIII.

Vers. 1. Let Brotherly love continue.

FRom this first Precept, Learn, 1. That the first Fruit of Faith which God requireth, is Love, and constant love, amongst his children. 2. That our mutual love must be sincere and kindely, as if it were grounded on Bands of Nature.

Vers. 2. Be not forgetful to entertain Strangers: For, thereby some have entertained Angels unawares.

From this Precept, Learn, 1. That we are ready to for∣get charity to strangers, especially to be hospital unto them. 2. That the possibility of finding strangers bet∣ter men than we take them to be, should over-ballance the suspition of their slightness, and should set us on to do the duty. 3. That if a man, intending to do good, do more than he intended to do, it shall be imputed unto him, no less, than if he had intended the same.

Vers. 3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as be∣ing your selves also in the body.

From this, Learn, 1. That it is no new thing for the world, to put bonds on them who seek to bring them out of Bondage. 2. That Prisoners for Christ, are readily forgotten of such as are at freedom. 3. Such mens bon∣dage should be esteemed as our own, even until God set them free. 4. That other distressed people also shall be helped by us, if we consider what may befal our selves, before we dye.

Vers. 4. Marriage is honourable in all, and the bed un∣defiled: But Whoremongers, and Adulterers, God will judge.

From this we learn, 1. That breakers of Wedlock, and unclean persons in a single life, are both reserved unto GODS judgement, how lightly soever men let them pass. 2. That marriage being provided of God, for a remedy of incontinency, maketh Uncleanness the heavier sin. 3. That seeing it is GODS Doctrine, to commend Mar∣riage for honourable, and hath pronounced it not onely Lawful, but commendable in all persons, of whatsoever Place, or Calling, and hath justified it for undefiled; to traduce this estate of life, as not holy, or not beseeming an holy man, or an holy calling, and to forbid marriage, to persons of any calling, must be, as it is called, 1 Tim. 4.1, 2. The Doctrine of the Devil.

Vers. 5. Let your conversation be without covetousness; and be content with such things as you have: For ••e hath said, I will never leave thee, nor forsake thee.

Here we are taught, 1. That the enlargement of our desires, to have more and more worldly goods, whether we be rich or poor, is disallowed of GOD. 2. That GOD requireth Contentation with our present estate, how mean soever it be; and counteth it Covetousness, not to be contented.

2. To make us contented, he giveth us Gods Promise made to Joshua, Chap. 1.5. for our provision in necessa∣ries. Then,

1. The Promises made to Ioshua, or any other holy Man in Scripture, for Furniture in his Calling, may be very well applied unto us, for Help and Furniture in our Calling. 2. Faith in Gods Promise, for our Mainte∣nance, must both stay our fear of want in time to come, and give us contentment with that which we have for the present. 3. A general Promise of Gods being with us, and assisting of us, is as sufficient for all particulars whereof we stand in need, as if they were expressed.

Vers. 6. So that we may boldly say, The Lord is my Helper; and, I will not fear what man shall do un∣to me.

By applying of the Promise made to Joshua, he con∣cludeth, Warrant to apply Davids gloriation, against all perils, Psal. 118.6.

Then, 1. He that can apply one Promise to himself, may confidently apply another also. 2. The weakest true Believer, hath as good ground of confidence in God, for every good, needful for soul, or body, as the Lords chief Prophets, and as good Warrant to apply the Scriptures to their own use, which speak of them. 3. He who believeth in God, needeth not to fear what flesh can do unto him. 4. Faith then, doth its part duly, when i•• glorieth in the Lord, against all opposition.

Vers. 7. Remember them which have the rule over you, who have spoken unto you the Word of God; whose Faith follow, considering the end of their conversa∣tion.

That they may be stedfast in the Faith, he setteth be∣fore them the Example of Gods Messengers, who had instructed them in the Truth, and led a life conformable thereunto.

Wherein he teacheth us, 1. Who is worthy to be a Guide to a People, to wit, the man who speaketh the Word of God, and not his own Dreams; believeth the Truth which he teacheth, and hath his conversation answera∣ble. 2. The best respect that a Preacher can crave, or that a People can give to a Preacher, either in his life time, or after, is to remember the Truth of God taught by him, and to make use thereof. 3. In as far as Preach∣ers have spoken the Word of God, and made it the end of their conversation, People are commanded here, to remember them, and imitate their Faith; but no fur∣ther.

Vers. 8. Iesus Christ, the same yesterday, and today, and for ever.

This Sentence serveth, First, To shew the eternity and immurability of Jesus Christ, in himself, and all his Properties, of Truth, and Love, and Pitty, &c. Again, It serveth for a reason, of keeping fast the Doctrine taught from him by our faithful Leaders; because JE∣SUS CHRIST will still allow and maintain that Truth once given out by himself, and cannot chuse to change his Truth, being First and Last like himself. And thirdly, It serveth to encourage us to be constant in the Faith; because JESUS CHRIST is unchangeably the same, in love and care towards those who believe in him, in all ages, for their preservation and deliverance, in all cases wherein they can fall, for his Truth: as he hath given proof in former times towards others.

Vers. 9. Be not carried about with divers and strange Doctrines: For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied there∣in.

That they may be stedfast in the Faith, he warneth them to beware, that they be not carried about with divers and strange Doctrines.

Then, 1. Doctrine which agreeth 〈◊〉〈◊〉 with the Word of God, uncouth and strange Doctrine which the Apo∣stles did not acknowledge and recommend unto us, must be rejected. 2. There was such uncouth Doctrine be∣ginning to creep into the Church, even in the Apostles time. 3. Apostolick Doctrine, such as they acquainted the Church with, must be stedfastly believed and stood unto, and not loosly laid hold upon, lest we lye open to the wind of false Doctrine.

2. He bringeth i•• for example, the Doctrine of Di∣stinction of meats, wherein the Iewishly affected did place some holiness, and help to salvation: and yet they who most leaned to the same, were least profited there∣by.

Then, 1. To place some holiness in Distinction of meats, and to count the observation thereof helpful to salvation, is an old errour, which even in the beginning did trouble the Church. 2. Never man got profit by

leaning any thing to the observation of Distinction of Meats. For, under the Law, distinction was command∣ed, for the leading of men to some Duties signified there∣by; but never did God give way, that men should esteem of this observation, as a thing conferring any whit to the purchase of salvation.

3. To keep out this errour of leaning to Ceremonial ob∣servations, he opposeth the Doctrine of Grace, wherewith he will have the heart established, and not with meats.

Then, 1. The ground of devising and urging of su∣perstitious ceremonies, is the unquietness and unstable∣ness of mens hearts, wanting satisfaction in God and his Ordinances; and therefore seeking to support themselves by means of their own devising. 2. It is the Doctrine of Justification by Grace onely, and nothing of our do∣ings, which getteth true rest to our hearts, and quiet set∣ling to the consciences.

Vers. 10. We have an Altar, whereof they have no right to eat, which serve the Tabernacle.

Such as pertinaciously did plead for the standing of the Levitical Service, and ceremonies thereof, he secludeth from the enjoying of Iesus Christ, who is our Altar.

Then, such as maintain the Levitical Ceremonies, and do urge them on the Christian Church, do cut themselves from right to Christ. 1. Because they deny, in effect, that he is come, seeing they will have those Figures to re∣main, which did serve to Prefigure his coming, and will have his Church still under Ceremonial Pedagogie, as it was under the Law. 2. Because they joyn unto Christ, their own devices; as if either JESUS were not sufficient for salvation, or his Ordinances were not sufficient for means to attain thereunto. 3. The observation of the Distinction of meats, is a point of serving the Tabernacle: for so doth the Apostle reckon. 4. Such as will eat of JESUS, and be partakers of him, must beware to serve the Iewish Tabernacle, by keeping on foot, and continu∣ing the Ceremonies, and appurtenances annexed thereun∣to: such Feasts, such Iubilies, such Altars, such Sprinklings, and Holy water, such Priests and Vestiments, &c. as Levi had.

2. He calleth Christ, by the name of the Altar; because he is the thing signified by the Altar, and by the Sacrifice, and by the rest of the Levitical Ceremonies.

Then, 1. Those Ordinances of Levitical Service, were Figures of Christ, some in one part, and some in another; and he is the accomplishment of them, even the Truth of them All: The true Tabernacle, the true Priest, the true Sacrifice, the true Altar, &c. 2. Christs self is all the Altar that the Christian Church hath. Our Altar is he onely, and nothing but he. The Apostle knoweth no other.

3. In that he saith, They have no right to eat, learn, 1. That Jesus is our food, who believe in him, by whom our souls are kept alive, and maintained every day spiri∣tually, as the Priests were maintained by the old Altar bo∣dily. 2. That before a man attain to eat, or draw bene∣fit from Christ, he must have a right unto him. There is a possession following the right, and the right tendeth to the possession. 3. He who loveth to have the right, must take the course which Christ prescribeth, without mixing any thing therewith.

Vers. 11. For the bodies of those beasts, whose blood is brought into the Sanctuary, by the High Priest, for sin, are burnt without the Camp.

He sheweth, that this was prefigured in the Law: For, Levit. 16.27. The Sin-offering was burnt, and none of the Priests, the servants of the Tabernacle, did eat thereof. To shew,

1. That such as adhered to the Tabernacle, and Leviti∣cal Service, as needful to their salvation (specially after Christ, the Sin-offering that was offered) should not be partakers of him. Again, Sin-offering was offered with∣out the camp, to shew, That such as would be partakers thereof, must forsake the Iewish Synagogue, and come out of it towards Christ, who will not have his Church mixed with the forms of the Iewish Church. Thirdly, the Bodies of the Sacrifices of sin, were then taken from the use of the Priests of the Tabernacle, when the blood was now brought into the Sanctuary: To shew, that Christ should be taken from them, who after his blood was shed, and had made Attonement within the Sanctuary of Hea∣ven, should not relinquish the Iewish Tabernacle, and the shadowing Figures thereof.

Vers. 12. Wherefore, Iesus also, that he might sanctifie the people with his own blood, suffered without the gate.

Another end of the burning of the Sin-offering, without the Camp, he sheweth, first, To be the prefiguration of the ignominious usage of Christs Body, cast out of the City of Ierusalem. 2. Again, Like as the Sin-offering, how∣beit the body thereof was burnt without the Camp, yet the blood of it was brought within the Sanctuary, to make a Figurative Attonement: Even so, how basely soever men did use Christs Body, in casting of it without the City, yet was his Blood in high estimation with God, made Attone∣ment for the people; and sanctified them.

Vers. 13. Let us go forth, therefore, unto him, without the Camp; bearing his reproach.

Hence he draweth an Exhortation, To be ready to renounce the world, and to take up our Cross and follow Christ.

Wherein he teacheth us, 1. That Christs sufferings with∣out the City, represented the state of his mystical Body, and Kingdom, thrust forth, and contemptibly rejected of the World. 2. That such as will be partakers of Christ, must resolve to be so handled also, and must sequestrate their affections from the World, and must be contented to be crucified unto the World, with our Lord and Master Christ Jesus. 3. That what reproach is suffered for Christs sake, is not the mans, but Christs reproach, for whom it is suffered: And, so the reproach is as honoura∣ble before God, as it is ignominious before the World.

Vers. 14. For, here we have no continuing City; but we seek one to come.

He giveth a Reason of this Exhortation. Teach∣ing,

1. That the instability of this present World, and our short and uncertain time of pilgrimage therein, should be a motive to make us loose our affections off it in time. 2. That the hope of a quiet, and sure, and blessed place of rest hereafter, should be another motive to make us renounce this World with the better will. 3. That the true Pilgrims imployment in this World, is, to be seeking how to come home to his own Countrey, and City, pre∣pared for him.

Vers. 15. By him therefore, let us offer the Sacrifice of praise to GOD continually: that is, the fruit of our lips, giving thanks to his name.

Another Exhortation to offer Spiritual Sacrifices. Where∣in we learn.

1. That as Christ hath abolished all properly called Priests, by Office; so hath he made all Christians spiri∣tual Priests, by common duty. 2. As Christ hath offer∣ed the propitiatory Sacrifice of his own Body, once for all that are to be saved, and hath left no properly called Sa∣crifice, no Offering ••or sin, no Propitiatory Offering, now to offer: So hath he appointed the spiritual Sacrifice of Thanks, to be offered by every faithful man and wo∣man, such as is Prayer, Praises, and Thanksgiving to God. 3. That these our Sacrifices of Prayer, and Praise, is the spiritual service of Saints, answerable to the Thank-offering of the first-fruits, and Calves, and Bul∣locks; which was the external Sacrifice of the Old Church. 4. That the Offering of these spiritual Sacri∣fices, is not tied unto set hours, as the Legal; but to be done continually. 5. That these our Sacrifices of Prayer and Praises, are not to be offered by the mediation of

Saint, or Angel, but by Jesus Christ onely. 6. That al∣beit they be unworthy, as from us, yet being offered by Christs Mediation, they shall be accepted for service, at our hands.

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

Another Exhortation, to good Works, and Alms-deeds: Teaching us,

1. That goods works, and Alms-deeds, are appointed to be of the number of spiritual Sacrifices, and a part of the Thank-Offerings of the Saints.

2. That because they are Sacrifices, they must not be offered to the Idol of our own credit, and estimation, or our own private ends; but unto God, even in obedience unto him, and for the glory of him. And, because they are a part of the Thank-offerings of the Saints, they must not incroach upon the Sin-offering of the Saviour, the onely Expiatory, the onely Propitiatory, and the onely Meritorious Sacrifice.

3. That being so offered, they are well-pleasing unto God: The smell of Christs Sin-offering, once offered, making our Thank-offering to be sweet smelling unto God.

Vers. 17. Obey them that have the rule over you, and sub∣mit your selves, 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.

Another Exhortation, to obey such as had the Rule over them; their Guides, and Leaders, as the word importeth: That is, publique Office-bearers in the Church, appointed of God, to teach, and govern them, by the Word, and Eccle∣siastical Censures.

Then, 1. The Churches of Christ are not dens of con∣fusion, but Houses of Order: having some to be Guides and Rulers, and some to be instructed and guided, by the direction of Gods Word and Ordinances.

2. Even the meanest and poorest Churches, albeit no more powerful than were the Churches of these scatter∣ed Hebrews, must be so provided.

3. The right duty of the Office-bearers in the Church, is, first, to be guides, pointing out the way in Gods word, which the people should keep towards Heaven. Next, to be Leaders, going before them in the example of Faith, and the fruits thereof in their conversation. And third∣ly, Rulers, by the Rod of Discipline, ••o take order with the scandalous, and to recal Wanderers, to incourage the obedient: for, thus much doth the word import.

4. The duty of the people, is, to obey the direction of such Guides, and Rulers, and to submit themselves unto their censures, and to maintain them in their Of∣fice, every way; that this order may be continued, and not fall by any want, which the people may sup∣ply.

2. The Reason which he useth to induce them, is, They watch for your souls, as they who must give account.

Then, 1. The charge of Church-Rulers, is the heavi∣est of all charges, because of souls.

2. The most assiduous and painful, setting, not of the body onely, but the spirit on work; because it is a charge, of Watching.

3. The most dangerous of all Charges, because the account of lost souls within the Church, shall be craved at their hands, whether they have 〈…〉〈…〉 that which be∣came them to do, to save them, or not.

4. The weightiness of their Charge, should affect their people, and move them to concur, for their parts, as they are able, for their encouragement.

3. Another motive is, That they may do their work with joy, and not with grief: for that is unprofitable un∣to you, saith he.

Then, 1. Church-mens chief joy, should be their peoples obedience unto Gods directions in their mouth: and their chief grief, if it be otherwise.

2. Whether they will get joy or grief from their people, they must do their work, and follow their Charge.

3. The less comfortable people be unto their Leaders, their Teachers and Rulers, the less profit shall they have by their Ministery.

Vers. 18. Pray for us: For we trust wee have a good conscience, in all things, willing to live ho∣nestly.

His craving the benefit of their Prayers for him, Teach∣eth us,

1. That albeit the Scripture giveth no warrant to seek the benefit of the Prayer of Saints departed, or of An∣gels: yet it giveth warrant for seeking of the mutual con∣currence in Prayer, of those that are living together, and militant here on Earth together. 2. That the great∣est Apostle hath need of the prayers of the meanest Chri∣stian, and may be helped thereby.

2. He giveth a Reason, answering all the calumnies which were spread of him by his Adversaries; that they might, with greater freedom, pray for him, as for an ho∣nest man.

Then, 1. They who are unjustly reported of, must comfort themselves in the Testimony of a good Consci∣ence. 2. An honest heart may expect the better fruit of their own prayers, and others. 3. And such as we know are sincerely set to serve God, we may with the better cou∣rage pray for them.

3. He expoundeth what he calleth a good Conscience; by saying, that he was willing to live honestly.

Then, the purpose, desire, and endeavour to live ho∣nestly, is the evidence of a good Conscience, and the ground also of the good Testimony; because such a disposition escheweth to do evil, and is careful to do good.

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

He joyneth a Reason, for their own good, to pray for him, that the impediments of his coming unto them, being removed by their prayers, he might come the sooner.

Then, 1. When our own good is joyned with the good of such as call for our prayers, we have the more induce∣ments, to set us on work. 2. Many hinderances of our good and comfort, do stand in the way, which by Prayer might be removed.

Vers. 20. Now, the God of Peace, that brought again from the dead our Lord Iesus, that great Shepherd of the sheep, through the 〈◊〉〈◊〉 of the Everlasting Cove∣nant.

Now, he prayeth for them, whom he had in the former words, requested to pray for him.

Then, 1. Prayer is a mutual duty, and ought to be made by us, for such as we desire to pray for us.

2. He stileth God, to whom he prayeth, first, the God of Peace: To teach us,

That Peace proceeded from God, and is preserved by him, in his Church; and that it doth please him well, that his children should be in peace, and should study thereunto.

3. Again, he describeth God, by the great work of Christs Resurrection wrought by him.

Then, 1. As Christs Resurrection is the work of his own power, Iohn 10.18. So also is it the work of God the Father, in this place: For, Iohn 10.30. the Father and Christ, in power are one.

4. The Props of his faith in prayer, are, first, the office of Iesus, who is the Great Shepherd of the sheep.

Then, 1. Those who come under the reckoning of Christs sheep, are the onely people, of whom he, by special Office, professeth to take charge. 2. Howsoever he imploy the Ministery of men, to feed his flock under him; yet doth he keep the place and stile of Arch-pastor, or Great Shepherd, to himself. 3. People, howsoever they be furnished by Ministers, yet they have the Great Shepherd to acknowledge and relie upon: of whose care

and fidelity, for their feeding, and preservation, they may be confident.

5. The next Prop of this Prayer, is, The power of God, who brought again from the dead the Great Shep∣herd.

Then, 1. The sheep must not think to be above the Shepherd: but must resolve, for bearing witness to the truth, to be put to death, as he was, if God please▪ 2. Nor need they fear to be used so, seeing he is risen a∣gain: because, he that raised the Shepherd for the sheeps cause, can raise the sheep from death also, for the Shep∣herds cause.

6. The third Prop of Confidence for obtaining this Prayer, is, The blood of the Everlasting Covenant, through which he seeketh his petition to be granted.

Then, 1. It is Christs Blood which hath ratified the Covenant, and established our Reconciliation, to endure for ever; because the vertue of that blood is perpetual▪ 2. It is through that Blood, that everything is purchased, for which we can pray. It is the price of the purchase of Sanctification unto us, as well as Salvation.

Vers. 21. Make you perfect, in every good work, to do his will; working in you that which is well-pleasing in his sight, through Iesus Christ: to whom be glory for ever and ever. Amen.

That which he prayeth for here, is, That they may be made perfect, in every good work, to do the will of God.

Then, 1. Onely the doing of Gods will, and what he hath commanded, is to be reckoned for a good work. 2. It is not enough to be given to some sort of good work, but we must endeavour our selves to work every sort of good work; having a due respect unto all Gods Com∣mandments. 3. Whatsoever measure we have attained unto, we must not stand there, but perfection must be aimed at, which is still before us, until we come to Hea∣ven.

2. The way how this may be done, he sheweth to be, By Gods working in us that which is well-pleasing in his sight, even through Jesus Christ.

Then, 1. It is not by any strength of our own, where∣by good works are wrought, but even by the power of God working in us graciously. 2. It is through Jesus Christ, that this working is procured, conveyed unto us, and made acceptable unto God.

3. He closeth his prayer, with ascribing of Glory unto Iesus, for ever. Amen.

Then, 1. Christ Jesus is true God, worthy of Divine Glory, for ever. 2. The Prayer and Praises which we offer unto God, must come from so advised a minde, as we may seal the same with Faith, and hearty Affection, imported in AMEN.

Vers. 22 And, I beseech you, brethren, suffer the word of Exhortation: for▪ I have written a Letter unto you in few words.

Last of all, he exhorteth them, to take in good part, the word of Exhortation, from their ordinary Teachers; who behoved to dilate, and urge, and inculcate these things, even at length unto them. The reason whereof, he giveth, Because he had written this letter but in few words unto them; and might not insist in those points at large, as they had need of, but behoved to leave this unto their Teachers.

Then, 1. There is need of Preachers, by the word of Exhortation, to dilate and inculcate that which the Scri∣pture hath in short. 2. It is very irksome for men, to have their sluggishness stirred up by Exhortation, and the same things inculcated again and again: But their own profit should make them to suffer it patiently. 3. The writing of Scripture, prejudgeth not the use of Preach∣ing, but 〈◊〉〈◊〉 keep their own room, the Scripture serving for a 〈◊〉〈◊〉 laying down of the Grounds to be taught, and Exhortation serving to dilate and urge the truth delivered in 〈◊〉〈◊〉 as their case requireth.

Vers. 23. Know ye; that our Brother Timothy is set 〈◊〉〈◊〉 at liberty; with whom, if he come shortly, I will see you.

From this learn, first, That the delivery of one Timothy out of the hands of his persecutors, should be a matter of comfort and joy unto as many Churches as do hear of it. Secondly, Good news should be spread abroad, and are a fit matter for Christian Epistles.

Vers. 24. Salute all them that have the rule over you▪ and all the Saints. They of Italy salute you.

From this learn, First, That as it is the mutual 〈◊〉〈◊〉 of Christians, to send forth commendations one to ano∣ther: So is it a Christian duty to carry them, not unbe∣seeming even an Apostle.

2. His directing of the people for to carry his com∣mendations to their Rulers, maketh it evident, that the Apostle ordained this Epistle to be first read unto the People. And, so was far from their mindes, who will not suffer the Scripture to come in the peoples hands.

Vers. 25. Grace be with you all▪ Amen.

This closing of the Epistle, usuall to the Apostle, Teach∣eth, 1. That Grace is the common good of the Church, whereunto every Saint hath interest.

2. That Grace is all that can be desired: For, if the Fountain of Gods grace or favour run towards a man, what can the man stand in need of, which the over∣running stream of Gods good will shall not carry ••nto him?