Annotations on the New Testament

Annotations on Chap. XIII.

[ a] V. 4. Marriage is honorable ] The main difficulty here is, what Verb is here to be understood, and taken in, for the clearing the construction. It may possibly be 〈 in non-Latin alphabet 〉 , is, & then the only remaining difficulty will be, what shall be meant by 〈 in non-Latin alphabet 〉 , whether it be mostfitly rendered in all, whether denoting all things, that is, all respects, or all men, that being of several ages or of several qualities, are yet capable of marriage, or whether, as Theophy lact adds, in all times of persecutions or of release from persecutions; or whether, according to the promiscuous use of prepositions in these writers, & particularly of 〈 in non-Latin alphabet 〉 , oft taken notice of inother places, it be to be rendered among all, that is, among all men, noting the general estimation & opinion of all men of all nations, whether Heathens, Jews, or Christians, among all whom (save the Gnostic-heretics, then newly sprung up) marriage had been looked upon with honor. This might easily be shown out of the Jewish writers and customs. Marriage and procreation was the means of taking away their reproach, and so a note of peculiar honor among them. So likewise among the Heathens the Lacedemonians law appointed a mulct first for the 〈 in non-Latin alphabet 〉 unmarried, then another for the 〈 in non-Latin alphabet 〉 those that married late, as the third, and the severest, 〈 in non-Latin alphabet 〉 for marrying ill. See Aristo's Commentaries in Stobaeus. And Musonius in his book, whether marriage be any hindrance to Philosophers, hath discoursed it at large, 〈 in non-Latin alphabet 〉 , that marriage is a great and desirable thing, as being the beginning of the constitution of families, cities, kingdoms, the only lawful means of continuing the world, and that therefore the God's have taken special care of it, Juno, Cupid and Venus; and consequently that it is unreasonable to affirm 〈 in non-Latin alphabet 〉 , that there is any sort of men, philosopher or other, for whom this is not convenient. See Hierocles also, as he there is set down in Stobaeus, out of his tract on this subject. And plenty of the like observation we have among the ancient Romans, who have enjoyed great privileges by this of marriage and propagation; the jus trium liberorum, the privilege which they had that had gotten three children in lawful marriage, is famously spoken of among them. And accordingly to these premisses, this sense will be very perfect truth, Marriage is honerable among all men, Jews, Heathens and Christians also, among whom Christ hath lest it in the same dignity in which he found it, having instituted nothing to the prejudice of lawful marriage, but, as Theophylact adds, looking upon it with honor, as that which 〈 in non-Latin alphabet 〉 , preserves men and women in sobriety and continence, or abstinence from all unlawful pleasures. All which being granted, and supposed to be most true, yet it seems most probable from the Context, that not 〈 in non-Latin alphabet 〉 is, but 〈 in non-Latin alphabet 〉 let be in the Imperative, is the Verb which is here understood. Let marriage be honorable among all, and let the bed, the marriage-bed, be undefiled, or simply the bed, whether in or out of marriage, so as to contain the monial as well as conjugal chastity, proportionable to the Fornication as well as Adultery after mentioned in the interdict. That it is thus, by way not of affirmation, but exhortation or precept, may appear by the verses before, which from the beginning of the Chapter are all exhortatorie, and in the Imperative, but especially v. 5. where the style is exactly the same as here, 〈 in non-Latin alphabet 〉 , disposition, or conversation, without covetousness, and yet the sense must necessarily be thus made up (and so our English hath rendered it) let your conversation be without covetousness, and so again 〈 in non-Latin alphabet 〉 be content with the things that are present. To this agrees what Georgins Alexandrinus saith in the life of Chrysostom, p. 188. l. 15. that he always bid them 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , to keep marriage honorable —which being taken from this place evidently, is by him set by way of exhortation. And to this rendering therefore I do adhere, as an admonition seasonably given, contrary to the Gnostics infusions among them.

[ b] V. 7. Them which have the rule ] The word 〈 in non-Latin alphabet 〉 is a common word to signify all kind of authority or rule: 〈 in non-Latin alphabet 〉 , ruler of the people, Ecclus 9. 22. 〈 in non-Latin alphabet 〉 , ruler of the congregation, chap. 13. 54. 〈 in non-Latin alphabet 〉 , ruler of the armies, 1 Mac. 13. 8. 〈 in non-Latin alphabet 〉 , ruler of the Jews, v. 42. 〈 in non-Latin alphabet 〉 , ruler of the nation, Ecclus 17. 13. 〈 in non-Latin alphabet 〉 , ruler of the city, c. 10. 2. 〈 in non-Latin alphabet 〉 , ruler of the brethren, v. 24. and c. 49. 17. and frequently 〈 in non-Latin alphabet 〉 , ruler, simply. So the Hebrew 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which are ordinarily rendered 〈 in non-Latin alphabet 〉 governor, are often 〈 in non-Latin alphabet 〉 ruler. And what kind of government it is, must still be judged by the circumstances of the Context in any place, and not from the nature or use of the word. In the New Testament it is applied to Christ as ruler or governor in Israel, Mat. 2. 6. and so also to the government of the Apostles in the Church, Luk. 22. 26. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , let him that ruleth, that is, who shall be constituted ruler in the Church, be as he that serveth; and there it is all one with 〈 in non-Latin alphabet 〉 the greater, or greatest, among you. So Joseph is 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 a ruler over Egypt, Act. 15. 22. Judas and Silas that were sent by the Council of Apostles and Elders at Jerusalem, and chosen 〈 in non-Latin alphabet 〉 out of them, and so some of that number of the Bishops of Judea, that were in the Council, are called 〈 in non-Latin alphabet 〉 , rulers among the brethren, which there appear to be Bishops of Judea, (see Note on Act. 15. e.) and accordingly do teach and exhort and confirm and impose hands, all which were the Bishops office in that place. And thus it is here used in this verse, and again v. 17, and 24. 〈 in non-Latin alphabet 〉 , he speaketh of Bishops, saith Chrysostom and others. And these the Bishops of Jerusalem, and the other cities of Palestine ( 〈 in non-Latin alphabet 〉 , say the Scholiasts in the Argument of the Epistle ) to whom the Epistle was sent. Of these there are these Characters in this Chapter, all agreeing to this interpretation; First, that they had spoken to them the Word of God, that is, preached the Gospel to them in this verse: Secondly, that they watched over their souls, and are to give an account of them; and consequently the Hebrews must obey and be subject to them, ver. 17. all evidences of their charge and authority in the Church: Thirdly, all their rulers, and all the saints, are the two comprehensive words which contain all the Hebrews, to whom this Epistle is written, the former noting the Bishops, the latter all the faithful committed to their charge. And 'tis observable that the latter Jewish Writers, when they speak of Christian Bishops, express them by a word of great affinity with this here, retaining the Greek 〈 in non-Latin alphabet 〉 in their language, with little or no change, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , either with or without the Aspirate. So in Abrabaneel on Isa. 34. fol. 54. col. 4. speaking of the famous Burgensis, from a Jew turned Christian, and at last become a Bishop, he saith, that he was formerly called Solomon the Levite, and afterward became 〈 in non-Latin alphabet 〉 a ruler and a great man among the Nazarites, or Christians, 〈 in non-Latin alphabet 〉 Egemon, that is, Episcopus, Burgensis. See Elias Levita in Thisbi, and Buxtorf. Lex. Talmud. in the word 〈 in non-Latin alphabet 〉 .

[ c] V. 9. Established ] The Hebrews express food by the staff of bread, because feeding is the sustaining and upholding of the body, which would otherwise, as a cripple deprived of his crutch, as the sick or weak man of his staff, soon fall to the ground. Accordingly the Hebrew 〈 in non-Latin alphabet 〉 stabilivit, fulcivit, to establish and sustain, signifies also refecit, refreshing, and doth so especially when 'tis joined with 〈 in non-Latin alphabet 〉 heart (answerable to 〈 in non-Latin alphabet 〉 here) as Psalm 104. bread to strengthen man's heart, and Gen. 27. with corn and wine I have sustained him. And in Chaldee and Syriac the same word signifies eating, taking meat. So 1 Kin. 13. 7. Come home with me, 〈 in non-Latin alphabet 〉 and feed, or eat, the Septuagint, 〈 in non-Latin alphabet 〉 and dine; and Luc. 22. 11. the Syriac hath 〈 in non-Latin alphabet 〉 to eat, and among the Rabbin's ordinarily 〈 in non-Latin alphabet 〉 convivium, a feast. And so here 〈 in non-Latin alphabet 〉 to be established (one sense of that Hebrew 〈 in non-Latin alphabet 〉 ) is set to signify that other of feeding or eating, and with the addition of 〈 in non-Latin alphabet 〉 with grace, imports the Gospel, the spiritual food of souls, to tend more to our spiritual advantages then ever the sacrifices of the Jews did or could, which are here called 〈 in non-Latin alphabet 〉 meats, because of them part being sacrificed to God, part going to the Priest, the rest went for the furnishing a feast for the sacrificers and others whom they invited to them, and therewith they refreshed and cheered themselves before the Lord, Deut. 12. 18.

Ib. Grace ] That 〈 in non-Latin alphabet 〉 grace hath in many places of the New Testament, and particularly in this, a special peculiar notion to signify the Gospel, as that is opposed to the Law (upon this ground, because the matter of the Gospel is free undeserved mercy; and besides, the sending Christ and the Holy Ghost and the Apostles to reveal this is an act of infinite charity in God also) will appear, not only by the opposition here to 〈 in non-Latin alphabet 〉 meats, which as 〈 in non-Latin alphabet 〉 also signify the Mosaical feasts and sacrifices, 1 Cor. 8. 8. Heb. 9. 10. Rom. 14. 17. Col. 2. 16. but more evidently by viewing these many other places in the New Testament, wherein the word 〈 in non-Latin alphabet 〉 signifies the Gospel; John 1. 17. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 grace and truth, the Gospel, (and substance of all the Mosaical shadows,) is said to have come by Jesus Christ, in opposition to the Law by Moses. So Act. 11. 23. 〈 in non-Latin alphabet 〉 , having seen the grace of God, that is, the Gospel, so successfully preached among them, (see Note on Act. 18. d.) and accordingly c. 13. 43. they exhort them 〈 in non-Latin alphabet 〉 to continue in the grace, that is, the Gospel, of God that had been preached, the doctrine thus mercifully revealed from God by them. So Act. 14. 3. the Lord is said to bear witness to the word of his grace, that is, by miracles to confirm the preaching of the Gospel. So v. 26. and c. 15. 40. Paul and Barnabas were commended by the Apostles 〈 in non-Latin alphabet 〉 to the grace, that is, the Gospel, of God, to the preaching of it, expressed after by 〈 in non-Latin alphabet 〉 , the work which they performed. So c. 15. 11. 〈 in non-Latin alphabet 〉 , by the Gospel, in opposition to the yoke of the Law laid by the Judaizers upon the Christians. So 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , they that believed through the preaching of the Gospel. So c. 20. 40. 〈 in non-Latin alphabet 〉 the Gospel of grace, and v. 32. 〈 in non-Latin alphabet 〉 the word of his grace, that is, preaching of the Gospel. So 〈 in non-Latin alphabet 〉 we received grace, Rom. 1. 5. and then 〈 in non-Latin alphabet 〉 Apostleship; first the mercy of receiving the Gospel, then commission to preach it. So Rom. 5. 2. 〈 in non-Latin alphabet 〉 unto this grace, the Gospel, in which we stand, &c. So c. 6. 14, and 15. we are not under the Law, but 〈 in non-Latin alphabet 〉 under grace, that is, under the Gospel. So 2 Cor. 1. 12. 〈 in non-Latin alphabet 〉 by the grace of God, the Gospel, set in opposition to the 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 the fleshly heathen wisdom (because this was no way to be attained but by God's revealing it:) so c. 6. 1. they are exhorted not to receive 〈 in non-Latin alphabet 〉 the Gospel again, 〈 in non-Latin alphabet 〉 in vain. So Gal. 2. 21. 〈 in non-Latin alphabet 〉 I do not evacuate the Gospel, I do not let that great favor of God of revealing the Gospel to me to be cast away upon me, and c. 5. 4. of them that depended on the Law, 〈 in non-Latin alphabet 〉 , ye have fallen from grace, that is, from the Gospel. So Eph. 1. 6. the glory of his grace, and 2. 7. the abundant riches of it, that is, of the Gospel revealed to the heathen. So Col. 1. 6. 〈 in non-Latin alphabet 〉 , from the day that ye heard and knew the grace of God in truth; where by the conjunction of 〈 in non-Latin alphabet 〉 truth with it (as before in John, grace and truth. ) & the hearing and knowing, 'tis clear there can be nothing meant by 〈 in non-Latin alphabet 〉 grace but the Gospel. So 2 Thess. 2. 16. a good hope 〈 in non-Latin alphabet 〉 in the Gospel; and 2 Tim. 2. 1. 〈 in non-Latin alphabet 〉 be strong 〈 in non-Latin alphabet 〉 in the preaching of the Gospel. So Tit. 2. 11. the grace of God hath appeared, teaching, &c. clearly the Gospel and the doctrine thereof. So in this Epistle, c. 10. 29. the spirit of grace, the spirit of God that, in God's great kindness to us, was sent to consecrate the Apostles to their office of preaching the Gospel. So c. 12. 15. 〈 in non-Latin alphabet 〉 , falling short of the grace of God, nothing apostasy or defection from the Gospel; and perhaps contrary to that v. 28. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , let us hold fast grace. So 1 Pet. 1. 10. 〈 in non-Latin alphabet 〉 , the grace to you, or the Gospel preached unto you, and v. 13. 〈 in non-Latin alphabet 〉 the Gospel brought to you, and c. 5. 12. testifying 〈 in non-Latin alphabet 〉 , that this is the very Gospel of God. So Jude 4. transferring the grace of God to lasciviousness, that is, making that use of the Gospel to Libertinism.

[ e] V. 15. Fruit of our lips ] Some difficulty there is in the phrase 〈 in non-Latin alphabet 〉 fruit of lips. 'It is ordinarily conjectured that the Greek translation in Hosea, ch. 14. 2. whence it is taken, read 〈 in non-Latin alphabet 〉 fruit, instead of 〈 in non-Latin alphabet 〉 calves, which the Hebrew Copyes retain, and instances of the like have been given Note on Heb. 8. a. But Mr. Pocock renders another account of it, viz. that 〈 in non-Latin alphabet 〉 is here taken in the notion of 〈 in non-Latin alphabet 〉 , the word used by the Septuagint for an holocaust, which being ordinarily of young bullocks, the Hebrew 〈 in non-Latin alphabet 〉 vituli, calves, may fitly be rendered by it. The only difficulty is to resolve what the reason is that holocausts should be called 〈 in non-Latin alphabet 〉 and his conjecture is good, because these being above what was prescribed by the Law, they bare proportion to fruit or banquet after a meal, and accordingly they are called by the Rabbins 〈 in non-Latin alphabet 〉 summer fruit for • he Altar, or a banquet over and above the prescribed sacrifice: for as it is the custom after a feast to serve in fruit, so, saith Bartenorius, after they have offered the due oblations of every day, they bring the holocausts for their free-will-offerings. See Maimon. ad Mishnaioth tr. Shekalim, c. 4. §. 4. But if this be not embraced, why yet may it not be resolved that the 72. retaining the sense, thought fit (as often they do) lightly to change the word, and so to set fruit for calves? By this means 'tis become far more fit for our Apostles turn, to signify our Christian sacrifice or free-wiloblations, works of mercy, &c. which together with our praises of God we offer to him, proportionable to the offering to God thanksgiving, and paying vows, Ps. 50. 14. which being promised by the lips and spoken with the mouth, Psal. 67. 14 the payment of them is really 〈 in non-Latin alphabet 〉 here, the fruit, and calves, of our lips. This fruit of the lips is here visibly set down as all one with the 〈 in non-Latin alphabet 〉 , sacrifice of praise. Thus the 〈 in non-Latin alphabet 〉 , that is, enforceth. Now the sacrifice of praise is literally 〈 in non-Latin alphabet 〉 , so called Psal. 49. 15, 24. Psal. 107. 22. Psal. 116. 17. and that the 〈 in non-Latin alphabet 〉 , salvation, ver. 13. that is, the peace-offering, or trespass-offering, Lev. 7 where for 〈 in non-Latin alphabet 〉 , the trespass-offering, the Septuagint have 〈 in non-Latin alphabet 〉 the sacrifice of salvation, v. 1. 〈 in non-Latin alphabet 〉 , the sacrifice of praise, v. 2. 〈 in non-Latin alphabet 〉 , the sacrifice of salvifick praise, v. 3. And this the Christian offers in the Eucharist, wherein, according to the Primitive practice, every man brings his liberal oblation, the bread and wine, and fruits of the season, in Justin Martyrs time, and afterward that which was proportionable thereto, never coming to God empty, or without remembering the Corban, saith S. Cyprian. For this being offered to God by the Bishop or Priest with thanksgiving (from whence it was called the Eacharist ) thereby to acknowledge God the author of all the good things we enjoy ( primitias • arum quae sunt ejus creaturarum offerentes, saith Irenaeus ) is properly our sacrifice of praise, a real sacrifice, viz. the 〈 in non-Latin alphabet 〉 gifts or oblations which there we bring, and that a sacrifice of praise or thanksgiving, being farther 〈 in non-Latin alphabet 〉 , a commemoration of Christ's sacrifice, saith Chrysostom; and so literally 〈 in non-Latin alphabet 〉 here, the fruit, or free-will oblation, of praising lips, or of lips giving thanks, or confessing in the name of the Lord, that Lord of our salvation whom we there commemorate. And then to all this follows very naturally, in the next verse, to do good and to communicate forget not: for with such sacrifices God is well pleased: that is, over and above this solemn Eucharistical oblation, we must also be mindful of daily continual works of charity upon all occasions, and wants of our poor brethren; this of charity and mercy being our acceptable Christian sacrifice, required by God in exchange for those daily sacrifices of the Jews, that were consumed with fire, went all into smoke, were not laid out to so much solid profit, (the relief of our poor brethren, God's known proxyes upon earth) as these our Christian sacrifices are.

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 Judea in divers cities.

2. My brethren, • 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 do, if you duly consider the gainful 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 virtue, of patience and courage and constancy; and that being a superiority of mind, and a victory over a man's self, over his most hurtful and unruly passions, his fears, his sorrow, his rage, his revenge, and over all the world besides, over injuries, rapines, contumelies, death itself, it must needs be a delightful joyous virtue.

4. But let patience have her perfect work, that ye may be perfect and entire, 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 virtue 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 wisdom, 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 wisdom, and that of the highest nature. And if in such times of pressure as these, any man want this true heavenly spiritual wisdom, this skill of managing himself at this time, of securing his interest with Christ rather then with the world, of depending on Christ's 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 anything to, and he will certainly show 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 joyful 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 God's ways or his own are to be adhered to for the obtaining of his ends, making no question of God's 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, always 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 anything of the Lord.]

[Paraphrase] 7. And besides it is the blasting of our prayers, God being not wont to hear them that do not sincerely and faithfully depend on him.

8. A double-minded man is unstable in all his ways.]

[Paraphrase] 8. A wavering, inconstant Christian, that together with the faith of Christ applies himself to unlawful courses for his own safeguard, hath the infelicity of never knowing which way to turn himself, being always 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 his riches is as fading and transitory a thing as the greenness of the grass, not worth the valuing; and the care of keeping and perpetuating it unto him, will bring him a great deal of temptation and vexation, and little of joy or advantage.

10. But the rich in that he is made low, because as the flower of the grass he shall pass away.]

[Paraphrase] 10. 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 his riches is as fading and transitory a thing as the greenness of the grass, not worth the valuing; and the care of keeping and perpetuating it unto him, will bring him a great deal of temptation and vexation, and little of joy or advantage.

11. For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his [note c] ways.]

[Paraphrase] 11. For as it is with the green grass on the ground, as soon as ever the sun riseth and scorcheth it, it makes it wither, and all the florid part and beauty vanisheth presently, and there is no possible preserving it at such a time; so the rich man, when afflictions and devourers come upon him, doth in a small time wither and fall away, his riches leave him, or he them, if God see fit to send or permit afflictions, he will not by all his dexterities, by any means, (but prayer and fidelity and constancy, ver. 5, 6, 7.) be able to avert them.

12. Blessed is the man that endureth temptation; for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him.]

[Paraphrase] 12. Whereas on the other side, for the true constant pious Christian, it is a blessed thing for him that he meets with afflictions, which are but means to try and exercise his Christian virtues; which being done, he shall receive approbation from God, and with it a reward, such as in the Gospel is promised to all that adhere and cleave fast to God, if not deliverance here, eternity hereafter.

13. ) Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man.]

[Paraphrase] 13. Let no man that by afflictions is brought to any sins, say that God is the author of this; for as God cannot himself be brought to sin by any means, so doth not he by sending affliction seduce or ensnare any, cause him to fall by that means, (as appears by the sincere Christian, whose sidelity is not betrayed, but approved by afflictions.

14. But every man is tempted, when he is drawn away of his own lust and enticed.]

[Paraphrase] 14. But every man's falling into any sin comes from himself, his own treacherous sensual appetite, which being impatient of sufferings, suggests and tenders him some sensitive carnal baits, and so by them draws him out of his course and intices him.

15. Then when lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death.]

[Paraphrase] 15. And when his consent is joined to that proposal or invitation of his sensual part, against the contrary dictates of his reason and the Spirit of God, then that, and not the affliction and temptation ver. 13. begetteth sin, every such consent is the engaging the soul in sin; and such sin, when by repetition of acts or indulgence it comes to some perfection, it engageth the soul in eternal death, see note on 1 Thess. 5. f.

16. Do not err, my beloved brethren,

[Paraphrase] 16. 17. Do not permit yourselves to be deceived by the Gnostics that creep in among you, and flatter you with hopes that they by their compliances will be able to preserve you from suffering here. No certainly, it is God must secure you, or ye are not likely to be secured; the present avoiding of persecutions by not confessing of Christ will stand you in small stead, involve you only in the destruction that attends the persecutors: and this will be a sad deceit, when it befalls you. How much better and safer will it be to adhere to God, when every good thing that is given to men, whether of the lower or higher sort, the ordinary prizes in their spiritual exercises, and the most illustrious crowns, (see note on Phil. 3. d.) come from heaven, descend to us from God, who is the great spring and fountain of all good things, who like the sun sends out light to all that want, but then is not like that in its changeableness (as in the several appearances of the sun, when it riseth, when 'tis high noon, and when it sets, whereas God is constant in the same, pouring out his rays on us, hath no rising nor setting) nor again in his yearly removing or going from us, which causes different shadows on the earth? God sends forth his light without mixture of shade, his gifts without all niggardliness or restraint.

17. Every good gift and every perfect gift is from above, and cometh down from the father of lights, with whom is no [note d] variableness, neither shadow of turning.]

18. Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures.]

[Paraphrase] 18. He hath now begotten us in a more excellent way and manner then when we were called his children, being Israelites, begotten us by the Gospel to be Christians and heirs of salvation, and therein he hath allowed us the favor of being the first that have been called to this dignity, Ephes. 1. 12. and that out of no consideration of anything in us, but only of his own free will and pleasure, which being an evidence of his free goodness toward us, we have little reason to misdoubt him.

19. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.]

[Paraphrase] 19. Seeing therefore God hath been so gracious to us, let these advantages be made use of to reform everything that is amiss, let it engage us to those moral duties oft recommended to us, as to be very ready to hear and learn, and yet very deliberate and wary in our words, so to be very hardly brought to anger or impatience, whatever the wickedness of men, whatsoever our provocations be.

20. For the wrath of man worketh not the righteousness of God.]

[Paraphrase] 20. For it is not at all agreeable to the Christian temper, required Mat. 5. to be impatient, and fall out into sudden wrath or anger; and he that is such, will never be able to do that which is prescribed by God, and acceptable to him under the Gospel.

21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engraffed word, which is able to save your souls.]

[Paraphrase] 21. And as the sins of wrath and malice, so observable in the Gnostics among you, (which are therefore called dogs, and the concision, by S. Paul) so likewise of lust also, all those that circumcision noted the casting from us and are answerable to the suckers that grow from the root of the tree, let them be plucked off and removed, that you may be the more docile and capable of receiving the whole Gospel-doctrine, which is as it were a graff of a sweet, kindly fruit, graffed into the stock of our sour and corrupt nature, and being received and prospering in our hearts, will fructify unto holiness, and finally will bring men to heaven.

22. But be ye doers of the word, and not hearers only, deceiving your own selves.]

[Paraphrase] 22. But then 'twill not be sufficient to receive that doctrine into your ears or brain, but it must be uniformly practiced, or else it is but the deceiving of yourselves.

23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his [note e] natural face in a glass;

[Paraphrase] 23. 24. For he that hears the directions that are given in the Gospel for good life, and the motives and obligations to it, and when he hath done so, sets not with any care to live accordingly a pious Christian life, may be resembled to a man looking in a mirror, to observe what spots or sullages are there in his face, and when he hath done, goes away, and forgets what he saw there, never thinks to reform what was amiss.

24. For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.]

25. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.]

[Paraphrase] 25. But he that hath studied the Gospel to purpose, seen his own image there, all that he is concerned in for his present and eternal well-being, and hath not looked slightly, but insisted, continued looking on it, and lays it to heart, and applies it to practice, and lives and acts accordingly, actually performing that which is required of him, that man may receive comfort and joy in his course, and God will bless him in it.

26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's religion is vain.]

[Paraphrase] 26. If a man appear or make show of serving and worshipping God, profess to be religious, and yet gives his tongue the reins to rail riotously on his fellow-Christians, that man deceiveth himself, flattereth himself with vain hopes, if he think that his religion should ever stand him in any stead.

27. [note f] Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.]

[Paraphrase] 27. The true Christian religion, such as God, which is our father, will accept of, consists of two special parts, charity to all that are in need, and purity of life, abstaining from filthy lusts, and all the evil examples and temptations of the world.

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. 'tis 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 beggarly 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 footstool,]

[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 honorable place then the other, (see note b.) consider one and desp •• e the other,

4. Are ye not then [note c] partial in yourselves, and become judges of evil thoughts?]

[Paraphrase] 4. And without any doubt or scruple in your hearts be thus unjustly partial, or if ye do not so much as debate among yourselves, 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 prefer 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 kingdom, 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. Do not rich men oppress 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 'tis no very amiable thing to be rich, nor doth it produce any excellencies in them that are so, or favors toward you, that deserve to be so considered by you; for riches make men apt to oppress 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 neighbor as thyself, 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, Levite. 19. 18. the command of measuring our love to our neighbor by that which we bear to ourselves, 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 'tis but a small excuse for you to think that this is but one transgression, and therefore not considerable: For the obedience to God's 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 murder, and his authority is equally despised by the committing of either.

12. So speak ye, and so do, as they that shall be judged by the law of liberty.]

[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 shown no mercy: and mercy rejoiceth against judgment.]

[Paraphrase] 13. And first for the latter of these, that of actions, 'tis 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 'tis 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 'tis 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 distress 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 needful to the body: what doth it profit?]

[Paraphrase] 16. And you give him good words, bid him have plenty • or wish he had, but do no more to help him to the things which he hath need of for his body: what is he the better for your words?

17. Even so faith, if it hath not works, is dead being alone.]

[Paraphrase] 17. So if faith be by itself, without actions consequent and agreeable to it, 'tis as fruitless and lifeless as those words were.

18. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.]

[Paraphrase] 18. And any man that looks on this uncharitable believer, will be able to reprove him thus, Talke as much of thy faith as thou wilt, no man will believe thee, thy works must be superadded to the confession of thy faith, to approve the sincerity of it.

19. Thou believest that there is one God, thou dost well; the devils also believe and tremble.]

[Paraphrase] 19. One act of thy faith is, the believing one true God, and this is most absolutely necessary to thee: But if thy life be not answerable to this part of thy faith, and that evidenced by piety and charity, thou art then to remember that the believing there is one God is such a good quality as is common to thee and the devils also, and if it have no more joined to it, will bestead thee no more then them.

20. But wilt thou know, O vain man, that faith without works is dead?]

[Paraphrase] 20. 'It is a mere vanity to conceive that faith without Christian obedience can be effectual to justification, and you may discern it by this.

21. Was not Abraham our father justified by works, when he had offered his son Isaac upon the altar?]

[Paraphrase] 21. Abraham was the father of the faithful, the great example of faith and justification: but 'twas not upon his bare believing God's promise that he was justified, but upon that high act of obedience to God, in being ready to offer up his only son, in whom the promises were made to him.

22. Seest thou how faith wrought with his works, and by works was faith made perfect?]

[Paraphrase] 22. And so you see his obedience to God's commands, as well as belief of his promises, concurred to the rendering him capable of the continuance of God's favor and approbation. And through the performance of that ready obedience it was, that his faith came to attain the end designed it.

23. And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousness: and he was called the friend of God.]

[Paraphrase] 23. And by this trial of his obedience it was that Abraham was most eminently said to be approved by God, 1 Mac. 2. 52. and looked on as a friend by him, Gen. 22. 15. and in which that place of Scripture (before delivered Gen. 15. 6.) concerning God's imputing his faith for righteousness, was most eminently completed.

24. Ye see then, how that by works a man is justified, and not by faith only.]

[Paraphrase] 24. And so this is one great testimony that to a man's approbation with God obedience is required, and not faith deemed sufficient, that hath not that joined with it.

25. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?]

[Paraphrase] 25. Another evidence of this truth is to be fetched from that we read of God's approving and rewarding of Rahab, a proselyte and stranger, no native Jew, whose faith is set forth Heb. 11. 30. and she in a special manner rewarded by God, Jos. 6. 25. and what was it that was thus rewarded in her? why, her care and charity to those that were sent to view the land, Jos. 2. 4.

26. For as the body without the spirit is dead, so faith without works is dead also.]

[Paraphrase] 26. And so the conclusion is clear and infallible, that as the body of man, without the soul enlivening it, exercises no actions of life, so doth not faith profit to our justification without works of obedience to the commands of Christ, Justice and charity, &c. v. 1, 8, 14.

CHAP. III.

1. MY brethren [note a] , be not many Masters, knowing that we shall receive the greater condemnation.]

[Paraphrase] 1. And as for actions, (see c. 2. 12, 13.) so for words ye are not to judge your brethren, or to take upon you that office of Master or Teacher, which belongs only to Christ, but to consider that there is a greater, an higher judicature, the judgment of God to which we are all reserved.

2. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.]

[Paraphrase] 2. The best of us have much to blame and accuse in ourselves, and therefore should not be forward to accuse or judge others. And of all vices, those of the tongue (whereof this of judging is an eminent one) are most ordinary, and they that can rule and manage that (as the Judaizers are far from doing, c. 4. 11.) and keep innocent from all faults of that kind, do thereby demonstrate themselves to be true sincere Christians, able to resist all other temptations, and guide all their actions according to the Christian rule.

3. Behold, we put bits in the horses mouths that they may obey us, and we turn about their whole body.]

[Paraphrase] 3. As in managing of horses, when by a bridle put into his mouth we have gotten power over that part, we are thereby enabled to dispose of the whole beast, though a very strong one, as we please.

4. Behold also the ships, which, though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm withersoever the governor listeth.]

[Paraphrase] 4. And so though a ship on the sea be a vast unwieldy vessel, and in the power of winds and waves (as we are of temptations) to carry it violently before them, yet the Pilot by means of the helm or stern, a small part, of an unconsiderable bigness, is able to rule it and turn it as he please.

5. [note b] Even so the tongue is a little member, and boasteth great things: behold how great a matter a little fire kindleth.]

[Paraphrase] 5. Again the tongue is one of the smallest parts of a man's body, and yet makes a great noise, doth a great deal of hurt, stirs up faction and contention in the Church, as a little fire, ye know, will set a whole house or any the greatest pile on fire.

6. [note c] And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the [note d] course • of nature, and it is set on fire of hell.]

[Paraphrase] 6. And the tongue cannot more fitly be resembled then to fire, for though it be but one, and that a very small member of the body, yet so it may be used as to set the whole society of men, a church, a kingdom, a whole world, on fire with strife and contention and all wickedness, infecting and poisoning the whole society, setting all in combustion, being itself set on work by the devil, kindled by that fire that comes from hell.

7. For [note e] every kind of beasts, and of birds, and of serpents, and things in the sea is tamed, and hath been tamed of mankind:]

[Paraphrase] 7. 'It is in the power and skill of man, (as through all times we see) to repress the violence and poison of all other creatures, to subdue and disarm them of their weapons and means of hurting mortally:

8. But the tongue can no man tame, it is an unruly evil, full of deadly poison.]

[Paraphrase] 8. But the tongue is more hard to be subdued then any of these, an irremediable author of many evils, strikes, and wounds, and kills like the most venomous beast, and no antidote is sufficient against it.

9. Therewith bless we God, even the Father, and therewith curse we men, which are made after the similitude of God.]

[Paraphrase] 9. And what a foul sin is it in a Christian or professor of piety, to use this member to so distant offices, to confess with the tongue and acknowledge him who is both our God and our father, and to judge and rasie at our Christian brethren, who for that image of God they bear upon them, are to be looked on and used with all kindness?

10. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.]

[Paraphrase] 10. This contrariety of our practices is a most unchristian thing, and ought to be reformed in you, your profession of piety to God ought to have all charity to your fellow-Christians accompanying it.

11. Doth a fountain send forth at the same place sweet water and bitter?]

[Paraphrase] 11. No fountain can send forth two sorts of waters of so distant a nature, so contrary one to the other, sweet water, to which the effluxions of our charity may fitly be compared, and bitter water, by which cursing was expressed, Num. 5. 21.

12. Can the fig-tree, my brethren, bear olive-berries? either a vine, figs? so can no fountain yield both salt water and fresh.]

[Paraphrase] 12. Any more then one tree can bear the fruit that belongs to another tree.

13. Who is a wise man, and endued with knowledge amongst you? let him show out of a good conversation his works with meekness of wisdom.]

[Paraphrase] 13. And therefore for them that despise and condemn others, and take upon them to be the only perfect men, ver. 1, 2. the Gnostic Judaizers, let them know wherein the true Christian knowledge consists, even in doing all works of charity as well as piety, with all meekness (as that is opposed to pride of their own wisdom) accompanying them.

14. But if you have bitter envying and strife in your hearts, glory not, and lie not against the truth.]

[Paraphrase] 14. But bitter emulation & contention is far • from being a piece of spiritual wisdom, and therefore if this be among you, what is this but an hypocritical boasting? or ye have little reason to boast, or pretend that you are the wise or spiritual, as the bitter contentious Gnostics do, see v. 15.

15. This wisdom descendeth not from above, but is earthly, sensual, devilish.]

[Paraphrase] 15. This is quite contrary to the true celestial wisdom that Christ came to teach and infuse into us; 'tis that which, first, the love of the world, secondly, men's own carnal unregenerate hearts, or thirdly, Satan himself that professeth to be an enemy of all good men, infuseth into them.

16. For where envying and strife is, there is confusion and every evil work.]

[Paraphrase] 16. For there is nothing so ill, that is, sinful, be it sedition, or disturbance of the whole State or Church, and nothing so ill, that is, miserable, no such curse to any community, or unquietness to any particular person, but it is certainly to be expected where emulation and contention have once entered.

17. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, [note f] without partiality, and without hypocrisy.]

[Paraphrase] 17. But the true Christian celestial wisdom indeed may be known by these properties, that it is, first, pure from all lusts and filthiness, so frequently practiced by the Gnostics; secondly, peaceable, and so quite contrary to the contentious factious humor of the Gnostics; thirdly, not rigid, but gentle, mild, equitable, receding; from his own strict right in order to peace (see note on 2 Cor. 10. a.) fourthly, very ready to believe anything that is good of another, or that may mitigate or alleviate his fault, (see note on 1 Cor. 13. c.) fifthly, abounding in all charitable works; sixthly, without all wavering or inconstancy, or danger of falling off to the seducers or persecutors, Gnostics or Jews, or without making any difference, a liberal distribution to all that want; seventhly, without dissimulation, or appearing to be what they are not, such as the false brethren 2 Cor. 11. 26. which brought such mischief on the Apostle.

18. And the [note g] fruit of righteousness is sown in peace of them that make peace.]

[Paraphrase] 18. But they that love and follow peace shall accordingly be repai'd the reward of the righteous, the peace and all the mercies of God shall be their reward.

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 Jews at this time, (see note on c. 5. c.) and all the lower strifes and dissensions 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 God's 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 amiss, that ye may consume it upon your own lusts.]

[Paraphrase] 3. And for them that do pray to God, 'tis 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 yourselves 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 professed 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 odiousness 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 threatened 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 vicious person, but is gracious and merciful to the obedient and penitent.

7. Submit yourselves therefore to God; resist the devil, and he will fly 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 wisdom which is not from above, c. 3. 15. shall offer to you, do you repel 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 purify 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 Gnostics, that are for God and the world too, ver. 4. (see note a. on ch. 1.) which will profess Christ no longer then 'tis safe to do so, •• constant, cowardly, wavering hypocrites, your hearts must be purified from that profane mixture, and wholly consecrated to God's service.

9. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.]

[Paraphrase] 9. Your reformation of such sins as these must be joined with great humiliation, and mourning and lamenting them: And that but seasonably at this time, for there be sad days approaching on this nation, utter excision to the unreformed, to the unbelieving obdurate Jews, and to all the Gnostic heretics among them, see c. 5. 1. and Jude note a.

10. Humble yourselves 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 instead of obeying the law of Christ, thou undertakest to overrule 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 that judgest another?]

[Paraphrase] 12. Christ, and none else, hath authority to give laws unto us, and punish the refractary, and it is not for you to impose observances where he hath given liberty.

13. Go to now, ye that say, [note c] To day or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain:]

[Paraphrase] 13. And (as now the times are, a sudden destruction approaching the Jews) one admonition will be very seasonable for those that use these or the like arrogant forms of speech, To day, &c, assuming to themselves power over the future:

14. Whereas ye know not what shall be on the morrow: for what is your life? it is even a vapor that appeareth for a little time, and then vanisheth away.]

[Paraphrase] 14. Whereas (beside the Atheisticalness of it, in taking themselves off from depending on God) it is certain they do not know what they shall be able to do tomorrow: For even your life itself, on which all your designs must necessarily depend, is but a most frail, mortal, transitory thing, short and presently vanisheth.

15. For that ye ought to say, If the Lord will, we shall live, and do this or that.]

[Paraphrase] 15. And therefore your forms of language ought to be of another making, never mentioning any purpose of yours, but with subordination to the good pleasure of God.

16. But now ye rejoice in your [note d] boastings: all such rejoicing is evil.]

[Paraphrase] 16. And for you to take pleasure in such insolent speeches as these, is a wicked Atheistical thing.

17. Therefore to him that knoweth to do good, and doth it not, to him it is sin.]

[Paraphrase] 17. And for Christians to be guilty of this, who have received so much light and knowledge to the contrary, this will render you the more inexcusably guilty and punishable.

CHAP. V.

1. GO to now, ye rich men, weep and howl for your miseries that shall come upon you. ]

[Paraphrase] 1. There will now shortly come such days, that all the rich among you, or that place any part of their interest on this world, are likely to have a very mournful time of it, in respect of their great disappointments, and the sad destructions and calamities that are about to fall on the Jews.

2. Your riches are corrupted, and your garments moth-eaten.]

[Paraphrase] 2. You have not employed your wealth, like faithful stewards, as God hath appointed you, to the relief of them that want; but let them not in your hands for want of use: your food, like Manna, is putrefied by being kept, Exod. 16. 20. and so the garments which would have covered the needy, being laid up in your wardrobes, are devoured by moths.

3. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh [note a] as it were fire. ye have heaped treasure together for the last days.]

[Paraphrase] 3. And that rust which is wont to breed in iron by lying unused, breeds in your coin, your gold & silver (which are not ordinarily capable of rust) and this covetous withholding more then is meet, will not only tend to your want, but is moreover a foul and crying sin, that shall rise in judgment against you, and shall gnaw on and devour your flesh; your treasuring up wealth is as the treasuring up fire, which shall only help to bring more miseries upon you, and so more fearfully to consume you, when the destruction of the Jews, now approaching, comes, and falls most sharply upon the wealthiest men, (as icon after it fell our.)

4. Behold, the hire of the laborers which have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.]

[Paraphrase] 4. These riches of yours have not kept you from being unjust, but rather tempted you to oppression of the poor laborer. And this griping and cruelty of yours is a crying sin, and will bring down severe vengeance upon you from the Lord of hosts.

5. Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts as in a day of slaughter.]

[Paraphrase] 5. You have set your hearts upon the pitiful poor delights and joys of this earth, lived delicately and luxuriously (as Dives.) And what hath all this been, but the pampering yourselves as it were for the shambles?

6. Ye have condemned and killed the just; and he doth not resist you.]

[Paraphrase] 6. Your nation hath condemned Christ to death and crucified him, he making no resistence; and now ye Gnostic Judaizers have dealt in like manner with the pure orthodox Christians.

7. Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.]

[Paraphrase] 7. As for you that are Christians indeed, and are now persecuted by them, ye may be confident that Christ will shortly come and avenge his and your cause upon them, see ver. 8. and therefore ye may well wait patiently so short a space, till that time come, and then you shall be rescued from the present distresses (see Note on Mat. 24. b.) For thus doth the husbandman give you an example of patience, waiting for the fruit of the earth, and in order to that, for the showers that come in the seed-time to sit the ground, and before harvest or reaping, to plump the corn, and accordingly he defers to do one or other, to sow or reap, with patience, and attendance to the other duties of his calling, till those seasons come.

8. Be ye also patient, stablish your hearts: for the coming of the Lord draweth nigh.]

[Paraphrase] 8. And their example ye may very fitly transcribe at this time, and thereby confirm and encourage yourselves in your adherence to Christ, whatever your sufferings are, as being assured that coming of Christ (described Mat. 24.) in vengeance on his enemies, is now very near approaching (see Mat. 24. b. and Heb. 10. 37.)

9. [note c] Grudge not one against another, brethren, lest ye be condemned: behold, the Judge standeth before the door.]

[Paraphrase] 9. Envy not one another, break not out into those acts of zeal or emulation • or murmuring against one another, lest you bring that vengeance upon you; for behold the coming of Christ to the destruction of the Jews and malicious persecuting Gnostics, is now very nigh at hand, see Mat. 24. b.

10. Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.]

[Paraphrase] 10. And whatsoever the temptations or persecutions are which might tempt you to comply and join with the persecutors, consider what ye read and know of the prophets of God in the Old Testament, who when they came to proclaim God's judgments against the sinful Jews, were generally very contumeliously used by them, but yet never sainted or were discouraged thereby: and such examples will fortify you against the like temptations, that they may not have any impression on you, to weary you out of your constancy, and bring you to join with the Judaizers.

11. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is pitiful and of tender mercy.]

[Paraphrase] 11. There is nothing that, according to the principles of Christianity, is more honorable and blisseful, then suffering patiently and constantly. You remember what sufferings Job met with, and upon his patient bearing of them, what in the end the Lord gave him, double to all that he had lost, Job. 42. 10. By which it appears, how far God is from despising us in our afflictions, or leaving us in the hands of the persecutors, how much he loves, and how careful he is of you.

12. But above all things, my brethren, swear not, neither by heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay nay; lest you fall into [note d] condemnation.]

[Paraphrase] 12. One special caveat I shall farther give you, that ye permit not yourselves that custom of swearing, by heaven or earth, or any other form of oath. Instead of such unnecessary customs it will be much more for your turn that ye take care that your performances be agreeable to your words (see note on 2 Cor. 1. b.) that you fall not into lying or false speaking.

13. Is any among you afflicted? let him pray. Is any merry? let him sing Psalms.]

[Paraphrase] 13. Again let your care be, that whenever any affliction befalls you, your praying to God be the constant effect of it, as on the other side, singing thanksgivings of your prosperity.

14. Is any sick among you? let him call for the [note e] elders of the Church, and let them pray over him, [note f] anointing him with oil in the name of the Lord:]

[Paraphrase] 14. When any man falls into any disease, he is to look on it as that which comes from God for some special end of his, very ordinarily for some sin of ours committed either against God or man, not yet repented of, as it ought: and because the man so visited may not be so well able to judge of himself, but that he may stand in need of spiritual directions and counsel, to discern his own guilts, and because whatsoever his condition be, he may receive much benefit thereby, let him call to his assistance some spiritual person, the Bishop in every city (see note on Act. 11. b.) or whosoever is by or under him ordained for such offices; and when he hath afforded the sick man his best directions and assistance, let him also pray to God with and for him, that God will pardon his sins, asswage his pains, remove the disease, and restore him to his former health, withal using that ceremony of unction, so ordinarily used by Christ in curing diseases, and doing it in the name of Christ.

15. And the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, [note g] they shall be forgiven him.]

[Paraphrase] 15. And the prayer of the Bishop, &c. and of the sick, if it come from faith in Christ in the one, praying to God in Christ for his recovery, and in the sick person from a true Christain, penitent heart, shall be of force (save where God is pleased otherwise to dispose of it, for the good of the patient and his own glory) to heal and recover the sick, (see note on Mat. 10. g. and Luc. 13. b.) and God shall restore him to his former health: To which purpose also it is useful that, if upon examination he be found to have committed any wasting sin or sins, which probably have brought this disease on him, the sick person first fit himself for, and then receive absolution from the Bishop.

16. [note h] Confess your faults one to another, and pray one for another, that ye may be healed: The effectual fervent prayer of a righteous man availeth much.]

[Paraphrase] 16. Upon these considerations therefore, it will be very proper for all that are in this estate, to make acknowledgment of their sins to such as are thus called to visit them, and that, besides other respects, in order to their cure from such diseases as are then upon them, by virtue of their intercession to God for those who shall thus approve to them the sincerity of their repentance, see Gen. 20. 7. For this is certainly known, that the prayer of a man of God, to which he is incited by the Spirit (as the prophets were when they prayed, and as they were under the Gospel who had the gift of miracles, see note on Gal. 5. b.) will be very effectual, even work miraculous cures.

17. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not on the earth by the space of three years and six months.]

[Paraphrase] 17. Elias was a prophet, and a righteous man, but a man for all that, and subject to the same afflictions and frailties that we are; and yet by earnest prayer he brought drought and famine upon the land, for the punishment of the sins of the people, that ran idolatrously after Baal, and so upon the land of the ten tribes it rained not for three years and an half, Luk. 4. 25. and Rev. 11. 6.

18. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.]

[Paraphrase] 18. And upon some reformation he again prayed, 1 Kin. 18. 45. and he was heard in abundance of rain and fruits.

19. Brethren, If any of you do err from the truth, and one convert him,]

[Paraphrase] 19. To conclude this discourse, begun v. 14. let this be remembered and considered by all, If any Christian transgress the Evangelical rule of life, fall into sin, and any man take him off from that vicious course,

20. Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall [note i] hide a multitude of sins.]

[Paraphrase] 20. It is a most excellent glorious work of mercy, which he hath wrought, the effect of which is, that God will free him on whom this change is wrought from death eternal, and perhaps from temporal present death through sickness fallen on him for that sin, ver. 15. and besides he will accept and reward that charity of him that hath wrought that good work on him with the free discharge of whatsoever sins he hath formerly been guilty, but hath now repented of.