THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being
clothes neither abode in any house but in the tombes 28. When he saw Jesus he cried out and fell down before him and with a loud voice said What have I to doe with thee Jesus thou son of God most high I beseech thee torment me not Paraphrase 28. let me alone to continue where I am and doe not before my time cast me into the place of torments the pit of hell v. 31. See Mar. 5. note b. 29. For he had commanded the unclean spirit to come out of the man for oftentimes it had caught him and he was kept bound with chaines and with fetters and he brake the bands and he was driven of the devil into the wildernesse Paraphrase 29. the devil possest him and put him into a kind of raving fit which made him very unruly and thereupon 30. And Jesus asked him saying What is thy name And he said Legion because many devils were entred into him 31. And they besought him that he would not command them to goe out into the note d deep Paraphrase 31. cast them into the pit of hell 32. And there was there a herd of many swine feeding on the mountains and they besought him that he would suffer them to enter into them and he suffered them Paraphrase 32. and to shew the people the destructive power of this Legion of devils if not restrained by his omnipotent goodnesse and so to let them see the great benefits that were now come to them if they would receive and believe in Christ he did permit or not restrain them to doe what they so much desired to enter into the swine See Mar. 5. 13. 33. Then went the devils out of the man and entred into the swine and the herd ran violently down a steep place into the lake and were choaked 34. When they that fed them saw what was done they fled and went and told it in the city and in the countrey Paraphrase 34. villages in the countrey 35. Then they went out to see what was done and came to Jesus and found the man out of whom the devils were departed sitting at the feet of Jesus clothed and in his right mind and they were afraid 36. They also which saw it told them by what means he that was possessed of the devils was healed 37. Then the whole multitude of the countrey of the Gadarens round about besought him to depart from them for they were taken with great feare and he he went up into the ship and returned back again 38. Now the man out of whom the devils were departed besought him that he might be with him but Jesus sent him away saying Paraphrase 38. be one of his constant attendants or disciples 39. Return to thine owne house and shew how great things God hath done for thee And he went his way and published throughout the whole city how great things Jesus had done unto him 40. And it came to passe that when Jesus was returned the people gladly received him for they were all waiting for him Paraphrase 40. the people of the place were very much joyed at his coming 42. And behold there came a man named Jairus and he was a ruler of the synagogue and he fell down at Jesus feet and besought him that he would come into his house 42. For he had one onely daughter about twelve yeares of age and she lay a dying But as he went the people thronged him Paraphrase 42. she was by him left ready to die but by this time that he came to Christ actually dead Mat 9. 18. though that was not certainly known by him till v. 49. 43. And a woman having an issue of blood twelve yeares which had spent all her living upon Physitians neither could be healed of any 44. Came behind him and touched the border of his garment and immediately her issue of blood stanched 45. And Jesus said Who touched me When all denied Peter and they that were with him said Master the multitude throng thee and prease thee and sayest thou Who touched me 46. And Jesus said Some body hath touched me for I perceive that virtue is gone out of me Paraphrase 46. know some cure hath been wrought by the touching of me 47. And when the woman saw that she was not hid she came trembling and falling down before him she declared unto him before all the people for what cause she had touched him and how she was healed immediately 48. And he said unto her Daughter be of good comfort thy faith hath made thee whole goe in peace 49. While he yet spake there cometh one from the ruler of the synagogues house saying to him Thy daughter is dead trouble not the Master Paraphrase 49. from the house of Jairus ver 41. which brought him word that his daughter was dead and therefore he should not put Christ to the trouble to come down to work a cure when she was already dead 50. But when Jesus heard it he answered him saying Fear not believe only and she shall be made whole 51. And when he came into the house he suffered no man to goe in save Peter and James and John and the father and the mother of the maiden 52. And all wept and bewailed her but he said Weep not she is not dead but sleepeth Paraphrase 51 52. And coming into the house where there was already a great company of neighbours gathered together weeping and bewailing the deceased he suffered none of those that came with him to goe in save Peter c. And seeing the company within lamenting her death he comforted them saying 53. And they laughed him to scorn knowing that she was dead 54. And he put them all out and took her by the hand and called saying Maid arise Paraphrase 54. all those that were there lamenting 55. And her spirit came again and she arose straightway and he commanded to give her meat Paraphrase 55. that they might perceive that she was really revived and not onely in appearance and withal to refresh her he commanded them that were in the house to set some food before her 56. And her parents were astonished but he charged them that they should tell no man what was done Annotations on Chap. VIII V. 3. Ministred The true notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often used in the Scripture will be worth considering a while for the right understanding of all places where 't is used And 1. it is sufficiently known to belong unto and to be frequently taken in general for any kind of service or ministery Such was that of disciples who waited attended on the Prophets did their servile offices see Mat. 3. h. and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for such a disciple Joh. 12. 26. compared with Luk. 6. 40. Mat. 10. 25. But omitting this ordinary notion the best rise will be by considering the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it referres to that one
of Rome and Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been the plantation of both these the one laying the foundation or first preaching the Faith there the other confirming them v. 11. especially the Gentile part of them Thirdy That S. Peter being the Apostle of the Circumcision or Jewes as S. Paul of the uncircumcision or Gentiles the Church which was now at Rome consisted much of the Jewes that were dispersed from their own countrey and dwelt there but withall of some Gentile-Christians also to whom especially this Epistle is addressed as appears c. 1. 13 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you to whom he writes are joyned with the other heathen nations and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks and Barbarians v. 14. Fourthly That the Jewish Christians here as in other places Act. 15. 1. and 21. 20. though they had received the faith of Chris◠were yet very zealous for the upholding the Jewish Law the Mosaical rites and consequently opposed the preaching of the Gospel to the Gentiles unlesse they first became Proselytes of the Jewish Covenant of Circumcision and so submitted to their whole Law And this they did especially upon two arguments 1. That the Gentiles being Idolaters and so great sinners and by them styled and counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners by way of eminence were utterly uncapable of the favour or mercy of God and consequently of the benefits of the Gospel 2dly That Circumcision being the seale of Gods covenant of mercy none were capable of mercy from God that were not circumcised This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul For as he freely preached the Gospel to the Gentiles and in every city where the Jewes resisted forsook them and profess'dly betook himself to the Gentiles Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances as of an abrogated abolished law see Rom. 7. 1. even to Jew-Christians Act. 21. 21. much more to those that from the Gentiles should convert to Christ whose past sinnes how great soever they were yet if they should now upon the preaching of Christ forsake them and accept the faith and obedience of Christ they should freely be forgiven them whereas on the other side without the receiving the faith the Law of Moses Circumcision and Sacrifices c. would not be able to justifie any whether Jew or Gentile-Proselyte from any wilfull sinnes against that Law This was the summe of S. Paul's doctrine at Antioch Act. 13. 38 39. that through Christ is preach'd unto them remission of sins and by him all that believe are justified from those things from which they could not be justified by the Law of Moses that is from the guilt and punishment of known deliberate sinnes of the greatest size even Idolatry it self for which the Law afforded no mercy no place of repentance but inflicted present death in case of sincere reformation As when Heb. 9. 15. Christ is said to be mediator of a new Covenant to redoem us by his death from the transgressions that were under the Law that is from those sinnes for which the Law afforded no pardon upon repentance and reformation And the same is the theme and subject of a considerable part of this Epistle And because the objections of the Judaizers both in the grosse and in every branch of them being familiarly known to the writer are not so distinctly and formally set down by him to receive their severall answers but proceeded to covertly and so as might least interrupt the thread of the discourse this is one chief cause of the difficulty of the Epistle which may be lessen'd by this Praemonition Fifthly That before the time of writing this Epistle Simon Magus and the Gnosticks the darnel which in those first times the devil constantly sowed whereever the Christian faith had entred were come as to other places so to Rome also For in Claudius's time it was that a statue was erected at Rome To Simon the Holy God and to that this Apostle referres 2 Thess 2. 4. which Epistle as hath been said was written four years before this From whence as it will be easie to believe that many passages in this Epistle referre to and are purposely opposed against that haeresie of the Gnosticks so when we remember the character of these men that they were great asserters of the Mosaical rites opposed and condemned all that neglected them and yet lived in all the foule villanies of the Gentiles we shall the lesse wonder that a great part of this Epistle being address'd to Christians at Rome is yet set distinctly to reprehend those Gentile practices c. 1 and 2. and to answer the Jewish objections against the Christians there being so many unclean Judaizing Gnosticks which had crept in among the Christians and every where brought disturbances among them that the Apostle that desired to defend the faith and confirm the weak seducible professors of it could doe nothing more worthy of his Apostleship meaning as he saith when he came among them to withstand these opposers of both sorts with all boldnesse c. 1. 16 17 18. and particularly to justifie and vindicate his practice of preaching the Gospel to the Gentiles who neither by their former sinnes nor their want of Circumcision were praejudged or excluded from receiving benefit by it at which the Judaizers were so much offended That this was the occasion of this Epistle and that this was the theme accordingly set upon c. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to the Jew first and also to the Greek and pursued from thence to the conclusion at the end of c. 15. will appear in the explication of it wherein as we shall find much of difficulty in many places as particularly in that of c. 11. the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16. so our having this grand scope of the Apostle in our eye the vindication of this act of Gods providence as in calling the Gentiles so in leaving the obdurate incredulous Jewes will be very usefull to extricate the reader out of those difficulties which the abstrusenesse of the writing and the unobserved concise passing from one Jewish objection to another rather glancing by the way at their known objections then solemnly proposing and answering them have first caused and then some inconvenient praejudices and praepossessions have improved and enhansed and at length made appear so insuperable In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places by inculcating and by way of parenthesis interserting those heads of discourse which I conceive are chiefly referred to and from the observing of which the explication doth principally proceed conceiving this length and circumlocution the shortest way to my designed end the clear
of God Joh. 12. 44. they loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory or praise of men more then of God and so God's testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise from God Joh. 5. 44. And so it seems to denote here that reward which belongs to unsinning obedience in which boasting is founded v. 27. and to which Grace as it signifies pardon of sinnes is opposed v. 24. and therefore of this all men are said to come short who are found to be sinners in the beginning of the verse Thus is glorying towards God set down as a consequent of justification by works c. 4. v. 2. V. Propitiation Some difficulty there is in this verse which must be explained by surveying the severall parts of it The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things to cover and to expiate see Note on Heb. 9. d. the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for the covering of the arke is indifferently rendred in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering And indeed very fitly and properly both because as that place where the Cherubim or Angels of God's presence were placed was the covering of the Arke so Exod. 25. 22. God promised that in that place he would talk with Moses and give responses and shew himself propitious to the people Thus beside the many places in the Old Testament it is used in the New Heb. 9. 5. where the Cherubim of glory that is the pictures of the Angels in the manner wherein they were wont to appear that is in the resemblance of a bright cloud or glory are said to overshadow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the covering of the Arke or propitiatory And in proportion to this must the word here be rendred not propitiation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2. 2. but propitiatory Christ being now the antitype prefigured by that covering of the Arke either as Theophylact conceives in that our humane nature in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the covering or veile of his Divinity or because God exhibited and revealed himself in Christ as the Propitiatory was the place where God was wont to exhibite himself peculiarly he by whom God spake to us Heb. 1. 1. in whom the fulnesse of the Godhead dwelt bodily and on whom the Angels descended with that voice This is my beloved son c. and by whom God gave his responses to the world shewing himself propitious to them which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrating of his righteousness or mercy that here followes or shewing a way by which he will be propitiated viz. through faith in his blood not by any legal performances the condition required on our part to be performed This condition is here introduced by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive case through which is the note of a condition as with an Accusative it is of a cause and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith in his blood where the blood being the object of the faith it must signifie in concreto Jesus Christ who thus shed his blood shed it to propitiate and satisfie for our sinnes and shed it to redeem us from all iniquity in or on whom we are to believe and that is styled ver 22. in that simpler phrase yet to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of Jesus Christ Beside this the blood is also the foundation or motive of the Christian faith that which perswades us to believe and obey Christ because what he hath taught us as the will of God he hath thus confirmed to be so by signing it with his blood and so the blood of Christ is said by S. John to be one of those which testifie or bear witnesse on earth and to induce our faith of the Gospel thus testified by the effusion of his blood And in both these notions this faith is the condition on our part parallel to Christs being proposed a propitiatory on Gods part for as God exhibits himself to us in Christ demonstrates his righteousnesse or mercifulnesse and reveals himself propitious to us in putting us in a way of finding mercy entring a new covenant with us so must we believe on him thus exhibiting and revealing his Fathers will to us and observe those rules of Repentance and new life upon which he promiseth to be thus mercifull to us And accordingly this condition is here immediately subjoyned to Gods proposing Christ as a propitiatory as the condition on our part on which he so proposeth him Ib. Declare his righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here best be rendred demonstration of his righteousness and accordingly as the method of demonstrating is wont to be by the cause so here followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with an Accusative case is a note of a cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the passing by not taking notice of past sinnes the sinnes whether by Jewes or Gentiles formerly committed that is before the revealing and manifesting of God's will unto them by Christ According to that of Act. 17. 30. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking over net taking notice of that time of ignorance doth now command all men every where to repent and Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou lockest another way and beholdest not the sinnes of men that they may repent The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the direct interpretation of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon as preterition doth from remission as passing by not yet laying to their charge for punishment doth from absolving acquitting of them For though in order to their repentance and change God doth at the present so passe by their forepast sinnes as not to forsake them or shut up all waies of mercy against them but reveals Christ to them with promise of pardon for what is past if they will now obey him this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet unlesse that change be wrought and for the future approved to him there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or pardon to be expected from him This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God's forbearance or long-suffering so the word signifies c. 2. 4. in his not proceeding so swiftly and severely with sinners as to cut them off or forsake and leave them helplesse and hopelesse in their sinnes but treating them gently giving them space to repent and amend and using all effectuall means to win them to it all one with God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slownesse to punish mentioned oft in the case of Pharaoh and elsewhere And this being now God's dealing in Christ is here mention'd as the medium to demonstrate God's righteousness that is that Evangelical way revealed by Christ wherein it consists not
comparison again very uneven for if as sinne was a meanes to bring condemnation into the world so the same or some other one sinne had been the occasion of bringing mercy in and pardon had been wrought for that one sinne and no more or for those that should for the future perfectly and exactly obey then the comparison had been equall but the sinnes that occasioned the mercy and have their parts in the benefit of this justification are many sinnes and the persons that should receive it not righteous in that degree as Christ was and that makes the comparison uneven 17. For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Paraphrase 17. For if by Adam's sinne in that one kind death came into the world and through that one mans loynes and by the parity of reason that death was entailed upon all his posterity as being born after his image and guilty of other sinnes though not of that special kind then in like manner or rather indeed much more they that believe on Christ that receive and make use of that most rich grace righteousnesse of Christ that is are holy gracious and righteous too though not in his degree and so are according to his Evangelical way capable of this justification shall by the resurrection of Christ and by his living and interceding forever for them be sure to reigne with him 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the rightousnesse of one the free gift came upon all men unto justification of life Paraphrase 18. To conclude therefore as by one Adam's offence v. 12 and 16. sentence came on all offenders that is upon all meer sonnes of Adam to condemnation so by the righteousnesse of one God's gift of mercy in Christ v. 17. is come on all men Gentiles as well as Jewes to justification that is to the accepting them as just though they formerly lived in never so sinfull a course if they imitate the righteousnesse of Christ by sincere renovation 19. For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Paraphrase 19. For as by Adam's one act of eating the forbidden fruit against which death was threatned all his posterity as such and much more all that sinn'd in any other kind that is all meer mean in the world were subjected to that punishment death which was then pronounced only against the earing of that so by Christ's having performed exact perfect obedience and then suffered death in our stead or to make satisfaction for us all men even the Gentiles themselves that shall come in to Christ and perform sincere faithfull obedience to him shall be justified though they be not perfectly just and accepted by him 20. Moreover the Law entred that the offence might abound but where sinne abounded grace did much more abound Paraphrase 20. As for the Law that was given by Moses that came in by the by as it were to give men the more convincing clear knowledge of duty and sinne and so though it were not designed to that end see Theophylact yet by consequence it became a means to aggravate and enhanse sinne see note on Mat. 1. k. to render it more exceedingly criminous by being against a promulgate Law and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes to whom Christ and the Gospel were first sent 21. That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life through Jesus Christ our Lord. Paraphrase 21. That as we visibly see the great power and authority of sinne over men by the punishment it hath brought on them as is evident by death's seizing upon all so it may be as visible what a royall illustrious power there is in the mercy of Christ over sinne in respect of this new way of justification by Christ even to take away all its condemning and reigning power from it by granting pardon and forgivenesse of and victory over it through Jesus Christ our Lord and all this to Gentiles as well as Jewes Annotations on Chap. V. V. 9. Justified Having formerly given the notion at large of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie Note on c. 3. b. all that is here necessary to be added will be by way of enquiry whether the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified here be only a Nominal or Real passive that is whether it only note the action as farre as concerns Christ's part in meriting and obtaining Gods pardon and acceptance for us and God the Fathers part in admitting sinners to pardon giving them place of repentance which is no more in effect but the offering pardon and acceptance on the conditions of the Gospel or whether to this action of the Father and Christ it farther superadde the reception thereof in the patient the actual partaking of it For these two somewhat distant notions the word is capable of either 1. that we are as farre as belongs to God's and Christ's part justified the price being pai'd by him and accepted by his Father and that if we be not now actually so 't is through our own default our non-performance of the condition or 2. that we have the benefits of Christs death bestowed and conferred actually on us pardon of sinnes c that is are actually justified That the forther is the meaning of the word here may appear 1. by the generall drift of this chapter which is to set out the love of the Father and of Christ towards us v. 8 c. God commendeth his love towards us c. where therefore the matter is determined to that which Christ doth for us toward our Justification that is to his death the sole meritorious cause of it without looking to that which is extrinsecall to it our performance or non-performance of the condition which is required on our parts to make us capable of the benefit thereof that having been formerly and often mention'd v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified by faith 2 dly by that which is said v. 8. we being yet sinners Christ died for us where 1. his dying for us is all one with our being justified by his death as appears by the circumstances of the Context the 8 9 10. verses compared together and 2. by sinners meaning habituall grosse sinners which is also express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 6. not weak but sick even to death see 1 Cor. 8. Note b. 't is certain that to them continuing such actual justification belongs not so again v. 10. We when we were enemies were reconciled to God by the death of his son where as death is all one with blood so is reconciled to God
10. 22 23. thus Though the number of the people of the Jewes be as the sand of the sea the number of earnall Israelites never so great yet a very few of them shall believe in Christ see Act. 2. 47. or as it is in the originall return that is convert from their rebellions to Christ 28. note k For he will finish the work and cut it short in righteousnesse because a short work will the Lord make upon the earth Paraphrase 28. For the Lord shall deal in justice with or upon the land of Judaea the people of the Jewes as one that perfects or makes up an account and casts off that is which in making up an account of a stewardship having ballanced the disbursements with the receipts leaves some small sum behinde be there never so many of that people there shall but few be left the farre greater part being involved in infidelity first and then in destruction 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodome and been made like unto Gomorrha Paraphrase 29. And as Isaiah saith again c. 1. g. of the same people Unlesse the Lord of the hosts of Angels and starres in heaven and of the whole frame of the world had left to us Jewes a seed in which as other things when they are dead use to revive so that people almost utterly destroyed might have some possibility of springing up again or as the originall in Isaiah hath it a very small remnant we had been as utterly destroyed as Sodome and Gomorrha were 30. What shall we say then that the Gentiles which followed not after righteousnesse have note l attained to righteousnesse even the righteousnesse which is of faith Paraphrase 30. To conclude therefore that which all this while hath been a proving and to the proving of which all that hath been said in this Chapter must be referr'd as premisses to infer this conclusion and no other is this That the Gentiles that strove not for justification that did not so zealously pretend that they were the favourites of God did attain to it by receiving the faith of Christ upon which though they had formerly been Idolaters they were justified 31. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Paraphrase 31. But the Jewes that did most diligently contend to be justified by the Law did not yet outrun the Gentiles attain the goale or get justification before them but on the contrary the Gentiles have gotten the advantage of them very much 32. Wherefore because they sought it not by faith but as it were by the works of the Law for they stumbled at that stumbling-stone Paraphrase 32. And why not why because they sought it not by Christ or by the Evangelicall way nay could not endure that when it was revealed to them but onely by the privileges of being Jewes and performance of externall legal observances and so fell down in the midst of their race being not patient to believe that their law should be abolished or that Christ that was born lived and dyed in a mean condition should be the Messias of the world 1 Cor. 1. 23. but upon that one prejudice casting off all Christianity 33. As it is written Behold I lay in Sion a stumbling stone and a rock of offence and whosoever believeth on him note m shall not be ashamed Paraphrase 33. According to that which is written Is 28. 16. Behold I lay in Sion a stone tryed and pretious see note on Mat. 10. b. but such an one as the Jewes should stumble at thinking it contrary to the Mosaicall way and so falling off from and persecuting Christianity which notwithstanding the true orthodox faithfull Christian will still adhere to and hold fast and never forsake or deny Christ see c. 10 11. and 1 Pet. 2. 6. nor consequently shall he ever be denyed or forsaken by him The summe then of this whole chapter will be reduced to these five heads first the privileges of the Jewes and among them especially Christ's being born of that stock secondly that those of them which resisted and believed not in Christ were delivered up to obduration by God and the Gentiles taken in in their stead thirdly that 't was most just in God to deal thus with them fourthly that some of the Jewes at that time believed in Christ fifthly that the cause that the rest believed not was that after a Pharisaicall manner they sought justification by the works of the Law circumcision c. despising the faith and doctrine of Christ and that Evangelicall way of justification and so stumbled at the Christian doctrine which they should have believed were the worse for him and the preaching of the Apostles by whom they should have been so much the better Annotations on Chap. IX V. 1. In the holy Ghost This speciall expression of God in or by the holy Ghost which in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God c. 1. 9 is used in this and some other places doth denote the speciall office and prerogative of that holy Spirit as to plant purity and sincerity in the heart contrary to all kinde of pollution and mixture especially that of deceit and hypocrisie so to be privy to the secrets to take notice of the motions of the heart And this in proportion with the spirit of a man of which as Solomon saith that it is the candle of the Lord searching the inner parts of the belly so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man so as no man else knowes them by analogy to which he infers that there is no other way of knowing the things of God but by his Spirits revealing them to us For the Spirit searcheth all things even the depths of God v. 10. in which respect the spirit of the world v. 12. is set to denote the meanes which the world hath to instruct us in any thing the wisdome of the world v. 13. which is there set opposite to the spirit of God Thus Act. 5. Ananias that had in heart and resolution consecrated his estate to the service of Christ and broke this resolution or promise of his heart is said to ly to or to have deceived the holy Ghost peculiarly v. 3. because he had done contrary to the vow of his heart which though not under mans yet was under the Holy Ghosts privity And so here beside the witnesse of the conscience the Holy Ghost is appealed to as he that knowes the inmost secrecies and consequently that that is the testimony of his conscience which he pretends to be so V. 3. Accursed The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a curse in this place is capable of many significations each of which may be applyable to the matter in hand to expresse the Apostles fervent affection towards his countrymen First it may
sounds literally such as are the special kinds of ornament wherein one is set out most pompoâ—sly and magnificently so as vain glorious persons adorn themselves CHAP. III. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone Paraphrase 1. And therefore being no longer able to bear the want and desire of seeing or hearing of you I resolved to deprive my self of Timothies company and to stay alone at Athens a City in Greece 2. And sent Timotheus our brother and minister of God and our fellow-labourer in the Gospel of Christ to establish you and to comfort you concerning your faith Paraphrase 2. To settle you in the doctrine of the Gospel which we had planted among you and to comfort you against all the tribulations which were befallen you for the profession of the faith of Christ 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto Paraphrase 3. To keep you from being discouraged or falling off by reason of these afflictions by putting you in mind of what I am sure you know already that this is to be looked for by all true believers the Gospel being the covenant of the Crosse and so nothing in it strange that God should determine to permit and not to restrain the malice of wicked men but leave Christians to be exercised by them 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to passe and ye know Paraphrase 4. For of this at our first preaching the Gospel to you we advertised you that afflictions are the Christians portion And it hath accordingly come to passe and so you have the experimental knowledge of it 5. For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have note a tempted you and our labour be in vain Paraphrase 5. And therefore the occasion of our late sending of Timothy was to see whether you continued constant or whether the devil and the world bringing persecutions upon you for the faith had wrought upon you by those temptations and so all our labour in planting the faith were cast away and lost upon you 6. But now when Timothy 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 Paraphrase 6. And now he at his return telling us that joyfull news of your constancy in the faith and of your love to God casting out all fear of persecution and that your kindnesse to me continues and that you are as desirous to see me as I to visit you 7. Therefore brethren we were comforted over you in all our affliction and distresse by your faith Paraphrase 7. This was matter of extrem joy to us in the midst of our afflictions or in the midst of yours that though the Gospel had brought persecution and distresse upon you yet you continue faithfull and constant in despight of all 8. For now we note b live if ye stand fast in the Lord. Paraphrase 8. For whatsoever befall us we have matter of exceding joy Joh. 14. 19. such as if a man should return to life again see Psal 22. v. 26. 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before God 10. Night and day praying exceedingly that we might see your face might perfect that which is lacking in your faith Paraphrase 10. once more be able to visit you and complete or fill up those things which are necessary to your faith see Mar. 12. 6. and perseverance in it 11. Now God himself and our father and our Lord Jesus Christ direct our way unto you Paraphrase 11. give us a speedy journey 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we doe towards you 13. To the end he may establish your hearts unblameable in holinesse before God even our Father at the coming of our Lord Jesus Christ with all his Saints Paraphrase 13. Which is the sure means of obtaining that grace from God which may preserve you pure and holy so as may be acceptable before him who is both our God and our father at that great day now approaching to the destruction of the obdurate unbelievers and rescue of the faithfull which is one coming of Christ with his Angels see Jud. 4. and so in like manner at the dreadfull day of doome Annotations on Chap. III. V. 5. Tempted It is ordinary in the Scripture-dialect for Verbs to signifie beside the action or passion noted by them the effect which is consequent thereto Of Passives it hath been noted at large Note on Mat. 11. b. And of Actives there want not examples especially in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we speak of For to tempt doth ordinarily signifie no more then to offer temptations to propose or suggest those objects which if the man resist and reject are matter of vertue in him but having tempted here signifies evidently having brought them unto sinne that is wrought upon them corrupted them by temptations for otherwise his labour in preaching the Gospel to them would not become vain by that means So when God is said to give men to Christ Joh. 6. 37. the meaning is that by Gods preventing and preparing grace they do effectually come to Christ receive and embrace the Gospel V. 8. Live To live beside the literal notation of it signifies also to be cheerfull or merry to rejoyce So Psal 22. 26. your heart shall live for ever which is a consequent of eating and being satisfied praising God So Joh. 14. 19. Because I live ye shall live also In the first place it is literally taken for Christs resurrection but in the second for their rejoycing such as was caused by the recovery of a friend from death to life these joyned by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observed on Mat. 8. Note k And this is ordinary in all languages Hebrew Greek and Latine And so here it is evidently used we live if c. that is it is matter of infinite joy to us and accordingly it follows as an expression of exultancy For what thanksgiving can we return for all the joy c. CHAP. IV. 1. FUrthermore 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 abound more and more Paraphrase 1. Now my brethren by all the kindnesse which you bear to us we intreat you and by all the obligations that the Christian faith lays upon you and the care of your own eternal welfare we advise you in the presence of God that ye walk
famous and for which Gods judgments remarkably fell upon them and must in like manner be expected to fall on Christians that are guilty of them To these S. Chrysostome applies the phrase Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that exceeds the laws set by God desires strange and not regular things I shall here adde how the Bishops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place in the book named A necessary Doctrine and erudition for any Christen man in the discourse of Matrimony where falling on mention of this text of Scripture they thus express this part of it that no man should craftily compass and circumvent his brother to obtain his fleshly lusts where it is evident what they understood by the whole phrase particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obtain his fleshly lusts agreeably to what we have here noted V. 9. Taught of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly God the Father as appears v 37 39 44 65. and so the taught of God are the followers disciples of him who as being first such having that honest heart which hath alwaies been taught them by God and by his preventing grace wrought in them and accepted by him doe when Christ is revealed to them constantly receive and entertain him But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seems rather to signifie Christ speaking of that which was not in them till they were Christians viz. brotherly love at least was taught them and required of them most eminently by Christianity Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotles works nec Philosophos se ostentent sed satagant fieri Theodidacti Let them not boast that they are Philosophers but let them be content that they are or endeavour to be Gods scholars that is Christians instructed by the tractates of holy Fathers as there it follows And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loving of one another may either be a notation of the End or onely of the Effect and it is uncertain which The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear either If it be the End then the sense is that to this especially is their Christianity designed that they love one another their being Christians obliges them expressly to that and makes his exhortation to it unnecessary Thus S. Chrysostome applies the words of the Prophet they shall be all taught of God to the perspicuity and plainness of the Evangelica◠precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles as common Doctors of the world proposed to all things perspicuous and manifest of themselves that every one might by bare reading learn them and to this the Prophet agrees saying They shall be all taught of God and shall not say every one to his neighbour c. If it be the Effect then the meaning is that by there having been thus formed by the Christian faith they doe already see ver 18. perform this and therefore need no exhorting to it V. 13. Are asleep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep signifies to die to depart out of this world according to the Scripture-style there is no question Onely two things are here to be observed first that the word which is in the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense those that have fallen asleep is in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that sleep in the present to note simply those that die not onely those that are already dead but that die daily remembring withall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep is the word which is proper to express the death of the righteous whose death is but a repose of their bodies in their graves or dormitories and a rest of their souls in Gods hands secondly that the men here peculiarly spoken of are those that die in the cause or for the faith of Christ That sure is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep through Jesus that is by occasion of him or for Christianity sake And so signifies those that have been persecuted and died either by the hands of the persecutors or before the time comes of Christs destroying the persecutors and releasing the persecuted by that means And the considering of this will give us the occasion of this discourse and of that concerning the times and seasons following it ch 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jewes and haled and dragg'd to the Roman Officers as disturbers of the civil peace hath been evidenced Note on ch 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle And the direct way of doing it was to put them in mind of what he had told them when he was with them that Gods judgments should shortly seize upon the unbelieving Jews their persecutors chap. 2. 16. and bring them relief by that means Of this he speaks as of a thing known to them ch 5. 1. But yet one objection there was either express'd by them or foreseen and here answered by him viz. that this deliverance being not yet come some of the faithfull either were daily put to death by the Roman Officers upon the Jewes instigation for the accusations brought against them were capital Act. 17. 6 7. and so were not thus rescued or else did daily die before this promised deliverance came And to this the Apostle gives answer here that they should not be discouraged or grieve for those which thus died especially in the cause of Christ because their souls being by death brought to their harbour and their crown the sooner their bodies which alone were supposed to be the sufferers were no way losers by it being sure to be raised by Christ whose resurrection converted his death into advantage to him and that so speedily at the sound of the dooms-day trumpet that they which should then be found alive which have never died should have no advantage of them but on the other side they that were dead for the faith of Christ should first be raised before they that were remaining alive should be caught up with Christ And this was full matter of comfort to them and answer to the objection After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jewes and deliverance of the faithfull by that means ch 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place CHAP. V. 1. BUT of the note a times and the seasons brethren ye have no need that I write unto you Paraphrase 1. But concerning that notable time or season of Christ's coming in judgment
when Psal 103. the Angels are called his host 't is because they minister unto him and as it follows doe his will and so the Sun and Moon are called the host of God as those that minister unto him Thus when Isa 40. 2. it is said Their warfare is accomplished where the Old Latine reads corruptly malitia for militia it belongs clearly to the cessation of the Levitical Priesthood and so Dan. 8. 13. the Sanctuary and the host shall be trodden down and so Isa 24 21. In that day God wil visit the host of the most High the Temple in the like manner Thus in the New Testament the weapons of our warfare 2 Cor. 10. 4. the instruments of the exercise of our Apostleship the Censures of the Church c. and 2 Tim. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Souldier of Christ that is minister and v. 4. I have fought a good fight executed the office of my Apostleship as I ought to doe And just so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of Evangelist first then Bishop as he ought CHAP. II. 1. I Exhort therefore that first of all note a supplications prayers intercessions and giving of thanks be made for all men Paraphrase 1. In the first place therefore I advise thee and all the Bishops under thy Metropolis that you have constant publick offices of devotion consisting first of supplications for the averting of all hurtfull things sins and dangers secondly of prayers for the obtaining of all good things which you want thirdly of intercessions for others and fourthly of thanksgiving for mercies already received and all these not only for your selves but in a greater diffusion of your charity for all mankind 2. For Kings and for all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty Paraphrase 2. For the Emperors and rulers of Provinces under them to whom we owe all our peaceable living in any place in the exercise of religion and vertuous life and therefore ought in reason to pray and give thanks for them 3. For this is good and acceptable in the sight of God our Saviour Paraphrase 3. For this God under the Gospel approves of and requires at our hands 4. Who will have all men to be saved and to come unto the knowledge of the truth Paraphrase 4. In proportion to the example which he hath given us in himself who earnestly desires the good of all mankind and useth all powerfull means to bring them to reform their former wicked lives and now to entertain the Gospel 5. For there is one God and one Mediator between God and men the man Christ Jesus Paraphrase 5. For it is but one God that is Creator of all who consequently designes and wills the good of all and so likewise but one Mediator and peace-maker between God and man even he that hath taken our common nature upon him and in it died for all those whose nature he assumed even Jesus Christ 6. Who gave himself a ransome for all to be testified in due time Paraphrase 6. Who died to redeem all men and rescue them out of their evil waies laying down his life pouring out his blood in our stead and thereby gave also a testimony of the truth of his doctrine thus sealed with his blood in the time appointed by God and foretold by the prophets as the season for the working this great work 7. Whereunto I am ordained a preacher and an Apostle I speak the truth in Câ—rist and lie not a teacher of the Gentiles in faith and verity Paraphrase 7. Which doctrine of his hath been intrusted to me to divulge and preach unto all men Gentiles as well as Jewes Christ knows that I speak the truth whose commission it were very unsafe for me to feigne that I might be the Apostle and Bishop of the Gentiles to make known and administer the Gospel of Christ among them faithfully and truly without concealing or adding any thing 8. I will therefore that men pray every where lifting up note b holy hands without wrath and doubting Paraphrase 8. These directions then I give to all both men and women first to men that as the Jewes wash'd their hands before they lifted them up at the altar Exod. 40. 32. Psal 26. 6. so should all Christians pray not onely in Jerusalem but any where else with innocent hearts without any anger or malice see note on Mat. 15. e. quarrels or dissensions preserving the bond of peace the one lip Zeph. 3. 9. among all 9. In like manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered haire or gold or pearls or costly array Paraphrase 9. The second direction I give for women that they come to the assemblies and pray in like manner as was said of the men ver 8. and that they doe it in such attire as is decent accounting modesty and sobriety the greatest ornament that they are capable of and not seting themselves out vainly and with ostentation in curious dressings of hair in embroidery or jewels or other waies of sumptuous attire 10. But which becometh women professing godlinesse with good works Paraphrase 10. But in stead of them to adde to modesty and sobriety v. 9. the richer embroidery and jewels of all good works charity to others which becomes Christian professors infinitely better than those other waies of expense upon fine clothes c. 11. Let the woman learn in silence with all subjection Paraphrase 11. And of the woman I farther command that she be content to learn and to exercise obedience and subjection to those who are placed over her both in the Church and at home 12. But I suffer not a woman to teach nor to usurp authority over the man but to be in silence Paraphrase 12. And that she neither undertake to teach in the Church nor at home to have any authority over her husband but to be obedient and meek and still in both those capacities 13. For Adam was first formed then Eve Paraphrase 13. According to the type which God gave in this matter in the first creation forming Adam the man first then the woman out of him to denote her subordination to and dependence on him 14. And Adam was not deceived but the woman being deceived was in the transgression Paraphrase 14. And there is little reason that this course which was then setled should since be changed certainly no reason to be fetched from Adam's sin and fall for the guilt of that lay especially upon the woman for before Adam was deceived or Adam being not deceived the woman being first cheated her self by the serpent was the cause and beginning of sin and ruine on all mankind 15. Notwithstandig she shall be note c saved in child-bearing note d if they continue in faith and charity and holiness with sobriety
they that are perfect act without fear all things that are forbidden This was S. Augustines sense of the designe of this Epistle De fide oper c. 14. Quoniam haec opinio tunc fuer at exorta aliae Apostolicae Epistolae Petri Johannis Jacobi Judae contra eam maximè dirigunt intentionem ut vehementer adstruant fidem fine operibus nihil prodesse Because this opinion was risen up in that time all the Catholick Epistles of James c. were chiefly intended against it vehemently asserting that faith without works will profit nothing CHAP. II. 1. MY brethren have not the note a faith of our Lord Jesus Christ the Lord of glory with respect of persons Paraphrase 1. Christianity being so great a promoter of justice and charity to all and especially to Christians and again to those that most need our relief and assistance ch 1. 27. 't is a most unchristian thing to be partial to one before another Christian on consideration that one is richer or in better clothes then the other 2. For if there come unto your note b assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile raiment Paraphrase 2. For if a cause in your judicatures or consistories happen between a rich gallant and a poor beggerly person 3. And ye have respect unto him that weareth the gay clothing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my foot-stool Paraphrase 3. And if you shall make a difference between them in respect of their wealth and clothes and shall set one in a more honourable place then the other see note b. consider one and despâ—â—e the other 4. Are ye not then note c partial in your selves and become judges of evil thoughts Paraphrase 4. And without any doubt or scruple in your hearts be thus unjustly partial or if ye doe not so much as debate among your selves or consider the merit of the cause but as wicked corrupt judges hand over head adjudge the cause to the rich and despise the poor v. 6. whatsoever the justice of the cause and merit of it be or preferre the rich before the poor and judge the cause by the person not the person by the cause 5. Hearken my beloved brethren hath not God chosen the poor of this world rich in faith and heirs of the kingdome which he hath promised to them that love him Paraphrase 5. This is a most unchristian dealing in you And then do but consider Hath God had any such partialities in bestowing Christianity and his graces on men nay hath he not on the other side picked out men as poor as any to be as eminent believers and saints as any 6. But ye have despised the poor Doe not rich men oppresse you and draw you before the judgment-seats Do not they blaspheme that worthy name by which ye are called Paraphrase 6 7. But you if a man be poor despise him consider him not And truly 't is no very amiable thing to be rich nor doth it produce any excellencies in them that are so or favours toward you that deserve to be so considered by you for riches make men apt to oppresse others and to enter vexatious suits against them and to despise Christianity and blaspheme that good profession of yours 8. If ye fulfill the royal law according to the Scripture Thou shalt love thy neighbour as thy self ye do well Paraphrase 8. If ye observe the law of Christ our king which he hath in a particular manner prescribed us Joh. 13. 34. 15. 12. and to which above all other men all we Christians are to be subject and that agreeable to what is mentioned in the Old Testament Levit. 19. 18. the command of measuring our love to our neighbour by that which we bear to our selves this is somewhat like a Christian 9. But if ye have respect to persons ye commit sin and are convinced of the Law as trangressors Paraphrase 9. But if ye use this partiality ver 2. this is a sin and so condemned by the Law Lev. 30. 15. Deut. 1. 17. 16. 19. Exod. 23. 3. and so you offend even against the Law and not only against the Gospel 10. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all Paraphrase 10. And 't is but a small excuse for you to think that this is but one transgression and therefore not considerable For the obedience to Gods will is required universally to all that he commands and he that offends in one though he keep all the rest is guilty of the breach of that obedience and punishable as well as if he had broken all 11. 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 Paraphrase 11. For it is the same Law-giver that imposed the one and the other law that interdicted adultery and murther and his authority is equally despised by the committing of either 12. So speak ye and so doe as they that shall be judged by the law of libertie Paraphrase 12. Let your words and actions be like those that are to be judged not by the Mosaical Law which requires those external observances so severely circumcision under pain of death c. but by the law of Christ which hath set us at liberty in this kind and requires of us another sort of performances 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment Paraphrase 13. And first for the latter of these that of actions 't is certain that among the precepts of Christ there is none more eminent then that of works of mercy unto which the promises of God's mercy are so linked and proportioned that he that condemns others shall himself be condemned and he that doth forgive others needs not fear God's condemnation Mat. 6. 14. What doth it profit my brethren though a man say he have faith and have not works can faith save him Paraphrase 14. And 't is not for a Christian to say that his faith shall render such works unnecessary for indeed without such works his faith will nothing profit him and 't is ridiculous to think it will 15. If a brother or sister be naked or destitute of daily food Paraphrase 15. For in case a Christian be in great want and distresse for supply of the necessaries of life food and raiment 16. And one of you say unto him Depart in peace be you warmed and filled notwithstanding ye give them not those things which be needfull to the body what doth it profit Paraphrase 16. And you give him good words bid him have plentyâ— or wish he had but doe no more to help him to the things which he hath need of for
〈◊〉 〈◊〉 to doe or make peace proportionable to the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe righteousnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or commit sin signifies to use all diligence of endeavour and industry to attain it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be emulous ambitious of quiet studiously to contend for it and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-makers used see Mat. 5. Note d. But then it doth also signifie according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all happinesse and prosperity as when Peace be to you is the form of salutation and contains all the blessings in the world spiritual and temporal under it and so by the ordinary figure of sacred Rhetofick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Mat. 8. k. it seems to signifie here in the former place in peace that is in a most happy gracious manner or with a confluence of all felicity attending it CHAP. IV. 1. FRom whence come wars and fightings among you come they not hence even of your lusts that war in your members Paraphrase 1. All the open wars among the Jewes at this time see note on c. 5. c. and all the lower strifes and dissentions and emulations wherein the Christian Judaizers are now engaged against others see Zonar in Can. Ap. 65. are far from any pious or divine supernal principle c. 3. 17. they proceed visibly from your own carnal hearts your desires and pursuits of those things that are matter of satisfaction to your lusts within you those sensual lusts which first war against your reason and upper soul and then against the directions of Gods Spirit first move a strife within your own breasts rebelling against the law of the mind Rom. 7. and then disquiet all others near you 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not Paraphrase 2. All your coveting and envying and contending and fighting brings you in no kind of profit because praying to God which is the only means of attaining is neglected 3. Ye ask and receive not because ye ask amisse that ye may consume it upon your own lusts Paraphrase 3. And for them that doe pray to God 't is yet among many of you only or principally for such things which may be instrumental to your lusts and therefore God who hath promised to grant all things that we pray for if it be for our advantage that he should doth not grant you such prayers as these 4. 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 Paraphrase 4. And ye that thus behave your selves to God as adulterers or adultersses to their mates that receive other loves into competition with him that think to love God and the world too must know that this cannot be done the loving of the world the pursuing of worldly ends or advantages is not the loving but the hating of God whosoever therefore is a lover of the world is by that to be presumed to be a profess'd enemy of God's 5. Do ye think that note a the Scripture saith in vain The spirit that dwelleth in us lusteth to envy Paraphrase 5. This odiousnesse of carnal minds in the sight of God was long since expressed in the Old Testament concerning the old world Gen. 6. where as the cause of the threatned deluge is mentioned that the spirit that was in the men of that age v. 3. that is their souls or minds were insatiably set upon their own lusts imagined evil continually 6. But he giveth more grace wherefore he faith God resisteth note b the proud and giveth grace to the humble Paraphrase 6. To those God then gave time of repentance an hundred and twenty years and pardon if they would make use of it and so God doth still but that still available to men only upon condition of repentance and reformation according to what is said in another Scripture Prov. 3. 34. God setteth himself against the stubborn vitious person but is gracious and merciful to the obedient and penitent 7. Submit your selves therefore to God resist the devil and he will flie from you Paraphrase 7. By this it appears how necessary it is for all that expect any mercy from God to be wholly conformed to his will and whatever suggestions to envy strife emulation the devil and that wisdome which is not from above c. 3. 15. shall offer to you do you repell them and it is not in his power without your consent to hurt you but he will certainly being repelled depart from you 8. Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded Paraphrase 8. Make your humble addresses in prayer to God and faithful obedience to him and he will be ready to assist you against all temptations mentioned ver 8. As for all you Gnosticks that are for God and the world too ver 4. see note a. on ch 1. which will professe Christ no longer then 't is safe to doe so â—â—constant cowardly wavering hypocrites your hearts must be purified from that profane mixture and wholly consecrated to Gods service 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse Paraphrase 9. Your reformation of such sins as these must be joyned with great humiliation and mourning and lamenting them And that but seasonably at this time for there be sad daies approaching on this nation utter excision to the unreformed to the unbelieving obdurate Jewes and to all the Gnostick hereticks among them see c. 5. 1. and Jude note a. 10. Humble your selves in the sight of the Lord and he shall lift you up Paraphrase 10. The only way to get into the number of those that then shall be delivered is timely to repent and return unto Christ 11. 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 Paraphrase 11. Speak not against them which do not observe those legal ceremonies which some of you Jewish Christians do still retain nor condemn any man for not observing them for he that doth so speaketh in effect against the law by which that Christian rules his actions that is the law of Christ the Gospel censures that for imperfect in that it commands not those things and if thou dost so then in stead of obeying the law of Christ thou undertakest to over-rule and judge it and canst not truly be called a Christian 12. There is one law-giver who is able to save and to destroy who art thou
confession of Christ nay secondly at this part of the Vision 't is clear that as the constant professors were not all slain but only some of them beheaded and others preserved and so beside the beheaded here are enumerated those that had not worshipp'd the beast nor his image nor received his mark upon their foreheads or hands so the Idolaters Apostates and Gnostick Christians c. had their universal slaughters ch 19. 2 3. 20. 21. and therefore these may well be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead here it being punctually said of them ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were slain And then that they revived not till the thousand years finished must needs signifie that the Church was now for that space freed from such Heathen persecuters and purified from such a vow'd mixtures of those vile unchristian practices which is but the negative part annex'd to the positive preceding Ib. First resurrection What is meant by the first resurrection here may be discerned by comparing it with the second resurrection in the ordinary notion of it That signifies the resurrection to eternal life Proportionably this must signifie a reviving a restoring to life though not to that eternal Here it is figuratively used to expresse the flourishing condition of the Christian Church for that thousand years wherein the Christian professors in opposition to idolatrous Heathens and Gnostick Christians live safely and happily in the enjoying the assemblies which is saith he as if the primitive Martyrs were fetch'd out of their graves to live again here in tranquillity upon the earth Where only it is to be noted that the resurrection here is of the Church not of the particular persons the beheaded c. thus to be understood that the Church that was persecuted and suppress'd and slain as it were and again corrupted and vitiated in its members now rose from the dead revived again V. 6. The second death This phrase the second death is four times used in this book ch 2. 11. and here ch 20. 6. then v. 14. then c. 21. 8. It seems to be taken from the Jews who use it proverbially for final utter irreversible destruction So in the Jerusalem Targum Deut. 33. 6. Let Reuben live and let him not die the second death by which the wicked die in the world to come Where whatsoever be signified among them by the world to come the age of the Messias in whatsoever Jewish notion of it it seems to denote such a death from which there is no release And according to this notion of it as it reflects fitly on the first death which is a destruction but such as is reparable by a reviving or resurrection but this past hopes and exclusive of that so will all the several places wherein 't is used be clearly interpreted ch 2. 11. he that overcomes shall not be hurt by the second death that is if this Church shall hold out constant it shall not be cut off that is though it shall meet with great persecutions ver 10. and death it self yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all So here speaking of the flourishing condition of the Christian Church reviving after all its persecutions and corruptions to a state of tranquillity and purity On these saith he the second death hath no power that is they have not incurred that utter excision having their part in the first resurrection but they shall be Priests to Christ and God and reign c. that is have a flourishing time of Christian profession for that space of a thousand years So in the 14. ver where death and hades are cast into the lake of fire that is death and the state of mortality utterly destroyed O death I will be thy death it is added this is the second death that is mortality is utterly destroyed there shall now be no more death that life shall be eternal so c. 21. 8. the lake that burneth with fire and brimstone the utter irreversible destruction such as fell in Sodome called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal fire utterly consumptive is called the second death into which they are said to goe that are never to appear in the Church again And though in these different matters some difference there must needs be in the significations yet in all of them the notion of utter destruction final irreparable excision may very properly be retained and applied to each of them V. 7. Thousand years are expired When these thousand years of the peaceable Christian profession should begin and when determine is a thing of some doubt And the cause of the doubt is the several points of time wherein the destruction of Heathenisme in the Roman Empire may be placed For as in every so great a change there are several stages or degrees of motion so was it here Constantine's receiving the faith and concluding of the persecutions and by Decree proclaiming liberty of Christianity may most properly be styled the binding of Satan the dragon that sought to devour the child as soon as it was born and then the beginning of the thousand years will fall about An. Dom. 311. at which time the conversion of heathen Rome to Christianity is set down and celebrated by Prudentius l. 1. cont Symmachum beginning thus Cùm princeps gemini bis victor caede tyranni c. To the smae purpose see Eusebius Eccles Hist l. 19. c. 1. But then after that the Emperors were Christian Heathenisme still continued in Rome and in the Empire in some degree see Note on ch 17. f. till by the coming of the Goths and Vandals and Hunnes under Alaricus Gensericus and Attilas the city and Empire of Rome was all the heathen part of it destroyed and Christianity fully victorious over it And if this be the beginning of the binding of Satan and caststing him into the abysse then the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the warre between Theodosius and Gensericus beginning An. 441. and the great fight between the Romans under the Emperor Marcion and the Hunnes under Attilas in which 162000 were killed being An. Chr. 451. the greatest slaughter that hath ever been read of as it is described by Jornandes a little river being by the blood of the slain raised saith he into a torrent Agreeable to this double beginning may be assigned a double end of these thousand years For if the letting loose of Satan here were at the rising of the Ottoman family and bringing Asia and Greece to Mahomedisme that will be about the year 1310. and so about a thousand years from Constantine's Edict But if it were at the Turks taking of Constantinople mentioned here ver 9. and turning the Temple of Sophia to