all and count them nothing worth despise them all that I may have the favour of Christ the highest of all privileges 9. And be found in him not having mine own righteousness which is of the Law but that which is of the faith of Christ the righteousness which is of God by faith Paraphrase 9. And be ingraffed into him become a member of the Christian Church not pretending to justification by any performance of mine own by the way of the Law but by that other Evangelical course that is set down in the Gospel that from God's pardoning of sins to all penitent believers 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Paraphrase 10. The condition of which or termes whereon we are justified are these to acknowledge Christ and the virtue which his resurrection hath toward the raising me out of sin and the participation of his sufferings see note on Act. 2. e. in my conforming my self to his death dying to sin as he died to the world 11. If by any means I might attain unto the resurrection of the dead Paraphrase 11. That so dying with him or after his example I may consequently obtain to rise with him to everlasting life 12. Not as though I had already note c attained either were already note d perfect but I note e follow after if that I may apprehend that for which also note f am apprehended of Christ Jesus Paraphrase 12. Not as if I had already gotten my crown or reward but I am as the racer in my pursuit on the way running as hard as I can in some hope that I may at length possibly catch or receive that prize to which very end it is that Christ himself hath contended for me as for a prize of his suffered infinite agonies on the crosse that he may purchase unto himself a peculiar pious people make me and others such who were farre from being so 13. Brethren I count not my self to have apprehended but this one thing I doe note g forgetting those things which are behind and reaching forth unto those things which are before Paraphrase 13. Beloved Christians I do not think that I have my crown or am so sure of it that I cannot misse it but this one thing I doe without marking or considering how much of my race I have overcome and got through I stretch as hard as I can to get to the end of that which is still behind unfinished and so 14 I presse toward note h the marke for the prize of the high calling of God in Christ Jesus Paraphrase 14. Having in my eye the goale and the way marked out for me to run to it I make as much speed as I can possibly that so I may get the crown which is by God in heaven proposed to me in Christ Jesus 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shal reveal even this unto you Paraphrase 15. As many therefore of us as are sincere in our Christian course the orthodox faithfull pure Christians let us take care of this And if any body differs in understanding any particular thing there is no reason that such a difference should breed any division among you disturb or break the peace which is most pretious to be preserved for though at present ye are not yet hereafter ye may no doubt be instructed in all that is necessary to you 16. Neverthelesse whereto we have already note i attained let us walk by note k the same rule let us mind the same thing Paraphrase 16. But or In the mean time though we are advanced some before others yet let not that hinder our unity or peace Let us observe our way that we run not over the lines and to that end that we run not one one way another another but that all take the same course chalk'd our before us see note on c. 4. b. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample Paraphrase 17. All of you together follow my steps and consider and emulate those that doe so that follow our pattern our example that ye may doe likewise 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the crosse of Christ Paraphrase 18. For many there are now-adaies abroad in the Church of a most unhappy unchristian temper that will not suffer any thing for Christ or venture that that may bring any affliction or suffering upon them see note on Apoc. 2. b. and therefore comply with the Jewes to avoid persecutions from them 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things Paraphrase 19. But shall in fine gain little by it but be destroyed with the Jewes in their approaching ruine 2 Pet. 2. 1. the Gnosticks I mean who mind nothing but their sensual appetites boast of all those things which they ought to be ashamed of their base lusts c. and so can never look up toward heaven 20. For our I conversation is in heaven from whence also we look for the Saviour the Lord Jesus Paraphrase 20. To which yet all Christians belong and have the right of citizens though they dwell on this earth as in a province out of the city and as those provinces are ruled and defended by some governour sent them out of the city so doe we expect Christ from thence as our prince and Saviour who by his care will in the mean time defend us from all enemies 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Paraphrase 21. Who shall change this our vilified persecuted calamitous state incident to this our mortal life and make it conformable to his present glorious state a work indeed of his omnipotency of his having all power given unto him in heaven and earth Annotations on Chap. III. V. 1. Grievous What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be clear enough out of Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is used by Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to work or doe any thing thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardise or idlenesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding of labours and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of approaching action and again of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be held or possess'd with an irrational and caâ—sless sluggishness and from thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes which here we speak of So then
Prophecie that spake of the light shining to Judah did here literally belong to them i. e. to those of Judah which after their return from Babylon inhabited these parts which before belong'd to Israel Ib. Galilee of the Gentiles That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Isaiah 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumference of the nations or that part of Palestine which is farthest from Jerusalem and hath the Nations round about it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volvit circumduxit and so by the Targum 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confinium the confines of the Gentiles because round about that part of Palestine the Egyptians Arabians Phenicians inhabited neer the seaside in respect of Traffick Thus we find Gen. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of the Nations which will be confess'd to belong to the Nations adjoyning to that region if you compare it with Jos 12. 23. where though our English out of some Hebrew copies reads the King of the Nations of Gilgal yet the Septuagint reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of the nations of the confines such were the Tyrians Sidonians and other Gentiles and accordingly we read that King Solomon gave twenty cities in that part to Hiram the King of the Tyrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the land of the confines 1 Kings 19. 11. Thus Jos 13. 2. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Philistines where the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confines again the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borders and Joel 4. 4. Tyre and Sidon and all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumambient regions of the Gentiles where though the Greek reads as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galilee of the Gentiles yet the Targum more exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confines or that part of Palestine which bordereth on the Nations And so when the Evangelist S. Luke had said that Jesus return'd into Galilee c. 4. 14. he adds And the fame went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through all the ambient region so again v. 37. there went a noise of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. into all that circumambience of the Gentiles And so saith Josephus of the Galileans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are encompass'd with so many other strange or heathen nations These ambient Nations are meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of the nations c. 10. 5. i. e. those ambient nations next to Galilee Tyre c. in opposition to Judaea there express'd by the house of Israel CHAP. V. 1. AND seeing the multitudes he went up into a mountain and when he was set his note a disciples came unto him 2. And he opened his mouth and taught them saying Paraphrase 1 2. Christ now in a more eminent manner sets upon his prophetick office and there being a great multitude present he went up into a mountain as a place of advantage to speak most audibly and there seating himself as a prophet or teacher a company of his constant followers all that received and obeyed his doctrine not only the twelve which were afterward chosen to be his Apostles came close up and communed with him And to them he addressed his speech saying for the explication of this whole Sermon see Pract. Chatech l. 2. c. 3. Blessed are the poor in spirit for theirs is the kingdome of heaven Paraphrase 3. Blessed are all they that how high soever their condition is in this world are yet in mind affection and conversation humble and lowly and they which when they are in worldly poverty bear it willingly not only of necessity for to these belongs the riches and those the greatest even of a kingdome and that of heaven see Luke 6. 21. Yours is the kingdome of heaven 4. Blessed are they that mourn for they shall be comforted Paraphrase 4 For they are of a fit temper and capacity to receive that comfort which Christ and the Spirit offer to all that are capable of it and accordingly their present sadnesse shall be repaired here and moreover rewarded with future joyes Luke 16. 25. whereas those that have most of the carnall jollities of this world that have enjoyed all their good things here have a sad arrear of mourning which expects them in another world 5. Blessed are the meek for they shall inherit the note b earth Paraphrase 5. The quiet-spirited persons and they that live in obedience to government for they ordinarily shall live quietly and receive the protection and benefit of Government and invading no mans goods or life shall generally enjoy long life and tranquillity in the earth Or when the exercises of this virtue in some singular conjunctures of time brings losses or death upon them they shall be richly rewarded in another world and be made amends abundantly there for all that the practice of this virtue hath brought upon them 6. Blessed are they which do hunger and thirst after righteousnesse for they shall be filled Paraphrase 6. Whose appetites are removed from the meaner inferiour objects of our thirsts which may raise but never satisfie our appetites from the worldings importunate desires ambitions and covetings to the eager and impatient pursuit of the favour of God and of piety of the highest kind that way of salvation now proposed to men by Christ see note on Rom. 1. b. For these shall be sure to obtain what they pursue and to be fully satisfied in the acquisition 7. Blessed are the merciful for they shall obtein mercy Paraphrase 7. They that are compassionate and pitifully affected to the wants of other men whether of their souls or bodies apt to releive and to pardon to give and to forgive for as they shall deal with others God shall deal with them in their time of want and requests they shall have pity shown to them abundantly Luke 6. 38. 8. Blessed are the pure in heart for they shall note c see God Paraphrase 8. They whose eye of their soul is not defiled by looking after fleshly or worldly lusts nor polluted with other foul mixtures for by this purity they are fitted for that vision of God which none else can attain unto Heb. 12. 14. 9. Blessed are the note d peace-makers for they shall be called the children of God Paraphrase 9. Peaceable that love and labour for peace for they are like to God as children to parents and like the only begotten Son of God that great peace-maker and shall have the priviledges that belong to such the childrens portion that of grace in this life and of the inheritance in another 10. Blessed are they which are persecuted for righteousnesse sake for theirs is the kingdome of heaven Paraphrase 10. That suffer for the discharge of a good consciscience for the constancy of their obedience to any of Gods commandements for their sufferings here shall be hereafter rewarded with a kingdom though they are
Johns the former attestation being included as in a parenthesis yet may it also well be a part of that attestation caused by the consideration of the fabrick of this Gospel on purpose designed not to set down all the passages of Christs story but some eminent ones pass'd by the other Evangelists The reason of which is here rendred because it would be too long to set down all One only objection there is against the Bishops of Asia being authors of this last verse because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose is here in the Singular number but that is answered by observing that that word is a form usual in hyperbole's which as it keeps this and the like speeches from being false as they would be were they by way of positive affirmation so is it used indifferently whether it be one or more that speak it note a THE ACTS OF THE HOLY APOSTLES THat which is usefull to be premised concerning this book of the Acts of the Apostles may be reduced to these few heads 1. That Saint Luke the Physitian which wrote the Gospel from the advertisements which he had received from the followers and disciples of Christ which were present and eye-witnesses of the relations wrote this history partly from other mens partly from his own knowledge being a companion of S. Pauls travails for some time 2. That this story is confined to the passages of two not enlarged to the travails of all the Apostles viz of S. Peter and S. Paul and so doth no way pretend to give us any full relation of the plantation of Christianity in all parts whither all the rest of the Apostles must be presumed to have gone out as to their severall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 25. their lots or places or provinces but only affords us an essay or tast first of what was done in Judaea and Samaria among the Jewes remaining there and in other cities of Syria Asia Macedonia c. even to Rome among the Jewes in their dispersons and secondly of the revealing the Gospel to the Gentiles first to some single families as that of Cornelius and after the Jewes had given evidences of their obstinate resolutions of opposing them upon that account especially that they preach'd to the Gentiles then to whole cities and regions profess'dly departing to the Gentiles as those among whom they were assured of better successes then they had found among the Jewes According to which pattern it is reasonable to believe what we learn not from holy Scriptures more particularly but from other stories that the rest of the Apostles proceeded and acted in their severall journyings and so likewise other Apostolical persons imployed by the Primary Apostles whither they were not at leasure to go themselves All which as it concludes the usefulnesse and necessity of other histories to give us a perfect knowledge of those first Apostolical times so it is farre from prejudging the authority and credit of those other Records and relations which having no sacred character upon them are yet written by those whom we have no reason to suspect as deceivers though we acknowledge them fallible 3. That of S. Peters actions or travails the relations here given us are very few not to be compared with the many other which are not mention'd And they proceed no farther then to his deliverance from Herods imprisonment and the death of that persecutor which happen'd in the year of Christ 44. After which he is known to have lived four and twenty years and certainly was not an unprofitable steward of Gods talent entrusted to him all that time 4. That the passages of S. Pauls travails are also but summarily and shortly set down save only for some part of that small space wherein S. Luke the writer of this story was present with him and accordingly as from the conversion of S. Paul Anno Ch. 34. there is very little said of him till his coming to Iconium which was twelve years after so the story proceeds no farther then his first coming to Rome An. Ch. 58. After which he lived ten years and having preached the Gospel in Spain and other parts of the West at last came to Rome again and suffered martyrdome there after Cestius's siege of Jerusalem and the Christians departure to Pella which consequently both he and S. Peter lived to see and died both of them before the taking of it by Titus An. Ch. 68. CHAP. I. 1. THe former treatise have I made O Theophilus of all that Jesus began both to doe and to teach Paraphrase 1. The Gospel which I wrote was designed by me to set down for the use of all Christians see Lu. 1. note c. a relation of all things which Jesus both did and taught see note on Mar. 2. a. 2. Untill the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen Paraphrase 2. From the time of his birth to his assumption to heaven before which on that very day that he rose from the dead Joh. 20. 19. he breathed on his chosen Apostles and said Receive the holy Ghost v. 22. and so by virtue of the power committed to him by his Father who formerly had sent him v. 21. he gave them commission in like manner and delegated the government of his Church to them and commanded them to preach and by testifying his resurrection from the dead to confirm his doctrine to all the world 3. To whom also he shewed himself aliva fter his passion by many infallible proofs being seen of them fourty daies and speaking of the things pertaining to the kingdome of God Paraphrase 3. To which end he appeared to them after his resurrection and gave them many sure evidences that it was truly he and talked with them of the Church which should be planted and ruled by them and of many other things concerning the Gospel and his dealing with the enemies thereof See v. 7. Mat. 3. note g. 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me 5. For John truly baptized with water but ye shall be note a baptized with the holy Ghost not many daies hence Paraphrase 4 5. And as he eate and drank and was familiarly conversant with them thereby to give them all possible assurance of the truth of his resurrection and so of his power and Godhead and that he was indeed the undoubted Messias see Note on Matt. 26. f. he gave them order after this manner Go not from Jerusalem suddenly but there expect a while the completion of that promise which I gave you from the Father in these worde when I told you that as John baptized his disciples with water so you should have to that an addition of
persons office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Pastors and Teachers noting these governours of the several Churches to have been the teachers also And so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being named in the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added in the latter to denote the ruling powers that belong'd to those teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one in effect with the Pastor Teacher in one person Eph. 4. Ib. Diversities of tongues What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be best discerned by Eustathius who expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strange language and by Clemens who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of barbarians which have not been learn'd And though this equally belongs to all strange languages yet it must be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinds or sorts of tongues in this place and v. 10. signifies with some restraint not all the languages of the world as was in the effusion of the Spirit on the Apostles Act. 2. but some sorts of languages which they had never learn'd in order to their preaching to those people which used those languages For it must be observ'd that though the power of miracles indefinitely all miracles even to the raising the dead removing mountains c. were bestowed on the Apostles by Christ and so in like manner power of speaking all languages of the world yet these in this full latitude were not thought fit to be bestowed on other persons after them but with some limitations to one this to another that which was usefull toward the building up of the Church now that the foundation was already laid by Christ and the Apostles Hence is it that some are peculiarly endowed with gifts of healing not having those other powers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and ver 9. nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith v. 9. that which extended to all miracles even to removing of mountains ch 13. 2. And so in like manner some had some certain languages as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift by inspiration yet not all because that was not in order to their businesse And as the power of speaking with all tongues is called indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 4. speaking with other tongues and here ch 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking with the tongues of men and of Angels that is all kind of languages imaginable proportionable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all faith v. 2. so this more limited gift is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorts or kinds of languages and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 14. 2. speaking with a tongue that is some one tongue or more for of him it is said ver 13. Let him pray that he may interpret which it seems he is not yet able to doe and so not to speak with all tongues For if he could then understanding himself well enough as he is supposed to doe v. 4 14. it must needs follow that he would also be able to interpret himself and not need another qualified to that purpose v. 27. In like manner as here v. 30. tongues and interpreting belong not both to the same persons nay c. 14. 28. when two or three speak in unknown tongues 't is supposed possible that neither of them may be able to interpret or declare intelligibly to the people what hath been said in which case the Apostle bids them that speak strange languages hold their peace in the Church that is in the presence of believers for to them the strange language is wholly uselesse Thus though S. Paul thank God that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 14. 18. speak with tongues more then all in the Church of Corinth yet his very saying so is an intimation that he had not the gift of all tongues as being not one of those Twelve on whom that gift descended Act. 2. yet furnish'd abundantly for his office with the languages of all those to whom he was to preach CHAP. XIII 1. THough I speak with the tongues of men and of Angels and have not charity I am become as note a sounding brasse or a tinckling cymbal Paraphrase 1. If I have never so perfect a degree of the gift of languages and doe not withall study and endevour the good and edifying of the Church I am no better then a trumpet or cymbal that sounds a triumph for vanity or boasting but not at all for profit or benefit of the Church 2. And though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing Paraphrase 2. And though I can expound scripture and know all the most mysterious and subtile parts of it as the Gnostick hereticks pretend to have see note on 2 Pet. 1. c. and if I have the highest degree of that faith by which miracles are wrought so as to be able to remove mountains and doe not employ my gifts to the good of others I am not to be compared with those that have that most excellent gift c. 12. 13. and make use of it accordingly to the benefit of and preserving unity in the Church 3. And though I bestow all my goods to feed the poor and though I give my body to be burned and have not charity it profiteth me nothing Paraphrase 3. If I have the liberality to give away all my goods and even the care and solicitude to distribute them to those that stand in need of them and do not this out of any principle of charity and compassion to contribute to the good of others but either to please men or acquire glory and so in like manner if I proceed to part with my very life adventuring the most cruel death even to be burnt alive and have no charity or sincerity of love to others live and dy without that most Christian necessary virtue I am in comparison never the better for it 4. Charity note b suffereth long and note c is kind charity envieth not charity note d vaunteth not it self is not puffed up Paraphrase 4. It is the property and commendation of this virtue of charity to be so far from wronging others that it teacheth forbearance makes a man perfectly patient and not revengefull of injuries very kind tender and compassionate as sensible and zealous of other mens good as of his own makes a man farre from envying very well pleased at all other mens happinesses abates all foolish elation of minde ambition and ostentation as also all pride and insolence in overvaluing himself and despising others so very observable in the present Hereticks and disturbers of the Church the Gnosticks 5. Doth not note e behave it self unseemly seeketh not her own is
of the flesh whether lusts of the flesh or fear of persecution for the Gospel to the contrary then you are neither obliged to the Mosaical performances nor to the perfect exact obedience without which the Law allowes no justification 19. Now the works of the flesh are manifest which are these Adultery fornication uncleannesse lasciviousnesse Paraphrase 19. Whereas on the other side the actions that the flesh is most apt to betray one to and which you have most need to be admonished of are such as every man knows to be such and which yet your present false-teachers doe industriously infuse into you such are breaking the bands of wedlock nay making marriage absolutely a work of the devil that that perswasion may bring after it all manner of unlawfull lusts see note on 1 Cor. 5. a. which marriage might prevent 20. Idolatry note d witchcraft hatred variance emulations wrath strife seditions heresies Paraphrase 20. The sensual villanies committed in the idol-worships see note on 1 Cor. 5. i. to which the Gnosticks would bring you back and so likewise sorceries and then all the sorts of uncharitablenesse hating or maligning of others c. 21. Envyings murthers drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which doe such things shall not inherit the kingdome of God Paraphrase 21. And at length envying either the quiet or the innocence of all that will not doe as they doe and so falling into all acts of riotous and bloody malice against them together with drunkennesse and night-revells c. all which are of a most dangerous and desperate nature and will certainly deprive and exclude all that are guilty of them from the kingdome of God 22. But the fruit of the Spirit is love joy peace long-suffering gentleness goodness faith Paraphrase 22. On the contrary the duties that the Gospel requires of us are 1. love to our brethren 2. joy in doing them any good see note on Rom. 14. c. 3. study to preserve peace among all men see note on Phil. 4. b. 4. a patient bearing with the provocations and injuries of other men 3 5. a kindnesse in disposition and actions actual performance of all kindnesse to others and 6. fidelity in opposition to betraying others or inconstancy to our course 23. Meeknesse temperance against such there is no Law Paraphrase 23. Meeknesse and quietnesse of spirit in opposition to unquietnesse and sedition and lastly perfect charity either in the single or conjugal state And be you never so strict and Zealous observers of the Law that can never engage any of you to neglect these Christian virtues as many of you that pretend to be all for the Law that maintain the necessity of the Mosaical performances are yet found to doe behaving your selves so carnally in your religion and opposing all other Christians so bitterly v. 19 20 21. as if you 24. And they that are Christs have crucified the flesh with the affections and lusts Paraphrase 24. And however ye may be deceived in thus judging of the Law yet 't is certain that Christianity is directly contrary to all this the true believers or Christians have in their baptismes renounced all the desires of the flesh and accordingly must perform 25. If we live in the Spirit let us also walk in the Spirit Paraphrase 25. And they that are spiritual as the Gnosticks pretend to be let them behave themselves in all their actions Christianly and spiritually in opposition to all these carnal sins or else know that they have no right to that title 26. Let us not be desirous of vain-glory provoking one another envying one another Paraphrase 26. And not be puffed up with an opinion of themselves and the vanity of appearing to the Jewes to be great zealots and thereupon inciting the Jewes to the persecuting of the orthodox and vehemently maligning of them Annotations on Chap. V. V. 4. Become of no effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the word signifies according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 't is compounded frustration annullation evacuation abolition and so 't is applied to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is annulled In a sense not farre from thence 't is used Rom. 7. 2. when 't is said that the husband being dead the wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is discharged from the law of the husband that is receives no benefit from nor owes any obedience or observance to the matrimonial contract So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are discharged from Christ as when a servant is from the master or as a wife from the husband discharged from the advantages as well as burthens ye receive no benefit or virtue from Christ or the second Covenant all one with Christ shall profit you nothing ver 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of this verse ye have fallen from disclaimed all right or title to the Gospel or second Covenant that of Grace V. 6. Worketh 'T is not amisse in this place to set down the particular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament And to that purpose the first thing to be observed will be that there is no kind of necessity or reason to render it in an Active sense but rather in a Passive throughout these books So Rom. 7. 5. the motions of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wrought or consummate or perfected in our members that is the motions and inclinations were brought to act and habite So 2 Cor. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation which is perfected or consummate by patient enduring So 2 Cor. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. death is wrought in us as it appears by the Context 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are delivered to death v. 11. So Ephes 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the power which is wrought in or among you parallel to Col. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force or act or virtue which is wrought in me So 2 Thess 2. 13. of the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wrought in you preached unto you and obtained its end or perfection to which it was designed among you believers So 2 Thess 2. 7. the mysterie of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made or wrought or as in the Present tense is in fieri agitur saith Castellio agreeably to that of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prepared to enter to disclose it self to the world And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith perfected by charity so the Syriack reads it and so Tertullian Perficitur per charitatem fides contra Marcion l. 5. directly parallel to that of S. James ch 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is made perfect by works as an habite by the effects or fruits To which purpose it is observable that in Clemens Alexandrinus
the holy Apostles So Titus is by Theodoret styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus the Apostle of the Cretans And so Epaphroditus Phil. 2. 25. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Apostle for which Theodoret gives the reason because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was intrusted with the Episcopal government of them So Clemens Romanus the Bishop of Rome is by Clemens Alexandrinus l. 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Clemens by S. Hierome in Isa 52. vir Apostolicus an Apostolick person by Ruffinus De Adulterat lib. Orig. penè Apostolus almost an Apostle So Ignatius Bishop of Antioch is by Chrysostome in his encomium of him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle For the time when this Epistle was written there is no certainty of defining save that as it must be after the Apostles preaching and converting the Jewes in the other regions beside Judaea so it must be before the year 63. for then this James was put to death by Annas the younger the High-priest See Josephus Antiq. l. 20. c. 8. The designe of the Epistle is visible to fortifie the faithful against all temptations wherewith the Gnostick-hereticks could solicit them and to secure their patience and purity and faith and charity and all other Christian practices in them and to foretell them the no stead that their worldly wealth most solicitously preserved will stand them in at the approaching calamity which will involve incredulous Jewes and Gnosticks together cap. 5. 1. hereby comforting the faithful and encouraging them to persevere till this coming of Christ for their rescue from their persecutors v. 8. CHAP. 1. 1. JAMES a servant of God and of the Lord Jesus Christ to the twelve tribes which are scattered abroad greeting Paraphrase 1. James the Bishop of Jerusalem employed by God Christ in the service of that Church sends greeting to the Jewish Christians that are dispersed among the nations out of Judaea in divers cities 2. My brethren â—ount it all joy when ye fall into divers temptations Paraphrase 2. Look upon it as the blessedest condition that can befall you the joyfullest thing imaginable that you meet with afflictions here in your Christian course and those of many sorts and kinds a succession of many of them 3. Knowing this that the trying of your faith worketh patience Paraphrase 3. And this you will doe if you duly consider the gainfull effects of these afflictions For as by them your faith is tried whether it be sincere or no so that trial exercises and gives you the habit of that excellent Christian vertue of patience and courage and constancy and that being a superiority of mind and a victory over a mans self over his most hurtfull and unruly passions his fears his sorrow his rage his revenge and over all the world besides over injuries rapines contumelies death it self it must needs be a delightfull joyous vertue 4. But let patience have her perfect work that ye may be perfect and intire wanting nothing Paraphrase 4. And then let this patience by consideration of the advantages of our suffering for Christ and pieties sake and by the delightfulnesse of these exercises of it advance to this pitch of rejoicing in tribulations of blessing and glorifying God for them together with constancy and perseverance therein and the more and heavier the afflictions are of rejoicing still the more v. 2. which is the giving patience the full scope improving that vertue to the highest degree of perfection and this will be infinitely for your advantage the greatest riches that ye can be capable of in this world 5. If any of you lack wisdome let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him Paraphrase 5. To this indeed there is not only fortitude required but wisdome and that of the highest nature And if in such times of pressure as these any man want this true heavenly spiritual wisdome this skill of managing himself at this time of securing his interest with Christ rather then with the world of depending on Christs care of him without using other artifices of securing himself of bearing not only patiently but joyfully the utmost evils let his recourse be continually to God whom he need not make scruple or be ashamed to consult upon every occasion for his liberality is not confined like ours nor is he wont to reproach those whom he gives any thing to and he will certainly shew him this truth and furnish him with this strength of enduring cheerfully and give him when time comes the experimental knowledge of what I here say how joyfull a thing it is to be thus exercised and to retain this superiority of mind in all the afflictions that can befall us 6. But let him ask note a in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed Paraphrase 6. But let him come to God with firm adherence on him a mind resolved whatsoever comes to stick fast to God to use no means of delivering himself but such as are acceptable to him never entertaining any doubt whether Gods waies or his own are to be adhered to for the obtaining of his ends making no question of Gods power or will to answer his requests and therefore praying and depending on him quietly for an issue but of all Whereas the contrary doubting or wavering keeps men in a perpetual tempest and agitation of mind alwaies tossed from one hold one dependence to another see note on 1 Joh. 5. b. 7. For let not that man think that he shall receive any thing of the Lord. Paraphrase 7. And besides it is the blasting of our prayers God being not wont to hear them that doe not sincerely and faithfully depend on him 8. A double-minded man is unstable in all his waies Paraphrase 8. A wavering inconstant Christian that together with the faith of Christ applies himself to unlawfull courses for his own safeguard hath the infelicity of never knowing which way to turn himself being alwaies betwixt two and disquieted upon all occasions see Ecclus 2. 13 14 15 16. 9. Let the note b brother of low degree rejoice in that he is exalted Paraphrase 9. But let the rich man that falls into a low condition through the afflictions to which this world is subject be as well pleased and thank God as heartily for his being reduced to this low estate as a poor man is wont to be when he is preferred and exalted see note on Mat. 9. d. Or thus It is no unhappy state for a man to have lost all to be brought low in the world and so to have nothing left to lose or secure Nay this he may really look on as a dignity or preferment that he hath reason to be very glad of and not to mourn for And so likewise may the rich man look with joy upon the plundrings and violences that befall him because
We have also a more sure word of prophecie whereunto ye do well that ye take heed as unto a light that shineth in a darke place until the day dawn and the note g day-star arise in your hearts Paraphrase 19. And beside these adumbrations by way of vision in the mount we have many prophecies in the Old Testament concerning this matter v. 12. of the destruction of the Jewes and preserving of a remnant which together with Christ's predictions Mat. 24. are yet a more firm sure infallible argument to us then any other And 't is well done of you to study and observe these prophecies which may stay your hearts in this state of affliction and persecution until that day of your deliverance come or till the forerunners of it Luk. 21. 28. begin to shew themselves unto you 20. Knowing this first that no prophecie of the Scripture is of any private note h interpretation Paraphrase 20. This being a principle known to all that no Scripture-prophecie is without particular mission and appointment from God that which the prophets there have foretold being not the suggestions of their own spirits what they thought good but what God inspired and moved them to by his Spirit 's coming upon them 21. For the prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost Paraphrase 21. For none of the prophets of any time have undertaken that office on their own heads or prophesied their own fansies or perswasions but all the Scripture-prophets have been men called and sent by God on his messages and inspired and instructed by the holy Spirit of God every word which they have delivered And therefore you cannot run any hazard in depending upon that which they have foretold shall come to passe in these which they called the last days Joel 2. 28 30 31 32. and in many other places Annotations on Chap. I. V. 3. Vertue The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue beside the ordinary known notion of it for prubity of manners among men as the generical word that contains all moral and Christian vertues under it in which sense it is used Phil. 4. 8. doth in this Chapter signifie two things very distant from one another and both of them differing from this In this verse it signifies the power of God which he shewed in Christ especially the miracles which he was enabled to work and so 't is here joined with the glory whether the descent of the Holy Ghost on him and on the Apostles which is ordinarily called Shechina and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory see Mat. 3. c. or whether the glory that shone in his works and doctrine be meant by it So 1 Pet. 2. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vertues in the Plural of him that called us out of darknesse into this great light that is his miraculous power divine actions and words together But then in the 5 th verse of this Chapter the word seems to have yet a third notion and belonging there evidently to men not God as here it cannot yet be fitly interpreted by that word Vertue which is the general comprehensive title of all vertues for many of them are after named as continence patience c. and required to be superstructed upon this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue which would not be so proper but it seems rather to signifie in that notion wherein both the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine virtus are often used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. 13. manhood courage or fortitude in adhering to Christ Mat. 16. 24. which the Gnosticks against whom he armes them would so fain rob them of now in time of persecutions so as in those verses of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortitude is very usefull against afflictions a man may shew virtue in his death For there fortitude and virtue are all one And so to their virtue or courage they must adde knowledge that is that true Christian knowledge to which their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge falsly so styled was opposed and to that continence contrary to their uncleannesse and filthynesse and to that perseverance c. just as 2 Cor. 6. 6. after patience in afflictions ver 4. and purity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which again that it is set opposite to that pretended of the Gnosticks see the Context there and Note a. on that Chapter V. 4. Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrumpi signifies sometimes to be debauched to sin particularly and in the most eminent manner to those sins against nature abominable heathen lusts so 2 Cor. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have corrupted no man seems to relate to those false teachers the Gnosticks among them who did thus corrupt and seduce their disciples Agreeable to which is that speech of Heraclitus in his Epistle to Hermodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With whom have I accompanied in adultery in murther in drunkennesse in corruption or pollution I corrupt I wrong no man of them all Thus was Socrates accused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a deceiver a debaucher corrupter of youth and this the summe of his accusation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wrongs and corrupts the young men So in a narration of Hippolytus in Palladius of a Christian Virgin put by the tyrannical Judge into a brothel-house the debauch'd young men strait came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to company with her for corruption that is to commit all filthinesse with her And so after he that freed her from that house is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have delivered her from this dishonourable or vile corruption And so c. 11. 3. So perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 11. 18. corrupting the earth see Note c. So Ephes 4. 22. the old heathen condition is called the old man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted according to those lusts of deceit that is the unnatural lusts of the heathen world then brought into the Church by the false teachers the Gnosticks So Jude 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these they are corrupted noting their corrupt practices contrary to nature Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius Epist ad Ephes is by the Translator rendred Masculorum concubitores and by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle of Barnabas in this sense so vulgar in other Authors And thus it clearly signifies in this place and others of this Epistle having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lust added to it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the world referring to those unnatural Gentile practices So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption c. 2. 12. is all unnatural filthinesse see Note on Rom. 8. 1. and Note on 2 Pet. 2. b. V. 5. Knowledge The true notion of the word 〈◊〉
certainly if he that so professeth doth not love but maligne and persecute Christians it being impossible that any man should truly love God and not doe what God bids him that is love his brother also for the best way to trie our love whether it be sincere or no is to observe how it expresses it self on occasion when we meet with objects of charity for if then we do not exercise and testifie our love sure we have not that vertue in us Consequently if to men with whom we daily converse and meet with such opportunities we do not expresse any love what reason is there to imagine we sincerely love God when of our love to him and the sincerity of it we were never able to make this trial because we never saw him nor had opportunities offered us of shewing any real acts of love to him And beside somewhat may be judged by the difficulty of the thing for he that doth not the easier will hardly be supposed to doe the more difficult Now 't is hard to love one that I never saw sight and conversation is one motive of love and we see our brethren daily but never saw God at any time and therefore where the command which is as punctual to the love of our brethren as to the love of God v. 21. is not able to prevail upon us for this and where beside the command which is equal on both sides there is one advantage to allure our love to our brethren which there is not to invite or oblige us to the love of God if that man manifestly fail in the one which is so much more commended to him by that one circumstance how can it be imagined that he doth or will perform the other 21. And this commandement have we from him that he who loveth God love his brother also Paraphrase 21. It being evident that by his command we are as really obliged to love our fellow-Christians as to love himself Annotations on Chap. IV. V. 17. Boldnesse in the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bold and publick speaking confession of Christ before men especially when we have discouragements from doing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearlesnesse saith Hesychius So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 11. 54. is to walk publickly and fearlesly which Christ did not because of their consultation to kill him v. 53. So in many other places particularly Heb. 10. 35. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their constant confession of Christ to which all that chapter had exhorted them and that in despight of persecutions explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 36. patience or constancy in suffering and opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly withdrawing v. 38 39. see Note on Joh. 7. a. And so here being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day of judgment not the final judgment of God but the day or time when we shall for the name of Christ be brought before any earthly tribunal to be sentenced even to death it self And so it is said of Ignatius in the story of his Martyrdome that he conceived that he could never come ad dilectionem Dei in plenum to the full love of God neque perfectum-ordinem doctrinae obtinere nor to the perfection of Christian doctrine nisi per Martyrii factam confessionem Domino appropinquaret unlesse he came neer unto God by martyrdome And so the meaning will be plain that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love or charity toward God which is to be in or among us Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perfected in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we have this constancy in confessing him in the time of the greatest danger And this yet farther appears first by the explication that follows that as he is so we are in this world that is that as Christ laid down his life in confession of the truth so we doe the same when occasion serves and secondly by the confirmation which follows v. 18. There is no fear in love fear being indeed the contrary to this boldnesse and constancy wherein the perfection of our love consists Thus hath Tertullian interpreted the place in his Scorpiacum or Antidote against the Gnosticks Johannes negat timorem esse in dilectione John denies fear to be in love Quem timorem intelligi praestat nisi negationis authorem What fear must we here understand but that which is the author of denying Quam dilectionem perfectam nisi fugatricem timoris animatricem confessionis What perfect love but that which puts fear to flight and animates men to confesse Christ And so that which follows For fear hath punishment he thus interprets Quam poenam timore puniat sure it should be quâ poenâ timorem puniat nisi quam negator relaturus est cùm corpore animâ occidendus in Gehennam What is the punishment which fear hath or with which he punishes fear but that which he that denies Christ shall receive when he is killed body and soul and cast into hell Mat. 10. 28. or which saith he is threatned to the cowardly among yea before the other reprobates in the lake of fire Rev. 21. 8 See Tertull. cont Gnost cap. 12. and De fuga in Persecut cap. 9. In these last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear hath punishment the posthumous Notes of the learned H. Grotius have attempted an emendation and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Glossaries mutilation imperfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this interpretation of that unusual word Hesychius may be consulted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he it should be certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this the Context would very well agree the next words being he that fears is not made perfect in love where yet the same Annotations would turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that fears into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is mutilated But to impose so remote an emendation without any authority of any Copie to avow it is too adventurous an attempt or if it were not so perhaps the substituting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impediment hinderance might be a more tolerable emendation thus for fear hath hinderance it stops encumbers love from doing such perfect acts as it ought or would otherwise be apt to doe he that feareth is by this encumbrance kept back is not made perfect in love But as these or the like emendations ought never to be admitted without great necessity so there appears no pretence of that in this place For first it may thus be rendred Fear hath pain or torment a kind of rack in it which alwaies keeps men in awe as the Apostle saith Heb. 2. 15. that through fear of death some are all their life-time subject to bondage or slavery never dare doe any thing of vertue or duty